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invent to deceive us in the main Points, not one of them has had the Impudence to follow his Scheme. Any one who be lieves a Record contains the Evidence of his Title to a good Eftate, much more any one who believes that the Bible records the Terms of his eternal Happiness, will find little Pleasure in the Elegance of a Writing intended to pervert that Meaning. 'Tis the Bufinefs of a Chriftian to fhew that the Hebrew Scriptures were infallibly wrote, and that they contain the Foundation of that Religion; and to detect all who attempt to evade it. As Philo was the firft who, under pretence of being of the Jewish Race, took this Liberty in Points of Divinity; and as his Books are the firft of that fort extant, I cannot forbear faying that he has done the most Mischief that ever any Writer did, and is the common Parent of all the Herefics, falfe Notions and Evafions that have been revived fince, nay even of thofe which fubfift at this Day; fcarce any have been able to improve upon him.

In him you may fee Sir Ifaac Newton's and Clark's Deus, God, p. 48." For even the whole World would not be a Dwellingplace worthy of God, who is himself a Place for himself, full in himself, and

fufficient for himself; and fince God fills and contains every other Vacancy and Void; he can be contained by nothing, being one and all." P. 57. "God is underftood to be the Soul of this Universe." p. 61. "For God fills all, penetrates all, leaving nothing void of himself." p. 339. "Who is ignorant that in descending he leaves one Place, and occupies another: But God fills all Places and Things, not contained but containing; who alone is every where and no where. No where, because he created Space and Place, together with Bodies (corporeal Substances): And the Creator cannot be contained in the Creature. Every where, because, by his Powers extended through Earth, Water, Air, Heaven, he has left no Part of the World void; but hath bound all together by invisible Bonds, fo that it can never be loofed Containing all Things in his Bofom, and penetrating all, even the least Atom; for that invifible and incomprehenfible Being is every where." P. 141. "Who is here and there, and every where, filling the utmost Extent of all Things, and leaving nothing void of himself." p. 183.

"Can he hide himself from God? Where can he go from him, who never is no where, who fces as far as all Bounds,' VOL. VI.

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who fills the Univerfe with his Prefence, and of whom nothing, no not the smalleft, is deprived." p. 3c1. "Some of whom I have fpoke before, from certain Paffages in Scripture, believe him who is, to be fubject to Anger and Paffion: But he is never affected with any Paflions; for these are the Effects of human Infirmities." p. 574"Place is taken in a three-fold Senfe: In the firft, for Space, filled with Body * Secondly, for that Word of God, which God himself has filled full of incorporeal Powers." P. 575. "In the third Senfe, God himself is called Place; because he contains all, and is contained of none, and all return to him; and because he alone is capable of himself, filling and containing himself. But perhaps one Word fignifies two Things, both the Word of God, and God himself." p. 512. which is contained, is always measured by that which contains. But Heaven, whofe Symbol is the Candlestick, is of infinite Greatness. It is contained, but not in a Vacuum, as Mofes teaches, nor by any Body of equal Magnitude, nor by an infinite Body, according to the prodigious fabulous Accounts, which we have taken notice of, in the mention of the Tower of Babel: For God is its Boundary, and A Vacuum Plenum, or Full-Void.

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Ruler and Governor: Therefore as that Being itself is incomprehenfible, so whatever is terminated by him, is incommenfurable to us *. P. 148" Of these Virtues, that which is of God, is real and effential; because God alone exifts effentially Upon which Account he neceffarily fays of himself, I am who I am." p. 699. "Nothing that is created can be very God, (although he may be reputed as a God) because he wants Eternity, without which he cannot be a Deity." p. 389. -"For alfo God, who is the Intelligence of this Universe, fays, that his Word or Logos is his Houfe, which the Mediator perceiving, openly confeffes, &c." p. 416. "But of God he thinks very different: That the primary God is neither the World, nor the Soul of the World; neither are human Events to be attributed to the Stars, or to their Conjunctions. But this univerfal Machine is contained by invifible Potentates, which the Architect has extended from the Extremities of the Earth, to the Extremities of Heaven, providing thereby for the Safety of the whole,

*Philo here bears hard on our modern Tower of Babel Men, whofe Calculations of Diftances, Magnitude, &c. of the Stars, &c. are not behind any Accounts of their Predeceffors.

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left the Frame which he had fo beautifully put together fhould be diffolved. For thefe Potentates are the indiffoluble Bonds of the Universe." p. 418. p. 418. "God, who is the Mind of the Univerfe, is not beyond the Univerfal Nature of Things; is not the Contained, but the Container, and penetrates not only providentially, as is the Manner of Man, but effentially as is worthy of God *.* Here he cites Gen. xxxi. II. conftrues Aleim eos, Lord; leaves out Bethel, and inferts, [in the Place] to ferve his Purpofe; "The Angel of the Lord fpake to me in a DreamI am the God who appeared to thee, in the Place of God, where thou anointest a Stone to me, and vowed a Vow.-You fee, in the facred Writings, that Dreams are fent from God, not only by the most antient Cause of Things, but also by the Angels his Minifters and Apparitors.The Holy Word, as a King, commands others to do this or that, &c.” p. 599. "I am the God whom thou faweft in the Place of God.-This Paffage is not to be paffed over curforily; but diligently to be examined whether there be two Gods; for we read, I am the God who appeared to thee, not in my Place, but in the Place

Well faid, Philo well copied Clark!

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