The
Christian's
Work
and
Reward
.
Matth.
11.
29
,
30.
Take
my
yoke
upon
you
,
&
learn
of
me
.
For
my
yoke
is
easie
&
my
burthen
is
light
.
Revel.
2
,
10.
Be
thou
faithful
unto
death
,
and
I
will
give
thee
a
crown
of
life
.
1
Cor.
9.
24
,
25.
So
run
that
ye
may
obtain
.
Every
man
that
striveth
for
the
mastery
is
temperate
in
all
things
:
now
they
do
it
to
obtain
a
corrupible
crown
,
but
we
an
incorruptible
.
THE
TRUTH
OF
Christian
Religion
:
IN
SIX
BOOKS
.
Written
in
Latine
BY
HUGO
GROTIUS
.
AND
Now
Translated
into
English
,
With
the
Addition
Of
a
SEVENTH
BOOK
.
By
SYMON
PATRICK
Dean
of
PETERBURGH
,
and
Chaplain
in
Ordinary
to
His
MAJESTY
.
LONDON
,
Printed
for
Rich.
Royston
,
Bookseller
to
His
Most
Sacred
Majesty
,
at
the
Angel
in
Amen-Corner
,
MDCLXXX
.
To
the
Right
Honorable
WILLIAM
Earl
of
BEDFORD
Knight
of
the
Most
Noble
Order
of
the
GARTER
,
&c.
My
very
Good
Lord
and
Patron
.
My
Lord
,
IAm
so
desirous
to
express
my
thankfulness
to
Your
Lordship
,
as
for
all
the
rest
,
so
especially
,
for
the
last
Favour
you
have
done
me
,
in
contributing
so
freely
to
the
giving
me
some
ease
from
that
burden
which
grew
too
heavy
for
me
;
that
I
make
bold
to
prefix
Your
Lordships
Name
to
this
Book
of
a
great
Man
in
another
Nation
;
which
I
have
Translated
,
and
will
live
,
I
believe
,
as
long
as
Learning
and
Religion
shall
last
among
us
.
Whereby
your
Lordship
will
see
that
I
have
only
exchanged
,
not
given
over
my
Labours
;
and
that
I
intend
not
to
be
less
diligent
in
my
station
,
than
when
I
preached
more
:
but
rather
study
industriously
to
serve
the
Publick
good
some
other
way
.
Which
that
I
might
promote
,
I
have
augmented
this
Work
of
Grotius
,
by
the
Addition
of
another
Book
:
not
equal
indeed
in
strength
of
reasoning
,
and
variety
of
reading
to
the
foregoing
;
but
in
brevity
and
perspicuity
,
I
hope
,
nothing
inferiour
:
And
,
being
a
building
relying
,
in
great
part
,
upon
his
Foundations
,
will
stand
as
firm
and
unshaken
,
as
those
which
excel
it
in
beauty
,
and
neatness
of
contrivance
.
Such
as
it
is
,
I
humbly
present
it
to
your
Lordship
;
and
praying
God
that
the
whole
Work
may
have
some
effect
for
the
reclaiming
those
that
are
irreligious
;
or
the
setling
those
who
are
wavering
and
doubtful
;
and
the
exciting
us
all
,
to
hold
fast
the
Truth
,
as
it
is
in
the
Lord
Jesus
,
I
remain
My
Lord
,
Your
Lordships
most
Humble
and
obliged
Servant
.
S.
PATRICK
.
A
PREFACE
Giving
some
Account
of
the
Author
,
and
of
this
Work
.
THE
Name
of
this
Author
hath
been
so
illustrious
in
these
Western
parts
of
the
World
,
that
as
there
are
few
persons
who
read
Books
to
whom
it
is
not
known
;
so
there
needs
no
more
to
recommend
this
Work
,
and
procure
it
entertainment
,
with
all
those
that
have
heard
of
him
.
In
which
he
hath
faithfully
laid
out
those
great
Talents
of
reason
and
learning
,
wherewith
God
blessed
him
above
most
other
Men
,
in
the
defence
of
his
most
holy
Religion
.
Which
he
hath
served
very
much
in
other
works
of
his
;
but
in
none
more
than
this
:
because
it
is
of
such
General
use
,
and
so
satisfactory
,
that
it
may
alone
merit
those
titles
of
honour
,
which
the
Men
of
learning
have
bestowed
on
him
;
though
they
be
as
high
,
as
well
can
be
devised
.
There
is
nothing
more
ordinary
in
our
Selden
,
than
vir
Maximus
,
vir
summus
,
the
greatest
,
the
chief
of
Men
;
when
he
speaks
of
Grotius
.
Upon
whom
Salmasius
bestows
the
Title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
most
excellent
;
and
as
if
he
were
in
a
rapture
when
he
thought
of
him
,
cries
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
most
admirable
,
or
wonderful
,
and
supereminentissime
,
most
supereminent
Grotius
!
to
whom
he
wished
much
rather
to
be
like
,
than
to
be
the
most
eminent
person
,
for
riches
and
honour
,
in
the
whole
World
.
I
shall
only
add
the
character
,
which
Baudius
gave
of
him
very
early
,
1612.
in
a
Scazon
he
made
upon
him
;
where
he
thus
admires
him
.
Vir
magne
,
vir
mirande
,
vir
sine
exemplo
.
In
English
.
O
thou
great
Man
,
thou
wonderful
Man
,
a
Man
without
example
.
Yet
as
great
a
Man
as
he
was
,
he
fell
into
disgrace
in
his
own
Country
,
and
was
thrown
into
Prison
(
every
body
knows
)
in
the
Castle
of
Lupstein
.
In
which
strict
confinement
he
meditated
many
profitable
Works
,
especially
in
things
Sacred
.
For
,
during
his
long
Imprisonment
,
he
found
by
a
happy
experience
(
as
he
writes
to
Barlaeus
a
great
while
after
)
there
was
a
wonderful
power
in
the
holy
Doctrines
to
support
the
mind
,
and
to
keep
it
erect
against
all
calamities
.
And
therefore
for
his
own
solace
,
in
the
first
place
,
(
as
he
tells
another
Friend
)
he
set
himself
to
write
this
little
Book
:
which
he
intimates
both
in
the
beginning
and
in
the
conclusion
of
it
,
was
then
composed
,
or
rather
hastily
put
together
,
when
his
Mind
was
more
free
than
his
Body
.
And
therefore
(
when
after
several
Editions
he
set
it
forth
with
Annotations
,
1640.
)
he
calls
it
in
an
Epistle
to
Sarravius
,
Partum
doloris
quondam
mei
,
&c.
The
child
of
my
grief
in
time
past
;
now
a
Monument
of
my
Thanksgiving
to
God
.
And
as
it
was
written
originally
in
his
own
Language
;
so
it
was
in
Verse
;
that
it
might
be
more
popular
,
and
more
easily
committed
to
memory
,
by
the
rudes
people
:
such
as
Mariners
,
for
whom
he
chiefly
intended
it
.
He
tells
us
as
much
in
the
Preface
;
but
we
may
learn
it
more
fully
out
of
a
Letter
to
him
,
on
this
subject
,
from
Inter
Epist.
Praest.
vir
.
p.
630.
Episcopius
.
Who
says
,
that
the
oftner
he
read
over
those
Rythmes
,
the
more
he
was
rapt
both
into
love
,
and
admiration
of
them
.
There
being
nothing
in
them
which
was
not
most
necessary
to
be
known
;
and
was
able
to
incline
the
hardest
heart
to
embrace
this
holy
Religion
.
For
it
was
hard
to
determine
,
he
says
,
whether
the
Majesty
of
the
things
,
or
the
clearness
and
sweetness
of
the
expressions
were
most
to
be
commended
:
the
Majesty
of
the
matter
not
at
all
hindring
the
clearness
of
the
Verse
,
nor
its
being
tyed
to
Verse
,
at
all
diluting
or
enervating
the
Majesty
of
the
matter
.
Such
a
strife
there
was
between
these
two
,
with
equal
success
;
that
it
became
a
question
,
whether
it
was
more
divine
to
be
able
to
have
a
solid
and
distinct
conception
in
his
mind
of
things
so
difficult
and
sublime
;
or
,
having
conceived
them
to
cloath
them
in
such
comely
and
perspicuous
words
;
that
at
the
first
glance
every
Reader
understood
his
great
sense
,
though
bound
up
and
fettered
within
the
laws
of
verse
.
Which
way
I
suppose
he
chose
,
because
it
was
the
ancient
manner
of
delivering
the
most
useful
things
;
as
he
himself
observes
in
his
Prolegomena
to
Stobaeus
his
Florilegium
;
which
was
written
not
long
after
this
Book
.
Where
,
as
a
proof
of
it
,
he
alledges
that
of
Homer
;
who
says
,
Clytaemnestra
,
did
not
incline
to
vice
,
till
she
had
lost
him
,
that
was
wont
to
sing
to
her
.
For
precepts
of
wisdome
so
taught
are
exceeding
charming
to
the
minds
of
Youth
;
being
not
only
more
easily
imprinted
on
the
memory
,
but
touching
the
affections
more
powerfully
,
and
to
the
very
quick
,
than
when
otherwise
spoken
at
large
.
And
therefore
the
publick
Laws
were
in
the
most
ancient
times
thus
written
,
as
Aristotle
informs
us
:
and
that
true
Religion
might
be
more
easily
conveyed
into
Peoples
minds
,
and
fixed
there
,
Apolinarius
translated
all
the
Books
of
Moses
(
as
Sozomen
tells
us
,
L.
vi
.
cap.
18.
)
and
the
rest
of
the
History
of
the
Bible
,
as
far
as
the
reign
of
Saul
,
into
Heroick
verse
;
in
imitation
of
Homer's
Poems
.
Suidas
says
,
he
put
the
whole
old
Testament
into
such
Verse
;
and
it
is
not
improbable
,
for
what
he
did
upon
the
Psalms
is
still
remaining
.
If
it
were
my
present
business
,
I
could
trace
this
way
of
Instruction
down
to
our
own
times
;
and
through
our
own
Nation
:
in
which
it
hath
been
very
effectual
,
as
the
story
of
Aldelmus
sufficiently
informs
us
.
Who
first
brought
in
the
composition
of
Latine
verse
among
the
English
,
a
little
before
Edward
the
Confessors
time
;
and
by
his
excellent
faculty
in
singing
,
wrought
such
wonderful
effects
upon
the
People
,
for
the
civilizing
of
their
manners
,
and
for
their
instruction
in
the
duties
of
Religion
:
that
Lanfrank
by
his
own
Authority
,
thought
good
to
make
him
a
Saint
.
The
very
same
charms
Grotius
hoped
would
have
the
same
effect
upon
the
rude
Seamen
of
his
Country
:
into
whom
he
desired
by
his
Rymes
,
not
only
to
instil
a
sense
of
piety
;
but
to
inable
them
to
convey
it
to
other
Nations
,
with
whom
they
traded
.
And
it
seems
this
work
was
so
much
famed
,
that
it
moved
the
curiosity
of
a
great
man
in
France
(
into
which
Grotius
went
after
his
wonderful
escape
,
1621.
out
of
that
Prison
,
or
rather
Sepulchre
,
as
he
calls
it
in
a
Letter
to
a
Friend
,
wherein
it
was
first
projected
)
to
ask
him
very
often
,
what
the
Contents
of
that
Book
were
,
which
he
had
written
in
Dutch
,
upon
this
subject
of
Religion
.
Whom
he
satisfied
,
by
translating
the
sense
of
it
into
the
Latine
Tongue
,
in
the
Year
1628.
and
addressing
it
unto
that
excellent
Person
,
who
made
the
inquiry
,
viz.
Hieronymus
Bignonius
.
Who
together
with
Grotius
and
Salmasius
,
the
famous
Cardinal
Richlieu
(
a
notable
Judge
of
Wits
)
was
wont
to
say
[
](A42238-e11070-b)*
*
Epist.
Cl.
Sarravii
.
p.
146.
,
were
the
only
Persons
of
that
Age
,
whom
he
lookt
upon
,
as
arrived
to
the
highest
pitch
of
Learning
.
In
which
Translation
,
he
tells
Sarravius
,
in
a
Letter
to
him
that
Year
,
he
should
find
,
if
nothing
else
,
that
he
had
at
least
indeavoured
brevity
with
perspicuity
.
Which
made
it
so
acceptable
every
where
,
though
no
longer
in
Verse
but
now
in
Prose
,
that
in
the
Year
1632.
I
find
(
he
tells
Cordesius
another
Learned
Man
in
France
[
](A42238-e11130-b)*
*
Epist.
ad
Gallos
,
p.
331.
417.
)
it
was
gone
the
third
time
to
the
Press
;
with
some
Additions
.
But
not
with
so
many
,
it
seems
,
as
some
desired
;
for
there
were
those
who
wished
he
would
have
answered
a
Book
of
Bodins
,
which
seemed
to
impugn
it
.
This
he
thought
a
needless
pains
,
for
whatsoever
it
is
,
saith
he
(
in
a
Letter
to
the
same
person
[
](A42238-e11180-b)*
*
Ib.
pag.
407.
)
that
seems
to
shake
the
foundations
I
have
laid
(
upon
which
the
Christian
Faith
relies
)
I
have
already
obviated
it
;
as
far
as
is
necessary
to
perswade
a
Reader
that
is
not
pertinacious
.
As
for
those
Opinions
,
which
are
commonly
received
in
Christianity
,
but
without
the
exact
knowledge
of
which
,
we
may
be
Christians
;
they
do
not
belong
to
my
Argument
.
In
the
same
Year
also
(
1632
)
I
find
it
Translated
here
into
the
English
Language
.
Which
He
himself
afterwards
takes
notice
of
,
in
a
Letter
to
Gerrard
Vossius
,
1638
[
](A42238-e11230-b)*
*
Inter
Epist.
praestant
.
virorum
,
p.
748.
.
Where
he
tells
him
,
that
there
were
(
beside
the
English
)
two
High-Dutch
Translations
of
this
Book
;
one
French
;
and
that
the
English
Embassador's
Chaplain
was
turning
it
into
Greek
;
and
the
Romanists
themselves
into
the
Persian
Tongue
:
that
by
God's
blessing
it
might
convert
the
Mahometans
.
None
of
these
could
see
any
Socinianism
(
or
other
dangerous
heresie
)
in
it
;
which
some
of
the
duller
sort
of
learned
Men
,
were
forward
to
charge
it
with
all
:
because
he
doth
not
directly
prove
in
this
Book
the
Doctrine
of
the
blessed
Trinity
.
Of
which
he
gives
this
account
in
the
forenamed
Letter
;
that
he
heard
a
great
Man
(
who
was
Franc.
Junius
,
as
I
take
it
)
condemn
du
Plessis
,
and
others
,
for
endeavouring
to
prove
that
Mystery
by
reasons
fetcht
from
Nature
,
and
by
Platonical
Testimonies
;
(
sometimes
not
very
pertinent
)
which
ought
not
to
came
into
a
Disputation
with
Atheists
,
Pagans
,
Jews
,
and
Mahometans
:
who
must
all
be
first
drawn
to
believe
the
holy
Scriptures
;
that
from
thence
they
may
learn
such
things
,
as
cannot
be
known
,
but
by
Divine
Revelation
.
This
was
the
Reason
he
medled
not
with
the
Doctrine
of
the
Trinity
directly
:
But
if
any
body
doubted
of
his
Orthodoxy
in
this
Point
,
They
might
see
(
he
tells
him
in
another
Letter
)
what
his
opinion
was
,
in
his
Poems
then
newly
come
forth
;
and
the
larger
explication
of
it
he
reserved
to
his
Notes
.
And
for
the
same
cause
he
did
not
distinctly
treat
of
some
other
things
;
particularly
about
the
Divinity
of
our
Lord
Jesus
Christ
,
and
his
Satisfaction
:
for
which
omission
this
Book
was
blamed
,
as
Sarravius
writes
to
him
,
by
some
who
had
nothing
else
to
do
,
but
to
find
fault
with
the
labours
of
others
.
To
which
Grotius
returned
such
an
Answer
,
as
not
only
gave
him
,
he
tells
us
,
most
full
satisfaction
,
in
those
two
Points
;
but
inabled
him
to
silence
those
accusers
.
He
doth
not
intimate
indeed
what
that
reply
was
;
but
as
to
the
former
Point
it
is
apparent
from
his
Annotations
,
that
he
believed
our
Saviour
to
be
indeed
God
of
God
.
And
that
passage
in
the
Conclusion
of
the
xxi
.
Section
of
the
fifth
Book
,
concerning
the
Messias
being
called
in
the
holy
Scriptures
by
the
Name
of
God
and
Lord
,
I
should
have
translated
thus
—
The
Messias
is
called
by
that
august
Name
of
God
Jehovah
,
and
also
of
Lord
,
viz.
ELOHIM
and
ADONAI
.
For
so
he
explains
himself
,
I
have
since
taken
notice
,
in
his
Annotations
;
and
adds
this
observation
,
that
the
Talmud
in
Taanith
says
,
that
when
the
time
shall
come
,
spoken
of
xxv
.
Isa.
8
,
9.
(
i.
e.
of
the
Messiah
)
Jehovah
shall
be
shown
,
as
we
say
,
with
the
finger
:
that
is
,
Men
shall
be
able
to
point
others
to
him
,
saying
,
Lo
there
is
Jehovah
.
And
as
for
the
other
thing
,
it
is
possible
his
Answer
might
be
to
the
same
purpose
with
what
he
writ
to
[
](A42238-e11650-b)*
*
Epist.
praestant
.
Viror
.
p.
747.
Vossius
.
In
which
he
tells
him
,
that
if
any
one
desired
to
know
(
as
he
had
already
signified
in
a
Letter
,
to
one
that
said
he
was
accused
of
Socinianism
)
what
his
opinion
was
in
the
business
of
Christ's
satisfaction
,
even
since
Crellius
had
written
against
him
;
it
would
appear
plainly
enough
out
of
his
Translation
of
the
LIII
.
of
Isaiah
,
in
his
Disputation
against
the
Jews
:
(
which
you
may
find
here
in
the
V.
Book
,
Sect.
19.
)
and
from
hence
also
that
in
the
Conclusion
of
this
Work
of
the
Truth
of
Christian
Religion
,
he
doth
not
interpret
those
words
,
i.
Hebr.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
present
tense
,
making
a
purgation
,
or
expiating
our
sins
,
as
Socinus
doth
;
but
in
the
past
time
expiatis
peccatis
nostris
,
having
expiated
,
or
purged
away
our
sins
.
How
they
come
to
be
otherwise
Translated
in
his
Annotations
on
that
place
,
put
forth
since
his
death
,
I
can
give
no
Account
.
And
in
like
manner
,
I
suppose
,
he
satisfied
another
doubt
about
a
passage
in
this
Book
,
which
Sarravius
desired
him
to
resolve
;
though
I
cannot
find
his
Answer
to
it
:
For
he
gives
a
punctual
Answer
afterward
to
a
Question
propounded
by
a
Minister
of
Rouen
;
who
askt
him
,
where
he
had
that
of
Rabbi
Nechumias
,
who
made
that
publick
Declaration
(
mentioned
in
the
Fifth
Book
,
Sect.
14.
)
concerning
the
appearing
of
Christ
,
50.
Years
before
our
Saviour
;
to
this
effect
:
That
the
time
which
Daniel
had
prefixed
for
the
coming
of
the
Messiah
,
could
not
be
prolonged
above
those
Fifty
Years
.
Which
he
tells
Sarravius
[
](A42238-e11900-b)*
*
Epist.
Claud.
Sarrav
.
p.
52.
is
to
be
found
in
the
Talmud
,
in
the
Title
Sanhedrin
(
as
he
remembred
)
and
he
thought
also
in
Abenada
upon
Daniel
.
This
was
in
the
Year
1640.
when
he
first
put
out
this
Book
with
Annotations
;
containing
the
Testimonies
of
those
Authors
,
in
words
at
length
;
whom
he
had
alledged
:
but
had
forgotten
,
it
seems
,
to
set
down
where
he
had
this
passage
of
Rabbi
Nechumias
.
Nor
is
it
now
to
be
found
among
the
Annotations
;
and
therefore
they
that
next
Print
the
Book
so
inlarged
,
will
do
well
to
supply
it
from
hence
,
out
of
Sarravius
.
Who
was
the
first
Person
[
](A42238-e12000-b)*
*
Epist.
ad
Gallos
,
p.
460.
to
whom
he
made
a
present
of
it
,
after
it
came
out
,
with
the
Addition
of
Testimonies
:
desiring
to
be
admonished
by
him
,
if
,
in
the
midst
of
much
business
,
any
thing
had
escaped
him
,
which
was
less
exactly
spoken
;
while
he
studied
to
serve
the
Christian
cause
.
To
which
He
replies
immediately
,
That
as
he
could
not
but
esteem
it
,
a
very
great
honour
to
be
acknowledged
and
beloved
by
the
Coryphaeus
of
all
Learning
,
both
Sacred
and
profane
;
so
he
esteemed
this
as
a
Golden
Book
,
wherein
Grotius
had
joyned
Learning
together
with
Piety
:
consulting
,
that
is
,
the
Disease
of
the
Age
;
to
whose
Palate
,
Piety
(
of
it self
)
had
little
savour
.
And
,
as
for
the
immense
collection
of
Testimonies
then
added
,
he
made
it
appear
by
them
,
that
in
all
his
studies
the
glory
of
Christ
had
alway
been
before
his
eyes
:
his
holy
diligence
and
industry
having
discovered
so
many
,
and
such
things
,
which
had
escaped
the
sagacious
eyes
of
others
.
And
not
long
after
he
propounded
some
doubts
,
according
to
his
own
desire
;
and
mentioned
some
exceptions
,
(
as
was
noted
before
)
which
some
,
who
had
no
good
will
to
him
,
took
at
this
Golden
Book
,
as
he
again
calls
it
:
and
notwithstanding
the
harsh
censures
of
some
Learned
Men
,
this
excellent
Person
still
persisted
in
his
high
esteem
of
the
worth
of
this
Author
;
and
believed
all
unprejudiced
Men
would
ever
look
upon
him
with
great
Veneration
.
So
he
tells
Salmasius
,
Five
Years
after
[
](A42238-e12100-b)*
*
Epist.
Claud.
Sarrav
.
p.
146.
(
1645
)
Whether
they
will
or
no
,
Grotius
will
alway
be
accounted
a
great
Man
,
by
you
and
me
;
and
by
all
that
love
Equity
and
Goodness
:
for
he
is
full
of
envy
,
who
denies
due
praises
to
such
a
Hero
.
And
a
little
while
after
,
hearing
of
the
news
of
his
death
,
he
most
sadly
bewails
it
,
[
](A42238-e12140-b)*
*
Ib.
p.
171.
as
the
extinction
of
the
bright
Star
of
that
Age
;
whose
Name
would
be
great
as
long
as
either
Books
or
Learning
were
in
honour
.
And
while
he
had
breath
,
he
saith
,
he
would
glory
in
this
,
that
he
once
had
familiar
acquaintance
with
a
Man
,
who
was
re
&
nomine
Magnus
,
no
less
great
indeed
than
his
Name
imported
.
This
affection
he
seems
to
have
carried
with
him
to
his
Grave
,
and
honoured
his
Memory
at
such
a
rate
,
that
in
the
Year
1648.
he
still
says
,
he
was
proud
of
the
Friendship
of
that
Man
;
by
whom
to
have
been
known
was
glorious
,
and
who
would
be
reverenced
in
all
future
Ages
.
In
conclusion
he
calls
him
that
Blessed
Soul
:
even
after
he
himself
had
pronounced
this
sentence
against
Grotius
[
](A42238-e12200-b)*
*
Ib.
p.
196.
,
that
he
favoured
the
Papists
;
and
not
only
yielded
too
much
to
them
in
his
later
Writings
;
but
expressed
too
much
disaffection
to
the
reformed
in
those
Countries
.
All
this
he
candidly
passed
over
with
this
censure
[
](A42238-e12210-b)*
*
Ib.
p.
146.
He
is
the
best
Man
who
hath
fewest
faults
;
for
there
is
no
body
to
be
found
without
some
.
And
the
same
favourable
judgment
;
I
suppose
,
all
serious
and
considering
men
,
will
pass
upon
him
now
;
and
not
be
hindred
by
any
prejudices
,
which
may
have
been
taken
up
against
him
among
our selves
,
from
reaping
that
benefit
which
they
may
receive
by
reading
this
excellent
Book
.
Which
I
present
again
to
the
view
of
the
English
World
,
and
have
in
a
manner
made
a
new
Translation
of
it
:
the
former
,
which
came
out
near
50.
Years
ago
,
being
so
defective
;
that
there
were
few
Paragraphs
in
it
,
which
stood
not
in
need
of
some
amendment
,
and
in
a
great
number
the
sense
was
quite
mistaken
.
Who
the
Translator
was
,
I
am
ignorant
;
but
it
is
certain
,
he
either
did
not
understand
the
Latine
Tongue
,
or
did
not
attend
to
what
he
was
about
,
as
appears
by
innumerable
Instances
.
But
one
may
suffice
,
in
the
Third
Book
,
Sect.
3.
where
he
Translates
altera
Petri
,
the
one
Epistle
of
Peter
.
Besides
there
is
plain
Arianism
in
his
Translation
,
(
Book
V.
Sect.
21.
)
for
he
says
the
Son
was
not
uncreate
as
the
Father
is
;
when
in
Grotius
the
words
are
,
the
Son
is
not
ingenitus
unbegotten
as
the
Father
is
.
Yet
where
the
Translation
was
passable
,
I
have
let
it
go
as
it
was
;
that
I
might
not
seem
to
be
too
curious
a
Censurer
of
other
Mens
labours
.
And
I
have
added
such
passages
as
were
not
there
;
the
Book
it self
having
been
inlarged
by
Grotius
,
since
that
old
English
Translation
.
I
know
not
how
necessary
it
might
be
at
that
time
,
when
it
was
first
put
into
our
Language
;
but
now
I
think
nothing
can
be
more
:
And
to
make
it
of
larger
use
,
I
have
added
also
a
Seventh
Book
of
my
own
.
In
which
,
out
of
those
Principles
chiefly
,
which
Grotius
builds
upon
in
his
Six
Books
,
I
have
shown
that
Christian
Religion
hath
suffered
very
much
by
the
Church
of
Rome
;
and
that
we
need
not
go
thither
to
be
assured
of
the
Truth
of
that
Religion
:
but
shall
be
better
informed
in
our
own
Church
by
the
Holy
Scriptures
,
and
such
works
as
these
.
I
have
not
quoted
all
my
Authors
,
no
more
than
Grotius
did
in
the
first
Editions
of
his
Book
.
And
it
would
have
made
the
Work
also
too
long
(
I
thought
)
to
Translate
his
Testimonies
,
and
add
the
like
of
my
own
.
Nor
would
it
have
been
so
useful
to
common
Readers
;
who
do
but
perplex
themselves
in
abundance
of
quotations
,
and
must
,
after
all
,
believe
that
we
report
them
truly
:
and
therefore
may
as
well
believe
us
when
we
say
;
that
they
are
ready
at
hand
to
attest
every
thing
,
which
is
here
affirmed
from
their
Authority
.
Since
the
finishing
of
this
little
Labour
,
I
was
informed
by
a
Friend
,
that
Mr.
Clement
Barksdale
had
translated
part
of
this
Work
into
English
:
and
upon
search
,
I
found
the
three
first
Books
among
some
other
Discourses
,
Printed
1669.
And
I
am
told
further
by
another
Friend
,
that
he
hath
lately
added
(
though
I
have
not
seen
it
)
the
three
last
Books
.
Which
if
I
had
known
sooner
,
it
might
have
saved
me
,
I
believe
,
most
,
if
not
all
,
of
the
pains
I
have
taken
.
But
I
was
perfectly
ignorant
of
it
;
as
I
perceive
he
was
of
any
former
Translation
,
before
his
.
For
in
that
Edition
of
his
Discourses
,
where
he
hath
added
the
Third
Book
of
this
Work
,
concerning
the
Authority
of
the
Scriptures
,
he
saith
,
it
had
not
been
till
then
in
English
.
But
it
will
do
no
hurt
,
though
the
same
good
thing
be
reached
out
to
us
,
by
more
hands
than
one
:
and
so
I
leave
it
to
Gods
Blessing
,
upon
the
Readers
serious
perusal
.
S.
P.
A
CHRISTIAN
PRAYER
FOR
THE
Adversaries
of
true
Religion
.
O
Merciful
God
,
who
hast
made
all
Men
,
and
hatest
nothing
that
thou
hast
made
,
nor
wouldest
the
death
of
a
sinner
,
but
rather
that
he
should
be
converted
and
live
;
Have
mercy
upon
all
Jews
,
Turks
,
Infidels
and
Hereticks
,
and
take
from
them
all
ignorance
,
hardness
of
heart
,
and
contempt
of
thy
Word
:
And
so
fetch
them
home
,
blessed
Lord
,
to
thy
Flock
,
that
they
may
be
saved
among
the
remnant
of
the
true
Israelites
,
and
be
made
one
Fold
under
one
Shepherd
,
Jesus
Christ
our
Lord
;
who
liveth
and
reigneth
with
Thee
,
and
the
Holy
Spirit
,
one
God
,
World
without
end
.
Amen
.
To
the
Honourable
Hieronymus
Bignonius
,
The
KING'S
Advocate
in
the
Supreme
Court
of
PARIS
.
Sir
,
YOU
are
wont
very
often
to
ask
me
,
who
am
sensible
how
highly
you
have
deserved
of
your
Country
,
of
learning
,
and
(
if
you
will
permit
me
to
add
that
)
of
me
also
;
what
the
Argument
of
those
Books
is
,
which
I
wrote
in
my
own
Country
Language
,
in
the
behalf
of
Christian
Religion
.
Nor
do
I
wonder
you
should
make
such
a
question
;
for
you
who
have
read
,
and
that
with
so
great
judgment
,
all
that
is
worth
the
reading
;
cannot
be
ignorant
,
what
pains
hath
been
already
taken
in
this
matter
:
by
Raymundus
Sebundus
,
with
Philosophical
subtilty
;
by
Ludovicus
Vices
,
with
variety
of
Dialogues
;
but
especially
by
your
Mornay
,
with
no
less
Learning
than
Eloquence
.
For
which
cause
it
may
seem
more
profitable
to
translate
some
of
them
,
into
the
vulgar
Tongue
;
than
to
begin
a
new
Work
upon
this
subject
.
But
what
other
men
will
judg
of
this
matter
I
know
not
;
my
hope
is
that
before
you
,
Sir
,
who
are
so
fair
and
easie
a
Judge
,
I
may
be
absolved
,
if
I
say
;
that
having
read
not
only
those
Authors
,
but
what
the
Jews
have
written
for
the
old
Judaical
,
and
Christians
for
our
Religion
;
I
thought
good
also
to
use
my
own
judgment
,
such
as
it
is
,
and
to
allow
that
freedom
to
my
mind
,
which
,
when
I
wrote
it
,
was
denied
to
my
body
.
For
I
thought
that
Truth
was
not
to
be
contended
for
,
but
only
with
truth
;
and
with
such
truth
also
as
I
approved
in
my
own
mind
:
knowing
it
would
be
but
a
vain
labour
to
go
about
to
perswade
others
of
that
,
which
I
had
not
first
perswaded
my self
to
believe
.
Omitting
therefore
such
arguments
,
as
seem'd
to
me
to
have
little
weight
in
them
;
and
the
authority
of
such
Books
,
as
I
either
knew
or
suspected
to
be
counterfeit
;
I
selected
those
,
both
out
of
the
ancient
and
modern
times
,
which
appeared
to
me
to
have
the
greatest
force
in
them
.
And
what
things
I
fully
assented
unto
,
those
I
both
cast
into
an
orderly
method
,
and
expressed
in
as
popular
a
manner
as
I
could
invent
;
and
likewise
included
in
verse
,
that
they
might
be
the
better
committed
to
memory
.
For
my
intention
was
to
do
some
good
service
hereby
to
all
my
Country-men
;
especially
to
sea-faring
men
:
that
in
their
long
Voyages
,
wherein
they
have
nothing
to
do
,
they
might
lay
out
their
time
and
imploy
it
;
rather
than
,
as
too
many
do
,
lose
and
mispend
it
.
Wherefore
,
taking
my
rise
from
the
commendation
of
our
Nation
,
which
for
diligent
skill
in
Navigation
much
excels
the
rest
,
I
stirr'd
them
up
to
use
this
Art
,
as
a
Divine
benefit
:
not
meerly
for
their
own
gain
,
but
for
the
propagation
of
the
true
,
that
is
,
the
Christian
Religion
.
