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TXTWatsonTitle; E611|     Annotations to An Apology for the Bible   t1467

TXTWatsonTitle; E611|        by R. Watson, Bishop of Landaff. London, 1797


AnnWatson-backtitle; E611|        Notes on the B[ishop] of L[andaff]'s Apology for the Bible by
AnnWatson-backtitle; E611|        William Blake

EDAnnWatson-backtitle; E611|        [An asterisk marks a point from which Blake drew a line to
EDAnnWatson-backtitle; E611|        his comment.]

AnnWatson-backtitle; E611|        To defend the Bible in this year 1798 would cost a man his
AnnWatson-backtitle; E611|        life
AnnWatson-backtitle; E611|        The Beast & the Whore rule without controls   t1468

AnnWatson-backtitle; E611|        It is an easy matter for a Bishop to triumph over Paines
AnnWatson-backtitle; E611|        attack but it is not so easy for one who loves the Bible
AnnWatson-backtitle; E611|        The Perversions of Christs words & acts are attackd by Paine
AnnWatson-backtitle; E611|        &also the perversions of the Bible; Who dare defend
AnnWatson-backtitle; E611|        [them] either the Acts of Christ or the Bible
AnnWatson-backtitle; E611|        Unperverted?
AnnWatson-backtitle; E611|        But to him who sees this mortal pilgrimage in the light that
AnnWatson-backtitle; E611|        I see it. Duty to [my] <his> country is the first
AnnWatson-backtitle; E611|        consideration &safety the last
AnnWatson-backtitle; E611|        Read patiently take not up this Book in all idle hour the
AnnWatson-backtitle; E611|        consideration of these things is the [ent(ire)] whole
AnnWatson-backtitle; E611|        duty of man &the affairs of life & death trifles sports of time
AnnWatson-backtitle; E611|        <But> these considerations business of Eternity
AnnWatson-backtitle; E611|        I have been commanded from Hell not to print this as it is
AnnWatson-backtitle; E611|        what our Enemies wish

AnnWatson; E612|        [BISHOP WATSON'S PREFACE]

TXTWatsonPref; E612|        PAGE [iii]. . . the deistical writings of Mr. Paine are
TXTWatsonPref; E612|        circulated . . . amongst the unlearned part of the community,
TXTWatsonPref; E612|        especially in large manufacturing towns; . . . this Defence of
TXTWatsonPref; E612|        Revealed Religion might. . . be efficacious in stopping that
TXTWatsonPref; E612|        torrent of infidelity which endangers alike the future happiness
TXTWatsonPref; E612|        of individuals, and the present safety of allchristian
TXTWatsonPref; E612|        states. . . .
AnnWatsonPref; E612|        Paine has not Attacked Christianity. Watson has defended
AnnWatsonPref; E612|        Antichrist.

TXTWatsonPref; E612|        PAGE [iv]
AnnWatsonPref; E612|        Read the XXIII Chap of Matthew & then condemn Paines hatred
AnnWatsonPref; E612|        of Priests if you dare

TXTWatsonPref; E612|        [Books by Bishop Watson] 7. The Wisdom and Goodness of God,
TXTWatsonPref; E612|        in having made both RICH and POOR; a Sermon. . . .
AnnWatsonPref; E612|        God made Man happy & Rich but the Subtil made the innocent
AnnWatsonPref; E612|        Poor
AnnWatsonPref; E612|        This must be a most wicked & blasphemous book

TXTWatson; E612|        LETTER I

TXTWatson1;   E612|        PAGE [1]
AnnWatson1;   E612|        If this first Letter is written without Railing &
AnnWatson1;   E612|        Illiberality I have never read one that is. To me it is all
AnnWatson1;   E612|        Daggers & Poison. the sting of the serpent is in every Sentence
AnnWatson1;   E612|        as well as the glittering Dissimulation Achilles' wrath is blunt
AnnWatson1;   E612|        abuse Thersites' sly insinuation Such is the Bishops If such is
AnnWatson1;   E612|        the characteristic of a modern polite gentleman we may hope to
AnnWatson1;   E612|        see Christs discourses Expung'd
AnnWatson1;   E612|        I have not the Charity for the Bishop that he pretends to
AnnWatson1;   E612|        have for Paine. I believe him to be a State trickster

TXTWatson1;   E612|        THE AGE OF REASON, part the second, . . . Extraordinary . .
TXTWatson1;   E612|        . not from any novelty in the objections which you have
TXTWatson1;   E612|        produced against revealed religion, (for I find little
TXTWatson1;   E612|        or no novelty in them,) . . .
TXTWatson1;   E612|        Dishonest Misrepresentation

