fion of Religion at Babel, and those after of Jews and Heathens, are Evidence of the Perfections of his Accounts. Nay, the Apoftafies and Herefies of the Jews and Mahometans, are pretended to be founded upon the Account which Mofes gave, and were and are but falfe Constructions, and forged Opinions of his Description. And all now, when fet right, fhew, that there never was any Inftitution, fince the Fall of Man, but the Christian Religion, nor any other Account of natural Things. Nay, that even all that ever was gueffed at, or known of Religion, or of natural Things, or Philofophy; whether thofe which were from the first Revelation, by Tradition among the Heathens, before him, or fince his Writings, were but imperfect or ill conftrued Scraps of his Account; the Explanations in later Prophets excepted. Every Thing, every Situation, Action, Motion, &c. in the Heavens, in the Earth; every Power in the Heavens, and the Subjection of the Orbs; their Operation upon Animals, Vegetables, &c. every Writing of the Prophets, Apoftles, nay, even of the Heathens, bear witness of the Truth and Perfection of the Writings of Moses.

Mofes

Mofes writ for Men of Senfe and Application. Conrad. Brun p. 63. "The Knowledge of Nature will help one to understand the Scriptures." Pugio Fidei. Voifin Notes 461. &c.When I fay the Tree of Life is a Journey of five hundred Years, don't think that it is impoffible to attain to the Knowledge of the Heavens, and of the particular Sciences, which are the Branches (Climata) of the Tree of Life. After Philofophy comes Divinity, which is a Branch of Natural Philofophy. The human Understanding is capable of thofe Things, and of the Branches of Learning arifing from them; but the Number of five hundred Years is meant only of Natural Philosophy, &c.” A Man that will understand the Scriptures, is not to follow the idle Stories and Conftructions of the apoftate Jews; is not to be a Philofopher, in the Senfe that Word is taken, to follow the Heathen Imaginers, or those who have fet up Notions out of their own Heads, or fet up his own Notions, and endeavour to make all Things fquare to them; but learn from him, tọ be such a one as thofe Degrees should be given to, a Master of Arts or Science, not learn only to tranflate Words out of one Language into another, about noC 2 thing;

thing; nor even his Writings, as Philofophers have fuppofed them to fignify, into other Languages, that is, to learn to be a regular Fool; but, firft, to learn from him to understand the Nature of the active Powers in thofe Things, which he has fhewed were appointed to act, and the Effects they have upon the Things which were appointed to be paffive; fo as to understand what he has revealed of them: And thence to carry up the Ideas he has given in them, to invifible Perfons, Things, Powers and Actions, with Allowance for the Difference between the Ideas of created material Things, and those we are to take from them of uncreated Perfons, or immaterial Things, as the Ancients did. Abr. Tranfi. Lib. tert. de Symbolis, Let. O. "This I took from Ruffellus, to which I will add Alexander the Lawyer's Rules, in his Septenarius.

The Hebrews, fays He, defcribe a threefold man; The Ideal, who has no Body: The Celestial, a Body without a Soul, viz. The whole Machine. And a Body and Soul joined, which they call the earthly Man, namely, Man himself: So there are three Sorts of Symbols, Words without a Figure; a Figure without a Sound; and Words

I

Words and Figure joined; and as the third Man is properly the Man, fo this laft, is the true Sign or Symbol, &c." That, from thence, by Steps, he may be able to understand what, in the various Manners by Hieroglyphicks, Emblems, Types and Letters, he has revealed of the Effence, Perfons, and of their Powers and Actions, of the Relation and State Man ftands in, with refpect to them, the Covenant, and his Duty. Buxt. Arca Foed. 83. In Addit. Talm. R. Simon on Genefis," Know that the Trees, Fountains, and the other Things in the Garden of Eden were Figures of the most curious Things, thro' which the firft Adam faw Spiritual Things; as God alfo has given us the Patterns or Forms of the Tabernacle, the Sanctuary, and all its Furniture, the Candlestick, Table and Altars,as Figures of Spiritual Things, that we may learn the Knowledge of Heaven from thence. But without doubt, every Thing was plainer and more clear, in the Garden of Eden, in which Adam dwelt, as he was more holy, a Creature made by the Hands of God himself, and an Angel of God. In the Trees and Fountains (Rivers) of the Garden-Myfte-. ries were reprefented, &c." And that fo

he may be qualified to have the Degree of a Doctor of Divinity. I mean by a Doctor of Divinity, one who can, by Demonftration, teach, that each of the Three Perfons are of the Divince Effence; if he cannot do that, notwithstanding he may, for other Reafons, have the Title conferred, he is not a Doctor of Divinity, but a Teacher of Opinions: The Direction Mofes gave, was Wisdom, Justice, Holiness; fo is Chrift's to us. Urfini Mifcel. & de Seribus, fays, p. 612. that Luther called Mofes, "the Prophet of Prophets, the Saint of Saints, and as it were the Sun among the principal Teachers of the World." The highest Epithet given comes infinitely short of his Character. Spanheim. Epift. p. 200."What Tully fomewhere fays, of Varro and his Writings-from you we learn the Chronology of our Country; its History; the Sacred Rites. The Laws of the Priesthood, as alfo Civil and Military; the Situation of Countries and Places; the Names of all Things, Human and Divine, the feveral Kinds of them, Offices and Causes; and you reflect the greatest Light on our Poets, especially on the Roman, I add alfo, and the Grecian Poets."

If any one pretend to make any Objection to Mofes's Account, he must give us a more

perfect