For
they
would
neither
want
matter
for
such
endeavours
,
when
in
their
long
Voyages
they
commonly
met
,
either
with
Pagans
,
as
in
China
and
Guinea
;
or
with
Mahometans
,
as
under
the
Turkish
Empire
,
the
Persian
and
the
Africans
;
or
with
Jews
,
who
as
they
are
now
profest
enemies
of
Christians
,
so
are
dispersed
through
the
greatest
part
of
the
World
:
and
there
would
always
be
store
of
impious
men
,
who
are
ready
upon
occasion
to
vent
the
Poison
,
which
for
fear
they
keep
concealed
.
Against
which
mischiefs
I
wisht
that
our
Country-men
might
be
sufficiently
armed
:
and
that
they
who
are
more
ingenious
than
others
,
would
use
their
utmost
endeavours
to
confute
Errours
;
and
the
rest
would
at
least
be
so
cautious
,
as
not
to
be
overcome
by
them
.
And
that
I
might
show
Religion
is
no
frivolous
thing
,
I
begin
,
in
the
first
Book
,
at
the
ground
or
foundation
thereof
;
which
is
,
that
there
is
a
God
.
Now
that
I
attempt
to
prove
after
this
manner
.
The
First
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
That
there
is
a
GOD.
THat
there
are
some
things
which
had
a
beginning
,
is
clear
to
common
sense
,
and
by
the
confession
of
all
:
howbeit
those
things
were
not
causes
to
themselves
of
their
own
being
.
For
that
which
is
not
cannot
produce
any
thing
,
neither
had
it
power
to
be
before
it
was
;
therefore
it
follows
,
that
the
said
things
had
their
beginning
from
some
other
thing
different
from
themselves
:
Which
may
be
averred
not
only
of
such
things
as
now
we
see
,
or
ever
have
beheld
,
but
of
such
also
as
gave
original
unto
these
,
and
so
upward
until
we
come
to
some
prime
cause
which
never
began
to
be
,
and
which
(
as
we
say
)
hath
its
existence
by
necessity
,
and
not
after
any
contingent
manner
:
And
this
,
what
ever
it
be
,
(
whereof
by
and
by
we
shall
speak
)
is
that
which
is
meant
by
Divine
Power
or
God
head
.
Another
reason
to
prove
that
there
is
some
such
divine
Majestie
,
is
taken
from
the
most
manifest
consent
of
all
Nations
,
such
I
mean
as
have
not
utterly
lost
the
light
of
reason
and
good
manners
;
and
become
altogether
wild
and
savage
.
For
since
those
things
which
proceed
from
Mans
pleasure
and
appointment
,
are
neither
the
same
among
all
Men
,
and
are
often
subject
to
change
;
and
yet
there
is
no
place
where
this
notion
is
not
found
,
and
it
is
not
changed
by
the
alterations
of
times
(
as
Aristotle
himself
notes
,
who
was
not
over
credulous
in
such
matters
)
we
must
assign
some
cause
of
it
,
that
extends
it self
to
all
Mankind
.
Which
can
be
no
other
,
than
either
an
Oracle
of
God
himself
,
or
a
Tradition
derived
from
the
first
Parents
of
Mankind
.
The
former
of
which
if
we
admit
,
the
thing
in
question
is
granted
;
and
if
we
affirm
the
latter
,
there
can
no
good
reason
be
given
,
why
we
should
believe
those
first
Parents
did
deliver
a
falshood
,
to
all
their
Posterity
,
in
a
matter
of
the
greatest
moment
.
Moreover
,
whether
we
consider
those
parts
of
the
World
which
were
anciently
known
,
or
those
that
are
lately
found
out
,
wheresoever
there
is
(
as
we
have
said
)
any
reliques
of
humanity
,
there
certainly
is
this
truth
acknowledged
,
as
well
by
such
Heathens
as
have
any
ingenuity
and
wisdom
,
as
also
by
those
that
are
of
a
more
dull
and
stupid
disposition
:
The
former
whereof
questionless
could
not
all
be
deceived
;
neither
is
it
likely
that
these
later
so
silly
and
simple
should
any
way
devise
how
to
deceive
one
another
.
Neither
let
any
Man
here
object
,
that
there
have
been
some
in
many
Ages
,
who
have
either
believed
there
is
no
God
;
or
professed
they
did
not
believe
it
:
For
both
the
small
number
of
them
,
and
the
Universal
rejection
of
their
opinion
,
as
soon
as
their
Arguments
were
understood
;
make
it
appear
,
that
it
did
not
proceed
from
the
use
of
right
reason
,
which
is
common
to
all
Men
;
but
either
from
the
affectation
of
novelty
(
such
as
was
in
him
that
would
needs
maintain
the
Snow
to
be
black
)
or
from
a
corrupt
mind
,
like
as
Meats
to
a
distempered
Palate
,
taste
quite
otherwise
than
indeed
they
are
.
Especially
since
both
History
and
other
Writings
teach
us
,
that
the
honester
any
man
was
,
the
more
diligently
did
he
preserve
the
knowledge
of
God
.
And
further
,
that
this
departure
from
so
anciently
a
received
opinion
,
chiefly
proceeds
from
the
naughty
disposition
of
those
,
whose
interest
it
is
that
there
should
be
no
God
;
that
is
,
no
Judge
of
humane
actions
,
appears
even
from
hence
:
that
whatsoever
they
put
in
the
room
thereof
;
whether
a
succession
of
several
kinds
of
things
,
without
any
beginning
;
or
a
concourse
of
atomes
;
or
any
thing
else
whatsoever
;
it
hath
not
less
,
if
not
greater
,
difficulties
,
nor
is
at
all
more
credible
(
as
is
manifest
to
any
Man
,
that
vouchsafes
an
ordinary
attention
to
the
matter
)
than
that
opinion
which
is
already
received
.
As
for
that
which
some
pretend
,
that
they
cannot
believe
there
is
a
God
,
because
they
cannot
see
him
;
if
they
see
any
thing
,
they
cannot
but
see
how
unworthy
this
thought
is
of
a
Man
,
who
doth
but
believe
that
he
hath
a
mind
;
which
he
never
saw
,
no
more
than
he
doth
the
essence
of
God
.
Nor
because
we
cannot
comprehend
the
Nature
of
God
by
our
understanding
,
ought
we
therefore
to
deny
there
is
any
such
Nature
:
for
this
is
proper
to
every
inferior
creature
,
not
to
be
able
to
comprehend
those
Beings
which
are
superior
,
and
more
excellent
than
it self
.
The
Beasts
cannot
conceive
what
Man
is
,
much
less
can
they
know
after
what
manner
Men
institute
and
govern
Common-wealths
,
measure
the
Stars
,
and
sail
upon
the
Sea
;
for
all
these
things
are
out
of
their
reach
.
From
which
very
thing
,
Man
,
who
is
raised
,
and
that
not
of
himself
,
by
the
nobility
of
his
nature
,
above
the
Beasts
,
ought
to
infer
;
that
that
being
by
whom
he
is
made
superiour
to
Beasts
,
is
no
less
superiour
to
him
,
than
he
himself
to
the
Beasts
;
and
that
therefore
there
is
some
Nature
,
which
,
as
far
more
excellent
,
transcends
his
comprehension
.
SECT.
II.
That
there
is
but
one
GOD.
WE
having
evinced
that
there
is
a
God
,
it
follows
that
we
speak
of
his
Attributes
.
The
first
whereof
is
this
,
that
there
are
not
more
Gods
,
but
one
God
.
This
is
gathered
from
hence
,
that
God
(
as
was
said
before
)
is
what
He
is
necessarily
,
and
of
Himself
.
Now
whatsoever
is
necessarily
,
or
of
it self
,
is
considered
not
in
its
general
notion
,
but
as
actually
in
being
.
Now
things
actually
in
being
are
particular
.
But
if
you
suppose
more
Gods
,
you
cannot
find
a
reason
in
each
of
them
,
why
they
should
necessarily
be
;
nor
why
two
rather
than
three
,
or
ten
rather
than
five
should
be
believed
.
Besides
,
the
multiplication
of
those
particular
things
that
are
of
the
same
nature
,
proceeds
from
the
exuberancy
and
fruitfulness
of
the
causes
whence
such
things
more
or
less
are
generated
:
but
of
God
there
is
neither
beginning
nor
any
cause
.
Furthermore
,
in
all
particular
things
,
there
are
certain
special
and
particular
properties
whereby
the
same
things
are
severally
dist
inguished
:
Now
to
make
such
a
distinction
in
God
,
is
altogether
needless
,
since
that
he
is
most
necessary
and
simple
by
nature
.
Neither
can
any
Man
perceive
any
signs
or
tokens
of
the
plurality
of
Gods
.
For
this
universal
Sphere
or
circumference
which
we
behold
,
makes
up
but
one
compleat
World
,
wherein
there
is
one
most
beautiful
and
glorious
Sun
:
Likewise
in
every
Man
,
the
little
world
,
there
is
but
one
special
governing
part
,
to
wit
,
his
soul
or
mind
.
Besides
,
if
we
should
suppose
two
Gods
,
or
more
,
freely
acting
and
willing
,
what
they
please
,
they
might
will
contrary
things
;
and
then
one
of
them
might
be
hindred
by
the
other
,
from
effecting
what
he
had
a
mind
to
have
done
.
But
to
say
that
God
can
be
hindred
in
what
He
designs
,
is
unworthy
of
his
Majesty
.
SECT.
III.
That
all
Perfection
is
in
GOD.
THat
we
may
know
the
rest
of
God's
Attributes
,
let
it
be
considered
;
that
whatsoever
is
wont
to
be
understood
by
the
Name
of
Perfection
(
which
word
we
must
be
content
to
use
,
since
our
Language
furnishes
us
with
no
better
,
to
express
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
in
God
,
may
be
thus
proved
.
What
perfection
soever
there
is
in
things
,
it
either
had
a
beginning
;
or
had
no
beginning
.
That
which
had
no
beginning
,
is
the
perfection
of
God
:
and
that
which
had
a
beginning
,
of
necessity
must
have
something
,
that
gave
it
such
beginning
.
And
since
nothing
among
all
the
things
that
have
a
being
,
is
made
of
nothing
;
it
follows
that
those
perfections
which
appear
to
be
in
any
effects
,
were
the
reason
why
the
cause
thereof
could
produce
any
thing
accordingly
;
and
consequently
are
all
in
the
first
cause
.
Neither
must
it
be
here
imagined
,
that
the
first
cause
can
afterward
be
deprived
of
its
perfection
;
either
by
some
other
thing
different
from
it self
,
because
that
which
is
eternal
hath
no
dependance
upon
any
other
thing
,
neither
can
be
liable
and
subject
unto
their
actions
;
or
of
it self
,
because
every
Nature
desires
its
own
perfection
.
SECT.
IV.
GOD
is
Infinite
.
AND
we
may
add
further
,
that
these
perfections
which
are
in
God
,
are
in
him
after
an
eminent
and
infinite
manner
;
for
the
nature
of
every
thing
is
finite
and
limited
,
either
for
that
the
cause
whence
it
proceeded
hath
communicated
such
a
measure
or
degree
of
existence
,
and
no
more
thereunto
,
or
for
that
the
same
nature
was
not
capable
of
any
further
perfection
;
Now
there
is
no
nature
that
doth
communicate
any
thing
of
its
own
unto
God
,
neither
is
he
capable
of
ought
that
any
other
thing
can
impart
;
being
(
as
before
we
said
)
altogether
absolute
,
and
necessary
of
himself
.
SECT.
V.
That
God
is
eternal
,
omnipotent
,
omniscient
,
and
absolutely
good
.
AGain
,
forasmuch
as
all
things
that
have
life
,
are
said
to
be
more
perfect
than
those
without
life
;
and
those
which
have
power
of
acting
,
than
those
which
want
it
;
and
those
endued
with
understanding
superiour
to
such
creatures
as
lack
it
;
and
those
which
are
good
better
than
those
that
come
short
in
goodness
;
it
followeth
from
that
which
hath
been
spoken
,
that
all
those
attributes
are
in
God
,
and
that
after
an
infinite
manner
.
Therefore
is
he
infinite
in
life
,
that
is
,
eternal
;
infinite
power
,
that
is
,
omnipotent
;
So
likewise
is
he
omniscient
,
and
altogether
good
without
any
exception
.
SECT.
VI.
That
God
is
the
Author
and
cause
of
all
things
.
FUrther
more
,
it
follows
from
that
which
hath
been
spoken
,
that
what
things
soever
subsist
,
the
same
have
the
original
of
their
being
from
God
:
for
we
have
proved
that
that
which
is
necessary
of
it self
,
can
be
but
one
;
whence
we
collect
that
all
other
things
besides
this
had
their
original
from
somewhat
different
from
themselves
.
Now
such
things
as
have
their
beginning
from
another
,
we
have
seen
before
how
that
either
in
themselves
or
in
their
causes
,
they
proceeded
from
him
which
had
no
beginning
,
that
is
,
from
God
.
Neither
is
this
manifest
by
reason
only
,
but
also
after
some
sort
by
very
sense
:
for
if
we
consider
the
wonderful
frame
and
fashion
of
Man's
body
,
both
within
and
without
,
and
how
that
each
part
and
parcel
thereof
hath
its
proper
use
without
the
study
or
industry
of
his
Parents
,
and
yet
with
such
art
that
the
most
accomplished
Philosophers
and
Physitians
could
never
sufficiently
admire
it
;
this
verily
shows
the
Author
of
Nature
to
be
a
most
excellent
Mind
:
concerning
which
matter
Galen
hath
written
well
,
especially
where
he
speaks
of
the
use
of
the
eye
,
and
of
the
hand
.
Yea
more
,
the
very
bodies
of
mute
beasts
do
testifie
the
same
:
for
their
parts
are
not
framed
and
composed
by
the
power
and
vertue
of
the
matter
whereof
they
consist
,
but
by
some
superiour
and
higher
cause
destinating
them
to
a
certain
end
.
Neither
is
this
plain
by
man
and
beasts
alone
,
but
also
by
plants
and
herbs
,
as
hath
accurately
been
observed
by
some
Philosophers
.
This
further
is
excellently
noted
by
Strabo
,
concerning
the
scituation
of
the
waters
,
which
,
if
we
consider
the
quality
of
their
matter
,
ought
to
be
placed
in
the
middle
between
the
earth
and
the
ayr
,
whereas
they
are
now
included
and
dispersed
within
the
earth
,
to
the
end
they
might
be
no
hinderance
,
either
to
the
fruitfulness
of
the
ground
,
or
to
the
life
of
Man
.
Now
to
propose
that
,
or
any
other
end
,
to
any
action
,
is
the
peculiar
property
of
an
understanding
nature
.
Neither
are
all
things
only
ordained
for
their
peculiar
ends
,
but
also
for
the
good
and
benefit
of
the
whole
Vniverse
,
as
appears
particularly
in
the
water
but
now
mentioned
,
which
against
its
own
proper
nature
is
moved
upward
,
lest
by
the
interposition
of
a
vacuity
there
should
be
a
gap
in
the
Universe
:
which
is
so
framed
,
that
by
the
continued
cohesion
of
its
parts
,
it
sustains
and
upholds
it self
.
Now
it
cannot
possibly
be
,
that
this
common
end
should
be
thus
intended
,
together
with
an
inclination
in
things
thereunto
,
but
by
the
power
and
purpose
of
some
intelligent
nature
,
whereunto
the
whole
Vniverse
is
in
subjection
.
Moreover
amongst
the
beasts
there
are
certain
actions
observed
to
be
so
regular
and
orderly
done
,
that
it
is
manifest
enough
they
proceed
from
some
kind
of
reason
;
as
is
plain
in
Pismires
and
especially
in
Bees
,
and
likewise
in
other
creatures
,
which
before
they
make
any
trial
do
naturally
eschew
such
things
as
are
hurtful
,
and
seek
after
such
things
as
are
profitable
for
them
.
Now
that
this
instinct
or
inclination
of
finding
and
judging
things
,
is
not
in
them
by
their
own
power
,
it
is
clear
;
for
that
they
do
always
operate
after
the
same
manner
,
neither
have
they
any
vertue
or
efficacy
at
all
to
the
doing
other
things
which
are
no
more
weighty
:
wherefore
they
must
needs
receive
their
power
from
some
reasonable
external
Agent
,
which
directs
them
or
imprints
in
them
such
efficacy
as
they
have
,
and
this
reasonable
and
intelligent
Agent
,
is
no
other
than
God
himself
.
In
the
next
place
consider
we
the
Stars
of
Heaven
,
and
amongst
the
rest
,
as
most
eminent
,
the
Sun
and
the
Moon
,
both
which
for
the
making
the
earth
fruitful
,
and
preserving
living
Creatures
in
their
health
and
vigour
,
do
so
seasonably
perform
their
course
of
motion
,
that
a
better
cannot
be
devised
.
For
when
otherwise
their
motion
through
the
Aequator
had
been
much
more
simple
,
we
see
that
they
have
another
motion
by
an
oblique
Circle
,
to
the
end
,
the
benefit
of
their
favourable
aspects
might
be
communicated
to
more
parts
of
the
earth
.
Now
as
the
earth
is
ordained
for
the
use
and
benefit
of
living
Creatures
,
so
are
all
terrestrial
things
appointed
chiefly
for
the
service
of
man
,
who
by
his
wit
and
reason
can
subdue
the
most
furious
creature
among
them
;
whence
the
very
Stoicks
did
collect
,
that
the
World
was
made
for
Man's
sake
.
Howbeit
,
since
it
exceeds
the
sphere
of
humane
power
,
to
bring
the
heavenly
bodies
in
subjection
to
him
;
neither
is
it
to
be
imagined
that
they
will
ever
submit
themselves
to
man
of
their
own
accord
;
it
follows
therefore
that
there
is
some
superior
mind
or
spirit
,
by
whole
sole
appointment
those
fair
and
glorious
bodies
do
perpetual
service
unto
man
,
though
he
be
placed
far
below
them
;
which
same
mind
is
no
other
than
the
framer
of
the
stars
,
even
the
Maker
of
the
whole
World
.
Also
the
motions
of
these
stars
which
are
said
to
be
Excentrical
and
Epicyclical
(
i.
e.
in
a
Circle
within
the
Orb
of
another
Star
)
do
plainly
shew
,
not
the
power
of
matter
,
but
the
appointment
of
a
free
Agent
.
The
same
do
the
Positions
of
the
Stars
testifie
,
some
in
this
part
,
others
in
the
other
part
of
Heaven
:
together
with
the
so
unequal
form
of
the
Earth
,
and
of
the
Seas
.
Nor
can
we
refer
it
to
any
thing
else
,
that
the
Stars
move
this
,
rather
than
another
way
.
The
most
perfect
form
also
and
figure
of
the
World
,
viz.
roundness
;
as
also
the
parts
thereof
,
shut
up
as
it
were
in
the
bosom
of
the
Heavens
,
and
disposed
with
a
marvellous
order
,
do
all
expresly
declare
,
that
they
were
not
tumbled
together
,
or
conjoyned
as
they
are
,
by
chance
,
but
wisely
ordained
by
such
an
understanding
as
is
endued
with
super-eminent
excellency
.
For
what
Ninny
is
there
so
sottish
,
as
to
expect
any
thing
so
accurate
and
exact
from
chance
?
He
might
as
well
believe
that
Stones
and
Timber
got
casually
together
,
and
put
themselves
into
the
form
of
a
House
:
or
that
out
of
Letters
shuffled
carelesly
as
it
hapned
,
there
came
forth
an
excellent
Poem
.
A
thing
so
unlikely
,
that
even
a
few
Geometrical
figures
espied
on
the
Sea-shore
,
gave
the
beholder
just
ground
to
argue
,
that
some
man
had
been
there
;
it
being
evident
enough
that
such
things
could
not
proceed
from
meer
chance
.
Furthermore
,
that
Mankind
was
not
from
all
Eternity
,
but
at
a
certain
time
had
a
common
beginning
,
may
be
manifested
among
other
things
from
the
progress
of
Arts
and
Sciences
;
yea
,
by
the
very
ground
whereupon
we
tread
,
which
was
anciently
rude
and
untill'd
,
but
afterward
became
possessed
with
Inhabitants
:
which
also
the
Language
spoken
in
Islands
,
derived
from
adjacent
Countries
,
doth
witness
.
The
same
is
apparent
by
certain
ordinances
,
so
generally
received
amongst
Men
,
that
the
institution
thereof
may
not
be
thought
to
have
proceeded
so
much
from
the
instinct
of
nature
,
or
evident
deductions
of
reason
,
as
from
perpetual
and
constant
tradition
,
scarce
interrupted
in
a
few
places
,
either
by
the
malice
or
misery
of
Man
:
such
was
that
of
killing
Beasts
in
Sacrifice
,
used
in
former
times
;
and
such
also
are
now
the
modesty
and
shamefastness
about
venereal
things
,
the
solemnities
of
Marriages
,
and
the
abhorrence
of
all
incestuous
Embraces
.
SECT.
VII
.
Answer
to
that
Objection
concerning
the
cause
of
evil
.
NEither
ought
we
to
doubt
of
that
which
hath
been
spoken
,
because
we
see
many
evil
things
come
to
pass
;
the
source
and
cause
whereof
cannot
be
ascribed
unto
God
,
who
(
as
before
hath
been
shown
)
is
good
,
after
the
most
perfect
and
absolute
degree
of
Goodness
.
For
when
we
said
that
God
was
the
author
and
cause
of
all
things
,
we
added
withal
that
he
was
the
cause
of
such
things
as
really
do
subsist
:
And
no
absurdity
(
that
I
see
)
will
follow
,
if
we
affirm
that
those
things
which
have
true
and
real
existence
,
are
the
causes
of
some
certain
accidents
,
as
namely
of
actions
,
or
the
like
.
The
Almighty
(
we
know
)
created
both
Man
,
and
those
more
sublime
Minds
,
the
Angels
,
endued
with
liberty
of
action
;
which
liberty
in
it self
is
not
sinful
,
yet
by
its
power
some
sins
may
be
committed
.
Now
to
make
God
the
author
of
these
evils
,
which
are
morally
evil
,
is
no
better
than
blasphemy
:
howbeit
there
are
other
kind
of
evils
,
so
called
because
they
afflict
some
person
with
grief
or
loss
,
and
these
we
may
affirm
to
be
inflicted
by
God
for
the
reformation
and
amendment
of
some
sinner
,
or
for
punishment
answerable
to
an
offence
,
which
to
say
is
no
impiety
,
since
that
such
evils
have
nothing
in
them
contrary
to
goodness
,
but
rather
they
proceed
from
goodness
it self
;
like
a
bitter
potion
from
a
good
Physician
.
SECT.
VIII
.
Against
the
Opinion
of
two
Principles
or
causes
of
things
.
HEre
by
the
way
,
it
may
be
noted
,
that
the
opinion
of
those
Men
is
to
be
abandoned
and
avoided
,
which
make
two
efficient
causes
,
the
one
good
,
and
the
other
evil
:
for
from
two
Principles
opposite
to
each
other
,
there
may
follow
the
ruine
and
destruction
,
but
in
no
wise
a
well
ordered
composition
of
things
.
Neither
is
this
to
pass
for
truth
,
to
wit
,
that
as
there
is
something
good
of
it self
,
so
likewise
there
must
needs
be
something
absolutely
evil
in
it self
;
seeing
that
evil
is
a
certain
defect
,
which
cannot
be
but
in
a
thing
that
hath
existence
,
which
very
having
of
existence
,
or
being
is
good
.
SECT.
IX
.
That
God
doth
govern
the
whole
World
.
MOreover
that
this
whole
Vniverse
is
governed
by
the
providence
of
God
,
is
evident
,
for
that
not
only
men
,
which
have
right
reason
and
understanding
,
but
also
the
fowles
,
and
beasts
both
wild
and
tame
,
which
have
in
them
some
thing
correspondent
to
reason
,
do
bear
a
kind
of
providence
,
or
respectful
care
over
the
issue
which
they
bring
forth
.
Which
perfection
,
since
it
is
a
part
of
goodness
,
must
needs
be
attributed
to
God
;
and
so
much
the
rather
,
because
he
is
both
omniscient
and
omnipotent
,
so
that
he
can
no
way
be
ignorant
of
such
things
as
are
done
,
or
to
be
done
;
and
can
easily
direct
and
order
the
same
as
he
pleaseth
.
To
which
also
belongs
that
which
we
have
spoken
before
,
concerning
the
moving
of
things
contrary
to
their
proper
nature
,
to
serve
an
Universal
end
.
SECT.
X.
Yea
,
sublunary
things
.
AND
that
they
are
much
out
of
the
way
,
who
shut
up
this
providence
within
the
celestial
Orbs
,
and
would
have
it
descend
no
lower
than
the
Moon
,
is
apparent
;
both
from
the
reason
now
mentioned
,
whose
force
extends
to
all
created
things
;
and
also
from
hence
,
that
the
course
of
the
Stars
,
as
the
best
Philosophers
acknowledge
,
and
experience
sufficiently
demonstrates
,
are
ordained
for
the
use
of
Man
.
Now
it
stands
but
with
equity
that
that
Creature
should
be
more
regarded
for
whose
sake
another
is
ordained
,
than
that
which
is
appointed
for
anothers
use
.
Neither
are
they
less
erroneous
that
say
this
providence
is
extended
unto
universal
things
only
,
and
not
to
particulars
;
for
if
they
will
have
God
to
be
ignorant
of
particular
things
,
as
some
of
them
have
professed
,
then
verily
God
could
not
understand
himself
;
neither
should
he
be
infinite
in
knowledge
,
as
we
have
proved
him
before
to
be
,
if
it
be
not
extended
unto
every
thing
.
But
then
,
if
God
do
know
these
things
,
why
can
he
not
also
have
care
of
them
?
especially
since
that
particulars
,
as
they
are
particulars
,
are
appointed
for
some
certain
end
,
both
special
and
general
:
And
the
common
essences
of
things
,
which
by
the
confession
of
the
said
Authors
are
preserved
by
God
,
cannot
subsist
but
in
their
singulars
;
So
that
if
these
singulars
,
being
forsaken
by
Divine
providence
,
may
perish
,
then
may
the
whole
kinds
likewise
.
SECT.
XI
.
This
is
further
proved
by
the
preservation
of
Empires
.
ANother
forcible
Argument
of
Divine
providence
particularly
over
humane
affairs
,
both
Philosophers
and
Historians
acknowledge
in
the
preservation
of
Common-wealths
:
first
in
general
,
for
that
wheresoever
the
course
and
order
of
ruling
and
obeying
is
once
admitted
,
the
same
always
continues
there
:
Then
also
,
often-times
in
particular
,
it
is
evident
by
the
long
continuation
of
this
or
that
very
form
of
government
thorow
many
ages
,
as
of
a
Monarchy
with
the
Assyrians
,
Aegyptians
,
and
Franks
;
of
an
Aristocracy
with
the
Venetians
,
and
the
like
.
For
although
Man's
wisdom
and
policy
have
some
stroke
in
point
of
governmeut
;
yet
if
we
rightly
consider
the
multitude
of
wicked
men
,
and
the
harms
that
may
proceed
from
without
,
and
the
changes
that
are
naturally
incident
to
humane
affairs
,
it
may
seem
impossible
for
any
State
so
long
to
subsist
,
unless
it
were
upheld
by
a
constant
particular
care
,
and
by
the
power
of
a
Divine
hand
.
Which
is
more
evidently
seen
,
when
it
pleases
God
to
change
Empires
,
and
translate
them
from
one
to
another
.
For
to
those
Instruments
,
whom
He
thinks
good
to
use
in
that
business
,
as
a
thing
destined
by
himself
(
suppose
Cyrus
,
Alexander
,
Caesar
the
Dictator
,
Cingi
among
the
Tartars
,
Namcaa
among
the
Chineses
)
all
things
whatsoever
,
even
those
which
do
not
depend
on
humane
prudence
,
succeed
more
prosperously
,
beyond
their
own
wishes
,
than
is
sutable
to
the
usual
variety
in
humane
casualties
.
Which
strange
correspondence
,
and
combination
,
or
conspiring
,
as
we
may
call
it
,
of
events
to
a
certain
end
,
is
a
manifest
token
of
a
provident
direction
.
Like
as
at
Dice
,
if
a
Man
now
and
then
throw
a
lucky
cast
,
which
wins
all
,
it
may
be
no
more
than
a
chance
:
but
if
he
throw
the
very
same
an
hundred
times
,
there
is
no
body
,
who
will
not
conclude
,
that
this
proceeds
from
some
extraordinary
Art
.
SECT.
XII
.
And
by
Miracles
.
ANother
most
certain
proof
of
God's
providence
,
may
be
taken
from
those
miracles
and
prophecies
which
are
recorded
in
Histories
:
Where
though
many
fabulous
things
be
related
in
that
kind
,
yet
those
that
are
testified
by
sufficient
Witnesses
living
in
the
time
when
they
came
to
pass
;
such
I
mean
as
were
defective
neither
in
judgment
nor
in
honesty
,
are
not
to
be
despised
as
altogether
impossible
.
For
in
as
much
as
God
is
both
omnipotent
and
omniscient
,
what
can
hinder
him
from
signifying
what
he
knows
,
or
what
he
pleaseth
to
do
;
and
that
even
beyond
the
common
course
of
nature
,
which
being
made
and
ordained
by
him
,
becomes
subject
unto
him
by
the
title
of
creation
?
Now
if
any
do
object
that
such
things
might
have
been
done
by
subordinate
powers
and
minds
inferiour
to
God
;
to
them
we
answer
,
that
so
much
may
be
granted
indeed
:
but
yet
this
makes
way
,
that
the
same
may
the
more
easily
be
credited
of
God
,
who
is
to
be
thought
either
to
work
by
the
mediation
of
those
Agents
,
or
else
out
of
his
wisdom
to
permit
them
when
they
bring
to
pass
any
such
thing
.
For
in
well
ordered
Kingdoms
there
is
nothing
done
against
the
Statutes
and
common
Laws
but
by
the
arbitrement
or
permission
of
the
Supreme
Governours
.
SECT.
XIII
.
Specially
among
the
Jews
,
whereunto
credit
may
be
given
by
reason
of
the
long
continuance
of
their
Religion
.
NOW
that
there
have
indeed
been
some
miracles
seen
,
though
the
credit
of
other
Histories
should
be
questionable
,
yet
it
is
manifest
enough
in
the
Jewish
Religion
:
which
albeit
,
it
hath
long
been
destitute
of
all
humane
helps
,
yea
,
exposed
to
contempt
and
scorn
;
yet
for
all
that
,
hath
still
continued
almost
in
all
the
climates
and
parts
of
the
World
even
unto
this
day
;
whereas
all
other
Religions
(
saving
the
Christian
,
which
is
the
perfection
,
as
it
were
,
of
the
Jewish
)
have
either
vanished
,
as
soon
as
the
Imperial
Power
and
Authority
was
withdrawn
whereby
they
were
supported
,
as
all
the
Paganish
:
or
else
are
still
perpetually
upheld
by
the
same
power
and
authority
,
as
Mahometism
.
Now
if
it
be
demanded
why
the
Jewish
Religion
hath
taken
such
deep
root
in
the
hearts
of
the
Hebrews
,
as
that
it
cannot
thence
be
eradicated
?
no
better
reason
can
be
given
or
conceived
than
this
;
namely
,
that
those
Jews
that
are
now
alive
did
from
their
Parents
,
as
those
Parents
from
their
Progenitors
,
and
so
upward
until
the
times
of
Moses
and
Joshua
,
receive
those
miracles
mentioned
in
Scripture
,
by
certain
and
constant
Tradition
,
which
miracles
were
done
chiefly
at
the
departing
out
of
Aegypt
,
and
in
their
journey
through
the
Wilderness
,
and
entrance
into
the
Land
of
Canaan
,
whereof
their
Ancestors
were
then
eye-witnesses
.
Nor
is
it
at
all
credible
,
that
it
could
otherwise
have
come
to
pass
,
that
a
People
who
were
sufficiently
stiff-necked
,
and
of
a
stubborn
disposition
,
should
take
upon
them
a
Law
burdened
with
so
many
Rites
;
or
that
wise
Men
out
of
the
many
marks
of
Religion
,
which
humane
reason
could
have
invented
,
should
chuse
Circumcision
:
which
could
not
be
received
without
very
great
pain
;
nor
retained
without
the
derision
of
all
strangers
;
and
had
nothing
in
it
to
recommend
it
,
save
only
this
;
that
God
was
its
Author
.
SECT.
XIV
.
Also
by
the
truth
and
antiquity
of
Moses
his
story
.