TXTWatson1;   E612|        I give you credit for your sincerity, how much soever I
TXTWatson1;   E612|        may question your wisdom,. . . .
AnnWatson1;   E612|        Priestly Impudence

TXTWatson1;   E612|        . . . I . . . lament, that these talents have not been
TXTWatson1;   E612|        applied in a manner more useful to human kind, and more
TXTWatson1;   E612|        creditable to yourself
AnnWatson1;   E612|        Contemptible Falshood & Detraction

TXTWatson1;   E612|        I hope there is no want of charity in saying, that it would
TXTWatson1;   E612|        have been fortunate for the christian world, had your life
TXTWatson1;   E612|        been terminated before you had fulfilled your intention
AnnWatson1;   E612|        Presumptuous Murderer dost thou O Priest wish thy brothers
AnnWatson1;   E612|        death when God has preserved him

TXTWatson1;   E612|        . . . you will have unsettled the faith of thousands; . . .
TXTWatson1;   E612|        you will have given the reins to the domination of every passion,
TXTWatson1;   E612|        and have thereby contributed to the introduction of the public
TXTWatson1;   E612|        insecurity, and of the private unhappiness usually and almost
TXTWatson1;   E612|        necessarily accompanying a state of corrupted morals.
AnnWatson1;   E612|        Mr Paine has not extinguishd & cannot Extinguish Moral
AnnWatson1;   E612|        rectitude. he has Extinguishd Superstition which took the Place
AnnWatson1;   E612|        of Moral Rectitude what has Moral Rectitude to do with Opinions
AnnWatson1;   E612|        concerning historical fact

TXTWatson2;   E612|        [p 2] . . . absolution, as practised in the church of Rome,
TXTWatson2;   E612|        . . . I cannot, with you, attribute the guillotine-massacres* to
TXTWatson2;   E612|        that cause.

AnnWatson2;   E613|        To what does the Bishop attribute the English Crusade
AnnWatson2;   E613|        against France. is it not to State Religion. blush for shame

TXTWatson2;   E613|        Men's minds were not prepared . . . for the commission of .
TXTWatson2;   E613|        . .crimes, by any doctrines of the church of Rome . . .but
TXTWatson2;   E613|        by their not thoroughly believing even that religion. What may
TXTWatson2;   E613|        not society expect from those, who shall imbibe the principles of
TXTWatson2;   E613|        your book
AnnWatson2;   E613|        Folly & Impudence! [Can] <Does> the thorough belief
AnnWatson2;   E613|        of Popery hinder crimes or can the man who writes the latter
AnnWatson2;   E613|        sentiment be in the good humour the bishop Pretends to be. If we
AnnWatson2;   E613|        are to expect crimes from Paine & his followers. are we to
AnnWatson2;   E613|        believe that Bishops do not Rail I should Expect that the man
AnnWatson2;   E613|        who wrote this sneaking sentence would be as good an inquisitor
AnnWatson2;   E613|        as any other Priest

TXTWatson2;   E613|        What is conscience? . . . an internal monitor implanted in
TXTWatson2;   E613|        us by the Supreme Being, and dictating . . . what is
TXTWatson2;   E613|        right or wrong? Or is it merely our own judgment of the
TXTWatson2;   E613|        moral rectitude or turpitude of our own actions? I take the word
TXTWatson2;   E613|        (with Mr. Locke) in the latter, as in the only intelligible sense.
AnnWatson2;   E613|        Conscience in those that have it is unequivocal, it is the
AnnWatson2;   E613|        voice of God Our judgment of right & wrong is Reason I believe
AnnWatson2;   E613|        that the Bishop laught at the Bible in his slieve & so did Locke

TXTWatson2;   E613|        . . . it can be no criterion of moral* rectitude, even when
TXTWatson2;   E613|        it is certain, . . .
AnnWatson2;   E613|        If Conscience is not a Criterion of Moral Rectitude What is it?
AnnWatson2;   E613|        He who thinks that Honesty is changeable knows nothing about it

TXTWatson2;   E613|        because the certainty of an opinion is no proof. . . .
AnnWatson2;   E613|        Virtue is not Opinion

TXTWatson3;   E613|        [p 3] . . . [not] that he will, in obeying the dictates of
TXTWatson3;   E613|        his conscience, <dag>on all occasions act right.
AnnWatson3;   E613|        <dag>Always, or the Bible is false

TXTWatson3;   E613|        An inquisitor . . . a Robespierre . . . a robber . . . a
TXTWatson3;   E613|        thousand perpetrators of different crimes, may all followthe
TXTWatson3;   E613|        dictates of conscience. . .
AnnWatson3;   E613|        Contemptible Falshood & Wickedness

TXTWatson3;   E613|        . . . their conscientious composure can be no proof to
TXTWatson3;   E613|        others of the rectitude of their principles, . . .
AnnWatson3;   E613|        Virtue & honesty or the dictates of Conscience are of no
AnnWatson3;   E613|        doubtful Signification to any one
AnnWatson3;   E613|        Opinion is one Thing. Princip[le] another. No Man can
AnnWatson3;   E613|        change his Principles Every Man changes his opinions. He who
AnnWatson3;   E613|        supposes that his Principles are to be changed is a Dissembler
AnnWatson3;   E613|        who Disguises his Principles & calls that change

TXTWatson3;   E613|        if you have made the best examination you can, and yet
TXTWatson3;   E613|        reject revealed religion. . . .
AnnWatson3;   E613|        Paine is either a Devil or an Inspired man. Men who give
AnnWatson3;   E613|        themselves to their Energetic Genius in the manner that Paine
AnnWatson3;   E613|        does [is] <are> no [modest Enquirers]
AnnWatson3;   E613|        <Examiners>. If they are not determinately wrong they must be
AnnWatson3;   E613|        Right or the Bible [P 4] is false. as to [modest
AnnWatson3;   E613|        Enquirers] <Examiners in these points> they will [always
AnnWatson3;   E613|        be found to be neither cold nor hot & will] be spewed out.
AnnWatson3;   E613|        The Man who pretends to be a modest enquirer into the truth of a
AnnWatson3;   E613|        self

AnnWatson3;   E614|        evident thing is a Knave The truth & certainty of Virtue &
AnnWatson3;   E614|        Honesty i.e Inspiration needs no one to prove it it is Evident
AnnWatson3;   E614|        as the Sun & Moon [What doubt is virtuous even Honest that
AnnWatson3;   E614|        depends upon Examination] He who stands doubting of what he
AnnWatson3;   E614|        intends whether it is Virtuous or Vicious knows not what Virtue
AnnWatson3;   E614|        means. no man can do a Vicious action & think it to be Virtuous.
AnnWatson3;   E614|        no man can take darkness for light. he may pretend to do so & may
AnnWatson3;   E614|        pretend to be a modest Enquirer. but [It]<he> is a Knave

TXTWatson3;   E614|        [p 3]--I think that you are in error; but whether that error
TXTWatson3;   E614|        be to you a vincible or an invincible error, I presume not to
AnnWatson3;   E614|        determine.
AnnWatson3;   E614|        Serpentine Dissimulation

TXTWatson4;   E614|        [p 4] You hold it impossible that the Bible can be the Word
TXTWatson4;   E614|        of God, because it is therein said, that the Israelites [p 5]
TXTWatson5;   E614|        destroyed the Canaanites by the express command of God: and to
TXTWatson5;   E614|        believe the Bible to be true, we must, you affirm, unbelieve all
TXTWatson5;   E614|        our belief of the moral justice of God; . . . I am astonished
TXTWatson5;   E614|        that so acute a reasoner should . . . bring . . . forward this
TXTWatson5;   E614|        exploded . . . objection. . . . The Word of God is in perfect
TXTWatson5;   E614|        harmony with his work; crying or smiling infants are subjected to
TXTWatson5;   E614|        death in both. [p 5]
AnnWatson5;   E614|        To me who believe the Bible & profess myself a Christian a
AnnWatson5;   E614|        defence of the Wickedness of the Israelites in murdering so many
AnnWatson5;   E614|        thousands under pretence of a command from God is altogether
AnnWatson5;   E614|        Abominable & Blasphemous. Wherefore did Christ come was it not
AnnWatson5;   E614|        to abolish the Jewish Imposture Was not Christ murderd because
AnnWatson5;   E614|        he taught that God loved all Men & was their father & forbad all
AnnWatson5;   E614|        contention for Worldly prosperity in opposition to the Jewish
AnnWatson5;   E614|        Scriptures which are only an Example of the wickedness & deceit
AnnWatson5;   E614|        of the Jews & were written as an Example of the possibility of
AnnWatson5;   E614|        Human Beastliness in all its branches. Christ died as an
AnnWatson5;   E614|        Unbeliever . & if the Bishops had their will so would Paine. <see
AnnWatson5;   E614|        page 1> but he who speaks a word against the Son of man shall be
AnnWatson5;   E614|        forgiven let the Bishop prove that he has not spoken against [p
AnnWatson6;   E614|        6] the Holy Ghost who in Paine strives with Christendom as in
AnnWatson6;   E614|        Christ he strove with the Jews