BEsides
,
The
writings
of
Moses
,
wherein
those
miracles
are
recorded
to
posterity
,
do
gain
the
greatest
credit
thereunto
,
not
only
because
it
was
always
a
setled
opinion
and
constant
report
amongst
the
Hebrews
,
that
this
same
Moses
was
commended
by
the
Oracle
of
God
to
be
a
Leader
of
the
People
,
but
also
because
it
is
manifest
enough
,
that
he
neither
affected
his
own
glory
,
nor
desired
their
riches
;
forasmuch
as
himself
reveals
his
own
faults
and
delinquencies
,
which
he
might
have
concealed
;
and
also
he
assigned
the
dignity
of
his
Kingdom
and
Priesthood
unto
strangers
,
whence
his
own
Posterity
was
brought
to
the
common
condition
of
Levites
.
By
all
which
it
appears
,
that
he
had
no
reason
to
forge
untruths
;
Neither
doth
he
use
any
dissembling
or
alluring
language
,
such
as
commonly
colours
over
a
lye
,
but
he
speaks
after
a
plain
ingenuous
manner
,
according
to
the
quality
of
the
thing
he
treats
of
.
Add
hereunto
the
undoubted
antiquity
of
the
Books
of
Moses
,
to
which
no
other
writings
are
therein
comparable
:
An
argument
whereof
is
,
for
that
the
Grecians
(
from
whom
all
kinds
of
learning
were
derived
to
other
Heathens
)
do
confess
they
received
their
very
Letters
from
others
;
which
Letters
of
theirs
have
no
other
order
,
or
name
,
or
ancient
form
than
that
of
the
Syriac
or
Hebrew
Tongue
:
as
also
for
that
the
most
ancient
Grecian
Laws
,
whence
the
Romans
collected
theirs
,
had
their
Original
from
the
Laws
of
Moses
.
SECT.
XV.
And
by
the
Testimony
of
many
Gentiles
.
MOREOVER
besides
these
,
there
are
many
testimonies
of
such
as
were
aliens
from
the
Jewish
Religion
,
which
declare
that
the
most
ancient
reports
which
passed
for
truth
among
all
Nations
,
were
agreeable
to
what
Moses
hath
related
in
his
Writings
.
Thus
what
things
he
related
concerning
the
beginning
of
the
World
,
the
same
are
found
also
recorded
in
the
most
ancient
Histories
of
the
Phoenicians
,
which
are
collected
by
Sancuniathon
,
and
translated
by
Philo
Byblius
;
and
partly
also
found
amongst
the
Indians
and
Aegyptians
:
Hence
it
is
that
in
Linus
,
Hesiod
,
and
many
of
the
Grecians
,
mention
is
made
of
a
Chaos
,
which
some
have
intimated
by
the
name
of
an
Egg
:
also
of
the
making
of
living
creatures
,
and
last
of
all
of
Man
according
to
a
Divine
Image
;
and
of
Man's
dominion
over
other
creatures
;
all
which
may
be
read
in
sundry
Authors
,
and
at
last
in
Ovid
,
who
transcribed
them
out
of
the
Greek
Writers
.
That
all
things
were
made
by
the
Word
of
God
,
was
confessed
even
by
Epicharmus
and
the
Platonicks
,
and
before
them
by
a
most
ancient
Writer
(
not
of
those
Hymns
,
which
now
go
under
that
name
,
but
)
of
those
Verses
which
antiquity
called
Orphean
verses
;
not
because
they
had
Orpheus
for
their
Author
,
but
because
they
summarily
comprised
his
Doctrine
.
Empedocles
acknowledged
that
the
Sun
was
not
the
primitive
light
,
but
a
fit
receptacle
of
light
.
Aratus
and
Catullus
think
that
above
the
sphere
or
orb
of
the
stars
there
is
a
Divine
habitation
,
wherein
Homer
imagined
there
was
perpetual
light
.
THAT
of
all
things
God
was
the
most
ancient
,
because
not
begotten
;
the
World
most
beautiful
,
because
the
work
of
GOD
:
and
that
darkness
was
before
the
light
,
were
all
the
doctrines
of
Thales
out
of
the
ancient
Learning
.
The
last
point
whereof
is
found
in
Orpheus
and
Hesiod
;
whereupon
the
Gentiles
that
are
commonly
superstitious
in
following
old
fashions
and
customs
,
do
number
their
particular
times
by
nights
,
not
by
days
.
It
was
the
opinion
of
Athenagoras
that
all
things
were
ordered
and
disposed
by
the
highest
intelligence
;
of
Aratus
,
that
the
Stars
were
made
by
God
;
and
after
the
Grecians
,
of
Virgil
,
that
life
was
infused
into
things
by
the
Spirit
of
God
:
and
that
Man
was
formed
of
Clay
,
is
delivered
by
Hesiod
,
Homer
,
and
Callimachus
:
Lastly
,
Maximus
Tyrius
asfirms
,
that
by
the
common
consent
of
Nations
,
it
is
agreed
,
there
is
but
one
Supreme
God
,
which
is
the
cause
of
all
things
.
And
the
memory
of
the
finishing
the
Creation
in
seven
days
space
,
was
preserved
,
not
only
among
the
Greeks
and
Italians
,
by
the
honour
they
gave
to
the
Seventh
day
(
as
we
learn
out
of
Josephus
,
Philo
,
Tibullus
,
Clemens
Alexandrinus
,
and
Lucian
)
but
among
the
Gauls
and
Indians
,
who
all
distinguished
their
time
,
by
Weeks
,
i.
e.
seven
days
;
as
we
are
taught
by
Philostratus
,
Dion
Cassius
,
Justin
Martyr
;
and
the
most
ancient
Names
of
the
days
of
the
Week
.
Moreover
,
the
Aegyptians
taught
,
that
Man
at
the
beginning
led
his
life
in
all
simplicity
,
being
naked
in
his
body
,
and
not
ashamed
;
whence
came
the
Poets
fiction
of
the
golden
age
,
which
was
famous
even
amongst
the
Indians
,
as
Strabo
relates
:
The
History
of
Adam
and
Eve
,
the
Tree
,
the
Serpent
was
extant
,
as
Maimonides
tells
us
,
among
the
Idolatrous
Indians
in
his
time
:
And
that
the
same
is
found
among
the
Pagans
of
Pegu
,
and
the
Philippin
Islands
,
People
of
the
same
India
,
the
name
of
Adam
also
among
the
Brachmans
,
and
the
account
of
6000.
Years
being
passed
since
the
World
was
made
,
among
those
of
Siam
;
we
have
witnesses
of
our
own
age
which
assure
us
.
AND
that
the
lives
of
those
who
succeeded
the
first
Men
,
were
prolonged
to
near
a
Thousand
Years
,
is
reported
by
Berosus
in
his
Chaldaicks
,
Manethos
in
his
Aegypticks
,
Hiromus
in
his
Phoenician
records
,
Hestiaeus
,
Hecataeus
,
Hellanicus
in
the
account
they
have
left
of
the
Graecian
affairs
,
and
among
the
Poets
by
Hesiod
.
Which
is
the
less
incredible
,
when
we
consider
,
what
is
reported
in
the
Histories
of
very
many
Nations
(
particularly
by
Pausanius
,
and
Philostratus
among
the
Greeks
,
and
Pliny
among
the
Romans
)
the
bodies
of
Men
were
anciently
far
larger
than
they
are
now
;
as
was
found
upon
the
opening
of
some
of
their
Sepulchres
.
Catullus
also
,
after
very
many
Greeks
,
reports
,
that
heavenly
visions
appeared
unto
Men
before
such
time
,
as
they
by
the
multitude
and
heinousness
of
their
crimes
did
deprive
themselves
of
that
sacred
acquaintance
and
familiarity
with
God
,
and
his
ministring
Spirits
.
The
wild
life
of
the
Gyants
which
Moses
mentions
,
may
be
read
almost
every
where
in
the
Greek
,
and
in
some
Latine
Authors
,
'T
is
to
be
noted
of
Noah's
Flood
,
that
in
its
History
the
memory
of
almost
all
Nations
ends
;
even
of
such
Nations
as
were
unknown
till
of
late
Years
:
whereupon
Varro
called
all
the
space
before
,
the
hid
or
unknown
time
.
But
those
things
we
find
wrapt
up
in
the
licentious
fables
of
the
Poets
,
are
truly
,
that
is
agreeable
to
Moses
,
delivered
by
most
ancient
Writers
,
such
are
Berosus
of
the
Chaldees
,
Abydenus
of
the
Assyrians
,
who
mentions
the
sending
out
of
a
Dove
;
as
also
Plutarch
of
the
Grecians
;
and
Lucian
,
who
saith
,
that
at
Hieropolis
in
Syria
,
there
is
to
be
seen
a
most
ancient
History
both
of
Noah's
Ark
,
and
of
those
that
were
saved
therein
,
both
Men
and
Beasts
:
The
same
History
was
extant
also
in
Molo
,
and
in
Nicolaus
Damascenus
:
the
latter
of
which
had
also
the
Name
of
the
Ark
;
which
is
found
likewise
in
Deucalion's
History
in
Apollodorus
.
To
which
we
may
add
,
that
in
several
parts
of
America
,
as
in
Cuba
,
Mechoacana
,
Nicuraga
,
there
hath
been
preserved
the
memory
of
the
Flood
;
of
the
Creatures
saved
from
perishing
in
it
;
yea
,
of
the
Raven
and
the
Dove
;
and
the
memory
of
the
Flood
it self
,
even
in
that
part
now
called
the
Golden
Castile
,
is
witnessed
by
very
many
of
the
Spanish
Nation
.
In
what
part
of
the
World
men
lived
before
the
Flood
,
that
note
in
Pliny
of
the
building
of
Joppe
before
the
same
Flood
doth
testifie
.
That
the
place
whereon
Noah's
Ark
rested
after
the
Flood
was
in
the
Gordien
Mountains
,
it
is
manifest
by
the
constant
remembrance
thereof
with
the
Armenians
from
all
Ages
until
this
time
.
Japhet
the
Father
of
the
Europeans
,
whence
came
Ion
,
or
as
anciently
they
pronounced
the
word
Iavon
of
the
Grecians
,
and
Hammo
of
the
Africans
,
and
such
like
,
are
names
which
are
found
in
Moses
his
writings
;
as
there
are
also
foot-steps
of
the
rest
,
in
the
names
of
Nations
and
Countreys
,
observed
by
Josephus
and
others
.
And
then
the
endeavour
of
climbing
up
to
Heaven
,
which
of
the
Poets
doth
not
mention
?
The
burning
of
Sodom
is
spoken
of
by
Diodorus
Siculus
,
Strabo
,
Tacitus
,
Pliny
,
and
Solinus
.
The
most
ancient
use
of
Circumcision
hath
been
related
by
Herodotus
,
Diodorus
,
Strabo
,
Philo
Biblius
;
and
now
is
retained
by
the
posterity
of
Abraham
,
to
wit
,
not
only
the
Hebrews
,
but
also
the
Idumaeans
,
Ismaëlites
,
and
others
.
A
certain
History
of
Abraham
,
Isaac
,
Jacob
,
and
Joseph
,
agreeing
with
that
of
Moses
,
was
anciently
extant
in
Philo
Biblius
out
of
Sanchuniath
:
in
Berosus
,
Hecataeus
,
Damascenus
,
Atrapanus
,
Epolemus
,
Demetrius
,
and
partly
in
that
old
Author
of
the
aforesaid
Orphean
verses
;
and
now
also
there
are
some
remainders
thereof
in
Justin
,
out
of
Trogus
Pompaeus
:
And
almost
in
every
one
of
these
Authors
aforenamed
,
there
is
some
mention
made
of
Moses
and
his
Acts
:
more
particularly
,
how
he
was
taken
out
of
the
Waters
,
and
how
the
two
Tables
was
given
unto
him
of
God
,
is
plainly
set
down
in
those
Orphean
verses
aforesaid
.
Add
unto
these
the
testimony
of
Polemon
;
also
what
some
of
the
Egyptians
themselves
have
recorded
,
to
wit
,
Manethon
,
Lisimachus
,
and
Chaerimon
,
concerning
the
departing
out
of
Egypt
.
NEITHER
will
it
enter
into
the
heart
of
any
wise
Man
to
think
that
Moses
,
(
having
so
many
enemies
both
of
the
Aegyptians
,
and
of
other
Nations
,
as
the
Idumaeans
,
Arabians
,
and
Phoenicians
)
would
dare
to
divulge
ought
concerning
the
beginning
of
the
World
,
and
other
ancient
things
,
which
either
could
be
confuted
by
other
more
ancient
Writings
,
or
were
repugnant
to
the
common
received
opinion
in
those
times
;
neither
doubtless
would
he
publish
any
thing
touching
the
affairs
in
that
Age
,
which
could
be
justly
gainsaid
or
disproved
by
the
testimonies
of
any
then
living
.
Of
this
Moses
there
is
mention
made
by
Diodorus
Siculus
,
Strabo
,
and
Pliny
,
by
Tacitus
also
;
and
after
all
them
,
by
Dionysius
Longinus
in
his
Book
concerning
sublimity
of
speech
.
Likewise
Jamnes
and
Mambres
that
resisted
Moses
in
Aegypt
are
mentioned
not
only
by
the
Authors
of
the
Talmud
,
but
by
Pliny
and
Apuleius
.
Amongst
others
the
Pythagoreans
speak
much
of
the
Law
it self
,
which
was
given
by
Moses
,
and
of
the
Legal
Rites
.
Both
Strabo
and
Justin
out
of
Trogus
give
an
excellent
testimony
of
the
ancient
Jewish
Religion
and
Justice
;
insomuch
that
here
(
me
thinks
)
't
is
needless
to
produce
any
further
testimony
of
such
things
as
are
found
,
or
have
anciently
been
found
consenting
with
the
Books
of
the
Hebrews
,
touching
Joshua
and
others
;
seeing
that
whosoever
gives
credit
unto
Moses
,
(
which
to
do
no
Man
can
without
great
impudency
refuse
,
)
the
same
must
needs
confess
,
that
there
were
indeed
wonderful
Miracles
anciently
wrought
by
God
,
which
is
the
thing
we
here
chiefly
go
about
to
declare
.
As
for
the
Miracles
of
after
Ages
,
suppose
of
Elijah
and
Elisha
,
and
others
,
there
is
the
less
reason
to
think
them
counterfeit
;
because
in
those
times
Judaea
was
both
more
known
than
formerly
;
and
upon
the
account
of
diversity
of
Religion
,
was
extreamly
hated
by
their
Neighbours
.
Who
might
have
very
easily
blasted
the
fame
of
such
Miracles
,
if
they
had
been
lies
,
as
soon
as
it
began
to
be
spred
abroad
.
The
History
of
Jonah
,
who
lay
three
days
in
the
Whale's
belly
,
is
to
be
read
in
Lycophron
,
and
Aeneas
Hazous
;
save
only
that
in
stead
of
Jonah
,
they
have
put
the
name
of
Hercules
:
whom
they
so
much
honoured
,
that
to
make
him
appear
the
more
illustrious
,
they
were
wont
(
as
Tacitus
and
Servius
,
and
others
have
noted
)
to
report
of
him
,
whatsoever
magnificent
things
they
heard
of
in
any
other
places
.
Certain
it
is
that
Julian
,
who
was
an
enemy
of
the
Jews
,
as
much
as
of
Christians
,
was
forced
,
by
the
evidence
of
History
,
to
confess
that
such
Men
lived
amongst
the
Jews
,
as
were
inspired
with
the
holy
Spirit
of
God
;
and
that
Fire
descended
from
Heaven
upon
the
Sacrifices
of
Moses
and
Elias
.
And
verily
't
is
well
worth
our
observation
,
that
amongst
the
Hebrews
there
were
not
only
grievous
punishments
appointed
for
such
Men
as
did
falsly
assume
to
themselves
the
Prophetical
Function
,
but
also
many
Kings
and
great
Men
,
that
might
have
by
that
means
purchased
authority
to
themselves
,
and
likewise
very
many
learned
Men
as
was
Esdras
and
others
,
that
never
durst
arrogate
to
themselves
this
dignity
;
nor
any
Man
else
,
for
divers
Ages
before
the
times
of
Jesus
.
SECT.
XVI
.
The
same
is
proved
by
the
Oracle
and
Predictions
.
BUT
more
unlikely
it
is
,
that
so
many
Thousand
People
should
be
imposed
upon
,
in
the
avouching
of
a
perpetual
and
publick
Prodigy
,
(
as
we
may
call
it
)
to
wit
,
the
holy
Oracle
,
which
after
a
resplendent
manner
shined
from
the
brest-plate
of
the
High-Priest
:
The
truth
whereof
was
so
strongly
believed
by
all
the
Jews
to
have
continued
until
the
destruction
of
the
first
Temple
,
that
out
of
all
doubt
,
their
Ancestors
had
certain
knowledge
concerning
the
same
.
Like
to
this
from
miracles
,
there
is
another
argument
as
forcible
and
effectual
to
prove
GOD's
providence
,
taken
from
those
predictions
of
future
events
,
which
among
the
Hebrews
were
many
and
manifest
.
Such
was
that
prophecy
of
his
being
made
Childless
who
should
attempt
to
re-edifie
Jericho
:
and
that
of
the
overthrow
of
the
Temple
at
Bethel
by
a
King
,
named
Josiah
,
foretold
above
Three
Hundred
Years
before
the
thing
came
to
pass
.
So
likewise
the
very
name
and
chief
acts
of
Cyrus
foretold
by
Esaiah
:
the
event
of
Hierusalems
siege
by
the
Chaldeans
,
foreshown
by
Jeremiah
:
So
also
Daniel's
prediction
touching
the
translation
of
the
Empire
of
the
Assyrians
unto
the
Medes
and
Persians
;
then
from
them
unto
Alexander
of
Macedon
,
whose
Empire
should
afterward
,
in
part
,
be
divided
among
the
Successors
of
Ptolomy
and
Seleucus
.
And
what
evils
also
the
Hebrew
Nation
should
suffer
from
all
these
,
but
especially
from
Antiochus
Epiphanes
;
which
were
so
clearly
foretold
,
that
Porphyry
who
compared
with
these
Predictions
,
such
Grecian
Histories
as
were
extant
in
his
time
,
could
no
otherwise
tell
how
to
shift
them
off
,
than
by
saying
that
those
things
which
were
fathered
upon
Daniel
,
were
written
after
such
time
as
they
came
to
pass
;
which
is
all
one
,
as
if
one
should
deny
that
that
was
written
in
the
time
of
Augustus
which
hath
been
published
in
Virgil's
name
,
and
was
always
reputed
for
Virgil's
work
.
For
there
was
never
any
more
scruple
made
of
the
former
amongst
the
Hebrews
than
of
this
latter
amongst
the
Romans
.
To
these
things
we
may
add
very
many
,
and
most
famous
Oracles
among
the
People
of
Mexico
and
Peru
;
which
foretold
the
coming
of
the
Spaniards
into
those
Countreys
,
and
the
calamities
which
should
thereupon
follow
.
And
hither
also
may
be
referred
,
not
a
few
dreams
,
so
exactly
agreeing
with
the
events
,
which
both
in
themselves
and
in
their
causes
,
were
wholly
unknown
to
them
that
dreamed
;
that
they
cannot
,
without
great
immodesty
,
be
referred
to
chance
,
or
to
natural
causes
:
of
which
kind
Tertullian
,
in
his
Book
Of
the
Soul
,
hath
collected
illustrious
examples
,
out
of
the
most
approved
Authors
.
Spectres
also
or
apparitions
belong
to
this
head
,
which
have
been
not
only
seen
,
but
heard
to
speak
:
as
those
Historians
relate
,
who
are
the
farthest
from
superstitious
credulity
;
and
is
reported
by
Witnesses
of
our
own
Age
,
who
have
lived
in
China
,
and
in
Mexico
,
and
other
parts
of
America
.
Nor
are
publick
trials
of
innocence
,
by
touching
of
red
hot
Plow-shares
,
to
be
despised
:
which
the
Histories
of
so
many
German
Nations
,
and
the
Laws
themselves
have
remembred
.
SECT.
XVII
.
The
Objection
is
answered
,
why
Miracles
are
not
now
to
be
seen
.
NEITHER
is
there
any
reason
to
object
against
such
Miracles
,
because
there
are
not
the
like
to
be
seen
in
these
days
,
neither
the
like
predictions
heard
of
;
For
't
is
a
sufficient
proof
of
Divine
providence
,
that
such
things
did
come
to
pass
at
any
time
?
which
being
once
granted
,
it
will
follow
,
that
God
may
be
believed
with
as
much
providence
and
wisdom
,
now
to
cause
them
to
surcease
,
as
anciently
he
used
the
same
.
Neither
stands
it
with
reason
,
that
those
Laws
,
which
were
given
to
the
Universe
concerning
the
natural
course
of
things
,
and
uncertainty
of
future
events
should
be
lightly
or
always
transgressed
:
but
only
at
such
a
time
,
when
either
there
was
a
just
cause
,
as
when
the
worship
of
the
true
God
was
almost
banished
out
of
the
World
,
residing
only
in
a
little
part
thereof
,
to
wit
,
in
Judaea
,
where
it
necessarily
was
to
be
(
as
it
were
)
fortified
with
new
aids
against
the
impieties
wherewith
it
was
compassed
about
;
or
when
Christian
Religion
(
whereof
by
and
by
we
shall
speak
more
particularly
,
)
was
first
by
God's
decree
to
be
published
thorowout
the
whole
World
.
SECT.
XVIII
.
And
that
now
there
is
such
liberty
in
offending
.
THERE
are
those
who
are
wont
to
doubt
of
the
Divine
Providence
,
because
they
see
so
much
wickedness
hath
,
like
a
Deluge
,
overspread
the
face
of
the
whole
Earth
:
which
Divine
Providence
,
they
contend
,
if
there
were
any
,
would
have
made
its
chiefest
business
to
restrain
and
suppress
.
But
this
is
easily
answered
,
considering
that
when
God
had
created
Man
with
freedom
to
do
good
and
evil
,
reserving
absolute
and
immutable
goodness
to
himself
,
it
had
not
been
reasonable
to
have
put
such
a
stop
to
evil
actions
,
as
should
have
been
contrary
to
that
liberty
.
Howbeit
to
keep
Men
from
sin
,
God
useth
every
kind
of
means
,
which
is
not
repugnant
to
the
liberty
aforesaid
.
Such
is
the
ordaining
and
publishing
of
the
Law
,
together
with
inward
and
outward
admonitions
,
both
by
threats
also
and
promises
.
Nor
doth
he
suffer
the
effects
of
wickedness
to
spread
so
far
as
they
might
have
done
:
whence
it
is
that
all
kind
of
government
could
never
yet
be
subverted
,
nor
the
knowledge
of
Divine
Laws
utterly
extinguished
or
abolished
.
Neither
may
those
delinquences
which
are
permitted
to
be
done
amongst
Men
,
be
thought
altogether
unprofitable
;
Since
that
(
as
before
we
have
toucht
)
they
may
be
used
either
for
the
punishment
of
other
no
less
lewd
transgressors
;
or
for
the
chastisement
of
such
as
sometimes
wander
from
the
way
of
vertue
;
or
lastly
to
exact
some
worthy
pattern
of
patience
and
constancy
from
such
as
have
made
good
proficiency
in
the
school
of
piety
and
vertue
.
Lastly
,
even
they
whose
wickedness
seems
to
be
winked
at
for
a
time
,
are
wont
to
pay
dearly
for
it
at
last
;
and
to
be
reckoned
withal
the
more
severely
,
because
they
have
been
long
forborn
:
in
so
much
that
it
is
plain
,
they
suffer
what
God
would
,
who
have
done
what
He
would
not
.
SECT.
XIX
.
Insomuch
that
good
Men
are
oppressed
.
BUT
,
and
if
sometimes
there
seem
to
be
no
punishment
at
all
inflicted
upon
prophane
offendors
,
and
even
some
good
men
(
which
may
occasion
the
weak
to
be
offended
)
are
sore
oppressed
by
the
insolencies
of
the
wicked
,
who
many
times
make
them
not
only
to
lead
a
wearisome
and
miserable
life
,
but
also
to
undergo
a
disgraceful
death
:
we
are
not
presently
to
banish
from
humane
affairs
the
Providence
of
God
,
which
hath
been
proved
,
as
we
have
now
said
,
by
strong
reasons
;
but
rather
(
as
the
wisest
sort
of
Men
have
thought
)
we
should
conclude
and
argue
thus
.
SECT.
XX.
The
same
Argument
is
retorted
to
prove
that
the
Soul
survives
the
Body
.
FOrasmuch
as
God
hath
an
eye
unto
all
Mens
actions
,
and
in
himself
is
most
just
,
suffering
such
things
to
come
to
pass
as
we
see
they
do
;
therefore
we
must
expect
that
there
will
be
some
future
judgment
after
this
life
,
to
the
end
such
notorious
transgressions
may
not
remain
unpunished
,
nor
well
deserving
vertue
be
unrecompenced
with
due
comfort
and
reward
.
SECT.
XXI
.
Which
is
proved
by
Tradition
.
FUrther
,
to
confirm
this
truth
,
it
must
necessarily
be
admitted
,
that
the
Souls
of
Men
do
survive
their
Bodies
.
Which
most
ancient
Tradition
,
was
derived
from
our
very
first
Parents
(
for
from
whence
else
could
it
proceed
?
)
unto
almost
all
civiliz'd
People
;
as
is
plain
by
Homer's
Verses
;
and
by
Philosophers
,
not
only
of
the
Grecians
,
but
likewise
the
Druides
in
France
,
and
Brachmans
in
India
,
and
by
those
relations
also
which
many
Writers
have
published
concerning
the
Aegyptians
,
and
Thracians
,
and
Germans
.
In
like
manner
touching
God's
judgment
to
come
after
this
life
,
many
things
we
see
were
extant
,
as
well
among
the
Grecians
,
as
also
among
the
Egyptians
and
Indians
,
as
we
learn
out
of
Strabo
,
Diogenes
Laertius
,
and
Plutarch
;
whereunto
may
be
added
that
old
tradition
of
the
consumption
of
the
World
by
fire
,
which
was
anciently
found
in
Hystaspis
and
the
Sibyls
,
and
now
also
in
Ovid
and
Lucan
,
and
the
Indians
of
Siam
:
of
which
thing
the
Astrologers
have
noted
this
to
be
a
sign
,
that
the
Sun
draws
nearer
and
nearer
to
the
earth
.
Yea
,
when
the
Canaries
,
America
,
and
other
forein
places
were
first
discovered
,
this
same
opinion
of
the
immortality
of
Mens
souls
,
and
the
last
Judgment
was
found
among
the
Inhabitants
there
.
SECT.
XXII
.
Against
which
no
contrary
reason
can
be
brought
.
NEITHER
can
there
any
reason
in
nature
be
given
to
disprove
so
ancient
and
common
received
tradition
.
For
every
thing
that
in
this
World
comes
to
an
end
,
perishes
either
through
the
opposition
of
some
more
forcible
contrary
agent
,
as
coldness
in
any
subject
,
by
reason
of
the
more
prevalent
power
and
intension
of
heat
;
or
through
the
substraction
of
that
subject
,
whereupon
it
depends
,
as
the
quantity
of
the
glass
,
when
the
glass
is
broken
;
or
through
the
defect
and
want
of
the
efficient
cause
,
as
light
by
the
Sun-setting
.
Now
none
of
all
these
can
be
said
to
happen
unto
the
soul
of
Man
:
Not
the
first
,
because
there
is
nothing
that
is
contrary
to
the
Soul
;
nay
,
it self
is
of
such
a
peculiar
nature
,
that
it
is
apt
to
receive
such
things
as
are
contrary
between
themselves
,
at
the
same
time
together
,
after
its
own
,
that
is
,
after
a
Spiritual
and
Intellectual
manner
.
Not
the
second
,
for
there
is
not
any
subject
whereon
the
nature
of
the
Soul
hath
any
dependence
:
if
there
were
,
in
all
probability
it
should
be
the
humane
body
:
but
that
this
cannot
be
,
it
is
manifest
,
because
when
the
powers
and
abilities
of
the
Bodies
are
tired
in
their
operations
;
the
mind
alone
doth
not
by
motion
contract
any
weariness
.
Likewise
the
powers
of
the
Body
are
impaired
and
weakned
by
the
redundancy
or
excess
of
the
object
,
as
the
sense
of
seeing
by
the
full
splendor
and
bright
face
of
the
Sun
:
but
the
more
excellent
objects
that
the
Soul
is
conversant
about
,
as
about
universals
and
figures
abstracted
from
sensible
matter
,
it
receives
thereby
the
more
perfection
.
Again
,
the
powers
that
depend
upon
the
Body
are
only
busied
about
such
things
as
are
limited
to
particular
time
and
place
,
according
to
the
nature
and
property
of
the
Body
it self
:
but
the
mind
hath
a
more
noble
object
,
and
ascends
to
the
contemplation
of
that
which
is
infinite
and
eternal
.
Wherefore
then
seeing
that
the
Soul
depends
not
upon
the
Body
in
its
operation
,
neither
doth
it
in
its
essence
:
for
we
cannot
discern
the
nature
of
invisible
things
otherwise
than
by
their
operations
.
Neither
is
the
third
way
of
corruption
incident
to
the
Soul
,
there
being
no
efficient
cause
from
which
the
Soul
proceeds
by
a
continual
emanation
.
For
we
cannot
say
our
Parents
are
such
a
cause
;
since
,
when
they
are
dead
,
their
Children
are
wont
to
live
.
But
if
we
will
needs
make
some
cause
,
from
which
the
Soul
proceeds
,
then
we
can
imagine
no
other
,
save
the
first
and
universal
cause
of
all
things
,
which
as
in
respect
of
its
power
,
is
never
deficient
,
so
in
respect
of
its
will
to
be
defective
,
that
is
,
for
the
Almighty
to
will
the
extinction
and
destruction
of
the
Soul
,
no
Man
can
ever
be
able
to
prove
.
SECT.
XXIII
.
Many
Reasons
may
be
alledged
for
it
.
NAY
there
are
many
strong
Arguments
for
the
contrary
,
as
namely
,
the
dominion
given
unto
Man
over
his
own
actions
;
the
natural
desire
that
is
in
him
to
be
immortal
;
the
force
of
conscience
comforting
the
mind
for
well
done
actions
,
though
very
troublesome
,
and
supporting
it
with
a
certain
hope
;
and
on
the
contrary
,
the
sting
of
a
gnawing
conscience
at
the
remembrance
of
ungodly
and
wicked
actions
,
especially
when
the
Hour
of
Death
approacheth
,
as
if
it
had
a
sense
of
an
imminent
,
judgment
.
And
this
gnawing
worm
of
conscience
the
most
prophane
wretches
and
wicked
Tyrants
have
not
been
able
oftentimes
to
extinguish
in
them
,
no
not
then
when
they
most
of
all
desired
it
,
as
divers
Examples
do
testifie
.
SECT.
XXIV
.
Whence
it
follows
,
that
the
end
of
all
shall
be
Man's
happiness
after
this
life
.
SEeing
then
the
Soul
is
of
a
nature
that
in
it self
hath
no
ground
or
cause
of
its
own
corruption
;
and
seeing
also
that
God
hath
given
us
many
signs
and
tokens
whereby
we
ought
to
understand
,
that
it
is
his
will
,
the
soul
should
survive
the
body
;
what
more
noble
end
can
be
propounded
to
Man
than
the
state
of
eternal
happiness
?
which
in
effect
is
the
same
that
Plato
,
and
the
Pythagoreans
spake
of
,
saying
,
that
it
were
good
for
man
if
he
could
become
most
like
unto
God
.
SECT.
XXV
.
Which
to
obtain
,
Men
must
get
the
true
Religion
.
NOW
what
this
happiness
is
,
and
how
't
is
to
be
attained
,
Men
may
search
by
probable
conjectures
:
but
if
any
thing
concerning
this
matter
be
revealed
by
God
,
that
must
be
held
for
a
most
certain
and
undoubted
truth
:
which
since
Christian
Religion
pretends
to
bring
unto
us
above
others
,
it
shall
be
examined
in
the
next
Book
whether
or
no
Men
ought
to
give
credit
thereunto
,
and
assuredly
build
their
faith
thereon
.
The
Second
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
To
prove
the
Truth
of
Christian
Religion
.
IT
is
not
our
purpose
in
this
Second
Book
to
handle
all
the
Points
of
Christianity
;
but
after
our
hearty
Prayers
made
to
Christ
the
King
of
Heaven
,
that
he
would
grant
us
the
assistance
of
his
holy
Spirit
,
whereby
we
may
be
enabled
for
such
a
Work
,
we
shall
only
endeavour
to
make
it
appear
that
the
Christian
Religion
it self
is
most
true
and
certain
.
Which
I
thus
begin
.
SECT.
II.
Here
is
showen
that
Jesus
lived
.