TXTWatson6;   E614|        [p 6]. . . God not only primarily formed, but . . . hath
TXTWatson6;   E614|        through all ages executed, the laws of nature; . . . for the
TXTWatson6;   E614|        general happiness of his creatures, . . . you have no right, in
TXTWatson6;   E614|        fairness of reasoning, to urge any apparent deviation from moral
TXTWatson6;   E614|        justice, as an argument against revealed religion, because you do
TXTWatson6;   E614|        not urge an equally apparent deviation from it, as an argument
TXTWatson6;   E614|        against natural religion: . . .
AnnWatson6;   E614|        The Bible says that God formed Nature perfect but that Man
AnnWatson6;   E614|        perverted the order of Nature since which time the Elements are
AnnWatson6;   E614|        filld with the Prince of Evil who has the power of the air
AnnWatson6;   E614|        Natural Religion is the voice of God & not the result of
AnnWatson6;   E614|        reasoning on the Powers of Satan

TXTWatson6;   E614|        [p 6] Now, I think, it will be impossible to prove, that it
TXTWatson6;   E614|        was aproceeding contrary to God's moral justice, to
TXTWatson6;   E614|        exterminate so wicked a people
AnnWatson6;   E614|        Horrible the Bishop is an Inquisitor God never makes one man
AnnWatson6;   E614|        murder another nor one nation
AnnWatson7;   E614|        [p 7] There is a vast difference between an accident brought
AnnWatson7;   E614|        on by a mans own carelessness & a destruction from the designs of
AnnWatson7;   E614|        another. The Earthquakes

AnnWatson7;   E615|        at Lisbon &/c were the Natural result of Sin. but the destruction
AnnWatson7;   E615|        of the Canaanites by Joshua was the Unnatural design of wicked
AnnWatson7;   E615|        men To Extirpate a nation by means of another nation is as
AnnWatson7;   E615|        wicked as to destroy an individual by means of another individual
AnnWatson7;   E615|        which God considers (in the Bible) as Murder & commands that it
AnnWatson7;   E615|        shall not be done
AnnWatson7;   E615|        Therefore the Bishop has not answerd Paine

TXTWatson7;   E615|        [P 7] Human kind, by long experience; . . . .is in a
TXTWatson7;   E615|        far more distinguished situation, as to thpowers of the
TXTWatson7;   E615|        mind, than it was in the childhood of the world.
AnnWatson7;   E615|        That mankind are in a less distinguishd situation with
AnnWatson7;   E615|        regard to mind than they were in the time of Homer Socrates
AnnWatson7;   E615|        Phidias. Glycon. Aristotle &/c let all their works witness
AnnWatson7;   E615|        [the Deists]<Paine> say<s> that Christianity put a stop
AnnWatson7;   E615|        to improvement & the Bishop has not shewn the contrary

TXTWatson7;   E615|        It appears incredible to many, that God Almighty [P 8]
TXTWatson7;   E615|        should have had colloquial intercourse with our first parents; . . .
AnnWatson7;   E615|        That God does & always did converse with honest Men Paine
AnnWatson7;   E615|        never denies. he only denies that God conversd with Murderers &
AnnWatson7;   E615|        Revengers such as the Jews were. & of course he holds that the
AnnWatson7;   E615|        Jews conversed with their own [self will] <State
AnnWatson7;   E615|        Religion> which they calld God & so were liars as Christ says
TXTWatson8;   E615|        [P 8] . . . that he should have . . . become the God and
TXTWatson8;   E615|        governor of one particular nation; . . . .
AnnWatson8;   E615|        That the Jews assumed a right <Exclusively> to the benefits
AnnWatson8;   E615|        of God. will be a lasting witness against them. & the same will
AnnWatson8;   E615|        it be [of] against Christians

TXTWatson8;   E615|        [P 8] . . . when I consider how nearly man, ina savage
TXTWatson8;   E615|        state, approaches to the brute creationas to intellectual
TXTWatson8;   E615|        excellence;
AnnWatson8;   E615|        Read the Edda of Iceland the Songs of Fingal the accounts of
AnnWatson8;   E615|        North American Savages (as they are calld) Likewise Read Homers
AnnWatson8;   E615|        Iliad. he was certainly a Savage. in the Bishops sense. He
AnnWatson8;   E615|        knew nothing of God. in the Bishops sense of the word & yet he
AnnWatson8;   E615|        was no fool

TXTWatson9;   E615|        [P 9] . . . the jewish and christian dispensations mediums
TXTWatson9;   E615|        to convey to all man . . . that knowledge concerning himself,
TXTWatson9;   E615|        which he had vouchsafed to give immediately to the first.
AnnWatson9;   E615|        The Bible or <Peculiar> Word of God, Exclusive of Conscience
AnnWatson9;   E615|        or the Word of God Universal, is that Abomination which like the
AnnWatson9;   E615|        Jewish ceremonies is for ever removed & henceforth every man may
AnnWatson9;   E615|        converse with God & be a King & Priest in his own house

TXTWatson9;   E615|        I own it is strange, very strange, that he should have made
TXTWatson9;   E615|        an immediate manifestation of himself . . . but what is there
TXTWatson9;   E615|        that is not strange? It is strange that you and I are here--. . .
TXTWatson9;   E615|        that there is a sun, and moon, and stars-- . . .
AnnWatson9;   E615|        It is strange that God should speak to man formerly & not
AnnWatson9;   E615|        now. because it is not true but the Strangeness of Sun Moon or
AnnWatson9;   E615|        Stars is Strange on a contrary account

TXTWatson9;   E615|        . . . the plan of providence, in my opinion, so
TXTWatson9;   E615|        obviously wise and good, . . .
AnnWatson9;   E615|        The Bible tells me that the plan of Providence was Subverted
AnnWatson9;   E615|        at the Fall of Adam & that it was not restored till [we
AnnWatson9;   E615|        in] Christ [?made ?restoration]

TXTWatson9;   E616|        I will . . . examine what you shall produce, with as much
TXTWatson9;   E616|        coolness and respect, as if you had given the priests no
TXTWatson9;   E616|        provocation; as if you were a man of the most unblemished character, . . .
AnnWatson9;   E616|        Is not this Illiberal has not the Bishop given himself the
AnnWatson9;   E616|        lie in the moment the first words were out of his mouth Can any
AnnWatson9;   E616|        man who writes so pretend that he is in a good humour. Is not
AnnWatson9;   E616|        this the Bishops cloven foot. has he not spoild the hasty pudding

TXTWatson10; E616|        LETTER II

AnnWatson10; E616|        PAGE 10
AnnWatson10; E616|        The trifles which the Bishop has combated in the following
AnnWatson10; E616|        Letters are such as do nothing against Paines Arguments none of
AnnWatson10; E616|        which the Bishop has dared to Consider. One for instance, which
AnnWatson10; E616|        is That the books of the Bible were never believd willingly by
AnnWatson10; E616|        any nation & that none but designing Villains ever pretended to
AnnWatson10; E616|        believe That the Bible is all a State Trick, thro which tho'
AnnWatson10; E616|        the People at all times could see they never had. the power to
AnnWatson10; E616|        throw off Another Argument is that all the Commentators on the
AnnWatson10; E616|        Bible are Dishonest Designing Knaves who in hopes of a good
AnnWatson10; E616|        living adopt the State religion this he has shewn with great
AnnWatson10; E616|        force which calls upon His Opponent loudly for an answer. I
AnnWatson10; E616|        could name an hundred such

TXTWatson11; E616|        [P 11] If it be found that the books ascribed to Moses,
TXTWatson11; E616|        Joshua, and Samuel, were not written by Moses, Joshua, and
TXTWatson11; E616|        Samuel. . . . they may still contain a true account of real
TXTWatson11; E616|        transactions, . . .
AnnWatson11; E616|        He who writes things for true which none could write. but
AnnWatson11; E616|        the actor. such are most of the acts of Moses. must either be the
AnnWatson11; E616|        actor or a fable writer or a liar. If Moses did not write the
AnnWatson11; E616|        history of his acts, it takes away the authority altogether it
AnnWatson11; E616|        ceases to be history & becomes a Poem of probable impossibilities
AnnWatson11; E616|        fabricated for pleasure as moderns say but I say by Inspiration.

TXTWatson11; E616|        [P 11] Had, indeed, Moses said that he wrote the five first
TXTWatson12; E616|        [P 12] books . . . and had it been found, that Moses . . . did
TXTWatson12; E616|        not write these books; then, I grant, the authority of the whole
TXTWatson12; E616|        would have been gone at once; . . . . [P 12]
AnnWatson12; E616|        If Paine means that a history tho true in itself is false
AnnWatson12; E616|        When it is attributed to a wrong author. he's a fool. But he
AnnWatson12; E616|        says that Moses being proved not the author of that history which
AnnWatson12; E616|        is written in his name & in which he says I did so & so
AnnWatson12; E616|        Undermines the veracity intirely the writer says he is Moses if
AnnWatson12; E616|        this is proved false the history is false Deut xxxi v 24 But
AnnWatson12; E616|        perhaps Moses is not the author & then the Bishop loses his
AnnWatson12; E616|        Author