THAT
there
was
such
a
Person
as
Jesus
of
Nazareth
,
who
lived
heretofore
in
Judaea
,
when
Tiberius
was
Emperor
of
Rome
,
is
not
only
most
constantly
professed
by
all
Christians
,
who
are
scattered
over
the
face
of
all
the
Earth
:
but
acknowledged
by
all
the
Jews
,
who
now
are
,
or
ever
wrote
since
those
times
.
Nay
,
the
very
Pagan
Writers
,
that
is
,
such
as
are
neither
of
the
Jewish
nor
Christian
Religion
,
namely
,
Suetonius
,
Tacitus
,
Pliny
the
younger
,
and
many
more
after
them
,
do
testifie
the
same
.
SECT.
III.
And
was
put
to
an
ignominious
Death
.
THAT
the
same
Jesus
was
nailed
to
a
Cross
by
Pontius
Pilate
,
Governor
of
Judaea
,
is
confessed
also
by
all
Christians
;
though
it
might
seem
very
disgraceful
to
them
,
to
be
the
Worshippers
of
such
a
Lord
.
The
Jews
also
do
the
like
;
though
they
are
not
ignorant
that
upon
this
account
they
are
very
odious
to
Christians
,
in
whose
Dominions
they
live
:
because
their
Ancestors
were
the
Men
,
that
moved
Pilate
,
and
perswaded
him
to
pass
the
sentence
of
Death
upon
Jesus
.
The
Pagan
Writers
also
,
now
named
,
have
delivered
the
same
to
Posterity
.
Yea
,
the
Acts
of
Pilate
were
extant
a
long
time
after
,
from
whence
this
might
have
been
proved
;
to
which
Christians
never
made
their
Appeal
.
For
neither
did
Julian
himself
,
nor
any
other
adversaries
of
Christianity
ever
make
doubt
hereof
:
So
that
hence
it
appears
,
that
there
was
never
any
more
certain
story
than
this
;
which
(
we
see
)
may
be
confirmed
,
not
only
by
the
testimonies
of
some
few
Men
,
but
also
by
the
approbation
of
several
Nations
otherwise
disagreeing
and
jarring
among
themselves
.
SECT.
IV.
Yet
afterward
was
worshipped
by
prudent
and
godly
Men.
ALL
which
though
it
be
most
true
,
yet
we
see
how
that
thorowout
the
remotest
parts
of
the
World
he
is
worshipped
as
Lord
;
and
that
not
in
our
days
only
,
or
those
which
are
lately
passed
,
but
ever
since
the
time
that
this
was
done
;
to
wit
,
ever
since
the
Reign
of
Nero
the
Emperor
,
when
many
People
that
professed
this
worship
of
Christ
,
and
Christian
Religion
,
were
for
that
cause
tortured
and
put
to
death
,
as
Tacitus
and
others
do
witness
.
SECT.
V.
The
cause
whereof
was
,
for
that
in
his
life
time
there
were
Miracles
done
by
him
.
NOW
among
such
as
professed
Christianity
,
there
were
always
many
Persons
,
who
were
both
judicious
,
and
not
unlearned
.
Such
as
(
to
say
nothing
now
of
the
Jews
)
Sergius
,
Governor
of
Cyprus
,
Dionysius
Areopagita
,
Polycarpus
,
Justinus
,
Irenaeus
,
Athenagoras
,
Origen
,
Tertullian
,
Clemens
Alexandrinus
,
with
divers
others
;
who
almost
all
being
brought
up
in
other
religions
,
and
having
no
hopes
of
any
Wealth
or
Preferment
by
Christianity
,
yet
became
worshippers
of
this
Man
that
died
so
ignominious
a
death
,
and
exhibited
due
honour
to
him
as
God
:
Of
which
no
other
reason
can
be
given
,
but
this
alone
;
that
they
made
diligent
enquiry
,
as
became
prudent
Men
,
in
a
matter
of
greatest
moment
:
and
found
that
what
was
bruited
abroad
concerning
the
Miracles
wrought
by
Christ
,
was
true
;
and
relied
upon
firm
witnesses
.
As
the
curing
,
and
that
with
his
word
only
,
and
before
all
the
People
,
divers
grievous
and
inveterate
Diseases
;
the
restoring
of
Sight
to
him
that
was
born
blind
;
the
multiplying
of
a
few
Loaves
,
more
than
once
,
for
the
feeding
many
Thousands
,
who
could
testifie
the
truth
of
it
;
the
recalling
of
the
Dead
to
Life
again
;
and
many
more
of
the
like
kind
.
The
report
of
which
things
had
then
such
a
certain
and
undoubted
original
;
that
neither
Celsus
,
nor
Julian
,
when
they
wrote
against
Christians
,
durst
deny
there
were
some
Prodigies
done
by
Christ
;
and
the
Hebrews
in
the
Talmudical
Books
do
openly
confess
it
.
SECT.
VI.
Which
Miracles
were
not
wrought
either
by
the
help
of
Nature
,
or
assistance
of
the
Devil
;
but
meerly
by
the
Divine
Power
of
GOD.
THAT
these
wondrous
Works
were
not
wrought
by
any
Natural
Power
,
it
is
manifest
,
by
this
very
thing
,
that
they
are
called
wonders
and
miracles
.
Nor
is
it
possible
by
the
force
of
nature
,
that
any
grievous
Diseases
and
Infirmities
should
be
cured
meerly
by
a
Man's
voice
,
or
by
the
vertue
of
a
Touch
,
and
that
even
upon
a
suddain
.
And
if
such
Works
could
have
any
way
been
ascribed
to
a
Natural
efficacy
,
it
would
have
been
said
before
now
,
either
by
those
that
were
professed
enemies
of
Christ
while
he
lived
upon
Earth
,
or
by
those
that
have
been
Adversaries
of
his
Gospel
since
his
death
.
By
the
like
Argument
we
may
prove
,
that
they
were
not
jugling
delusions
,
because
they
were
done
openly
in
the
sight
of
all
the
People
:
amongst
whom
divers
of
the
Learned
sort
did
malign
and
bear
ill
will
unto
Christ
,
not
without
envy
observing
all
that
he
did
.
Add
further
,
that
the
like
Works
were
often
iterated
,
and
the
effects
thereof
were
not
transitory
but
permanent
and
durable
.
All
which
being
duly
pondered
,
it
must
needs
follow
(
as
the
Jews
have
confessed
)
that
these
Works
proceeded
from
a
more
than
Natural
or
Humane
Power
,
that
is
,
from
some
Spirit
either
good
or
evil
.
That
they
proceeded
not
from
any
evil
Spirit
,
may
be
proved
,
because
that
the
Doctrine
of
Christ
(
for
the
confirmation
whereof
these
Works
were
wrought
)
was
quite
opposite
and
contrary
to
bad
Spirits
.
For
it
prohibits
the
worshipping
of
evil
Angels
,
and
disswades
Men
from
all
uncleanness
of
affections
and
manners
,
wherein
such
Spirits
are
much
delighted
.
And
this
is
also
plain
,
for
that
wheresoever
the
Doctrine
of
the
Gospel
was
received
and
established
,
there
followed
the
downfal
of
the
worship
of
Daemons
,
and
of
Magical
Arts
:
and
one
God
was
worshipped
with
a
detestation
of
Daemons
;
whose
power
and
authority
Porphyry
acknowledges
,
was
broken
by
the
coming
of
Christ
.
Neither
is
it
to
be
thought
that
any
wicked
Spirit
is
so
ignorant
and
foolish
,
as
to
effect
and
often
bring
to
pass
things
that
are
causes
of
its
own
hurt
and
disgrace
,
and
no
way
conducing
to
its
honour
or
benefit
.
Besides
it
stands
no
way
with
the
wisdom
or
goodness
of
God
himself
to
believe
that
he
would
suffer
so
harmless
and
innocent
Men
,
such
as
feared
him
,
to
be
deceived
by
the
delusion
of
Devils
:
and
such
were
the
first
followers
of
Christ
,
as
is
plain
by
their
innocent
life
,
and
by
the
many
calamities
which
they
endured
for
conscience
sake
.
But
on
the
other
side
,
if
thou
affirmest
that
those
works
of
Christ
proceeded
from
some
good
Spirits
which
are
inferiour
to
God
;
in
so
saying
thou
dost
confess
that
the
same
works
were
well
pleasing
unto
God
,
and
did
tend
to
the
honour
of
his
name
;
forasmuch
as
good
Spirits
do
nothing
but
what
is
acceptable
and
glorious
unto
God
:
To
say
nothing
now
of
some
of
Christ's
works
,
which
were
so
miraculous
,
that
they
seem
to
have
God
himself
for
the
author
of
them
,
and
could
not
have
been
done
but
by
the
immediate
finger
of
an
omnipotent
power
,
as
specially
,
the
restoring
divers
Persons
from
Death
unto
Life
again
.
Now
God
doth
not
produce
any
Miracle
,
nor
suffer
any
such
Wonders
to
be
wrought
without
just
cause
:
For
it
becomes
not
a
wise
Maker
of
Laws
to
forsake
and
depart
from
his
own
Laws
,
unless
upon
some
good
and
weighty
reason
:
Now
no
other
cause
of
these
things
can
be
given
than
that
which
was
alledged
by
Christ
himself
,
namely
,
that
hereby
his
doctrine
might
be
verified
and
confirmed
.
And
doubtless
they
that
were
Spectators
of
his
Works
,
could
conceive
no
other
reason
thereof
:
amongst
which
since
there
were
(
as
was
said
)
many
godly
Men
,
piously
and
devoutly
affected
,
it
is
horrible
impiety
to
imagine
,
that
God
did
work
these
things
only
to
delude
and
deceive
them
.
And
this
was
one
cause
why
very
many
of
the
Jews
who
lived
about
the
time
of
Jesus
,
even
such
as
could
not
be
perswaded
to
relinquish
or
omit
one
jot
of
Moses
his
Law
,
such
as
those
who
were
called
Nazarenes
and
Ebionites
,
did
notwithstanding
acknowledge
that
this
Jesus
was
a
Doctor
or
Master
sent
from
Heaven
.
SECT.
VII
.
Christ's
Resurrection
proved
by
credible
Reasons
.
BEsides
the
Miracles
that
Christ
wrought
to
confirm
his
Doctrine
,
another
like
Argument
may
be
taken
from
his
wonderful
Resurrection
to
Life
again
,
after
that
He
was
Crucified
,
Dead
,
and
Buried
.
For
the
Christians
of
all
Ages
and
Countries
alledge
the
same
,
not
only
for
a
truth
,
but
also
as
the
most
strong
ground
and
chiefest
foundation
of
their
Faith
;
which
could
not
be
,
unless
those
that
first
taught
Christianity
,
did
perswade
their
Auditors
that
the
thing
was
so
for
certain
;
And
yet
they
could
not
induce
any
wise
Man
to
the
belief
hereof
,
unless
they
could
verily
affirm
,
that
themselves
were
eye-witnesses
of
this
matter
.
For
without
such
an
ocular
testimony
,
no
Man
in
his
wits
would
have
given
credit
unto
them
;
especially
in
such
times
,
when
to
believe
them
was
to
expose
themselves
to
the
greatest
mischiefs
and
dangers
.
But
that
this
was
their
constant
assertion
,
both
their
own
Books
,
and
other
Writings
do
testifie
.
For
out
of
their
Books
it
appears
,
that
they
appealed
unto
Five
hundred
Witnesses
that
had
beheld
Jesus
after
he
was
risen
from
the
Dead
.
Now
it
is
not
the
fashion
of
lyars
and
dissemblers
to
appeal
to
so
great
a
number
of
Witnesses
:
Neither
could
it
possibly
so
fall
out
that
so
many
Men
should
agree
and
conspire
together
to
bear
false
witness
.
Or
suppose
there
had
been
no
other
witnesses
,
save
those
twelve
known
Apostles
,
the
first
publishers
of
Christian
doctrine
,
yet
this
had
been
sufficient
.
No
Man
is
wicked
for
nothing
.
And
honour
for
their
lying
they
could
not
expect
,
in
regard
that
all
kind
of
dignities
and
promotions
were
then
in
the
hands
of
the
Pagans
or
Jews
,
from
whom
they
received
nothing
but
reproach
and
ignominy
.
Neither
could
they
hope
for
any
Wealth
and
Riches
,
because
this
profession
was
oftentimes
punished
with
the
loss
of
goods
and
possessions
:
or
if
it
was
not
;
yet
the
Gospel
could
not
be
taught
by
them
,
unless
they
omitted
or
neglected
all
care
about
worldly
goods
.
Neither
could
the
hope
of
any
other
worldly
advantage
move
them
to
utter
untruths
;
seeing
that
the
very
preaching
of
the
Gospel
did
expose
them
to
labours
,
hunger
,
thirst
,
stripes
,
and
imprisonments
.
To
get
credit
and
reputation
only
among
their
own
Country-men
was
not
so
much
worth
,
that
they
poor
simple
Men
,
whose
life
and
doctrine
was
abhorrent
from
all
pride
,
should
therefore
run
upon
so
great
inconveniencies
.
Neither
again
could
they
have
any
hope
their
doctrine
would
make
such
progress
,
as
to
win
them
any
fame
;
being
opposed
both
by
the
nature
of
Man
,
which
is
intent
to
its
own
advantage
,
and
by
the
authority
of
them
,
who
then
every
where
governed
,
unless
they
had
been
some
way
animated
and
incouraged
by
the
promise
of
God
.
To
which
we
may
add
,
that
they
had
no
reason
to
promise
themselves
,
that
this
fame
,
such
as
it
might
prove
,
would
be
durable
:
since
they
expected
(
God
on
purpose
concealing
his
counsel
in
this
matter
)
the
end
of
the
whole
World
as
nearly
approaching
;
which
both
their
own
Writings
,
and
the
writings
of
those
Christians
that
followed
them
,
make
most
evident
.
It
remains
therefore
that
we
say
,
if
they
did
lye
,
it
was
for
the
defence
of
their
Religion
;
which
cannot
with
any
reason
be
laid
to
their
charge
,
if
the
thing
be
rightly
considered
.
For
either
they
did
sincerely
believe
that
this
Religion
which
they
professed
was
the
true
Religion
,
or
else
they
were
of
a
contrary
mind
.
If
they
did
not
believe
it
to
be
true
;
nay
if
they
thought
not
that
it
was
absolutely
the
best
,
they
would
never
have
made
choice
hereof
,
and
refused
other
Religions
far
more
safe
and
commodious
.
Nay
further
,
though
they
conceived
it
to
be
true
,
yet
they
would
not
have
professed
it
,
unless
they
had
been
fully
perswaded
,
that
the
profession
thereof
was
necessary
;
specially
,
for
that
they
might
have
easily
foreseen
,
and
partly
they
could
tell
by
experience
what
troops
of
Men
would
be
exposed
to
death
for
this
profession
,
which
without
just
cause
to
occasion
was
no
better
than
plain
robbery
or
murder
.
But
if
we
say
,
they
believed
that
this
Religion
was
true
,
and
the
very
best
,
and
by
all
means
to
be
professed
,
and
that
after
the
death
of
their
Lord
and
Master
:
surely
,
that
could
no
way
be
so
,
if
their
Masters
promise
concerning
his
Resurrection
had
deceived
them
,
and
not
proved
true
.
For
that
had
been
enough
to
make
any
Man
in
his
wits
disbelieve
,
even
that
which
he
had
already
entertained
.
Moreover
all
Religions
,
and
Christianity
more
than
any
other
,
forbids
lying
in
bearing
false
witness
,
especially
in
divine
things
:
wherefore
they
could
not
for
the
love
of
Religion
,
and
that
such
a
Religion
,
be
induced
to
tell
untruths
.
Besides
these
Men
were
of
an
upright
conversation
;
their
life
was
spotless
and
unblameable
even
in
the
judgment
of
their
adversaries
;
who
had
nothing
to
object
against
them
,
save
their
simplicity
,
which
of
all
other
dispositions
is
the
most
unlikely
to
forge
a
lye
.
Nay
,
there
were
none
among
these
Primitive
Christians
(
whereof
we
speak
)
who
did
not
suffer
grievous
torments
for
professing
that
Jesus
was
risen
:
and
many
of
them
were
put
unto
most
exquisite
pains
of
death
for
bearing
testimony
of
the
same
.
Now
granting
it
to
be
possible
,
that
a
Man
in
his
wits
may
be
content
to
endure
such
things
,
for
some
opinion
which
he
hath
conceived
,
and
really
believes
in
his
mind
;
yet
that
for
a
falshood
,
which
he
knows
to
be
so
,
not
only
some
one
Man
,
but
a
great
many
Men
,
who
are
like
to
gain
nothing
at
all
by
making
that
falshood
to
be
believed
,
should
consent
to
suffer
such
cruel
torments
,
is
a
thing
altogether
incredible
.
Now
that
these
were
not
Mad-men
,
both
their
conversation
and
their
writings
do
abundantly
testifie
.
Likewise
what
is
spoken
of
the
first
Apostles
,
may
also
be
said
of
Paul
,
who
openly
taught
that
he
saw
Christ
sitting
in
Heaven
:
who
also
was
not
inferiour
to
any
in
the
Jewish
Religion
;
nor
might
he
have
wanted
dignities
and
preferments
,
if
he
would
have
followed
the
foot-steps
of
his
Fathers
.
Whereas
on
the
contrary
,
by
taking
upon
him
the
profession
of
Christianity
,
he
became
liable
to
the
hatred
and
malignity
of
his
kinsfolks
,
and
ingaged
himself
to
undertake
difficult
,
dangerous
,
and
laborious
travels
thorough
the
World
;
and
last
of
all
to
undergo
a
disgraceful
death
and
torment
.
SECT.
VIII
.
Answer
to
the
Objection
,
that
the
Resurrection
seems
impossible
.
SUCH
and
so
great
testimonies
no
Man
can
disprove
or
gainsay
,
unless
some
will
reply
,
that
the
thing
it self
is
impossible
to
be
done
:
for
so
are
those
things
which
imply
a
contradiction
,
as
they
speak
.
Howbeit
that
cannot
be
affirmed
of
this
matter
.
It
might
indeed
,
if
one
could
say
that
one
and
the
self
same
Man
lived
and
died
at
the
self
same
time
:
But
that
a
Man
may
be
restored
from
death
to
life
,
especially
by
the
power
and
vertue
of
him
who
first
gave
life
and
being
unto
Man
,
I
see
no
reason
why
it
should
be
accounted
for
a
thing
impossible
.
Neither
hath
it
been
thought
impossible
by
wise
Men
;
For
Plato
writes
that
this
was
done
to
Eris
an
Armenian
.
And
the
like
is
related
of
a
certain
Woman
by
Heraclides
a
Philosopher
of
Pontus
,
of
Aristaeus
by
Herodotus
;
and
of
another
by
Plutarch
:
all
which
,
(
whether
true
or
false
)
do
shew
that
in
the
opinion
of
learned
and
wise
Men
the
thing
was
conceived
to
be
possible
.
SECT.
IX
.
The
Resurrection
of
Jesus
being
granted
,
the
Truth
of
his
Doctrine
is
confirmed
.
NOW
if
it
be
neither
impossible
that
Christ
should
return
to
Life
again
;
and
it
doth
sufficiently
appear
by
great
testimonies
(
wherewith
Rabbi
Bechai
,
a
Master
of
the
Jews
was
so
convinced
,
that
he
acknowledged
the
truth
of
this
thing
)
and
this
Christ
himself
also
,
as
both
his
Disciples
and
others
confess
,
did
publish
a
new
Doctrine
,
as
by
a
Divine
commandment
:
truly
it
necessarily
follows
,
that
that
Doctrine
is
true
.
For
it
doth
not
consist
with
the
divine
Justice
and
Wisdom
to
honour
Him
after
so
excellent
a
manner
;
who
had
committed
the
crime
of
falsifying
in
so
weighty
a
matter
.
Especially
considering
that
before
his
Death
He
had
foretold
to
his
Disciples
,
both
his
Death
,
and
the
kind
of
it
,
and
his
Resurrection
to
Life
again
:
adding
this
withal
,
that
these
things
should
therefore
come
to
pass
,
that
they
might
testifie
and
confirm
the
truth
of
his
Doctrine
.
And
thus
much
for
the
Arguments
which
arise
from
the
facts
themselves
which
were
done
:
Let
us
proceed
to
those
which
arise
from
the
nature
and
quality
of
his
Doctrine
.
SECT.
X.
Christian
Religion
preferred
before
all
others
.
AND
here
truly
we
must
say
,
that
either
all
kind
of
divine
worship
whatsoever
must
be
rejected
,
and
utterly
banished
from
among
Men
,
(
which
impiety
will
never
enter
into
the
heart
of
any
one
that
can
believe
there
is
a
God
who
takes
care
of
all
things
;
and
withal
considers
how
Man
is
endued
with
excellency
of
understanding
,
and
liberty
to
chuse
what
is
morally
good
or
evil
;
and
upon
that
account
is
capable
,
as
of
reward
,
so
of
punishment
;
)
or
else
this
Religion
is
to
be
admitted
and
approved
of
for
the
very
best
:
not
only
in
regard
of
the
outward
testimonies
of
works
and
miracles
aforesaid
;
but
also
in
consideration
of
such
inward
and
essential
properties
,
as
are
agreeing
thereunto
:
namely
,
because
there
is
not
,
neither
ever
was
there
any
other
Religion
in
the
whole
World
,
that
can
be
produced
,
either
more
honourable
for
excellency
of
reward
,
or
more
absolute
and
perfect
for
precepts
,
or
more
admirable
for
the
manner
according
to
which
it
was
commanded
to
be
propagated
and
divulged
.
SECT.
XI
.
For
excellency
of
reward
.
FOR
to
begin
with
the
reward
that
is
at
the
end
propounded
to
Man
,
which
though
it
be
the
last
in
fruition
and
execution
,
yet
is
it
the
first
in
his
intention
:
If
we
consider
the
institution
of
the
Jewish
Religion
by
the
hand
of
Moses
,
and
the
plain
or
express
covenant
of
the
Law
,
we
shall
find
nothing
there
promised
save
the
welfare
and
happiness
of
this
life
:
as
namely
,
a
fruitful
Land
,
abundance
of
Corn
and
Victual
,
victory
over
their
Enemies
,
soundness
of
Body
,
length
of
Days
,
the
comfortable
blessing
of
a
hopeful
Issue
,
and
surviving
Posterity
,
and
the
like
.
For
if
there
be
any
thing
beyond
,
it
is
involved
in
dark
shadows
,
or
must
be
collected
by
wise
and
difficult
reasoning
:
Which
indeed
was
the
cause
why
many
(
in
particular
the
Sadducees
,
who
professed
themselves
to
be
followers
and
observers
of
Moses
his
Law
,
)
had
no
hope
of
enjoying
any
happiness
after
this
life
.
As
for
the
Grecians
,
who
received
their
learning
from
the
Chaldeans
and
Aegyptians
,
and
had
some
hope
in
another
World
,
after
this
life
was
ended
;
they
spake
thereof
after
a
very
doubtful
manner
;
as
appears
by
the
disputations
of
Socrates
,
by
the
Writings
of
Tully
,
Seneca
,
and
others
.
And
the
Arguments
they
produce
for
it
are
grounded
upon
uncertainties
;
proving
no
more
the
happiness
of
a
Man
than
of
a
Beast
:
Which
while
some
of
them
observed
,
it
was
no
wonder
if
they
imagined
,
that
Souls
were
translated
and
conveyed
from
Men
to
Beasts
,
and
again
from
Beasts
into
Men.
But
because
this
opinion
was
not
confirmed
by
any
testimonies
,
or
grounded
upon
certain
reason
,
(
and
yet
it
was
undeniable
that
there
is
some
end
proposed
to
Man's
actions
,
)
therefore
others
were
induced
to
think
,
that
vertue
was
the
end
or
reward
of
Mens
endeavours
;
and
that
a
wise
Man
was
happy
enough
,
even
though
he
were
put
into
that
tormenting
brasen
Bull
made
by
Phalaris
.
Howbeit
this
fancy
was
justly
distasteful
and
improbable
to
another
sort
,
who
saw
well
enough
that
Man's
happiness
,
especially
the
highest
,
could
not
consist
in
any
thing
that
was
accompanied
with
perils
,
troubles
,
torment
and
death
(
unless
we
have
a
mind
to
follow
the
sound
of
words
without
the
sense
of
things
:
)
Wherefore
they
placed
Man's
chiefest
happiness
and
end
in
such
things
as
were
delightful
and
pleasing
to
sense
.
But
yet
this
opinion
also
was
disproved
and
sufficiently
confuted
by
many
,
as
being
prejudicial
to
all
honesty
,
the
seeds
whereof
are
rooted
in
our
hearts
by
nature
:
as
also
because
it
debases
Man
,
who
is
advanced
to
a
higher
pitch
,
and
throws
him
down
into
the
rank
of
Beasts
;
which
stoop
down
and
pore
upon
nothing
,
but
what
is
on
the
Earth
.
With
these
and
such
like
uncertainties
and
doubtings
was
Mankind
distracted
at
that
time
when
Christ
brought
in
the
true
knowledge
of
the
right
end
:
who
promised
unto
his
followers
after
their
departure
hence
,
a
life
,
not
only
without
death
,
without
sorrow
and
trouble
,
but
attended
with
the
highest
joy
and
happiness
:
and
that
not
of
one
part
of
Man
alone
,
to
wit
,
of
his
Soul
,
(
the
felicity
whereof
after
this
life
,
partly
by
probable
conjecture
,
and
partly
from
tradition
,
was
hoped
for
before
)
but
also
of
his
Body
and
Soul
together
.
And
this
most
justly
;
that
the
Body
,
which
for
the
Divine
Law
,
must
often
suffer
grievances
,
torments
and
death
,
may
not
be
without
a
recompence
of
reward
.
Now
the
reward
and
promised
joys
are
not
vile
and
base
,
as
good
chear
and
dainty
fare
,
wherewith
the
more
carnal
sort
of
Jews
feed
their
hopes
;
or
the
embraces
of
beautiful
Women
,
which
the
Turks
expect
to
enjoy
after
death
:
for
both
these
sensualities
are
proper
to
this
frail
life
,
at
the
best
being
but
helps
or
remedies
of
mortality
,
the
former
of
them
conducing
to
the
preservation
of
every
particular
Man
or
Beast
:
and
the
latter
for
the
continuation
of
the
same
creatures
by
succession
in
their
kind
.
But
by
the
happiness
aforesaid
our
Bodies
shall
be
indued
with
constant
vigour
,
agility
,
strength
,
and
more
than
a
starlike
beauty
.
In
the
Soul
there
shall
be
an
understanding
without
errour
,
even
of
God
himself
and
his
Divine
Providence
,
or
whatsoever
is
now
hid
from
us
.
And
a
will
freed
from
all
turbulency
of
passions
,
busied
chiefly
about
the
sight
,
the
admiring
and
praising
of
the
Almighty
.
In
a
word
,
all
things
much
greater
and
better
,
than
can
be
conceived
by
comparison
with
the
best
and
greatest
things
in
this
World
.
SECT.
XII
.
Answer
to
an
Objection
,
that
Bodies
once
Dead
cannot
be
revived
again
.
BESIDES
the
doubt
but
lately
answered
,
there
is
another
difficulty
objected
against
this
Doctrine
of
the
Resurrection
:
nakely
,
how
can
it
be
possible
for
humane
bodies
once
dissolved
into
dust
and
corruption
ever
to
be
united
and
set
together
again
?
But
this
relies
upon
no
reason
.
For
since
it
is
agreed
among
most
Philosophers
,
that
howsoever
things
be
changed
,
there
remains
still
the
same
matter
,
capable
of
divers
Species
or
forms
;
who
dare
say
,
that
either
God
doth
not
know
in
what
places
,
though
never
so
distant
,
the
parts
of
that
matter
are
,
which
belong
to
a
humane
Body
;
or
,
that
He
wants
power
to
reduce
them
and
set
them
together
again
;
and
do
that
in
his
Universe
,
which
we
see
Chymists
do
in
their
Fornaces
,
and
Vessels
,
gather
together
and
unite
things
of
the
same
nature
,
though
scattered
and
dispersed
?
And
that
a
thing
also
may
return
to
the
form
of
its
original
,
though
the
species
be
never
so
much
altered
,
we
see
an
example
in
the
nature
of
things
;
as
in
the
Seeds
of
Plants
and
living
Creatures
.
Neither
is
that
knot
impossible
to
be
unloosed
,
which
is
tyed
by
many
;
concerning
those
humane
bodies
which
pass
into
the
nourishment
of
wild
Beasts
or
Cattle
;
who
,
being
fed
with
them
,
become
again
the
food
of
Man
.
For
we
must
know
,
that
the
greatest
portion
of
such
things
as
we
eat
is
not
converted
into
integral
parts
of
our
bodies
;
but
either
turned
into
excrements
,
or
humours
of
the
body
,
as
Fleam
and
Choler
;
yea
,
much
of
that
which
becomes
our
nourishment
is
wasted
away
either
by
diseases
,
or
by
inward
natural
heat
,
or
by
the
Air
about
us
.
All
which
being
so
;
he
that
so
carefully
regards
all
kinds
of
bruit
Beasts
,
that
none
of
them
perish
,
the
same
God
with
a
more
special
providence
can
also
provide
for
humane
bodies
,
that
so
much
of
them
as
becomes
the
food
of
other
Men
shall
no
more
be
converted
into
the
substance
of
those
that
eat
them
,
than
are
poisons
or
physical
potions
;
and
the
rather
,
because
it
is
in
a
manner
naturally
apparent
,
that
humane
flesh
was
not
intended
for
Man's
food
.
Or
suppose
it
were
not
so
,
but
something
which
hath
made
an
accession
to
the
latter
body
must
be
taken
from
it
again
;
this
will
not
make
it
not
to
be
the
same
body
:
for
even
in
this
life
there
happen
greater
changes
of
particles
,
than
this
comes
to
.
Yea
,
we
see
that
a
Butterfly
is
in
a
Worm
;
and
the
substance
of
Herbs
or
Wine
in
some
very
small
thing
;
from
whence
they
may
be
restored
to
their
former
just
magnitude
.
Surely
,
since
both
these
and
many
other
things
may
without
any
inconvenience
be
supposed
,
there
is
no
reason
that
the
restitution
of
a
Body
dissolved
should
be
reckoned
among
impossible
things
:
which
learned
Men
,
Zoroaster
among
the
Chaldaeans
,
almost
all
the
Stoicks
,
and
Theopompus
among
the
Peripateticks
,
believed
not
only
might
,
but
should
be
.
SECT.
XIII
.
The
excellency
of
holy
Precepts
given
for
the
worship
of
God
.
THE
second
thing
wherein
Christian
Religion
excels
all
others
that
are
,
or
ever
were
,
or
can
be
imagined
,
is
the
great
holiness
of
Laws
and
Precepts
;
both
in
those
things
that
appertain
to
the
Worship
of
God
,
and
in
those
that
concern
other
matters
.
The
holy
Offices
of
the
Pagans
throughout
almost
the
whole
World
,
(
as
Porphyry
shows
at
large
,
and
the
Navigations
of
our
times
have
discovered
)
were
full
of
cruelty
:
For
it
was
the
usage
,
in
a
manner
every
where
,
to
appease
the
Gods
,
even
with
the
Sacrifice
of
Humane
Blood
.
Which
custome
neither
the
Greek
learning
,
nor
the
Roman
Laws
took
away
;
as
appears
by
what
we
read
concerning
the
Victims
made
to
Bacchus
Omestes
among
the
Greeks
;
and
of
a
Greek
Man
and
Woman
,
and
a
Man
and
Woman
of
Gaul
,
which
were
sacrificed
to
Jupiter
Latiaris
at
Rome
:
Those
most
holy
Mysteries
also
,
whether
of
Ceres
,
or
of
Liber
Pater
,
were
as
full
as
ever
they
could
hold
of
filthiness
and
obscenity
;
as
appeared
when
the
secrets
of
this
Religion
were
once
laid
open
,
and
began
to
be
divulged
:
of
which
Clemens
Alexandrinus
,
and
others
,
have
given
us
a
large
account
.
Those
Festival
days
also
which
were
consecrated
to
the
honour
of
the
Gods
,
were
celebrated
with
such
spectacles
,
that
grave
Cato
was
ashamed
to
be
present
at
them
.
But
in
the
Jewish
Religion
there
was
nothing
unseemly
,
nothing
dishonest
or
unlawful
.
Howbeit
lest
the
People
that
were
prone
to
Idolatry
,
should
decline
or
fall
back
from
the
true
Religion
,
it
was
loaded
and
burdened
with
many
precepts
concerning
such
things
as
in
themselves
were
neither
good
nor
evil
;
such
were
the
sacrificing
of
Beasts
,
the
Circumcision
,
an
exact
rest
from
labour
upon
the
Sabbath
,
and
the
prohibition
of
eating
sundry
kind
of
meats
;
Some
of
which
customes
the
Turks
have
borrowed
from
them
;
adding
further
a
prohibition
for
drinking
Wine
.
But
the
Christian
Religion
teacheth
,
that
as
God
is
a
most
pure
Spirit
;
So
is
he
to
be
worshipped
with
pureness
of
mind
and
Spirit
,
together
with
such
works
as
in
their
own
nature
without
a
precept
are
most
laudable
and
honest
.
Thus
the
professors
thereof
are
not
to
circumcise
the
flesh
,
but
their
carnal
lusts
and
desires
;
not
to
keep
Holy
day
by
a
rest
from
all
kind
of
work
whatsoever
,
but
only
from
that
which
is
unlawful
.
Nor
are
we
to
offer
unto
God
the
bloud
and
fat
of
Beasts
;
but
if
need
be
,
even
our
own
bloud
for
the
testimony
of
the
truth
.
And
what
bounty
or
liberality
soever
we
bestow
upon
poor
and
necessitous
persons
,
to
look
upon
it
as
given
to
God
himself
.
We
need
not
now
abstain
from
any
kind
of
meat
or
drink
,
but
may
and
ought
to
use
them
both
with
moderation
,
so
that
our
health
be
not
thereby
impaired
;
sometimes
notwithstanding
subduing
our
Bodies
to
our
minds
by
fasting
,
that
they
thereby
may
be
the
better
fitted
and
prepared
for
more
chearful
devotion
.
But
the
chief
point
of
this
Religion
,
it
is
every
where
apparent
,
lies
in
a
pious
confidence
:
by
which
being
composed
to
a
faithful
obedience
,
we
rely
wholly
upon
God
,
and
stedfastly
believe
the
performance
of
his
promises
.
Whence
there
arises
a
good
Hope
,
and
a
true
Love
both
of
God
and
our
Neighbours
:
which
makes
us
obey
his
Precepts
,
not
in
a
base
servile
manner
,
for
fear
of
punishment
;
but
that
we
may
please
him
,
and
have
Him
,
out
of
his
great
goodness
,
our
Father
and
Rewarder
.
Moreover
we
are
taught
to
pray
,
not
for
riches
or
honours
,
or
such
things
as
many
times
do
hurt
to
those
that
wish
much
for
them
:
but
first
and
chiefly
that
which
tends
to
God's
glory
;
then
for
our selves
,
so
much
of
these
perishing
things
as
nature
desires
;
leaving
the
rest
to
Divine
Providence
:
and
satisfying
our selves
that
all
shall
be
well
,
which
way
soever
things
go
.
But
for
eternal
things
,
it
teaches
us
to
pray
with
the
most
earnest
desire
;
viz.
for
pardon
of
our
sins
past
,
and
the
assistance
of
his
Spirit
in
time
to
come
;
whereby
being
strengthned
against
all
terrors
and
allurements
,
we
may
constantly
persist
in
a
pious
course
of
life
.
This
is
the
true
worship
of
God
in
Christian
Religion
,
than
which
nothing
can
be
invented
more
worthy
of
Almighty
God
.
SECT.
XIV
.
Concerning
the
Offices
of
Humanity
which
we
owe
unto
our
Neighbour
.
LIKE
to
these
are
the
duties
we
owe
unto
our
Neighbour
.
As
for
Mahumet's
Religion
,
being
hatcht
in
Wars
,
it
breaths
nothing
but
Wars
,
and
is
propagated
by
Wars
,
and
Hostility
.
Thus
the
Laws
and
Statutes
of
the
Lacedaemonians
,
which
among
the
Greeks
were
most
applauded
,
even
by
the
Oracle
of
Apollo
;
Aristotle
notes
,
and
blames
them
for
it
,
were
wholly
directed
to
warlike
force
.
And
yet
the
same
Aristotle
maintains
War
against
Barbarians
to
be
natural
:
when
,
on
the
contrary
,
it
is
certain
that
Men
were
by
nature
made
to
friendship
and
society
.
For
what
is
more
unjust
and
unequal
,
than
for
single
Murders
to
be
punisht
;
but
to
vaunt
and
triumph
in
the
slaughter
of
whole
Nations
,
as
in
a
glorious
exploit
?
And
yet
,
that
so
much
celebrated
Roman
Common-wealth
,
how
did
it
come
by
such
a
Name
,
but
by
Wars
?
which
oft-times
were
manifestly
unjust
,
as
they
themselves
confess
those
were
,
against
Sardinia
and
Cyprus
.
And
truly
generally
,
as
the
best
Historians
have
committed
to
memory
,
most
Nations
thought
robberies
and
plunders
,
without
the
bounds
of
their
own
Country
,
to
be
no
disgrace
at
all
to
them
.
The
exacting
of
revenge
,
Aristotle
and
Cicero
make
a
piece
of
vertue
:
To
behold
Sword-players
cut
and
slash
each
other
,
was
one
of
the
publick
recreations
of
the
Pagans
:
And
nothing
more
ordinary
than
to
expose
their
Children
.
Among
the
Hebrews
indeed
there
was
a
better
Law
,
and
more
holy
Discipline
:
but
yet
to
a
People
of
an
impotent
anger
some
things
were
connived
at
,
and
some
things
indulged
.
As
a
violent
seizure
upon
the
seven
Nations
,
who
had
deserved
it
:
with
which
not
contented
,
they
prosecuted
all
that
differ'd
from
them
with
a
cruel
hatred
;
the
signs
and
marks
of
which
yet
remain
,
in
the
prayers
which
they
conceive
against
us
Christians
.
But
to
prosecute
him
that
hurt
them
,
by
rendring
like
for
like
;
and
to
kill
,
by
their
own
private
hands
,
him
that
had
slain
any
of
their
Kindred
,
was
permitted
by
the
Law
it self
.
Whereas
the
Law
of
Christ
forbids
us
to
revenge
any
injury
that
is
done
us
,
either
in
words
or
deeds
:
lest
that
wickedness
which
we
condemn
in
others
,
we
should
again
allow
by
its
imitation
.
It
would
have
us
do
good
to
all
,
to
the
good
indeed
chiefly
,
but
to
the
wicked
also
;
after
the
Example
of
God
,
who
bestows
the
benefit
of
the
Sun
,
the
Stars
,
the
Rain
,
the
Winds
and
Showres
,
in
common
upon
all
Men
whatsoever
.
SECT.
XV.
Of
the
Conjunction
of
Man
and
Woman
.
THE
Conjunction
of
Man
and
Woman
,
whereby
Mankind
is
propagated
,
is
a
thing
most
worthy
of
the
care
of
Laws
.
Which
part
of
them
it
is
no
wonder
the
Pagans
neglected
,
when
they
told
such
lewd
stories
of
the
Whoredomes
and
Adulteries
of
the
Gods
which
they
worshipped
.
Nay
,
the
filthy
and
abominable
use
which
one
Man
made
of
another
,
was
defended
by
the
example
of
their
Gods
.
Into
whose
number
,
upon
that
account
,
Ganymedes
was
anciently
put
,
and
afterwards
Antinous
.
Which
flagitious
wickedness
is
now
most
frequent
among
the
Mahometans
,
and
is
thought
lawful
by
the
Chineses
,
and
other
Nations
.
Yea
,
the
Philosophers
of
Greece
seem
to
have
made
it
their
business
,
to
find
out
an
honest
Name
,
for
that
most
filthy
thing
.
Among
which
Greek
Philosophers
,
the
most
excellent
commending
community
of
Women
;
what
did
they
do
else
,
but
turn
a
whole
City
into
one
common
Brothel-house
?
A
most
unworthy
thing
:
for
since
there
is
among
some
mute
Animals
a
certain
conjugal
League
or
Covenant
,
how
much
more
equal
is
it
,
that
so
holy
a
Creature
as
Man
should
not
be
born
of
uncertain
seed
;
with
the
extinction
of
all
those
mutual
affections
,
which
are
naturally
between
Parents
and
their
Children
.
The
Hebrew
Law
indeed
forbad
all
filthiness
;
but
both
allowed
one
Man
to
have
more
Wives
;
and
gave
the
Husband
also
a
right
,
for
any
cause
,
to
put
away
his
Wife
.
Which
the
Mahometans
at
this
day
use
;
and
the
Greeks
and
Latines
anciently
with
such
licence
,
that
the
Lacedaemonians
and
Cato
,
even
lent
their
Wives
to
other
Men
,
to
use
for
a
time
.
But
the
most
perfect
Law
of
Christ
penetrates
to
the
very
roots
of
Vices
:
and
holds
him
who
only
attempts
upon
the
chastity
of
any
Woman
,
or
looks
lasciviously
upon
her
,
to
be
guilty
before
GOD
,
the
Judge
and
Searcher
of
the
Hearts
,
of
that
crime
,
which
,
though
not
acted
yet
,
was
desired
.
And
since
all
true
friendship
is
perpetual
and
insoluble
,
He
would
deservedly
have
that
to
be
such
,
which
,
with
the
society
of
minds
,
contains
also
a
conjunction
of
Bodies
.
Which
,
without
all
doubt
,
is
most
profitable
also
for
the
right
education
of
those
Children
,
that
are
the
fruit
of
that
Conjunction
.
Among
the
Pagans
,
some
few
Nations
were
content
with
one
Wife
;
as
the
Germans
and
the
Romans
.
Which
the
Christians
now
follow
;
that
the
mind
of
the
Wife
being
intirely
given
to
the
Husband
,
may
be
compensated
with
an
equal
retribution
:
and
the
government
of
the
Family
may
the
better
proceed
under
the
direction
of
one
Ruler
:
and
divers
Mothers
may
not
bring
in
discord
among
Children
.
SECT.
XVI
.
Touching
the
use
of
Temporal
goods
.
AND
now
to
come
to
the
use
of
those
things
,
which
are
vulgarly
called
Goods
;
we
find
that
thefts
were
permitted
by
some
Paganish
Nations
,
as
the
Aegyptians
and
Lacedaemonians
:
and
they
that
did
not
allow
this
to
private
Men
,
did
publickly
little
else
,
as
the
Romans
.
Who
must
have
returned
to
their
Huts
and
Cottages
,
the
Roman
Orator
said
,
if
they
should
have
been
bound
to
restore
to
every
body
his
own
.
The
Hebrews
indeed
had
no
such
custome
;
yet
their
Law
,
that
it
might
sute
it self
in
some
measure
,
to
the
humour
of
that
People
,
permitted
them
to
take
usury
of
strangers
;
amongst
other
things
promising
the
reward
of
riches
to
them
that
observed
the
Law
.
But
the
Law
of
Christianity
for
bids
not
only
all
kind
of
injustice
towards
all
sort
of
Men
,
but
also
prohibits
us
to
take
any
carking
and
excessive
care
for
these
transitory
things
,
because
our
mind
is
not
able
diligently
and
duly
to
attend
unto
two
several
matters
;
either
of
which
are
enough
to
take
up
the
whole
Man
,
and
oftentimes
draw
us
into
contrary
thoughts
and
counsels
.
Besides
,
the
excessive
care
both
for
getting
and
keeping
riches
is
accompanied
with
a
kind
of
bondage
and
anxiety
,
which
spoils
that
very
pleasure
,
which
is
expected
from
riches
.
Whereas
those
things
that
nature
is
content
withall
,
are
both
few
and
easily
acquired
,
without
much
labour
or
charge
:
yet
if
God
bestow
any
overplus
upon
us
,
so
that
we
have
somewhat
to
spare
,
we
are
not
commanded
to
cast
the
same
into
the
Sea
,
as
some
Philosophers
unadvisedly
have
done
;
neither
must
we
keep
it
unprofitably
,
or
lavish
it
out
wastfully
;
but
rather
therewith
we
ought
to
supply
the
wants
and
exigencies
of
other
Men
,
either
by
giving
,
or
by
lending
to
them
that
would
borrow
:
as
becomes
those
that
look
upon
themselves
not
as
Lords
and
Masters
of
the
things
they
enjoy
,
but
as
Stewards
and
Dispensers
under
God
Almighty
,
the
Father
and
Master
of
all
:
knowing
also
that
a
benefit
well
bestowed
is
a
treasure
full
of
good
hope
;
which
neither
the
wickedness
of
Thieves
,
nor
the
variety
of
casualties
can
in
the
least
diminish
.
A
rare
example
of
which
true
and
unfeigned
liberality
we
find
in
the
primitive
Christians
,
who
sent
relief
as
far
as
from
Macedonia
and
Achaia
to
the
poor
that
lived
in
Palestine
;
as
if
the
whole
World
had
been
but
one
Family
.
And
here
in
the
Law
of
Christ
this
caution
is
added
,
that
the
hope
of
being
paid
again
,
or
getting
credit
by
it
,
do
not
deflowre
our
bounty
;
whose
beauty
and
grace
is
quite
lost
with
God
,
if
it
have
respect
to
any
thing
but
him
.
And
that
no
Man
may
pretend
for
a
cloak
of
his
covetousness
,
that
he
fears
he
may
have
need
of
all
that
he
hath
,
when
he
grows
old
,
or
falls
into
any
calamity
;
the
Law
promises
a
special
care
of
such
Men
as
observe
these
Precepts
.
And
to
work
in
greater
confidence
in
them
,
puts
them
in
mind
of
the
conspicuous
Providence
of
God
in
feeding
the
wild
Beasts
and
Cattle
;
and
in
adorning
the
Herbs
and
Flowres
;
and
represents
withall
what
an
unworthy
thing
it
would
be
,
if
we
should
not
believe
so
Good
and
so
Powerful
a
God
:
but
deal
with
Him
,
as
if
He
were
a
bad
Creditor
;
whom
we
will
not
trust
any
further
,
than
while
we
have
a
Pawn
or
pledge
in
our
hands
for
our
security
.
SECT.
XVII
.
Of
Swearing
.
THERE
are
other
Laws
that
forbid
Perjury
,
but
this
Law
of
Christ
will
have
us
to
refrain
also
from
all
kind
of
swearing
,
unless
we
be
lawfully
called
thereunto
upon
necessity
.
Nay
,
enjoyns
such
faithfulness
and
sincerity
in
all
our
words
,
that
there
may
be
no
need
to
exact
an
Oath
of
us
.
SECT.
XVIII
.
Of
other
Matters
.
MOreover
there
can
nothing
be
found
commendable
and
praise-worthy
,
either
in
the
Philosophical
writings
of
the
Grecians
,
or
in
the
sayings
of
the
Hebrews
,
and
other
Nations
,
which
is
not
contained
in
the
Precepts
of
Christianity
,
and
that
also
established
by
Divine
authority
:
as
namely
,
concerning
modesty
,
temperance
,
goodness
,
decent
behaviour
prudence
,
the
office
of
Magistrates
and
Subjects
,
Parents
and
Children
,
Masters
and
Servants
,
Man
and
Wife
between
themselves
;
and
chiefly
the
eschewing
those
vices
which
among
many
of
the
Grecians
and
Romans
went
under
the
name
and
colour
of
honesty
;
such
were
the
desires
of
honours
and
glory
.
And
to
be
short
,
admirable
is
the
substantial
brevity
of
these
precepts
,
comprehended
in
these
few
words
,
that
we
ought
to
love
God
above
all
things
,
and
our
Neighbours
as
our selves
,
that
is
,
we
must
do
as
we
would
be
done
unto
.
SECT.
XIX
.
Answer
to
an
Objection
touching
the
Controversies
abounding
among
Christians
.
BUT
here
peradventure
some
will
object
against
this
,
which
we
speak
concerning
the
excellency
of
Christianity
,
and
tell
us
of
the
great
diversity
of
opinions
amongst
Christians
,
whereupon
there
have
sprung
so
many
sects
and
factions
as
do
now
abound
in
the
Church
.
For
answer
whereunto
,
we
may
observe
that
the
like
diversity
of
opinions
happens
almost
in
all
kind
of
Arts
and
Sciences
,
to
wit
,
partly
through
the
weakness
of
humane
apprehension
,
and
partly
because
Man's
judgment
is
hindred
and
intangled
by
his
affections
.
Howbeit
this
variety
of
opinions
is
contained
within
certain
bounds
and
limits
:
for
there
are
some
common
principles
agreed
upon
by
all
,
and
whereupon
they
ground
their
doubts
.
Thus
in
Mathematicks
't
is
questioned
,
whether
a
circle
may
be
made
quadrangular
:
but
not
whether
after
the
taking
away
of
equal
parts
from
equal
,
the
residue
will
not
remain
equal
.
The
same
may
be
seen
in
natural
Philosophy
,
also
in
the
Art
of
Physick
,
and
in
other
Disciplines
.
In
like
manner
the
difference
of
opinions
that
is
amongst
Christians
doth
not
hinder
the
common
consent
and
agreement
in
those
fundamental
principles
,
for
which
chiefly
we
have
commended
Christian
Religion
;
the
certainty
whereof
appears
in
this
,
namely
that
those
which
out
of
mutual
and
deadly
hatred
sought
all
the
occasion
and
matter
of
contention
they
could
,
durst
not
for
all
that
proceed
so
far
,
as
to
deny
that
these
Precepts
were
commanded
by
Christ
:
no
not
even
those
that
refuse
to
frame
their
lives
and
actions
according
to
that
rule
.
But
if
there
be
any
Man
that
will
contradict
these
Principles
,
he
is
to
be
accounted
like
to
those
Philosophers
that
denied
the
Snow
to
be
white
:
For
as
these
are
confuted
by
sense
,
so
are
those
convinced
by
the
unanimous
consent
of
all
Christian
Nations
,
and
of
the
Books
which
were
written
by
the
first
Christians
,
and
by
those
next
to
the
first
,
and
by
the
Doctors
which
followed
afterward
;
even
those
that
witnessed
their
faith
in
Christ
by
their
death
.
For
in
the
opinion
of
any
indifferent
Judge
,
that
must
needs
be
reputed
the
true
doctrine
of
Christ
,
which
so
many
have
successively
acknowledged
and
professed
;
like
as
we
are
perswaded
that
was
the
doctrine
of
Socrates
which
we
read
in
Plato
and
Xenophon
;
as
also
that
of
Zeno
the
Philosopher
,
which
we
find
held
by
the
Stoicks
.
SECT.
XX.
The
excellency
of
Christian
Religion
is
further
proved
from
the
dignity
of
the
Author
.
THE
third
thing
wherein
we
said
Christian
Religion
excelled
all
others
that
are
,
or
can
be
devised
,
was
the
manner
whereby
it
was
delivered
and
divulged
.
Where
first
we
shall
speak
of
the
Author
.
They
that
were
authors
of
the
wisdom
among
the
Grecians
,
confessed
that
they
could
not
affirm
almost
any
thing
for
certain
in
their
doctrine
,
because
(
quoth
they
)
truth
lies
bid
in
a
deep
Pit
;
and
our
minds
are
no
less
dazeled
in
the
contemplation
of
divine
things
,
than
the
eyes
of
an
Owl
in
beholding
the
bright
shining
of
the
Sun
:
Besides
,
there
was
none
among
them
but
was
notoriously
guilty
of
some
vice
or
other
.
For
some
were
flatterers
of
Princes
,
others
addicted
to
the
impure
love
of
Boys
or
Harlots
;
others
gloried
in
a
Dog-like
impudence
.
And
that
they
all
envied
one
another
,
their
scolding
about
words
or
matters
of
no
moment
is
a
great
argument
;
as
this
is
of
their
coldness
in
the
worship
of
God
,
that
even
they
who
believed
one
God
,
set
him
aside
,
and
not
only
worshipped
others
,
but
such
as
they
knew
were
no
Gods
;
making
that
only
the
rule
of
their
Religion
which
was
commonly
received
and
practised
in
publick
.
Touching
the
reward
of
godliness
they
determined
nothing
for
certain
,
as
appears
by
the
last
(
farewel
)
disputation
of
Socrates
at
his
death
.
Mahomet
,
the
Author
of
a
Religion
that
is
spred
very
far
,
his
own
Followers
do
not
deny
,
to
have
been
a
Man
that
abandoned
himself
to
lust
,
throughout
his
whole
life
:
But
gave
no
assurance
at
all
,
by
which
Men
may
be
satisfied
,
that
there
shall
indeed
be
such
a
reward
as
he
promised
;
consisting
in
banqueting
and
in
venery
;
since
they
do
not
so
much
as
pretend
that
his
Body
was
raised
to
life
again
,
but
it
lies
buried
at
Medina
to
this
day
.
And
as
for
Moses
the
Founder
of
the
Hebrew
Law
,
though
he
was
an
excellent
Person
,
yet
he
cannot
be
freed
from
all
blame
:
since
he
could
scarcely
be
perswaded
with
much
rejuctance
to
undertake
the
Embassy
,
which
God
charged
him
withal
to
the
King
of
Egypt
:
and
expressed
also
some
distrust
of
God's
promise
for
bringing
water
out
of
the
Rock
,
as
the
Hebrews
themselves
confess
.
And
he
did
scarce
partake
of
any
one
of
those
promises
which
by
the
Law
he
made
unto
the
People
,
but
was
perplexed
with
continual
mutinies
and
seditions
in
the
Wilderness
;
neither
was
he
permitted
to
enter
into
that
blessed
and
pleasant
Land
,
so
much
desired
.
But
Christ
is
described
by
his
Disciples
,
as
a
Person
without
all
sin
;
nor
did
others
ever
produce
any
testimony
to
prove
that
He
was
guilty
of
the
least
:
but
whatsoever
He
prescribed
to
others
,
He
performed
Himself
.
For
there
was
nothing
that
God
gave
Him
in
charge
,
which
He
did
not
faithfully
perform
;
being
most
simple
and
void
of
guile
in
his
whole
life
;
most
patient
of
injuries
,
nay
,
of
cruel
torments
,
as
He
showed
in
suffering
even
the
punishment
of
the
Cross
;
most
loving
and
kind
to
all
Men
,
even
to
his
Enemies
;
yea
,
those
Enemies
who
put
Him
to
death
:
on
whom
he
had
such
compassion
that
he
beseeched
God
to
forgive
them
.
As
for
the
reward
which
he
promised
unto
his
Disciples
,
it
is
both
said
,
and
proved
by
undoubted
arguments
,
that
He
himself
is
made
partaker
thereof
after
a
most
eminent
and
excellent
manner
.
For
after
he
was
risen
from
the
dead
,
there
were
many
that
beheld
,
and
heard
,
and
handled
,
and
felt
Him
:
He
also
ascended
up
into
Heaven
in
the
sight
of
his
Twelve
Disciples
;
where
He
obtained
the
highest
power
,
as
was
evident
in
that
according
to
his
promise
made
at
his
departure
,
he
endued
them
that
were
his
Followers
with
ability
to
speak
those
Languages
which
they
had
never
learnt
,
and
with
other
wonder-working
Powers
:
which
will
not
let
us
doubt
,
either
of
his
faithfulness
,
nor
of
his
Power
to
bestow
upon
us
the
reward
which
he
hath
promised
.
And
thus
we
have
shown
how
that
this
Religion
is
more
excellent
than
others
,
in
regard
that
Christ
the
Author
of
it
hath
himself
performed
what
he
commanded
;
as
also
in
his
own
person
obtained
,
and
already
enjoyeth
the
happiness
that
he
promised
.
SECT.
XXI
.
Also
from
the
wonderful
spreading
of
this
Religion
.
LET
us
in
the
next
place
descend
to
the
effects
of
this
doctrine
brought
by
him
to
the
World
:
which
,
if
they
be
well
weighed
,
will
appear
to
be
such
,
that
if
God
have
any
care
of
humane
affairs
,
this
doctrine
cannot
but
be
believed
to
be
Divine
.
It
was
very
agreeable
to
Divine
Providence
,
to
make
that
which
was
best
,
to
be
of
the
greatest
and
largest
extent
.
Now
such
was
the
success
of
the
Christian
Religion
;
which
we
see
published
and
taught
through
all
Europe
,
not
excepting
the
most
Northern
Provinces
:
and
no
less
through
all
Asia
,
even
the
Islands
of
it
in
the
Sea
:
through
Egypt
also
and
Aethiopia
,
and
some
other
parts
of
Africa
:
And
lastly
,
through
America
.
Nor
is
this
only
done
now
,
but
was
so
anciently
,
as
is
witnessed
by
the
Histories
of
all
times
,
by
the
Books
of
Christians
,
the
acts
of
Synods
,
and
by
that
old
Tradition
at
this
day
preserved
among
the
Barbarians
concerning
the
Travels
and
Miracles
of
Thomas
,
Andrew
,
and
other
Apostles
.
Clemens
,
Tertullian
,
and
some
Ancients
besides
,
have
noted
how
far
the
name
of
Christ
was
known
amongst
the
Britains
,
Germans
,
and
other
most
remote
Nations
in
their
times
.
And
certainly
there
is
no
other
Religion
comparable
hereunto
for
ample
and
large
extent
.
Paganisme
indeed
is
one
name
,
but
cannot
be
said
to
be
one
Religion
;
since
that
it
was
neither
agreed
upon
by
the
Professors
thereof
what
one
thing
they
should
worship
;
but
some
adored
the
Stars
,
others
the
Elements
,
and
a
third
sort
reverenced
their
Cattel
,
others
such
things
as
have
no
subsistence
:
Nor
was
this
worship
performed
by
vertue
of
the
same
Law
,
nor
from
any
common
Master
.
The
Jews
indeed
are
dispersed
and
scattered
up
and
down
,
yet
remain
one
people
.
Howbeit
their
Religion
had
never
any
notable
growth
or
increase
after
Christ's
Ascension
:
and
their
Law
was
not
so
much
made
known
by
them
,
as
by
Christians
.
Then
for
Mahumetanisme
,
it
is
possessed
of
Land
enough
,
but
't
is
not
alone
:
for
Christian
Religion
is
also
professed
in
the
same
Countries
;
where
,
in
some
places
there
are
greater
numbers
of
Christians
than
of
Turks
:
who
,
on
the
contrary
,
are
not
to
be
found
at
all
,
in
most
parts
where
Christianity
is
planted
.
SECT.
XXII
.
Considering
the
meekness
and
simplicity
of
them
that
first
taught
this
Religion
.
IT
follows
that
we
consider
by
what
means
this
Christian
Religion
had
its
augmentation
and
increase
,
that
therein
it
may
be
comparable
,
and
preferred
before
others
.
We
see
it
commonly
true
of
most
Men
,
that
they
will
easily
follow
the
examples
of
Kings
and
Potentates
what
way
soever
they
go
;
specially
if
Law
and
Penalties
compel
them
to
it
.
Hereby
were
the
Religions
of
the
Pagans
,
and
of
Mahumet
propagated
.
But
they
that
first
taught
the
Christian
Religion
not
only
wanted
all
civil
power
and
authority
,
but
were
of
mean
condition
,
no
better
than
poor
Fishermen
,
Weavers
,
and
the
like
.
Yet
by
such
Mens
pains
and
industry
,
that
doctrine
,
within
the
space
of
Thirty
Years
,
or
thereabouts
,
was
published
not
only
thorowout
all
the
parts
of
the
Roman
Empire
,
but
also
among
the
Parthians
and
remote
Indians
.
Nor
was
it
thus
only
in
the
beginning
;
but
for
almost
three
whole
Ages
together
,
this
Religion
was
so
promoted
by
the
endeavours
of
private
Men
;
without
any
threatnings
;
without
any
worldly
thing
to
invite
Men
to
it
;
yea
,
against
the
will
and
the
most
violent
opposition
of
those
who
then
had
the
Imperial
Power
;
that
before
Constantine
professed
Christianity
,
this
was
become
,
very
near
,
the
greatest
part
of
the
Roman
World
.
Amongst
the
Grecians
that
taught
morality
,
divers
there
were
that
commended
themselves
also
very
much
by
their
skill
in
other
Arts.
As
the
Platonists
were
famous
for
the
study
of
Geometry
,
the
Peripateticks
for
the
History
of
Plants
and
living
Creatures
,
the
Stoicks
for
Logical
subtilty
,
the
Pythagoreans
for
knowledge
of
numbers
and
harmony
:
many
also
were
admirable
for
eloquence
,
as
Xenophon
,
Plato
,
and
Theophrastus
.
But
the
first
Doctors
and
Teachers
of
Christianity
were
endued
with
no
such
art
,
but
used
the
plainest
language
,
without
inticing
words
;
only
after
a
bare
manner
or
naked
form
of
speech
pronouncing
their
precepts
,
promises
,
and
threatnings
.
Which
having
no
efficacy
in
themselves
proportionable
to
such
a
progress
as
Christianity
made
,
we
must
needs
confess
,
it
was
either
attended
by
Miracles
,
or
by
God's
secret
power
assisting
the
business
,
or
both
together
.
SECT.
XXIII
.
What
great
impediments
there
were
that
might
terrifie
Men
from
the
embracing
or
the
professing
hereof
.
HEreunto
may
be
added
another
thing
considerable
,
namely
,
that
they
who
received
Christianity
from
those
Teachers
had
not
their
minds
void
of
a
certain
form
and
rule
of
Religion
;
and
so
were
not
by
that
means
ductile
and
easie
to
be
drawn
,
as
they
were
who
first
received
the
Paganish
worship
and
Mahomet's
Law
:
much
less
was
their
minds
prepared
for
it
,
by
some
antecedent
institution
;
as
the
Hebrews
by
Circumcision
,
and
the
knowledge
of
one
God
,
were
made
fit
to
accept
the
Law
of
Moses
:
But
quite
contrary
were
filled
with
Opinions
and
Customes
,
which
are
a
kind
of
another
nature
,
repugnant
to
those
new
Institutions
;
being
educated
,
viz.
and
confirmed
by
the
authority
of
Laws
and
of
their
Parents
,
in
the
Paganish
Religion
,
or
the
Jewish
Rites
.
Besides
this
,
there
was
another
impediment
,
to
wit
,
the
most
grievous
evils
,
which
they
who
undertook
Christianity
,
must
expect
to
suffer
,
or
had
reason
to
fear
,
upon
that
account
.
For
seeing
that
humane
nature
abhors
such
evils
,
it
must
needs
follow
that
the
causes
of
those
evils
cannot
be
admitted
of
without
much
difficulty
.
A
long
time
were
the
Christians
deprived
of
all
honours
and
dignities
;
and
likewise
much
afflicted
with
divers
penalties
,
with
confiscation
of
goods
and
banishments
:
which
notwithstanding
were
all
but
flea-bitings
,
for
they
were
condemned
to
dig
in
the
Mines
;
and
to
suffer
torments
,
than
which
more
cruel
could
not
be
devised
.
And
such
multitudes
of
them
were
put
to
death
,
that
there
never
was
a
greater
number
of
Men
at
one
time
swept
away
and
devoured
,
either
by
famine
,
or
pestilence
,
or
war
,
as
the
writers
of
those
times
do
testifie
.
Their
manner
and
kind
of
death
also
was
not
ordinary
,
but
some
were
buried
alive
;
others
crucified
;
others
endured
punishments
of
the
like
kind
,
which
cannot
be
read
or
thought
of
without
the
greatest
horror
:
and
yet
this
savage
cruelty
,
which
continued
without
much
intermission
(
and
that
not
every
where
)
till
almost
the
time
of
Constantine
,
in
the
Roman
World
,
and
in
other
places
endured
longer
;
was
so
far
from
diminishing
the
number
of
Christians
;
that
quite
contrary
,
their
Blood
might
be
called
the
Seed
of
the
Church
:
there
sprang
up
still
so
many
,
in
the
room
of
those
that
were
cut
off
.
Now
let
us
herein
also
compare
other
Religions
with
Christianity
.
The
Greeks
and
the
rest
of
the
Pagans
,
who
are
wont
to
magnifie
their
own
things
above
measure
;
yet
give
us
in
but
a
very
short
Catalogue
of
such
as
suffered
death
for
the
sake
of
their
Doctrine
.
Some
Gymnosophists
,
Socrates
,
not
many
more
,
are
all
they
can
number
.
And
in
those
eminent
Men
,
it
can
scarce
be
denied
,
but
that
there
might
be
some
desire
of
transmitting
their
fame
to
Posterity
,
which
had
a
hand
in
the
business
.
But
amongst
those
Christians
that
suffered
martyrdom
for
their
faith
,
there
were
very
many
of
mean
rank
,
of
the
common
sort
of
People
,
such
as
were
scarce
ever
taken
notice
of
,
or
known
to
their
Neighbours
that
lived
hard
by
them
.
There
were
Women
also
,
Virgins
,
and
young
Men
;
such
as
had
no
desire
,
nor
any
probable
hope
of
getting
renown
in
future
times
by
their
sufferings
:
According
as
in
the
Books
of
Martyrs
,
we
find
the
Names
but
of
a
few
in
comparison
of
the
whole
number
of
those
that
were
put
to
death
,
who
are
only
registred
in
gross
.