TXTWatson12; E616|        [P 12] . . . the evidence for the miracles recorded in the
TXTWatson12; E616|        Bible is. . . so greatly superior to that for the prodigies
TXTWatson12; E616|        mentioned by Livy, or the miracles related by Tacitus, as to
TXTWatson12; E616|        justify us in giving credit to the one as the work of God, and in
TXTWatson12; E616|        with-holding it from the other as the effect of superstition and
TXTWatson12; E616|        imposture.
AnnWatson12; E616|        Jesus could not do miracles where unbelief hinderd hence we
AnnWatson12; E616|        must conclude that the man who holds miracles to be ceased puts
AnnWatson12; E616|        it out of his own power to ever witness one The manner of a
AnnWatson12; E616|        miracle being performd is in modern times considerd as an
AnnWatson12; E616|        arbitrary command of the

AnnWatson12; E617|        agent upon the patient but this is an impossibility not a miracle
AnnWatson12; E617|        neither did Jesus ever do such a miracle. Is it a greater
AnnWatson12; E617|        miracle to feed five thousand men with five loaves than to
AnnWatson12; E617|        overthrow all [P13] the armies of Europe with a small pamphlet.
AnnWatson12; E617|        look over the events of your own life & if you do not find that
AnnWatson12; E617|        you have both done such miracles & lived by such you do not see
AnnWatson12; E617|        as I do True I cannot do a miracle thro experiment & to
AnnWatson12; E617|        domineer over & prove to others my superior power as neither
AnnWatson12; E617|        could Christ But I can & do work such as both astonish &
AnnWatson12; E617|        comfort me & mine How can Paine the worker of miracles ever
AnnWatson12; E617|        doubt Christs in the above sense of the word miracle But how
AnnWatson12; E617|        can Watson ever believe the above sense of a miracle who
AnnWatson12; E617|        considers it as an arbitrary act of the agent upon an unbelieving
AnnWatson12; E617|        patient. whereas the Gospel says that Christ could not do a
AnnWatson12; E617|        miracle because of Unbelief
AnnWatson14; E617|        [P 14] If Christ could not do miracles because of Unbelief
AnnWatson14; E617|        the reason alledged by Priests for miracles is false for those
AnnWatson14; E617|        who believe want not to be confounded by miracles. Christ & his
AnnWatson14; E617|        Prophets & Apostles were not ambitious miracle mongers

TXTWatson14; E617|        [P 14] You esteem all prophets to be such lying rascals,
TXTWatson14; E617|        that I dare not venture to predict the fate of your book.
AnnWatson14; E617|        Prophets in the modern sense of the word have never existed
AnnWatson14; E617|        Jonah was no prophet in the modern sense for his prophecy of
AnnWatson14; E617|        Nineveh failed Every honest man is a Prophet he utters his
AnnWatson14; E617|        opinion both of private & public matters/Thus/If you go on So/the
AnnWatson14; E617|        result is So/He never says such a thing shall happen let you do
AnnWatson14; E617|        what you will. a Prophet is a Seer not an Arbitrary Dictator.
AnnWatson14; E617|        It is mans fault if God is not able to do him good. for he gives
AnnWatson14; E617|        to the just & to the unjust but the unjust reject his gift

TXTWatson15; E617|        [P 15] What if I should admit, that SAMUEL, or EZRA, or . .
TXTWatson15; E617|        .composed these books, from public records, many years
TXTWatson15; E617|        after the death of Moses?. . . every fact recorded in them may be true, . . .*
AnnWatson15; E617|        Nothing can be more contemptible than to suppose Public
AnnWatson15; E617|        RECORDS to be True Read them & Judge. if you are not a Fool.
AnnWatson15; E617|        Of what consequence is it whether Moses wrote the Pentateuch
AnnWatson15; E617|        or no. If Paine trifles in some of his objections it is folly to
AnnWatson15; E617|        confute him so seriously in them & leave his more material ones
AnnWatson15; E617|        unanswered Public Records as If Public Records were True
AnnWatson15; E617|        *Impossible for the facts are such as none but the actor
AnnWatson15; E617|        could tell, if it is True Moses & none but he could write it
AnnWatson15; E617|        unless we allow it to be Poetry & that poetry inspired
AnnWatson16; E617|        [P 16] If historical facts can be written by inspiration
AnnWatson16; E617|        Miltons Paradise Lost is as true as Genesis. or Exodus. but the
AnnWatson16; E617|        Evidence is nothing for how can he who writes what he has neither
AnnWatson16; E617|        seen nor heard of. be an Evidence of The Truth of his history