To
which
we
must
add
,
that
by
a
small
compliance
and
simulation
,
suppose
by
casting
a
little
Frankincense
upon
the
Altar
,
most
of
them
might
have
freed
themselves
from
such
punishments
.
Which
cannot
be
said
of
those
Philosophers
;
who
,
whatsoever
they
might
think
secretly
in
their
hearts
,
in
all
their
apparent
actions
,
conform'd
themselves
to
the
vulgar
customes
.
So
that
,
to
have
suffered
death
for
the
honour
of
God
,
cannot
well
be
attributed
to
any
other
,
but
only
the
Jews
and
Christians
.
And
not
to
the
Jews
neither
,
after
the
times
of
Christ
;
nor
before
them
,
but
to
a
few
,
if
they
be
compared
with
Christians
.
More
of
which
suffered
for
the
Law
of
Christ
in
some
one
Province
;
than
the
Jews
ever
did
;
whose
patience
in
this
kind
,
may
all
very
near
be
reduced
to
the
times
of
Manasses
,
and
of
Antiochus
.
Wherefore
,
seeing
Christian
Religion
in
this
particular
also
so
vastly
excels
all
other
,
it
ought
justly
to
be
preferred
before
them
.
And
from
such
a
multitude
of
all
kinds
,
and
sexes
of
People
,
distinguished
by
so
many
several
places
and
ages
,
as
did
not
stick
to
dye
for
this
Religion
;
we
may
well
gather
,
there
was
very
great
cause
of
such
constancy
:
which
cannot
be
imagined
to
be
any
other
;
but
the
Light
of
Truth
,
and
the
Spirit
of
GOD.
SECT.
XXIV
.
Answer
to
them
that
require
more
forcible
Reasons
.
FInally
,
if
any
yet
be
not
satisfied
with
these
arguments
abovesaid
,
but
desire
more
forcible
reasons
for
confirmation
of
the
Christian
Religion
;
let
such
know
,
that
according
as
things
are
divers
,
they
must
also
have
divers
kinds
of
Proofs
.
Thus
is
there
one
way
in
Mathematicks
,
another
in
Physicks
,
a
third
in
matters
of
advice
and
counsel
,
and
lastly
another
kind
,
when
a
matter
of
fact
is
in
question
:
wherein
verily
we
must
rest
content
when
the
testimonies
are
free
from
all
suspicion
of
untruth
.
Otherwise
down
goes
not
only
all
the
use
of
history
,
and
a
great
part
of
the
art
of
Physick
,
but
all
the
piety
also
that
ought
to
be
between
Parents
and
Children
,
which
cannot
be
known
other
ways
.
And
indeed
it
is
the
pleasure
of
Almighty
God
that
those
things
which
he
would
have
us
to
believe
(
so
that
the
very
belief
thereof
may
be
imputed
to
us
for
obedience
)
should
not
so
evidently
appear
,
as
those
things
which
are
apprehended
by
sense
and
plain
demonstration
;
but
only
be
so
far
forth
revealed
as
may
beget
faith
,
and
a
perswasion
thereof
in
the
hearts
and
minds
of
such
as
are
not
obstinate
:
That
so
the
Word
of
the
Gospel
may
be
as
a
touchstone
,
whereby
Mens
dispositions
may
be
tried
whether
they
be
curable
or
not
.
For
seeing
these
arguments
,
whereof
we
have
spoken
,
have
induced
so
many
honest
,
godly
,
and
wise
Men
to
approve
of
this
Religion
,
it
is
thereby
plain
enough
that
the
fault
of
other
Mens
infidelity
is
not
for
want
of
sufficient
testimony
,
but
because
they
would
not
have
that
to
be
had
and
embraced
for
truth
,
which
is
contrary
to
their
affections
and
desires
:
It
being
,
that
is
,
an
hard
matter
for
them
to
make
no
great
account
of
honours
,
and
other
worldly
advantages
;
which
they
must
do
,
if
they
receive
what
Christ
hath
taught
,
and
so
become
ingaged
to
observe
his
Precepts
.
Which
is
discovered
to
be
true
by
this
very
thing
;
that
they
take
many
other
Historical
Narrations
to
be
true
;
which
notwithstanding
appear
to
be
so
meerly
by
authority
:
and
not
by
any
such
foot-steps
of
them
remaining
at
this
day
,
as
the
History
of
Christ
hath
;
partly
in
the
confession
of
the
Jews
,
who
are
now
in
being
;
and
partly
in
those
things
,
which
are
every
where
found
in
the
Assemblies
of
Christian
People
;
of
which
it
must
needs
be
granted
there
was
some
cause
.
Lastly
,
seeing
the
long
duration
or
continuance
of
Christian
Religion
,
and
the
large
extent
thereof
can
be
ascribed
to
no
humane
power
,
therefore
it
must
be
attributed
to
miracles
:
or
if
any
deny
that
it
came
to
pass
through
a
miraculous
manner
;
this
very
getting
so
great
strength
and
power
without
a
miracle
,
may
be
justly
thought
to
surpass
any
miracle
.
The
THIRD
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
To
prove
the
authority
of
the
Books
of
the
New
Covenant
.
AFTER
that
a
Man
is
once
perswaded
by
the
reasons
abovesaid
,
or
is
induced
by
any
other
arguments
to
believe
that
this
Religion
which
Christians
profess
is
the
truest
,
and
absolutely
the
best
;
if
he
desire
to
learn
all
the
parts
thereof
,
then
must
he
have
recourse
unto
the
most
ancient
writings
that
contain
the
same
Religion
,
which
commonly
we
call
the
Books
of
the
New
Testament
,
or
rather
new
covenant
.
For
he
is
very
unreasonable
,
who
denies
this
Religion
to
be
contained
in
those
Books
,
as
all
Christians
affirm
.
Since
it
is
but
equity
to
believe
every
Sect
;
be
it
good
,
or
be
it
bad
;
when
it
says
its
opinions
are
to
be
found
in
such
or
such
a
Book
:
as
we
believe
the
Mahometans
,
that
the
Religion
of
Mahomet
is
contained
in
the
Alcoran
.
Forasmuch
then
as
we
have
before
proved
that
the
Christian
Religion
is
most
true
;
and
it
is
manifest
withal
that
it
is
contained
in
these
Books
,
if
there
were
no
other
ground
,
yet
this
alone
is
sufficient
to
prove
and
avouch
the
authority
of
those
Books
.
But
if
any
body
requires
a
more
particular
demonstration
of
it
,
I
must
first
lay
down
this
Rule
,
which
all
indifferent
Judges
will
allow
;
that
it
is
incumbent
upon
him
,
who
will
impugne
the
authority
of
any
writing
received
for
many
Ages
,
to
produce
Arguments
which
prove
that
Writing
to
be
false
:
which
if
he
cannot
do
,
that
Book
is
to
be
defended
,
as
in
possession
of
its
Authority
.
SECT.
II.
Here
is
shown
that
such
Books
were
written
by
the
Authors
,
whose
names
they
have
prefixed
.
WE
say
then
that
those
Books
which
are
not
in
question
amongst
Christians
,
and
carry
before
them
a
certain
Name
,
are
the
very
Works
of
those
Authors
whose
names
they
bear
;
Because
those
primitive
Fathers
,
Justin
,
Irenaeus
,
Clemens
,
and
others
after
them
do
quote
those
Books
under
these
very
names
.
As
also
because
Tertullian
witnesseth
that
there
were
Original
Copies
of
some
of
those
Books
extant
in
his
time
.
And
besides
,
all
the
Churches
received
those
Books
for
authentical
,
before
there
were
any
common
publick
Meetings
.
Neither
did
ever
the
Pagans
or
Jews
raise
any
controversie
about
this
,
as
if
these
were
not
the
works
of
those
Men
,
whose
they
were
said
to
be
:
but
Julian
himself
plainly
confesseth
that
those
were
the
writings
of
Peter
and
Paul
,
Matthew
,
Mark
,
and
Luke
,
which
Christians
under
those
names
have
read
and
received
.
For
as
no
Man
in
his
wits
can
doubt
that
those
Writings
,
which
go
under
the
names
of
Homer
and
Virgil
,
are
truly
theirs
,
because
the
one
hath
been
so
long
time
received
among
the
Latine
,
and
the
other
among
the
Greek
Authors
:
in
like
manner
,
it
were
more
absurd
to
bring
the
Authors
of
those
Books
in
question
,
which
are
granted
almost
by
all
the
Nations
in
the
World
.
SECT.
III.
Some
Books
were
anciently
doubted
of
.
IN
the
Volume
of
the
new
Covenant
,
there
are
some
Books
indeed
now
received
,
which
were
not
so
received
from
the
beginning
,
as
the
second
Epistle
of
St.
Peter
,
that
of
St.
James
and
Jude
,
two
of
St.
John
the
Elder
,
the
Revelation
,
and
the
Epistle
to
the
Hebrews
:
Yet
this
is
certain
,
that
they
were
acknowledged
by
many
Churches
;
which
appears
sufficiently
from
hence
,
that
the
ancient
Christians
use
their
Testimonies
as
Sacred
:
Which
makes
it
credible
that
such
Churches
as
from
the
beginning
had
not
those
Books
,
either
were
ignorant
of
them
,
or
doubtful
:
Yet
afterward
when
they
were
better
informed
touching
the
same
,
they
admitted
them
into
the
Canon
(
as
we
now
see
)
according
to
the
example
of
other
Churches
.
Neither
can
any
good
reason
be
given
why
any
Man
should
counterfeit
those
Books
,
since
there
is
nothing
comprised
in
them
,
neither
can
ought
thence
be
collected
which
is
not
abundantly
expressed
in
other
Books
unquestioned
.
SECT.
IV.
The
Authority
of
such
Books
as
have
no
Titles
,
is
proved
from
the
quality
of
the
Writers
.
AND
here
let
no
Man
mistrust
the
verity
of
the
Epistle
to
the
Hebrews
,
because
the
Writer
of
it
is
unknown
;
nor
doubt
of
the
two
Epistles
of
St.
John
and
the
Revelation
,
because
some
Men
do
question
,
whether
the
Author
of
them
was
John
the
Apostle
,
or
some
other
of
that
name
?
For
the
name
is
not
so
much
to
be
regarded
as
the
quality
or
condition
of
Writers
.
Hence
it
is
that
we
receive
many
Books
of
History
,
whose
Authors
are
to
us
unknown
;
As
that
concerning
the
Alexandrian
War
by
Caesar
:
because
we
may
perceive
that
whosoever
writ
the
same
,
lived
in
those
times
,
and
was
present
when
the
things
were
done
.
In
like
manner
it
ought
to
suffice
us
,
that
whosoever
wrote
the
Books
we
speak
of
,
both
lived
in
the
primitive
Age
,
and
were
endued
with
Apostolical
gifts
.
For
if
any
body
will
say
,
that
these
qualities
might
be
feigned
,
as
the
very
Names
might
be
in
other
Writings
;
he
says
that
which
is
not
credible
,
viz.
that
they
who
every
where
press
the
study
of
truth
and
piety
,
would
for
no
cause
at
all
make
themselves
guilty
of
the
crime
of
forgery
:
which
is
not
only
detestable
among
all
good
Men
,
but
by
the
Roman
Laws
was
to
be
punished
with
death
.
SECT.
V.
These
Pen-men
writ
the
Truth
,
because
they
had
certain
knowledge
of
what
they
writ
.
THIS
therefore
must
be
allowed
,
that
the
Books
of
the
new
covenant
were
written
by
those
Authors
,
whose
Names
they
bear
,
or
by
such
as
bear
sufficient
witness
of
themselves
:
To
which
if
we
farther
add
,
that
they
were
also
well
acquainted
with
the
matters
whereof
they
wrote
,
and
had
no
purpose
to
lye
or
dissemble
,
it
will
follow
that
the
things
which
they
committed
to
writing
were
both
certain
and
true
,
because
every
untruth
proceeds
either
from
ignorance
,
or
from
a
wicked
desire
to
deceive
.
As
touching
Matthew
,
John
,
Peter
and
Jude
,
they
were
all
of
the
society
and
fellowship
of
those
Twelve
whom
Jesus
did
chuse
to
be
witnesses
of
his
Life
and
Doctrine
;
so
that
they
could
not
want
notice
of
those
things
which
they
did
relate
.
The
same
may
be
said
of
James
,
who
was
either
an
Apostle
,
or
as
some
think
,
the
next
a-kin
to
Jesus
,
and
by
the
Apostles
consecrated
Bishop
of
Hierusalem
.
Paul
also
could
not
erre
through
lack
of
knowledge
,
about
those
Points
which
he
professeth
were
revealed
to
him
by
Jesus
himself
reigning
in
Heaven
;
nor
could
he
,
or
Luke
either
,
who
was
an
inseparable
companion
to
him
in
his
travels
,
be
deceived
about
those
things
which
were
done
by
himself
.
This
Luke
might
easily
know
the
certainty
of
those
things
which
he
writ
concerning
the
life
and
death
of
Jesus
:
For
he
was
born
in
the
places
next
adjoyning
to
Palestina
;
through
which
Countrey
when
he
travelled
,
he
saith
he
spake
with
such
persons
as
were
eye-witnesses
of
the
things
that
were
done
.
For
doubtless
besides
the
Apostles
with
whom
he
had
familiarity
,
there
lived
many
others
at
that
time
who
had
been
cured
by
Jesus
,
and
had
seen
him
both
before
his
Death
and
after
his
Resurrection
.
If
we
will
give
credit
to
Tacitus
and
Suetonius
in
those
things
which
happened
a
long
time
before
they
were
born
,
because
we
are
confident
that
they
diligently
enquired
into
the
truth
thereof
;
how
much
more
ought
we
to
believe
this
Writer
,
who
saith
that
he
received
all
the
things
which
he
relates
from
them
that
had
seen
the
same
.
It
is
credibly
reported
of
Mark
,
that
he
was
a
constant
companion
with
Peter
,
so
that
whatsoever
he
writ
are
to
be
lookt
upon
as
dictated
by
Peter
,
who
could
not
be
ignorant
thereof
.
Besides
,
the
same
things
that
he
writes
are
almost
all
extant
in
the
Writings
of
the
Apostles
.
Neither
could
the
Author
of
the
Apocalypse
be
deceived
or
deluded
in
those
Visions
,
which
he
saith
were
sent
unto
him
from
Heaven
.
Nor
he
that
writ
the
Epistle
to
the
Hebrews
erre
in
those
things
which
he
professeth
,
either
to
be
inspired
into
him
by
the
Spirit
of
God
,
or
else
taught
him
by
the
Apostles
.
SECT.
VI.
As
also
because
they
would
not
lye
.
THE
other
reason
we
spake
of
to
prove
the
truth
of
the
said
Holy
Writers
,
because
they
had
no
will
to
tell
an
untruth
,
is
twisted
with
that
which
we
handled
above
,
when
in
general
we
proved
the
truth
of
Christian
Religion
,
and
of
the
history
of
the
Resurrection
of
Christ
.
Those
that
will
accuse
any
Witnesses
for
the
pravity
of
their
will
,
must
produce
something
by
which
it
may
be
thought
credible
,
their
will
might
be
diverted
from
uttering
the
truth
:
but
this
cannot
be
averred
of
the
said
Authors
.
For
if
any
do
object
and
say
,
that
they
acted
in
their
own
cause
,
and
did
their
own
business
;
we
must
see
why
this
should
be
thought
their
cause
and
interest
.
Not
that
they
might
get
any
thing
by
it
in
this
World
,
or
thereby
avoid
any
danger
:
when
for
the
sake
of
this
profession
,
they
both
lost
all
the
goods
of
this
World
,
and
ventured
upon
all
manner
of
dangers
.
This
therefore
was
not
their
cause
and
interest
,
but
only
out
of
reverence
to
God
:
which
sure
doth
not
perswade
Men
to
lye
;
especially
in
such
a
business
,
whereupon
depends
the
everlasting
Salvation
of
Mankind
.
Such
an
impious
piece
of
villany
we
cannot
believe
they
could
be
guilty
of
,
if
we
consider
either
their
Doctrines
,
every
where
most
full
of
piety
;
or
their
life
,
which
was
never
yet
accused
of
any
wicked
deed
:
no
not
by
their
greatest
Enemies
,
who
objected
nothing
to
them
,
but
their
want
of
learning
and
unskilfulness
;
which
did
not
qualifie
them
sure
for
inventing
falshoods
.
And
indeed
,
if
there
had
been
the
least
spice
,
as
we
speak
,
of
fraud
and
cheating
in
them
,
they
would
not
themselves
have
recorded
their
own
faults
,
and
preserved
the
memory
of
them
:
as
of
their
all
forsaking
their
Master
when
he
was
in
danger
,
and
Peter's
denial
of
him
three
times
.
SECT.
VII
.
A
Confirmation
of
the
Fidelity
of
these
Authors
from
the
Miracles
which
they
wrought
.
ON
the
other
side
God
himself
gave
illustrious
testimonies
of
their
Fidelity
by
working
wonders
,
which
either
they
or
their
Disciples
with
great
boldness
publickly
avouched
,
adding
also
the
names
of
the
persons
,
places
,
and
other
circumstances
:
So
that
the
truth
or
falshood
of
their
assertion
might
easily
have
been
discovered
by
the
inquisition
of
the
Magistrate
.
Amongst
which
it
is
worthy
our
observation
,
which
they
have
most
constantly
delivered
,
both
concerning
the
use
of
Tongues
which
they
had
never
learned
,
among
many
thousand
Men
;
and
their
curing
the
diseases
of
the
body
upon
a
suddain
in
the
sight
of
the
People
.
Neither
were
they
any
whit
dismayed
with
fear
either
of
the
Jewish
Magistrates
of
those
times
,
whom
they
knew
to
be
most
maliciously
set
against
them
;
or
of
the
Romans
,
who
were
far
from
having
any
good
will
to
them
,
and
,
they
were
sure
,
would
lay
hold
on
any
thing
on
which
they
might
ground
a
charge
of
their
being
inventors
of
a
new
Religion
:
And
yet
neither
Jews
nor
Pagans
,
in
the
times
immediately
following
,
durst
ever
deny
,
that
wonders
were
wrought
by
those
Men.
Yea
,
the
Miracles
of
Peter
are
mentioned
by
Phlegon
in
his
Annals
,
who
lived
under
Adrian
the
Emperor
.
Moreover
the
Christians
themselves
in
those
Books
that
contain
a
reason
of
their
faith
,
which
they
exhibited
to
the
Emperors
,
to
the
Senate
,
and
to
the
Governors
,
do
relate
these
things
as
most
manifest
and
unquestionable
truths
:
yea
,
they
openly
report
that
there
continued
a
wonderful
vertue
of
working
strange
effects
at
their
Sepulchers
for
some
Ages
after
their
Death
;
which
if
it
had
been
false
,
they
knew
that
to
their
shame
and
punishment
the
Magistrates
could
have
confuted
it
very
easily
.
But
there
were
such
multitude
of
Miracles
wrought
at
the
Sepulchres
I
spoke
of
,
and
so
many
Witnesses
of
them
;
that
they
extorted
even
from
Porphyry
a
confession
of
it
.
SECT.
VIII
.
The
Truth
of
the
Writings
confirmed
from
hence
,
that
many
things
are
found
there
which
the
event
hath
proved
to
be
divinely
revealed
.
THESE
things
ought
to
suffice
,
but
there
are
other
Arguments
which
we
may
heap
upon
these
,
to
prove
the
truth
and
fidelity
of
these
Authors
Writings
.
For
many
things
are
therein
foretold
,
which
were
impossible
for
Men
by
their
own
power
to
know
or
bring
to
pass
:
yet
we
see
the
truth
thereof
wonderfully
confirmed
by
the
event
.
Thus
it
was
foretold
that
this
Religion
should
upon
a
sudden
have
a
large
and
ample
increase
;
that
it
should
continue
for
ever
;
and
though
it
were
rejected
by
most
of
the
Jews
,
yet
should
it
be
imbraced
by
the
Gentiles
.
Thus
likewise
was
foretold
what
hatred
and
spight
the
Jews
would
bear
against
them
that
professed
this
Religion
,
and
what
grievous
Persecutions
they
should
undergo
:
The
siege
also
and
destruction
both
of
Hierusalem
,
and
of
the
Temple
,
together
with
the
miserable
Calamities
of
the
Jewish
Nation
.
SECT.
IX
.
As
also
from
God's
care
in
preserving
his
People
from
false
writings
.
BESIDES
this
,
if
it
be
granted
that
God
out
of
his
providence
takes
care
of
humane
affairs
,
specially
such
as
belong
to
his
honour
and
worship
;
then
it
cannot
be
that
he
should
suffer
so
great
a
multitude
of
Men
,
who
had
no
other
design
but
to
worship
God
after
a
holy
manner
,
to
be
cheated
with
lying
Books
.
And
forasmuch
as
since
the
time
that
so
many
Sects
have
sprung
up
in
Christianity
,
there
hath
not
been
one
that
received
not
either
all
or
the
most
of
those
Books
,
(
excepting
some
few
that
contain
no
singular
matter
differing
from
the
rest
)
it
is
a
great
argument
that
no
material
thing
could
be
objected
against
these
writings
;
specially
since
the
said
Sects
were
so
partial
and
spitefully
bent
against
each
other
,
that
what
one
approved
,
others
rejected
,
even
for
this
reason
,
because
it
was
there
approved
.
SECT.
X.
Answer
to
the
Objection
,
that
divers
Books
were
not
received
by
all
.
THERE
were
some
indeed
,
though
very
few
,
among
those
that
would
be
called
Christians
,
who
rejected
all
those
Books
,
which
they
saw
contradicted
their
peculiar
Opinions
.
Such
,
for
instance
,
as
out
of
hatred
of
the
Jews
reviled
their
God
,
the
Maker
of
the
World
;
and
the
Law
which
he
had
given
them
:
or
on
the
other
side
,
such
as
for
fear
of
the
evils
which
Christians
were
to
undergo
,
chose
to
lurk
and
lye
hid
under
the
name
of
Jews
;
who
had
liberty
,
without
any
danger
,
to
profess
their
Religion
.
But
these
very
Men
were
renounced
,
in
those
times
,
by
all
other
Christians
throughout
the
World
:
when
as
yet
all
that
differed
in
their
opinions
,
with
the
safety
of
piety
,
were
tolerated
,
by
the
order
of
the
Apostles
,
with
great
patience
.
As
for
the
former
kind
of
these
adulterate
Christians
,
I
think
they
have
been
sufficiently
confuted
,
both
by
that
which
we
have
said
before
,
when
we
proved
that
there
was
but
one
only
true
God
,
the
sole
framer
of
the
whole
World
;
As
also
by
those
very
Books
,
which
that
they
might
have
some
semblance
of
Christians
,
they
did
admit
of
,
specially
the
Gospel
of
Luke
:
wherein
is
evidently
shown
that
the
same
God
whom
Moses
and
the
Hebrews
worshipped
,
was
preached
by
Christ
.
And
the
other
sort
we
shall
more
fitly
confute
,
when
we
come
to
oppugne
those
that
both
are
and
would
be
called
Jews
.
For
the
present
only
this
I
say
,
that
their
impudence
is
wonderful
great
,
who
slight
and
extenuate
the
authority
of
Paul
;
seeing
there
was
not
one
of
all
the
Apostles
,
that
founded
and
taught
more
Churches
than
he
did
:
and
his
Miracles
were
at
that
time
reported
to
be
exceeding
numerous
,
when
(
as
e're
while
we
said
)
there
might
easily
have
been
trial
,
and
inquiry
made
of
the
truth
of
the
matter
.
If
then
it
be
true
that
he
wrought
wonders
,
why
may
we
not
believe
him
concerning
his
Heavenly
Visions
,
and
instruction
received
from
Christ
himself
?
to
whom
if
he
was
so
dear
,
it
cannot
be
that
he
should
teach
any
thing
inglorious
or
ingrateful
unto
Christ
,
as
falsities
or
untruths
would
have
been
.
And
as
touching
that
particular
,
which
is
the
only
thing
whereof
they
accuse
him
,
namely
his
doctrine
of
the
liberty
and
freedom
which
was
purchased
for
the
Hebrews
from
those
Rites
and
Ceremonies
that
were
formerly
commanded
them
by
MOSES
;
He
had
no
reason
at
all
to
teach
it
,
but
only
the
truth
of
the
thing
which
he
asserted
.
For
he
himself
was
both
circumcised
,
and
did
also
of
his
own
accord
observe
very
many
things
which
the
Law
enjoyned
.
And
then
for
the
sake
of
the
Christian
Religion
,
he
both
did
more
difficult
and
suffered
harder
things
than
the
Law
required
,
or
could
be
expected
upon
the
account
of
the
Law
;
and
taught
also
his
Disciples
to
do
and
suffer
the
like
.
Whence
it
appears
that
he
uttered
no
flattering
or
enticing
speeches
unto
his
auditors
;
who
were
taught
in
stead
of
the
Sabbath
,
to
keep
every
day
holy
for
divine
worship
,
and
in
stead
of
the
little
expences
which
the
Law
required
to
suffer
the
loss
of
all
their
goods
,
and
in
stead
of
the
bloud
of
Beasts
,
to
consecrate
their
own
bloud
unto
God
.
And
further
,
Paul
himself
plainly
affirms
,
that
Peter
,
John
,
and
James
,
in
token
of
their
consent
with
him
,
gave
him
the
right
hands
of
fellowship
:
which
he
never
durst
have
spoken
,
if
it
had
not
been
true
,
because
the
same
Men
being
then
alive
might
have
convicted
him
for
a
lyar
.
These
therefore
(
of
whom
I
have
now
spoken
)
being
excluded
,
as
scarce
deserving
the
name
of
Christians
;
the
most
manifest
consent
of
so
many
Congregations
of
Christians
,
who
received
these
Books
;
added
to
what
hath
been
spoken
of
the
Miracles
which
the
Writers
of
them
wrought
,
and
the
singular
care
which
God
takes
about
matters
of
this
kind
,
ought
to
be
sufficient
to
induce
any
indifferent
Men
to
give
credit
thereunto
:
specially
considering
that
they
are
wont
commonly
to
credit
any
other
Books
of
History
,
which
have
no
such
testimonies
;
unless
they
see
some
plain
reason
to
the
contrary
,
which
cannot
be
said
of
any
of
those
Books
whereof
we
have
spoken
.
SECT.
XI
.
Answer
to
an
Objection
,
that
these
Books
seem
to
contain
things
impossible
.
FOR
if
any
body
say
,
that
some
things
are
related
in
these
Books
,
which
are
impossible
to
be
done
;
the
Objection
vanishes
,
when
we
consider
what
hath
been
before
discoursed
:
that
there
are
things
which
cannot
indeed
be
done
by
Men
,
but
are
possible
with
God
(
such
,
that
is
,
as
include
in
themselves
no
repugnancy
or
contradiction
,
as
we
speak
)
and
that
in
the
number
of
such
things
,
are
even
those
Miraculous
Powers
which
we
most
of
all
admire
,
and
the
recalling
of
the
Dead
to
Life
again
.
SECT.
XII
.
Or
things
contrary
to
Reason
.
NEITHER
are
they
to
be
more
regarded
,
who
say
that
some
doctrines
are
comprised
in
these
Books
which
are
disagreeing
to
right
reason
:
For
this
is
confuted
first
by
such
a
vast
multitude
of
Men
who
wanted
no
wit
,
learning
or
wisdom
,
as
have
followed
the
authority
of
these
Books
,
ever
since
the
first
times
.
And
then
all
those
things
which
were
shown
in
the
first
Book
to
be
consonant
to
right
reason
;
for
instance
,
that
there
is
one
God
,
who
alone
is
absolutely
perfect
,
infinite
in
virtue
,
life
,
wisdom
,
and
goodness
,
of
whom
all
things
that
have
any
being
were
made
:
whose
care
and
providence
reacheth
over
all
his
works
,
especially
unto
Men
;
and
who
can
after
this
life
bountifully
reward
all
them
that
obey
him
:
and
that
we
ought
to
bridle
our
sensual
appetites
:
that
amongst
Men
there
is
kinred
and
alliance
,
and
therefore
they
ought
to
love
one
another
with
sincere
affection
:
All
these
you
shall
find
most
plainly
delivered
in
these
Books
.
But
to
assert
any
thing
for
certain
beyond
these
,
either
about
the
nature
of
God
,
or
about
his
will
,
by
the
mere
conduct
of
humane
reason
,
the
contrary
resolutions
,
not
only
of
the
Schools
among
themselves
,
but
of
particular
Philosophers
,
may
teach
us
how
unsafe
and
fallacious
it
is
.
And
it
is
no
marvel
:
for
if
Men
do
so
far
disagree
in
their
opinions
,
when
they
dispute
about
the
nature
of
their
own
Soul
,
then
they
must
needs
much
more
dissent
,
when
they
go
about
to
determine
any
thing
not
revealed
concerning
the
highest
mind
,
and
the
most
supreme
Spirit
which
so
far
transcends
our
weak
apprehension
.
If
(
as
prudent
Men
are
wont
to
say
)
to
enquire
into
the
Counsels
of
Kings
be
dangerous
,
and
not
to
be
attempted
or
attained
by
us
;
who
then
is
there
so
sagacious
,
that
he
should
hope
to
be
able
by
his
own
conjecture
to
find
out
what
God's
will
is
in
those
things
,
which
he
may
will
freely
as
he
pleases
?
Wherefore
Plato
said
very
well
,
that
none
of
these
hidden
mysteries
could
be
known
without
an
Oracle
.
Now
there
can
no
Oracle
be
proved
to
be
an
Oracle
indeed
by
any
clearer
testimonies
than
those
that
are
contained
in
the
said
Books
of
the
new
covenant
.
It
is
so
far
from
being
proved
,
that
it
is
not
so
much
as
asserted
,
that
God
did
ever
reveal
any
thing
to
Men
concerning
his
nature
,
which
was
repugnant
to
these
Books
:
nor
can
there
any
later
signification
of
his
will
,
which
is
credible
,
be
produced
.
For
if
there
was
any
thing
otherwise
commanded
or
permitted
before
the
times
of
Christ
,
in
such
matters
as
are
either
plainly
indifferent
,
or
not
at
all
in
themselves
due
,
nor
plainly
dishonest
,
it
makes
nothing
against
these
Books
;
since
that
in
such
matters
the
later
Laws
annul
the
former
.
SECT.
XIII
.
Answer
to
an
Objection
,
that
some
of
these
Books
are
repugnant
to
the
other
.
THERE
are
those
who
are
wont
further
to
object
against
these
Books
,
that
there
is
sometime
a
certain
disagreement
in
their
sense
.
But
,
quite
contrary
,
whosoever
will
judge
of
this
matter
with
an
indifferent
mind
,
shall
find
this
also
may
be
added
to
the
arguments
for
the
authority
of
these
Books
,
that
they
do
most
manifestly
and
apparently
agree
about
such
things
as
concern
any
weighty
point
of
doctrine
or
history
:
Which
consent
and
accord
cannot
else-where
be
found
among
any
other
Writers
that
are
of
one
and
the
same
sect
or
profession
,
whether
we
consider
the
Jews
or
the
Greek
Philosophers
,
the
Physicians
or
the
Roman
Lawyers
.
All
which
do
not
only
differ
much
among
themselves
,
yea
even
those
that
are
of
the
same
sect
,
as
Plato
and
Xenophon
;
but
oftentimes
one
shall
find
the
same
Writer
to
affirm
now
one
thing
,
then
another
,
as
if
he
were
forgetful
of
himself
,
or
knew
not
what
to
resolve
upon
.
But
these
Writers
,
of
whom
we
speak
,
do
inculcate
and
express
the
same
points
of
faith
;
they
deliver
the
same
Commandments
;
and
as
for
their
narration
of
the
life
,
and
death
,
and
resurrection
of
Christ
,
the
Sum
and
substance
in
them
all
is
the
very
same
.
As
touching
some
small
circumstances
,
which
make
nothing
to
the
main
matter
,
they
might
happily
have
admitted
a
very
easie
reconciliation
;
though
we
now
do
not
know
it
,
because
of
the
likeness
of
things
done
at
divers
times
,
the
ambiguity
of
names
,
or
more
names
than
one
of
the
same
Man
or
place
,
and
such
like
things
.
Nay
this
very
thing
ought
to
vindicate
and
free
these
Writers
from
all
suspicion
of
falshood
;
it
being
usual
with
those
that
would
have
lies
and
untruths
credited
,
to
relate
all
circumstances
by
compact
and
agreement
,
so
as
there
shall
not
appear
any
colour
or
shew
of
difference
.
Or
if
it
be
so
,
that
for
any
small
difference
,
which
cannot
so
exactly
be
reconciled
,
a
whole
Book
shall
lose
its
credit
;
then
we
must
believe
no
Books
at
all
,
specially
those
of
history
:
yet
we
see
that
Polybius
,
Halicarnassensis
,
Livy
,
and
Plutarch
,
for
the
substance
of
them
are
esteemed
authentical
and
true
,
though
in
some
circumstances
they
do
not
agree
:
Which
makes
it
the
more
equal
and
just
,
that
no
such
thing
should
destroy
their
credit
,
who
we
see
by
their
very
Writings
were
always
most
studious
of
Piety
and
Truth
.
SECT.
XIV
.
Answer
to
an
Objection
,
taken
from
outward
Testimonies
,
which
make
more
for
these
Books
.
THERE
remains
another
way
of
overthrowing
a
Testimony
,
which
is
by
producing
contrary
Testimonies
out
of
other
Authors
.
But
I
dare
boldly
say
,
that
there
are
no
such
testimonies
to
be
found
,
unless
a
Man
will
produce
the
sayings
of
them
that
were
born
a
long
time
after
,
and
of
such
also
as
did
so
openly
profess
enmity
against
Christianity
,
that
they
could
be
no
fit
Witnesses
in
this
matter
.
Nay
,
on
the
contrary
,
if
need
were
,
we
could
alledge
many
testimonies
to
confirm
divers
parts
of
the
history
which
is
delivered
in
the
said
Books
.
Thus
both
Hebrews
and
Pagans
report
that
Jesus
was
crucified
,
and
that
sundry
miracles
were
done
by
him
and
his
Disciples
.
Those
most
famous
Books
of
Josephus
,
which
were
set
forth
about
Forty
Years
after
Christ's
Ascension
,
do
make
mention
of
Herod
,
Pilat
,
Festus
,
Felix
,
John
the
Baptist
,
Gamaliel
,
and
of
the
destruction
of
Hierusalem
at
large
.
Herewithal
agree
that
which
the
Authors
of
the
Talmud
have
recorded
concerning
those
times
.
Tacitus
relates
how
cruelly
Nero
used
the
Christians
.
And
anciently
there
were
certain
Books
extant
,
not
only
of
private
Men
,
as
of
Phlegon
,
and
others
;
but
also
some
publick
Acts
,
whereunto
the
Christians
appealed
,
for
that
in
them
there
was
mention
made
of
the
Star
that
appeared
at
Christ's
Nativity
,
and
also
of
the
Earthquake
and
Eclipse
of
the
Sun
(
against
the
course
of
Nature
,
it
being
then
full
Moon
)
at
the
time
of
Christ's
Passion
upon
the
Cross
.
SECT.
XV.
Answer
to
the
Objection
,
that
the
Scriptures
were
changed
.
NOW
what
can
be
farther
objected
against
these
Books
,
I
see
not
,
unless
it
be
said
that
they
remained
not
altogether
the
same
that
they
were
from
the
beginning
.
And
indeed
it
must
be
granted
that
what
is
common
to
other
Books
might
happen
,
nay
did
happen
to
those
;
namely
,
that
by
the
carelesness
,
or
the
perverse
care
of
the
Transcribers
,
some
Letters
,
syllables
or
words
might
be
changed
,
left
out
,
or
added
.
But
it
is
an
unjust
thing
to
bring
in
question
the
truth
of
such
a
Book
or
evidence
only
,
because
in
so
many
ages
there
could
not
but
be
great
variety
of
Copies
,
since
both
custome
and
reason
requires
that
what
appears
in
the
most
and
most
ancient
Copies
,
be
preferred
to
the
rest
.
But
that
either
by
fraud
or
any
other
way
,
all
the
Copies
were
corrupted
,
and
that
in
point
of
doctrine
,
or
some
remarkable
piece
of
history
,
will
never
be
proved
:
for
there
are
neither
any
evidences
,
nor
any
witnesses
of
those
times
,
which
attest
it
.
But
if
,
as
was
said
before
,
there
be
any
thing
urged
,
in
much
later
times
,
by
those
who
bare
an
implacable
hatred
to
the
Disciples
of
these
Books
;
that
ought
to
be
lookt
upon
as
a
Reproach
,
not
as
a
Testimony
.
And
this
truly
,
which
we
have
said
,
may
be
well
thought
a
sufficient
Answer
to
those
,
who
object
a
change
in
the
Scripture
;
for
he
who
affirms
that
,
especially
against
a
writing
which
hath
been
long
,
and
in
abundance
of
places
,
received
,
ought
himself
to
prove
his
charge
.
But
to
make
the
vanity
of
this
Objection
more
fully
appear
,
we
will
show
,
that
what
they
feign
,
neither
was
,
nor
could
be
done
.
We
have
proved
before
,
that
the
Books
were
written
by
the
Authors
whose
Names
they
bear
:
which
being
granted
,
it
follows
that
other
Books
were
not
foisted
into
their
room
,
nor
was
any
notable
part
of
them
changed
.
For
since
that
change
must
needs
have
some
design
,
that
part
would
notoriously
differ
from
the
other
parts
and
Books
,
which
were
not
changed
:
which
cannot
now
any
where
be
discerned
;
nay
,
there
is
an
admirable
agreement
,
as
we
said
,
in
their
Senses
.
Besides
,
as
soon
as
any
of
the
Apostles
,
or
Apostolical
Men
published
any
thing
;
there
is
no
doubt
to
be
made
,
but
Christians
with
great
diligence
(
as
became
their
piety
,
and
care
to
preserve
and
propagate
truth
to
Posterity
)
took
from
thence
many
Copies
for
their
use
.
Which
therefore
were
dispersed
,
as
far
as
the
Christian
Name
;
through
Europe
,
Asia
and
Egypt
,
in
which
Places
the
Greek
Language
was
spoken
.
And
more
than
this
,
the
Original
Copies
also
,
as
we
said
before
,
were
preserved
till
Two
Hundred
Years
after
Christ
.
Now
it
was
not
possible
that
any
Book
diffused
into
so
many
Copies
,
and
kept
not
only
by
the
private
diligence
of
particular
Persons
,
but
the
common
care
of
the
Churches
;
should
be
altered
by
the
hand
of
any
falsifier
.
Add
further
,
that
these
Books
in
the
following
ages
were
translated
into
the
Syriac
,
Ethiopick
,
Arabick
,
and
Latine
Tongues
:
which
translations
are
yet
extant
;
and
do
not
differ
in
any
thing
of
moment
from
the
Greek
Copies
themselves
.
Besides
,
we
have
the
Writings
of
those
Men
,
who
were
taught
by
the
Apostles
themselves
,
or
by
their
Disciples
,
wherein
many
places
are
cited
out
of
these
Books
to
the
same
sense
and
meaning
,
which
now
we
read
them
.
Neither
was
there
any
in
the
Church
of
so
great
authority
in
those
times
,
as
to
have
met
with
obedience
,
if
he
would
have
changed
any
thing
:
As
is
plain
enough
by
the
free
and
open
dissent
of
Irenaeus
,
Tertullian
,
and
Cyprian
,
from
those
that
were
most
eminent
in
the
Church
.
After
which
times
there
succeeded
many
other
men
,
of
great
Learning
and
Judgment
,
who
having
first
made
diligent
inquiry
thereof
,
received
these
Books
,
as
retaining
their
original
purity
.
Hitherto
also
may
be
referred
what
but
now
we
said
of
divers
sects
of
Christians
;
all
which
,
at
least
such
as
acknowledged
,
God
to
be
the
Maker
of
the
World
,
and
Christ
to
be
the
Author
of
a
new
Law
,
did
receive
and
use
these
Books
accordingly
as
we
do
the
same
.
And
if
any
had
attempted
to
alter
,
or
put
any
thing
new
into
any
part
thereof
,
they
should
have
been
accused
by
the
rest
for
forgery
and
false-dealing
therein
.
Neither
was
there
ever
any
Sect
that
had
the
liberty
at
their
pleasure
to
alter
any
of
these
Books
for
their
own
turns
;
For
it
is
manifest
that
all
of
them
did
draw
their
arguments
one
against
another
,
out
of
the
same
.
And
as
for
that
which
we
touched
concerning
divine
providence
,
it
belongs
no
less
unto
the
chiefest
parts
,
than
unto
the
whole
Books
;
namely
,
that
it
is
not
agreeable
to
it
,
that
GOD
should
suffer
so
many
Thousand
Men
,
which
sincerely
desired
to
be
godly
,
and
earnestly
sought
after
eternal
life
,
to
be
led
headlong
into
that
error
which
they
could
no
way
avoid
.
And
thus
much
shall
suffice
to
be
spoken
for
the
authority
of
the
Books
of
the
new
covenant
,
whence
alone
,
if
there
were
no
other
helps
,
we
might
be
sufficiently
instructed
concerning
the
true
Religion
.
SECT.
XVI
.
For
the
Authority
of
the
Books
of
the
Old
Testament
.
NOW
forasmuch
as
it
hath
pleased
God
to
leave
us
also
the
writings
and
evidences
of
the
Jewish
Religion
,
which
was
anciently
the
true
,
and
affords
no
small
testimonies
for
Christianity
;
Therefore
it
will
not
be
amiss
,
in
the
next
place
,
to
justifie
the
authority
of
the
same
.
First
then
,
that
these
Books
were
written
by
the
same
Men
,
whose
Names
they
bear
,
is
manifest
in
like
manner
,
as
we
have
proved
of
ours
before
,
of
the
new
covenant
.
These
Authors
were
either
Prophets
,
or
other
very
faithful
and
credible
men
,
such
as
was
Esdras
,
who
is
thought
to
have
collected
the
Books
of
the
Old
Testament
into
one
Volume
,
during
the
life
time
of
the
Prophet
Haggai
,
Malachy
,
and
Zachary
.
I
will
not
here
repeat
again
what
is
said
before
in
the
commendation
of
Moses
.
Both
that
part
of
history
,
which
at
first
was
delivered
by
him
,
as
we
have
shown
in
the
first
Book
;
and
that
also
which
was
collected
after
his
time
is
witnessed
even
by
many
of
the
Heathen
.
Thus
the
Annals
of
the
Phoenicians
have
recorded
the
names
of
David
and
Solomon
,
and
their
Leagues
with
the
Men
of
Tyre
.
Aswel
Berosus
as
the
Hebrew
Writers
,
makes
mention
of
Nobuchadonosor
,
and
of
other
Chaldean
Kings
.
He
whom
Jeremy
calls
Vaphres
King
of
Aegypt
,
is
termed
Apries
by
Herodotus
.
In
like
manner
the
Books
of
the
Grecians
are
replenished
with
Narrations
concerning
Cyrus
and
his
Successors
,
until
the
times
of
Darius
.
And
many
other
things
concerning
the
Nation
of
the
Jews
are
related
by
Josephus
in
his
Books
against
Appion
:
whereunto
we
may
add
what
before
we
have
touched
out
of
Strabo
and
Trogus
.
But
as
for
us
Christians
,
we
cannot
in
the
least
doubt
of
the
truth
of
these
Books
,
out
of
every
one
of
which
almost
,
there
are
testimonies
extant
in
our
Books
,
which
are
found
likewise
in
the
Hebrew
.
Neither
do
we
find
,
when
Christ
reprehended
many
things
in
the
Doctors
of
the
Law
and
Pharisees
of
his
time
,
that
ever
he
accused
them
of
forgery
committed
against
the
Writings
of
Moses
,
or
the
Prophets
;
or
that
they
used
counterfeit
Books
,
or
such
as
were
changed
.
Then
after
Christ's
time
,
it
cannot
be
proved
,
neither
is
it
credible
that
the
Scripture
was
corrupted
in
matters
of
any
moment
;
if
we
consider
rightly
how
far
and
wide
over
the
face
of
the
earth
,
the
Nation
of
the
Jews
was
spread
,
who
every
where
were
the
keepers
of
these
Books
.
For
first
of
all
,
the
Ten
Tribes
were
led
away
captive
by
the
Assyrians
into
Media
,
then
afterward
the
two
other
Tribes
:
And
many
of
these
also
,
after
Cyrus
granted
them
liberty
to
return
,
setled
themselves
in
foreign
Countries
.
The
Macedonians
invited
them
with
great
promises
to
come
into
Alexandria
.
The
cruelty
of
Antiochus
,
the
civil
Wars
of
the
Maccabees
,
together
with
those
of
Pompey
and
Sossius
from
without
,
did
disperse
and
scatter
abroad
many
of
them
.
The
parts
of
Africa
about
Cyrene
were
full
of
the
Jews
:
so
were
the
Cities
of
Asia
,
Macedonia
,
Lycaonia
;
and
likewise
the
Isles
of
Cyprus
,
Crete
,
and
others
.
Also
what
a
number
of
them
there
was
at
Rome
,
may
be
learned
out
of
Horace
,
Juvenal
and
Martial
.
Now
it
is
not
possible
that
such
Multitudes
so
far
distant
one
from
another
,
should
be
cozened
in
this
kind
;
neither
could
they
ever
accord
all
in
the
coining
of
an
untruth
.
Add
moreover
,
that
almost
Three
Hundred
Years
before
Christ
,
at
the
appointment
and
care
of
the
Kings
of
Egypt
,
those
Books
of
the
Hebrews
were
translated
into
the
Greek
Tongue
by
those
that
are
called
the
Seventy
Interpreters
.
So
as
then
the
Grecians
had
the
sense
and
substance
of
them
,
though
in
another
Language
;
whereby
they
were
the
less
liable
to
be
changed
.
Nay
more
,
these
Books
were
translated
both
into
the
Chaldee
Tongue
,
and
into
that
of
Jerusalem
,
that
is
,
the
half
Syriac
,
a
little
before
,
and
a
little
after
the
time
of
Christ
.
Other
Greek
translations
afterward
there
were
,
as
namely
by
Aquila
,
Symmachus
and
Theodotion
;
all
which
Origen
compared
with
that
of
the
Seventy
Interpreters
;
and
after
him
others
also
,
who
could
find
no
diversity
of
history
,
or
of
any
matter
worth
speaking
of
.
Philo
lived
in
the
Reign
of
Caligula
,
and
Josephus
survived
the
times
of
both
the
Vespasians
:
which
two
Writers
alledge
out
of
the
Hebrew
Books
the
same
things
that
we
read
at
this
day
.
Now
in
these
very
times
began
Christian
Religion
to
be
more
and
more
propagated
,
being
professed
by
many
of
the
Hebrews
,
and
by
sundry
Persons
that
had
learned
the
Hebrew
Tongue
;
who
if
the
Jews
had
falsified
in
any
notable
part
,
could
have
quickly
discovered
it
by
comparing
more
ancient
Copies
,
and
so
have
made
it
publickly
known
.
But
they
are
so
far
from
doing
this
,
that
on
the
other
side
they
alledge
many
testimonies
out
of
the
old
covenant
,
to
the
same
sense
and
meaning
that
they
are
used
by
the
Hebrews
:
which
Hebrews
may
sooner
be
accused
of
any
other
fault
,
than
(
I
will
not
say
falshood
,
but
of
so
much
as
)
negligence
about
these
Books
;
which
they
have
so
religiously
and
exactly
described
and
compared
,
that
they
know
how
often
any
one
Letter
is
found
therein
.
The
last
,
though
not
the
least
argument
,
to
prove
that
the
Jews
did
not
purposely
corrupt
or
alter
the
Scripture
,
may
be
,
because
the
Christians
out
of
the
very
Books
which
are
read
by
the
Jews
do
evince
,
and
as
they
trust
very
strongly
,
that
their
Lord
and
Master
Jesus
is
that
same
very
Messias
which
was
anciently
promised
to
the
Jews
their
Forefathers
.
Which
above
all
things
the
Jews
would
have
taken
care
should
not
have
been
done
,
when
the
controversie
arose
between
them
and
the
Christians
,
if
ever
it
had
been
in
their
power
to
have
changed
what
they
listed
.
The
Fourth
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
A
particular
Confutation
of
the
Religions
opposite
to
Christianity
.
THE
Fourth
Book
beginning
with
that
pleasure
,
which
many
Men
are
wont
to
take
in
beholding
the
danger
wherein
others
are
,
while
they
are
in
none
themselves
;
shows
that
it
ought
to
be
the
greatest
pleasure
of
a
Christian
Man
in
this
life
,
not
only
to
rejoyce
and
bless
himself
that
he
hath
found
out
the
Truth
,
but
to
lend
his
help
also
to
others
that
wander
up
and
down
in
the
Labyrinths
of
Errour
;
and
to
make
them
partakers
of
so
great
a
benefit
.
Which
we
in
some
measure
have
indeavoured
to
do
in
the
former
Books
:
(
the
demonstration
of
that
which
is
true
,
containing
in
it self
the
confutation
of
what
is
false
)
yet
in
regard
that
all
kinds
of
Religions
,
which
oppose
themselves
to
the
Christian
,
Viz.
Paganism
,
Judaism
and
Mahometism
;
besides
that
which
is
common
to
all
,
have
certain
errours
proper
to
every
one
of
them
,
and
their
peculiar
Arguments
which
they
are
wont
to
oppose
us
withal
;
it
will
not
be
amiss
to
make
a
particular
Disputation
against
every
one
of
these
:
First
,
beseeching
the
Readers
to
free
their
judgments
from
leaning
to
a
Party
,
and
from
long
custome
and
prejudice
,
(
as
impediments
of
a
good
mind
)
that
with
the
greater
indifferency
they
may
take
cognizance
of
what
shall
be
said
.
SECT.
II.
And
first
of
Paganisme
,
that
there
is
but
one
God
.
Created
Spirits
are
good
or
bad
:
the
good
not
to
be
honoured
,
but
as
the
most
high
God
directs
.
TO
begin
then
against
Pagans
:
If
they
say
that
there
are
divers
eternal
and
coequal
Gods
,
we
have
confuted
this
Opinion
before
in
the
first
Book
,
where
we
taught
that
there
is
but
only
one
God
,
who
is
the
cause
of
all
things
.
Or
if
they
by
the
name
of
Gods
,
do
understand
the
created
Spirits
which
are
superior
to
Men
,
they
then
either
mean
the
good
or
the
bad
:
if
they
say
the
good
,
first
,
they
ought
to
be
well
assured
that
such
are
so
indeed
,
otherwise
they
commit
a
dangerous
error
in
receiving
enemies
in
stead
of
friends
,
and
Traytors
for
Ambassadors
.
Then
it
were
but
reason
that
they
should
in
their
very
worship
,
make
an
evident
difference
,
between
the
most
high
God
,
and
those
Spirits
.
And
likewise
be
satisfied
what
order
there
is
among
them
,
what
good
may
be
expected
from
each
of
them
,
and
what
honour
the
most
High
is
willing
should
be
bestowed
on
every
one
of
them
.
All
which
being
wanting
in
their
Religion
,
it
is
plain
from
thence
how
uncertain
that
Religion
is
,
and
how
it
were
a
safer
course
for
them
to
betake
themselves
to
the
worship
of
one
Almighty
God
;
which
even
Plato
confessed
was
the
duty
of
every
wise
Man
,
specially
for
that
to
whomsoever
God
is
propitious
and
favourable
,
to
them
these
good
Angels
must
needs
be
serviceable
and
gracious
,
being
the
Ministers
and
Servants
of
the
most
High
.
SECT.
III.
Evil
Spirits
adored
by
Pagans
,
and
how
impious
a
thing
it
is
.
BUT
it
was
the
bad
not
the
good
Spirits
which
the
Pagans
did
worship
,
as
may
be
proved
by
weighty
reasons
:
first
,
because
these
adored
Angels
did
not
throw
off
their
worshippers
unto
the
service
of
the
true
God
,
but
as
much
as
in
them
lay
,
laboured
to
abolish
the
same
;
or
at
least
in
every
respect
required
equal
honour
with
the
Almighty
.
Secondly
,
because
they
procured
all
the
mischief
they
could
to
the
worshippers
of
the
one
most
High
God
,
by
provoking
both
Magistrates
and
People
to
inflict
punishments
upon
them
.
For
when
it
was
lawful
for
Poets
to
sing
of
the
murders
and
adulteries
committed
by
the
Gods
,
and
for
the
Epicures
to
take
away
all
divine
Providence
,
and
any
other
Religion
(
though
never
so
different
in
Rites
)
was
allowed
,
as
the
Egyptian
,
the
Phrygian
,
the
Grecian
,
the
Thuscan
,
and
the
sacred
rites
of
Rome
;
Even
then
generally
the
Jews
alone
were
made
ridiculous
,
as
appears
by
Satyrs
and
Epigrams
written
upon
them
;
and
sometimes
also
suffered
banishment
.
And
as
for
Christians
they
were
afflicted
with
most
cruel
punishments
:
no
other
cause
whereof
can
be
given
than
that
.
both
these
Sects
did
worship
one
God
,
whose
honour
was
impeached
by
the
multitude
of
such
Gods
as
the
Heathen
adored
:
who
did
not
so
much
vie
one
with
another
,
as
with
Him
.
Thirdly
,
this
was
manifest
by
the
manner
of
their
worship
,
which
no
way
beseemed
any
good
and
honest
Spirit
;
namely
,
by
humane
bloud
,
by
the
running
of
naked
Men
in
the
Temples
,
by
Pageants
and
dancings
,
full
of
nasty
filthiness
:
such
as
may
be
seen
at
this
day
among
some
People
of
America
and
Africa
,
who
yet
sit
in
the
darkness
of
Gentilisme
.
Yea
,
which
is
more
,
there
both
anciently
were
,
and
now
are
People
,
who
worshipt
evil
Spirits
;
which
they
knew
and
professed
to
be
such
:
As
the
Persians
Arimanius
,
the
Greeks
,
those
they
called
Cacodaemons
,
the
Latines
their
Vejoves
;
and
now
some
Aethiopians
and
Indians
,
such
like
Deities
;
than
which
nothing
can
be
imagined
more
impious
.
For
what
is
religious
worship
but
a
testimony
of
an
infinite
goodness
,
that
a
Man
doth
acknowledge
to
be
in
him
whom
he
worshippeth
?
which
if
it
be
exhibited
unto
a
bad
Spirit
,
it
is
false
and
deceitful
,
implying
in
it
no
less
crime
than
high
treason
;
forasmuch
as
the
honour
due
unto
the
King
is
not
only
withdrawn
from
him
,
but
is
confer'd
upon
his
enemy
,
and
one
that
hath
traiterously
revolted
from
Him
.
Moreover
,
vain
is
that
perswasion
which
they
conceive
of
GOD
,
that
he
is
good
,
and
therefore
will
not
punish
this
offence
;
because
they
think
so
to
do
,
were
contrary
to
his
goodness
.
For
mercy
or
clemency
,
that
it
may
be
just
,
hath
its
bounds
and
limits
:
and
where
wickedness
abounds
beyond
measure
,
there
justice
doth
as
it
were
necessarily
require
the
infliction
of
punishment
.
Neither
is
it
less
blameable
,
that
they
pretend
Fear
constrains
them
to
honour
wicked
Spirits
:
since
He
that
is
perfectly
Good
,
is
as
communicative
also
;
and
therefore
the
Author
of
all
other
Natures
,
which
are
his
productions
.
And
if
he
be
,
then
it
follows
that
he
hath
absolute
power
and
dominion
over
all
creatures
as
over
his
workmanship
;
so
that
nothing
can
be
done
by
any
of
them
,
which
he
hath
a
desire
to
hinder
.
Which
things
being
certainly
true
,
we
may
easily
gather
that
evil
Spirits
can
no
further
do
any
hurt
to
him
,
who
hath
God
,
most
high
and
most
transcendently
good
,
favourable
to
him
;
than
that
God
,
for
the
sake
of
some
good
or
other
,
shall
think
fit
to
permit
.
Nor
can
a
Man
obtain
any
thing
of
those
evil
Spirits
by
his
Prayers
,
which
is
not
to
be
rejected
:
Because
he
that
is
evil
is
then
worst
of
all
,
when
he
feigns
himself
to
be
good
;
and
the
gifts
of
Enemies
,
are
mere
snares
and
treacheries
.
SECT.
IV.
Against
the
worship
,
which
in
Paganisme
is
exhibited
to
Men
after
their
Death
.
MOreover
there
were
heretofore
and
now
also
are
Pagans
,
that
tell
us
,
they
give
honour
and
worship
to
the
Souls
of
Men
departed
.
But
first
they
should
have
here
also
made
some
manifest
distinction
between
this
honour
and
that
which
is
due
unto
the
most
high
God
:
Then
again
,
all
prayers
made
to
them
are
but
vain
and
fruitless
,
unless
those
Spirits
were
able
to
give
us
something
;
of
which
their
worshippers
have
no
certainty
:
nor
is
there
any
more
ground
to
say
that
they
can
,
than
that
they
cannot
.
But
another
thing
is
worst
of
all
,
to
wit
,
that
many
of
them
to
whom
such
glory
is
given
by
the
Heathen
,
in
their
life
time
were
notoriously
wicked
,
and
addicted
to
one
filthy
vice
or
other
:
Thus
Bacchus
was
a
drunkard
,
and
Hercules
effeminate
;
Romulus
proved
a
very
villain
to
his
Brother
,
and
Jupiter
a
traytor
to
his
own
Father
.
So
that
their
honour
redounds
to
the
disgrace
of
the
true
GOD
,
and
of
Vertue
which
he
loves
:
whilst
Vices
which
are
inticing
enough
of
themselves
,
it
recommends
to
Men
by
Religion
.
SECT.
V.
Against
worshipping
of
Stars
and
Elements
.
OF
more
antiquity
than
this
was
the
worshipping
of
Stars
and
of
the
Elements
,
as
Fire
,
Water
,
Ayr
,
and
Earth
;
wherein
great
ignorance
and
folly
was
committed
.
For
prayers
are
the
greatest
part
of
religious
worship
,
which
cannot
without
folly
be
directed
to
any
object
save
to
intelligent
natures
:
but
sense
tells
us
that
the
Elements
(
as
we
call
them
)
are
no
such
things
.
And
as
for
the
Stars
,
if
any
say
they
are
,
he
will
never
be
able
to
prove
it
;
since
that
no
such
matter
can
be
collected
from
their
operations
and
influences
which
demonstrate
their
nature
;
but
rather
we
may
gather
the
contrary
by
their
motion
,
which
is
not
variable
like
to
that
in
things
indued
with
liberty
of
will
,
but
constant
and
unalterable
.
Besides
we
have
shown
before
that
the
course
and
motion
of
the
Stars
is
appointed
for
the
use
of
Men
,
whence
Man
ought
to
acknowledge
himself
to
be
both
liker
to
God
than
they
,
in
his
better
part
,
as
also
more
dear
unto
him
:
And
therefore
much
injury
should
he
do
to
his
own
worth
and
dignity
,
if
he
submit
himself
to
such
things
,
as
God
hath
given
to
be
serviceable
unto
him
:
whereas
on
the
contrary
he
ought
rather
to
render
thanks
for
them
which
cannot
do
,
or
it
is
not
proved
can
do
so
much
for
themselves
.
SECT.
VI.
Against
worshipping
of
Bruit-beasts
.
BUT
nothing
is
so
unworthy
as
this
,
that
Men
,
especially
the
Egyptians
,
sunk
at
length
into
such
a
sottishness
;
as
to
worship
brute
Beasts
.
For
though
,
in
some
of
them
there
appears
some
shadow
,
as
we
may
call
it
,
of
understanding
;
yet
that
understanding
is
nothing
,
if
we
compare
it
with
Man's
.
For
they
can
neither
express
their
inward
conceptions
by
distinct
words
,
or
by
writing
;
nor
do
works
of
divers
kinds
,
no
nor
works
of
the
same
kind
after
divers
manners
:
much
less
can
they
attain
to
the
knowledge
of
numbers
,
dimensions
,
and
the
celestial
motions
.
Whereas
,
on
the
other
side
,
Man
,
by
the
force
and
diligence
of
his
wit
,
catches
all
manner
of
Animals
,
though
never
so
strong
;
whether
wild
Beasts
,
Birds
,
or
Fishes
:
and
so
masters
them
,
that
in
some
measure
he
makes
them
subject
to
his
Laws
;
as
Elephants
,
Lyons
,
Horses
and
Oxen.
Yea
,
from
those
which
are
hurtful
,
he
draws
to
himself
some
profit
,
as
Medicines
from
Serpents
:
And
hath
this
use
and
benefit
from
them
all
(
which
is
utterly
unknown
to
them
)
that
he
contemplates
the
composition
of
their
Bodies
,
the
scituation
of
their
parts
,
and
comparing
both
their
species
and
their
kinds
one
with
another
,
learns
from
thence
also
his
own
dignity
;
as
much
as
the
structure
of
Man's
body
is
more
perfect
and
noble
than
that
of
the
rest
.
Which
things
,
if
any
Man
rightly
consider
,
he
will
be
so
far
from
considering
other
living
Creatures
as
Gods
;
that
he
will
rather
look
upon
himself
as
constituted
by
the
most
High
God
,
a
kind
of
God
over
them
.
SECT.
VII
.
Against
worshipping
of
things
that
are
no
substances
.
WE
find
also
that
the
Grecians
,
Romans
,
and
others
worshipped
those
things
which
have
no
subsistence
,
but
are
meer
Accidents
of
other
things
.
For
to
omit
those
uncouth
Deities
,
the
Fever
,
dame
Impudence
,
and
the
like
,
let
us
name
the
better
sort
;
such
were
health
,
which
is
nothing
but
a
right
temperature
of
the
parts
of
the
body
:
good
fortune
,
which
is
an
event
that
is
correspondent
to
a
Man's
desire
:
The
affections
also
,
such
as
love
,
fear
,
anger
,
hope
,
and
the
rest
,
which
proceed
from
the
consideration
of
something
that
is
good
or
evil
,
easie
or
difficult
;
are
certain
motions
or
passions
in
that
part
of
the
mind
which
is
united
to
the
body
,
by
the
blood
especially
;
not
having
any
absolute
power
of
themselves
,
but
are
subordinate
hand
maids
to
the
commands
of
the
will
,
their
Mistress
at
least
in
their
continuance
and
direction
.
Then
for
Vertues
,
whose
Names
are
divers
;
Prudence
,
in
chusing
what
is
profitable
for
us
;
Fortitude
,
in
undertaking
dangers
;
Justice
,
in
abstaining
from
that
which
is
another
Man's
;
Temperance
,
in
the
moderation
of
pleasures
,
&c.
they
are
certain
inclinations
and
propensions
in
the
mind
unto
that
which
is
right
,
grown
up
by
long
exercise
and
practice
.
Which
as
they
may
be
augmented
in
a
Man
;
so
may
they
by
neglect
be
diminished
;
nay
quite
lost
and
abolished
.
As
for
Honour
(
whereunto
we
read
there
were
Temples
dedicated
)
it
is
other
Mens
judgment
,
or
good
opinion
,
concerning
one
whom
they
supposed
indued
with
Vertue
:
which
is
often
bestowed
upon
bad
men
,
as
well
as
good
;
by
the
natural
proneness
there
is
in
Men
to
erre
in
their
judgment
.
These
therefore
having
no
subsistence
,
and
therefore
not
to
be
compared
in
dignity
and
worth
,
with
things
that
do
subsist
;
nor
having
any
understanding
of
Mens
prayers
or
veneration
;
it
is
most
absurd
and
unreasonable
to
worship
them
as
Gods
:
when
for
this
very
thing
He
is
to
be
worshipped
,
who
can
both
give
and
preserve
them
.
SECT.
VIII
.
Answer
to
the
Argument
of
the
Gentiles
taken
from
Miracles
done
among
them
.
THE
Pagans
for
the
commendation
of
their
Religion
are
wont
to
alledge
Miracles
,
but
such
as
in
many
things
may
be
excepted
against
.
For
the
wisest
Men
among
the
Pagans
rejected
many
of
these
,
as
supported
by
no
testimony
of
any
credible
witness
;
but
plainly
counterfeit
and
fabulous
.
Other
Miracles
,
which
they
said
were
done
,
hapned
in
some
secret
place
,
in
the
night
,
before
one
or
two
,
whose
eyes
the
craft
of
the
Priests
might
easily
delude
by
false
shows
and
appearances
of
things
.
And
there
are
others
which
raised
great
admiration
,
and
passed
for
wonders
,
meerly
because
they
met
with
those
,
who
were
ignorant
of
natural
things
;
especially
of
hidden
properties
.
As
for
instance
,
such
a
thing
might
happen
,
if
one
should
draw
Iron
with
the
Loadstone
,
among
People
who
knew
nothing
of
its
vertue
:
in
which
arts
Simon
Magus
,
and
Apollonius
,
as
many
have
recorded
,
were
very
skilful
.