TXTWatson17; E618|        [P 17]. . . kings and priests . . . never, I believe, did
TXTWatson17; E618|        you any harm; but you have done them all the harm you could, . .
TXTWatson17; E618|
AnnWatson17; E618|        .Paine says that Kings & Priests have done him harm from his
AnnWatson17; E618|        birth

AnnWatson; E618|        LETTER III

TXTWatson22; E618|        [P 22] Having done with . . .the grammatical evidence . . . you
TXTWatson22; E618|        come to your historical and chronological evidence; . . .
AnnWatson22; E618|        I cannot concieve the Divinity of the <books in the> Bible
AnnWatson22; E618|        to consist either in who they were written by or at what time or
AnnWatson22; E618|        in the historical evidence which may be all false in the eyes of
AnnWatson22; E618|        one man & true in the eyes of another but in the Sentiments &
AnnWatson22; E618|        Examples which whether true or Parabolic are Equally useful as
AnnWatson22; E618|        Examples given to us of the perverseness of some & its consequent
AnnWatson22; E618|        evil & the honesty of others & its consequent good This sense of
AnnWatson22; E618|        the Bible is equally true to all & equally plain to all. none can
AnnWatson22; E618|        doubt the impression which he recieves from a book of Examples.
AnnWatson22; E618|        If he is good he will abhor wickedness in David or Abraham if he
AnnWatson22; E618|        is wicked he will make their wickedness an excuse for his & so he
AnnWatson22; E618|        would do by any other book

TXTWatson25; E618|        [P 25] Moses would have been the wretch you represent him,
TXTWatson25; E618|        had he acted by his own authority alone; but you may as
TXTWatson25; E618|        reasonably attribute cruelty and murder to the judge of the land
TXTWatson25; E618|        in condemning criminals to death, as butchery and massacre to
TXTWatson25; E618|        Moses in executing the command of God.
AnnWatson25; E618|        All Penal Laws court Transgression & therefore are cruelty &
AnnWatson25; E618|        Murder
AnnWatson25; E618|        The laws of the Jews were (both ceremonial & real) the
AnnWatson25; E618|        basest & most oppressive of human codes. & being like all other
AnnWatson25; E618|        codes given under pretence of divine command were what Christ
AnnWatson25; E618|        pronouncd them The Abomination that maketh desolate. i.e State
AnnWatson25; E618|        Religion which [P 26] is the Source of all Cruelty

AnnWatson; E618|        LETTER IV

TXTWatson29; E618|        [P 29] [Suppose an unsigned contemporary] history of the reigns
TXTWatson29; E618|        of George the first and second, . . .would any man, three or
TXTWatson29; E618|        four hundreds or thousands of years hence, question the authority
TXTWatson29; E618|        of that book, . . .
AnnWatson29; E618|        Hundreds or Thousands of Years O very fine Records as if
AnnWatson29; E618|        he Knew that there were Records the Ancients Knew Better

TXTWatson29; E618|        [P 29] If I am right in this reasoning, . . .
AnnWatson29; E618|        as if Reasoning was of any Consequence to a Question
AnnWatson29; E618|        Downright Plain Truth is Something but Reasoning is Nothing

TXTWatson31; E618|        [P 31] . . . the gospel of St. Matthew . . . was written not
TXTWatson31; E618|        many centuries, probably . . . not a quarter of one century after
TXTWatson31; E618|        the death of Jesus; . . .
AnnWatson31; E618|        There are no Proofs that Matthew the Earliest of all the
AnnWatson31; E618|        Writings of the New Testament was written within the First
AnnWatson31; E618|        Century See P 94 & 95
TXTWatson33; E618|        [P 33] . . . you do not perfectly comprehend what is meant
TXTWatson33; E618|        by the expression--the Word of God--or the divine authority of
TXTWatson33; E618|        the scriptures: . . . [P 34] God . . . has interposed his more
TXTWatson33; E618|        immediate assistance. . . .
AnnWatson33; E618|        They seem to Forget that there is a God of This World. A
AnnWatson33; E618|        God Worshipd in this World as God & Set above all that is calld
AnnWatson33; E618|        God

TXTWatson35; E618|        [P 35] You proceed to shew that these books were not written
TXTWatson35; E618|        by Samuel, . . .
AnnWatson35; E618|        Who gave them the Name of Books of Samuel it is not of
AnnWatson35; E618|        Consequence

TXTWatson36; E619|        [P 36]. . .what has been conjectured by men of judgment, . .
TXTWatson36; E619|        .a passage from Dr. Hartley's Observations of Man.
AnnWatson36; E619|        Hartley a Man of Judgment then Judgment was a Fool what
AnnWatson36; E619|        Nonsense

AnnWatson; E619|        LETTER V

TXTWatson36; E619|        [P 48] [Solomon's] admirable sermon on the vanity of every thing
TXTWatson36; E619|        but piety and virtue.
AnnWatson36; E619|        Piety & Virtue is Seneca Classical O Fine Bishop

TXTWatson49; E619|        [P 49] What shall be said of you, who, either designedly, or
TXTWatson49; E619|        ignorantly represent one of the most clear and important
TXTWatson49; E619|        prophecies in the Bible [Isaiah 44-45], as an historical
TXTWatson49; E619|        compliment, written above an hundred and fifty years after the
TXTWatson49; E619|        death of the prophet?
AnnWatson49; E619|        The Bishop never saw the Everlasting Gospel any more than
AnnWatson49; E619|        Tom Paine

AnnWatson; E619|        LETTER IX

TXTWatson95; E619|        [P 95] Did you ever read the apology for the christians, which
TXTWatson95; E619|        Justin Martyr presented to the emperor . . . not fifty years
TXTWatson95; E619|        after the death of St. John, . . .
AnnWatson95; E619|        A:D: 150

TXTWatson95; E619|        . . . probably the gospels, and certainly some of
TXTWatson95; E619|        St. Paul's epistles, were known. . . .yet I hold it to be a
TXTWatson95; E619|        certain fact, that all the books, . . .were
TXTWatson95; E619|        written, . . .within a few years after his death.
AnnWatson95; E619|        This is No Certain Fact Presumption is no Proof

AnnWatson; E619|        LETTER X

TXTWatson108; E619|        [P 108] . . . The moral precepts of the gospel. . . .
AnnWatson108; E619|        The Gospel is Forgiveness of Sins & has No Moral Precepts
AnnWatson108; E619|        these belong to Plato & Seneca & Nero
TXTWatson109; E619|        [P 109] Two precepts you particularize as inconsistent with
TXTWatson109; E619|        the dignity and the nature of man--that of not resenting
TXTWatson109; E619|        injuries, and that of loving enemies.
AnnWatson109; E619|        Well done Paine

TXTWatson109; E619|        Who but yourself ever interpreted literally. . . . Did
TXTWatson109; E619|        Jesus himself turn the othercheek when the officer of the
TXTWatson109; E619|        high priest smothim?
AnnWatson109; E619|        Yes I have no doubt he did

TXTWatson109; E619|        It is evident, that a patient acquiescence under
TXTWatson109; E619|        slight personal injuries is here enjoined; . . .
AnnWatson109; E619|        O Fool Slight Hypocrite & Villain

TXTWatson117; E619|        [P 117] The importance of revelation . . . apparent . . .
TXTWatson117; E619|        by the discordant sentiments of learned and good men (for I speak
TXTWatson117; E619|        not of the ignorant and immoral) on this point.
AnnWatson117; E619|        O how Virtuous Christ came not to call the Virtuous

TXTWatson118; E619|        [P 118] . . . if we are to live again, we are interested in
TXTWatson118; E619|        knowing--whether it be possible for us to do any thing whilst we
TXTWatson118; E619|        live here, which may render that future life, an happy
TXTWatson118; E619|        one.--
AnnWatson118; E619|        Do or Act to Do Good or to do Evil who Dare to judge but God
AnnWatson118; E619|        alone

TXTWatson118; E619|        These are tremendous truths to bad men; . . . a cogent
TXTWatson118; E619|        motive to virtuous action. . . .
AnnWatson118; E619|        Who does the Bishop call Bad Men Are they the Publicans &
AnnWatson118; E619|        Sinners that Christ loved to associate with Does God Love
AnnWatson118; E619|        The Righteous according to the Gospel or does he not cast them
AnnWatson118; E619|        off.
AnnWatson119; E619|        [P 119] For who is really Righteous It is all Pretension

EDAnnWatson120; E620|        [P 120, last page of book]
AnnWatson120; E620|        It appears to me Now that Tom Paine is a better Christian
AnnWatson120; E620|        than the Bishop
AnnWatson120; E620|        I have read this Book with attention & find that the Bishop
AnnWatson120; E620|        has only hurt Paines heel while Paine has broken his head the
AnnWatson120; E620|        Bishop has not answerd one of Paines grand objections


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