I
do
not
deny
,
but
some
things
greater
than
these
were
seen
,
which
by
Man's
power
alone
could
not
be
drawn
out
of
natural
causes
;
and
yet
did
not
need
a
power
which
was
truly
divine
;
that
is
,
omnipotent
:
but
might
be
performed
by
Spirits
that
are
placed
between
God
and
Men.
Who
by
their
celerity
,
efficacy
,
subtilty
and
diligence
,
can
easily
carry
things
far
distant
from
one
place
to
another
;
and
compound
things
that
are
very
different
;
to
the
working
of
such
effects
,
as
shall
strike
Men
with
astonishment
.
But
that
the
Spirits
,
whereby
this
was
effected
,
were
not
good
,
and
therefore
neither
was
the
Religion
good
;
appears
already
from
what
hath
been
said
before
.
And
from
hence
also
,
that
they
said
they
were
compelled
to
do
things
,
even
against
their
wills
,
by
the
power
of
certain
charms
:
when
the
wisest
of
the
Pagans
agree
that
there
can
be
no
such
vertue
in
words
;
but
only
a
power
of
perswasion
,
and
that
no
other
way
than
by
their
signification
.
And
it
is
another
token
of
their
wickedness
,
that
they
undertook
to
allure
and
draw
this
or
that
body
,
though
never
so
backward
to
it
,
into
the
love
of
such
or
such
a
Person
.
Wherein
they
were
injurious
to
them
;
either
in
their
vain
promises
,
or
in
effecting
what
they
promised
:
for
this
also
is
forbidden
by
humane
Laws
,
as
a
piece
of
Sorcery
.
Neither
need
any
Man
wonder
why
God
suffered
some
marvels
to
be
wrought
by
evil
Spirits
among
the
Gentiles
,
seeing
they
deserved
to
be
cheated
with
such
illusions
,
who
so
long
time
had
forsaken
the
worship
of
the
true
God
.
Moreover
this
is
an
argument
of
their
weakeness
and
impotency
,
that
their
works
never
brought
any
considerable
good
along
with
them
.
For
if
any
seemed
to
be
called
back
to
life
after
they
were
dead
,
they
did
not
continue
alive
;
neither
could
they
exercise
the
functions
of
living
Creatures
.
Or
if
it
happened
that
any
thing
proceeding
happily
from
a
divine
power
,
did
appear
to
the
Pagans
;
yet
the
same
was
not
foretold
should
come
to
pass
for
the
confirmation
of
their
Religion
,
and
therefore
there
might
be
other
causes
,
and
far
different
reasons
,
which
the
divine
efficacy
propounded
to
it self
in
the
doing
those
things
.
As
for
example
,
if
it
was
true
,
that
Vespasian
restored
sight
to
one
blind
;
this
was
done
,
that
he
being
thereby
made
more
venerable
,
might
the
more
easily
obtain
the
Roman
Empire
:
to
which
he
was
chosen
by
God
,
that
he
might
be
a
Minister
of
his
Judgments
upon
the
Jews
.
More
such
like
causes
there
may
be
of
other
wonders
,
which
had
no
relation
at
all
to
their
Religion
.
SECT.
IX
.
And
from
Oracles
.
THE
very
same
likewise
,
in
a
manner
,
may
serve
for
answer
to
that
which
they
object
concerning
Oracles
;
especially
what
we
have
said
,
that
these
Men
did
worthily
deserve
to
be
deluded
,
for
contempt
of
that
knowledge
which
reason
or
ancient
tradition
suggested
to
every
one
of
them
.
Then
again
the
words
of
the
Oracles
,
for
the
most
part
,
were
ambiguous
,
and
might
easily
receive
an
interpretation
,
from
any
event
whatsoever
.
Or
if
there
was
any
thing
more
expresly
foretold
by
them
,
yet
it
is
not
necessary
that
it
should
proceed
from
an
all-knowing
mind
:
For
it
was
either
such
a
thing
as
might
be
foreseen
by
natural
causes
then
existing
,
as
some
Physicians
have
foretold
Diseases
that
are
a
coming
;
or
else
some
probable
conjecture
might
be
made
by
that
which
commonly
falls
out
and
usually
comes
to
pass
,
as
we
read
of
some
persons
well
skill'd
in
civil
affairs
,
that
have
made
notable
guesses
at
future
events
.
Again
,
suppose
that
amongst
the
Pagans
God
sometimes
used
the
ministery
of
some
Prophets
to
foretel
those
things
,
which
could
have
no
certain
cause
besides
the
will
of
God
;
yet
this
did
not
approve
or
confirm
their
heathenish
Religion
,
but
rather
overthew
it
.
Such
for
instance
are
those
things
,
in
the
fourth
Eclogue
of
Virgil
,
taken
out
of
the
Sibyls
verses
;
where
unwittingly
the
Poet
gives
us
a
lively
description
of
the
coming
of
Christ
,
and
his
benefits
.
So
in
the
same
Books
of
the
Sibyls
it
was
,
that
he
ought
to
be
acknowledg'd
as
King
,
who
should
be
our
King
indeed
:
and
that
he
was
to
come
out
of
the
East
,
who
should
have
dominion
over
all
.
We
read
in
Porphyry
of
the
Oracle
of
Apollo
,
which
saith
,
that
other
Gods
are
aerial
Spirits
,
but
the
God
of
the
Hebrews
is
only
to
be
worshipped
:
which
saying
,
if
the
worshippers
of
Apollo
obey
,
then
they
must
cease
to
worship
him
:
if
they
do
not
obey
it
,
then
they
make
their
God
a
Iyar
.
Add
further
,
if
those
Spirits
had
respected
or
intended
the
good
of
Mankind
,
above
all
things
,
they
would
have
prescribed
a
general
Rule
of
life
to
Mankind
,
and
also
given
some
certain
assurance
of
a
reward
to
them
that
lived
accordingly
;
neither
of
which
was
ever
done
by
them
.
On
the
other
side
oftentimes
in
their
Verses
we
find
some
Kings
commended
which
were
wicked
men
,
some
Champions
extol'd
and
dignified
with
divine
honour
,
others
allured
to
immodest
and
unlawful
love
,
or
to
the
seeking
after
filthy
lucre
,
or
committing
of
Murder
,
as
might
be
shown
by
many
Examples
.
SECT.
X.
Paganisme
decayed
of
its
own
accord
so
soon
as
humane
aid
ceased
.
BESIDES
all
that
hath
hitherto
been
said
,
Paganisme
ministers
to
us
a
mighty
argument
against
it self
;
because
that
wheresoever
it
becomes
destitute
of
humane
force
to
support
it
,
there
straightway
it
comes
to
ruine
,
as
if
the
foundation
thereof
were
quite
overthrown
.
For
if
we
take
a
view
of
all
the
Kingdoms
and
States
that
are
among
Christians
or
Mahumetans
,
we
shall
find
no
memory
of
Paganisme
,
but
in
Books
.
Nay
histories
tell
us
,
that
even
in
those
times
,
when
the
Emperors
endeavoured
to
uphold
the
Pagan
Religion
either
by
violence
and
persecution
,
as
did
the
first
of
them
;
or
by
learning
and
subtilty
,
as
did
Julian
;
it
notwithstanding
decayed
daily
,
not
by
any
violent
opposition
,
nor
by
the
brightness
and
splendor
of
lineage
and
descent
,
(
for
Jesus
was
accounted
by
the
common
sort
only
a
Carpenters
Son
;
)
nor
by
the
flourishes
of
learning
,
which
they
that
taught
the
Law
of
Christ
used
not
in
their
Sermons
;
nor
by
gifts
and
bribes
,
for
they
were
poor
;
nor
by
any
soothing
and
flattering
speeches
,
for
on
the
contrary
they
taught
that
all
worldly
advantages
must
be
despised
,
and
that
all
kind
of
adversity
must
be
undergone
for
the
Gospel's
sake
.
See
then
how
weak
and
impotent
Paganisme
was
,
which
by
such
means
came
to
ruine
.
Neither
did
the
doctrine
of
Christ
only
make
the
credulity
of
the
Gentiles
to
vanish
,
but
even
bad
Spirits
came
out
of
divers
bodies
at
the
name
of
Christ
:
they
became
dumb
also
,
and
being
demanded
the
reason
of
their
silence
,
they
were
compelled
to
say
,
that
they
were
able
to
do
nothing
where
the
name
of
Christ
was
called
upon
.
SECT.
XI
.
Answer
to
the
Opinion
of
some
that
think
the
beginning
and
decay
of
Religions
depend
upon
the
efficacy
of
the
Stars
.
THERE
have
been
Philosophers
,
that
did
ascribe
the
beginning
and
decay
of
every
Religion
unto
the
Stars
:
But
this
star-gazeing
Science
,
which
these
Men
profess
to
be
skilled
in
,
is
delivered
under
such
different
rules
,
that
one
can
be
certain
of
nothing
,
but
only
this
,
that
there
is
no
certainty
at
all
therein
.
I
do
not
here
speak
of
such
effects
as
follow
from
a
natural
necessity
of
causes
,
but
of
those
that
proceed
from
the
will
of
Man
,
which
of
it self
hath
such
liberty
and
freedom
,
that
no
necessity
or
violence
can
be
impressed
upon
it
from
without
.
For
if
the
consent
of
the
will
did
necessarily
follow
any
outward
impression
,
then
the
power
in
our
soul
,
which
we
may
perceive
it
hath
to
consult
deliberate
and
chuse
,
would
be
given
in
vain
.
Also
the
equity
of
all
Laws
,
of
all
rewards
and
punishments
would
be
taken
away
,
seeing
there
can
be
neither
fault
nor
merit
in
that
which
is
altogether
necessary
and
inevitable
.
Again
,
there
are
divers
evil
acts
or
effects
of
the
will
,
which
if
they
proceeded
of
any
necessity
from
the
Heavens
,
then
the
same
Heavens
and
Celestial
Bodies
must
needs
receive
such
efficacy
from
God
,
and
so
it
would
follow
,
that
God
,
who
is
most
perfectly
good
,
is
the
true
cause
of
that
which
is
morally
evil
;
And
that
when
in
his
Law
he
professeth
himself
to
abhor
wickedness
,
which
a
force
inserted
by
him
into
things
themselves
will
inevitably
produce
,
he
doth
will
two
things
contrary
one
to
the
other
;
that
the
same
thing
should
be
done
and
not
be
done
;
and
also
that
a
Man
offends
in
an
action
,
which
he
doth
by
divine
instigation
.
They
speak
more
probably
,
that
say
the
influences
of
the
Stars
do
first
affect
the
Air
,
then
our
Bodies
,
with
such
qualities
as
oftentimes
do
excite
and
stir
up
in
the
mind
some
desires
or
affections
answerable
thereunto
:
and
the
will
being
allured
or
inticed
by
these
motions
doth
oftentimes
yield
unto
them
.
But
if
this
should
be
granted
,
it
makes
nothing
for
the
question
we
have
in
hand
.
For
seeing
that
Christian
Religion
most
of
all
withdraws
Men
from
those
things
which
are
pleasing
unto
the
body
,
it
cannot
therefore
have
its
beginning
from
the
affections
of
the
body
,
and
consequently
not
from
the
influence
of
the
Stars
;
which
(
as
but
now
we
said
)
have
no
power
over
the
mind
,
otherwise
than
by
the
mediation
of
those
affections
.
The
most
prudent
among
Astrologers
exempt
truly
wise
and
good
Men
from
the
dominion
of
the
Stars
:
And
such
verily
were
they
that
first
professed
Christianity
,
as
their
lives
do
shew
.
Or
if
there
be
any
efficacy
in
learning
and
knowledge
against
the
infection
of
the
body
,
even
among
Christians
there
were
ever
some
that
were
excellent
in
this
particular
.
Besides
,
as
the
most
learned
do
confess
,
the
effects
of
the
Stars
respect
certain
Climates
of
the
World
,
and
are
only
for
a
season
;
but
this
Religion
hath
now
continued
above
the
space
of
one
thousand
six
hundred
years
,
and
that
not
in
one
part
only
,
but
in
the
most
remote
places
of
the
World
,
and
such
as
are
under
a
far
different
position
of
the
Stars
.
SECT.
XII
.
The
chief
Points
of
Christianity
are
approved
of
by
the
Heathen
:
and
if
there
be
any
thing
that
is
hard
to
be
believed
therein
,
the
like
or
worse
is
found
among
the
Pagans
.
BUT
the
Pagans
have
the
less
to
object
against
Christian
Religion
:
because
all
the
parts
thereof
are
of
such
honesty
and
integrity
,
that
they
convince
Mens
minds
by
their
own
light
.
In
so
much
that
there
have
not
been
wanting
Men
among
the
Pagans
also
,
who
have
here
and
there
said
every
one
of
those
things
,
which
our
Religion
hath
in
a
body
all
together
.
As
to
give
some
instances
;
true
Religion
consists
not
in
Rites
and
Ceremonies
,
but
in
the
mind
and
Spirit
:
he
is
an
adulterer
that
hath
but
a
desire
to
commit
adultery
:
we
ought
not
to
revenge
injuries
:
one
Man
should
be
the
Husband
of
one
Wife
only
:
the
league
or
bond
of
Matrimony
ought
to
be
constant
and
perpetual
:
Man
is
bound
to
do
good
unto
all
,
specially
to
them
that
are
in
want
:
we
must
refrain
from
Swearing
as
much
as
may
be
:
And
as
for
our
Food
and
Apparel
we
ought
to
content
our selves
with
so
much
as
will
suffice
nature
,
and
the
like
.
Or
if
happily
there
be
some
points
in
Christianity
hard
to
be
believed
,
yet
the
like
also
is
found
amongst
the
wisest
of
the
Heathen
themselves
;
as
before
we
have
shewn
concerning
the
immortality
of
Souls
,
and
of
the
Resurrection
of
Bodies
.
Thus
Plato
,
as
he
learned
from
the
Chaldeans
,
distinguished
the
Divine
nature
into
the
Father
;
and
the
mind
of
the
Father
;
(
which
he
calls
also
the
branch
of
God
,
the
Maker
of
the
World
)
and
the
Soul
or
Spirit
,
which
keeps
together
and
preserveth
all
things
.
Julian
,
as
great
an
enemy
as
he
was
of
Christians
,
thought
that
the
Divine
Nature
might
be
joyned
to
the
humane
:
and
gave
instance
in
Aesculapius
,
whom
he
imagined
to
have
descended
from
Heaven
,
to
the
end
he
might
teach
Men
the
Art
of
Physick
.
The
Cross
of
Christ
offendeth
many
:
But
what
do
not
the
Pagan
Writers
tell
of
their
Gods
?
that
some
of
them
waited
upon
Kings
and
Princes
,
others
were
Thunder-struck
,
others
cut
in
sunder
.
And
the
wisest
of
them
say
,
that
the
more
it
costs
us
to
be
honest
,
the
more
joy
and
delight
it
affords
us
.
To
conclude
,
Plato
in
the
second
Book
of
his
Common-wealth
,
as
if
he
had
been
a
Prophet
,
saith
,
for
a
Man
to
appear
truly
just
and
upright
,
it
is
requisite
that
his
vertue
be
bereaved
of
all
outward
ornaments
;
so
that
he
be
by
others
accounted
a
wicked
wretch
,
and
scoffed
at
,
and
last
of
all
hanged
.
And
indeed
that
Christ
might
be
the
Pattern
of
greatest
Patience
,
could
no
otherwise
be
obtained
.
The
Fifth
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
A
refutation
of
the
Jews
,
beginning
with
a
speech
unto
them
or
prayer
for
them
.
JUST
like
that
glimmering
between
light
and
darkness
,
which
appears
to
those
,
who
by
little
and
little
are
endeavouring
to
get
out
of
a
dark
Cave
or
Dungeon
:
such
doth
Judaism
present
it self
to
us
(
who
are
stepping
out
of
the
thick
mist
of
Paganism
,
of
which
we
have
been
discoursing
)
as
a
part
and
beginning
of
Truth
.
I
request
the
Jews
therefore
not
to
be
averse
to
hear
us
.
We
are
not
ignorant
that
they
are
the
off-spring
of
holy
Men
,
whom
God
was
wont
to
visit
both
by
his
Prophets
,
and
by
his
Angels
.
Of
this
Nation
sprang
our
Messias
,
and
the
first
Doctors
of
Christianity
:
It
is
their
Tree
whereinto
we
are
ingraffed
:
they
are
the
keepers
of
God's
Oracles
,
which
we
do
reverence
as
much
as
they
,
and
with
St.
Paul
sigh
unto
God
for
them
,
and
pray
that
the
day
may
quickly
come
,
when
the
Vail
being
taken
away
which
hangs
over
their
Faces
,
they
with
us
shall
see
the
fulfilling
of
the
Law
;
And
when
(
as
it
is
in
their
Prophecies
)
every
one
of
us
that
are
strangers
shall
lay
hold
on
the
Cloak
of
him
that
is
an
Hebrew
,
desiring
that
we
may
together
with
a
pious
consent
worship
the
only
true
God
,
who
is
the
God
of
Abraham
,
Isaac
and
Jacob.
SECT.
II.
The
Jews
ought
to
account
the
Miracles
of
Christ
sufficiently
proved
.
FIRST
of
all
then
,
we
must
intreat
them
not
to
think
that
to
be
unjust
in
another
Man's
case
,
which
they
judge
to
be
just
and
equitable
in
their
own
.
If
any
Pagan
demand
of
them
why
they
believe
that
Miracles
were
wrought
by
Moses
,
they
can
give
no
other
answer
save
that
there
was
always
so
constant
a
report
thereof
among
their
Nation
,
that
it
could
not
but
proceed
from
the
testimony
of
such
as
had
seen
the
same
.
Thus
that
the
Widows
Oyl
was
increased
by
Elisha
:
that
Naaman
the
Syrian
was
suddenly
cured
of
the
Leprosie
:
that
the
Womans
Son
in
whose
House
he
lodged
was
restored
to
life
,
and
other
such
like
,
are
believed
by
the
Jews
for
no
other
reason
than
because
witnesses
of
good
credit
have
recorded
to
posterity
,
that
such
things
were
done
.
And
they
believe
Elias
his
taking
up
into
heaven
,
only
for
the
single
testimony
of
Elisha
,
as
a
Man
beyond
all
exception
.
But
we
produce
twelve
witnesses
of
unblameable
life
to
testifie
that
Christ
ascended
up
into
Heaven
.
And
many
more
that
saw
him
upon
the
Earth
after
his
death
.
Which
things
if
they
be
true
,
then
necessarily
Christs
doctrine
is
true
also
;
and
indeed
nothing
at
all
can
be
alledged
by
the
Jews
for
themselves
,
which
by
equal
right
or
more
just
title
may
not
be
applyed
to
us
also
.
But
to
omit
further
testimonies
,
it
is
the
confession
of
the
Authors
of
the
Talmud
,
and
other
Jews
themselves
,
that
strange
wonders
were
wrought
by
Christ
;
which
ought
to
suffice
for
this
particular
.
For
God
cannot
any
way
more
effectually
gain
authority
unto
a
doctrine
published
by
Man
,
than
by
the
working
of
miracles
.
SECT.
III.
And
not
believe
that
they
were
done
by
the
help
of
Devils
.
THESE
Miracles
of
Christ
,
some
said
,
were
done
by
the
help
of
Devils
.
But
this
calumny
hath
been
confuted
before
,
when
we
shewed
that
wheresoever
the
doctrine
of
Christ
was
taught
and
known
,
there
all
power
of
the
Devils
was
broken
in
pieces
.
Others
reply
that
Jesus
learned
Magick
arts
in
Egypt
:
but
this
slander
hath
no
more
,
nay
not
so
much
colour
of
truth
,
than
the
like
accusation
by
the
Pagans
framed
against
Moses
,
whereof
we
read
in
Pliny
and
Apuleius
.
For
,
that
ever
Jesus
was
in
Egypt
doth
not
appear
,
save
only
out
of
the
Writings
of
his
Disciples
:
who
add
further
,
that
he
was
an
Infant
when
he
returned
thence
.
But
it
is
certain
by
his
own
and
others
report
,
that
Moses
lived
a
great
part
of
his
time
after
he
was
grown
to
Mans
estate
in
Aegypt
.
Howbeit
the
Law
,
as
well
of
Moses
,
as
of
Christ
,
frees
them
both
from
this
crime
,
plainly
forbidding
such
arts
,
as
abominable
in
the
sight
of
God
.
And
without
all
question
,
if
in
the
time
of
Christ
and
his
Disciples
,
there
had
been
either
in
Egypt
,
or
any
where
else
any
such
Magical
art
,
whereby
Men
might
have
been
enabled
to
do
the
like
marvels
as
are
related
of
Christ
;
to
wit
,
giving
speech
to
the
Dumb
on
a
suddain
,
making
the
Lame
to
walk
,
and
the
Blind
to
see
;
then
would
Tyberius
,
Nero
,
and
other
Emperors
have
found
it
out
,
who
spared
no
costs
and
charges
in
the
inquiry
after
such
like
things
.
Nay
,
if
it
were
true
which
the
Jews
relate
,
how
that
the
Senators
of
the
great
Council
were
skill'd
in
Magick
arts
,
that
they
might
convince
them
that
were
guilty
of
that
iniquity
;
then
surely
,
they
being
so
mightily
incensed
against
Jesus
,
as
they
were
,
and
envying
the
honour
and
respect
which
he
obtained
chiefly
by
his
miracles
,
would
either
themselves
have
done
the
like
works
by
the
same
art
,
or
by
sufficient
reasons
would
have
made
it
appear
,
that
the
works
of
Christ
proceeded
from
no
other
cause
.
SECT.
IV.
Or
by
the
Power
of
Words
and
Syllables
.
MOreover
,
that
is
not
only
a
meer
fable
but
impudent
lye
,
which
some
of
the
Jews
have
invented
concerning
the
Miracles
done
by
Christ
,
which
they
ascribe
to
a
certain
secret
name
,
which
(
as
they
say
)
being
placed
in
the
Temple
by
Solomon
,
was
preserved
safe
by
two
Lions
,
during
the
space
of
One
Thousand
Years
and
more
,
but
afterward
stolen
away
by
Jesus
.
For
there
is
no
mention
made
of
those
Lyons
(
though
it
be
a
thing
most
remarkable
and
wonderful
)
either
in
the
Books
of
Kings
and
Chronicles
,
or
by
Josephus
:
nor
was
there
any
such
thing
found
by
the
Romans
,
who
accompanying
Pompey
,
entred
into
that
Temple
,
before
the
times
of
Jesus
.
SECT.
V.
The
Miracles
of
Jesus
were
divine
,
because
he
taught
the
worship
of
one
God
the
Maker
of
the
World
.
IT
being
then
granted
,
as
the
Jews
cannot
deny
,
that
Wonders
were
wrought
by
Christ
,
it
will
follow
from
the
very
Law
of
Moses
,
that
he
must
be
believed
.
For
God
saith
,
Deuteron
.
xviii
.
15
,
&c.
that
other
Prophets
after
the
time
of
Moses
should
be
raised
up
of
God
,
to
whom
the
People
should
be
obedient
,
or
otherwise
become
liable
to
grievous
punishments
.
Now
miracles
are
the
most
infallible
marks
of
the
Prophets
:
Nor
can
any
more
illustrious
be
so
much
as
conceived
.
But
in
Deuteron
.
xiii
.
it
is
said
,
that
if
any
professing
himself
to
be
a
Prophet
doth
work
wonders
,
yet
He
must
not
be
believed
,
if
he
go
about
to
entice
the
People
to
a
new
worship
of
the
Gods
.
For
,
though
such
miracles
be
done
,
yet
this
is
only
by
God's
permission
,
for
trial
,
whether
the
People
would
persist
constantly
in
the
worship
of
the
true
God
.
From
which
places
compared
together
the
Hebrew
Interpreters
do
rightly
collect
,
that
every
one
must
be
believed
that
worketh
miracles
,
unless
thereby
he
intice
Men
from
the
worship
of
the
true
God
;
and
in
that
case
only
miracles
are
not
to
be
credited
,
though
in
shew
most
glorious
.
Now
Jesus
did
not
only
not
teach
the
worshipping
of
false
Gods
;
but
also
expresly
condemned
it
as
a
most
grievous
crime
,
and
taught
us
to
reverence
the
writings
both
of
Moses
and
the
Prophets
that
succeeded
him
.
Wherefore
there
is
nothing
that
can
be
objected
against
the
miracles
that
were
wrought
by
Christ
.
SECT.
VI.
Answer
to
the
Objection
,
taken
from
the
difference
between
the
Law
of
Moses
and
of
Christ
,
where
is
shown
that
a
more
perfect
Law
than
that
of
Moses
might
be
given
.
AS
touching
that
which
some
alledge
,
concerning
the
difference
between
the
law
of
Moses
and
the
law
of
Christ
,
it
is
but
of
small
moment
.
For
the
Hebrew
Doctors
themselves
make
this
rule
,
that
by
the
authority
of
a
Prophet
,
who
worketh
miracles
,
any
precept
whatsoever
may
be
boldly
violated
and
transgressed
,
except
that
only
which
concerns
the
worship
of
the
true
God
.
And
surely
that
power
of
making
laws
,
which
belonged
unto
God
when
he
gave
the
commandments
by
the
hand
of
Moses
,
went
not
from
him
afterward
:
Neither
can
any
Man
that
of
his
own
right
makes
laws
,
be
thereby
hindred
from
making
the
contrary
.
That
which
they
object
,
that
God
then
would
be
mutable
,
is
nothing
:
for
we
speak
not
here
of
Gods
nature
and
essence
,
but
of
his
works
.
Light
is
changed
into
darkness
,
youth
into
old
age
,
summer
into
winter
,
and
all
by
the
work
of
God
.
Thus
God
at
the
beginning
gave
Adam
leave
in
Paradise
to
eat
of
other
apples
,
but
he
forbad
him
to
eat
of
the
fruit
of
one
tree
:
Why
?
even
because
it
so
pleased
him
.
Generally
he
prohibited
Men
to
kill
others
,
yet
he
commanded
Abraham
to
kill
his
Son
.
One
while
he
forbad
to
offer
sacrifices
apart
from
the
Tabernacle
,
another
while
he
admitted
of
them
.
Neither
will
it
follow
,
because
the
Law
which
was
given
by
Moses
was
good
,
therefore
no
better
could
be
given
.
Parents
are
wont
to
speak
half
words
and
stutter
with
Infants
;
to
wink
at
the
vices
of
their
childhood
;
and
entice
them
to
learn
with
a
piece
of
Cake
.
But
so
soon
as
they
come
to
riper
age
,
their
speech
is
corrected
,
the
precepts
of
vertue
are
instilled
into
them
by
degrees
,
and
they
are
taught
what
is
the
beauty
of
vertue
,
what
its
rewards
.
Now
it
is
plain
that
the
precepts
of
that
law
of
Moses
were
not
exactly
perfect
,
because
many
holy
Men
of
those
times
led
a
more
excellent
life
than
those
commandments
required
.
Thus
Moses
,
who
suffered
the
revenge
of
a
wrong
to
be
exacted
partly
by
blowes
,
and
partly
by
sentence
of
the
Judges
,
himself
being
vexed
with
most
bitter
injuries
,
became
an
Intercessor
for
his
enemies
.
So
David
willing
to
have
his
rebellious
Son
to
be
spared
,
did
patiently
endure
reproachful
speeches
cast
upon
himself
.
We
no where
read
that
any
good
Men
put
away
their
Wives
,
which
notwithstanding
was
permitted
by
the
law
.
The
reason
of
which
is
,
that
Laws
are
accommodated
to
the
greater
part
of
a
People
:
therefore
in
the
state
and
condition
they
were
in
,
it
was
meet
something
should
be
winked
at
;
to
be
reduced
to
a
more
perfect
Rule
,
when
God
by
a
greater
efficacy
of
the
Spirit
was
to
chuse
unto
himself
a
new
peculiar
people
out
of
all
Nations
.
Yea
,
all
the
rewards
which
are
expresly
promised
by
the
law
of
Moses
,
belong
only
to
this
mortal
life
:
wherefore
it
must
be
granted
,
that
there
might
some
better
law
be
given
,
whereby
the
reward
of
eternal
happiness
should
be
promised
,
not
under
any
shadows
,
but
in
plain
and
express
terms
:
which
we
see
is
done
by
the
law
of
Christ
.
SECT.
VII
.
The
Law
of
Moses
was
observed
by
Jesus
,
who
abolished
no
Commandments
that
were
essentially
good
.
AND
here
by
the
way
,
for
the
conviction
of
the
Jews
iniquity
,
it
must
be
noted
,
that
they
who
lived
in
Christ's
time
,
used
him
most
basely
,
and
punished
him
most
unjustly
;
when
as
there
could
no
just
accusation
be
laid
against
him
for
transgressing
the
Law
.
He
was
circumcised
;
he
used
the
same
food
and
apparel
that
the
Jews
used
:
those
that
were
healed
of
Leprosie
,
he
sent
unto
the
Priests
:
The
Passeover
and
other
Festival
days
he
religiously
observed
:
Though
he
did
cure
some
upon
the
Sabbath
day
;
yet
he
shewed
both
by
the
Law
and
by
the
common
received
opinions
,
that
such
works
were
not
forbidden
to
be
done
upon
the
Sabbath-day
.
Then
it
was
,
that
he
first
began
to
publish
the
abrogation
of
some
Laws
,
when
after
his
triumph
over
Death
he
ascended
into
Heaven
,
adorning
his
Disciples
upon
Earth
with
illustrious
gifts
of
the
holy
Spirit
,
whereby
he
made
it
evident
that
he
had
obtained
a
regal
power
,
which
includes
in
it
the
authority
of
making
a
Law
:
And
that
according
to
Daniel's
prophecie
,
ch.
3.
&
7.
compared
with
chap.
8.
&
11.
where
he
foretold
,
how
that
a
little
after
the
destruction
of
the
Kingdoms
of
Syria
and
Aegypt
,
(
the
latter
whereof
happened
in
the
Reign
of
Augustus
,
)
GOD
would
give
the
Kingdom
to
a
man
(
who
should
seem
but
a
vulgar
Person
)
over
all
Nations
and
Languages
,
which
Kingdom
should
never
have
an
end
.
Now
that
part
of
the
Law
,
the
necessity
whereof
was
taken
away
by
Christ
,
contained
nothing
that
was
honest
in
its
own
nature
:
but
consisted
of
things
that
were
indifferent
in
themselves
,
and
consequently
not
immutable
.
For
if
those
things
had
had
in
them
any
thing
of
themselves
why
they
should
be
done
;
then
would
God
have
prescribed
them
not
to
one
,
but
to
all
People
;
and
not
after
that
mankind
had
lived
above
the
space
of
Two
Thousand
Years
,
but
even
from
the
beginning
of
all
.
Neither
Abel
,
Enoch
,
Noah
,
Melchisedeck
,
Job
,
Abraham
,
Isaac
,
or
Jacob
,
(
though
all
of
them
were
godly
men
,
and
dearly
beloved
of
God
)
knew
this
part
of
the
Law
,
but
were
altogether
ignorant
,
or
very
little
acquainted
therewith
;
yet
notwithstanding
,
for
all
that
,
they
received
the
testimony
of
their
confidence
in
God
,
and
of
God's
love
unto
them
.
Besides
,
neither
did
Moses
exhort
Jethro
his
Father
in
law
to
the
receiving
of
these
rites
,
nor
did
Jonah
the
Ninivites
,
neither
did
any
other
Prophets
reprehend
the
Chaldeans
,
Aegyptians
,
Sydonians
,
Tyrians
,
Idumeans
,
and
Moabites
,
for
not
admitting
those
ceremonies
,
though
when
they
writ
unto
them
,
they
reckoned
up
their
sins
exactly
enough
.
These
then
were
peculiar
precepts
introduced
either
for
the
avoiding
of
some
evil
,
which
the
Jews
were
prone
unto
;
or
for
the
trial
of
their
obedience
,
or
for
the
signification
of
some
future
things
.
Wherefore
it
is
no
more
to
be
wondred
,
that
these
are
abolished
,
than
if
any
King
should
abrogate
some
Municipal
Statutes
,
(
which
belong
,
that
is
,
to
particular
Corporations
)
to
the
end
he
might
establish
one
law
within
his
dominions
.
Neither
can
there
any
reason
be
alledged
,
to
prove
that
God
did
so
bind
himself
,
as
that
he
would
change
nothing
of
the
same
.
For
if
it
be
said
,
that
these
precepts
are
called
perpetual
,
the
same
word
Men
oftentimes
use
,
when
they
would
signifie
that
that
which
they
command
is
not
yearly
,
or
accommodated
to
certain
times
,
suppose
of
War
,
Peace
,
or
Scarcity
.
Yet
they
are
not
thereby
hindred
from
making
new
constitutions
of
the
same
things
,
specially
when
the
publick
good
requires
it
.
Thus
in
like
manner
some
of
the
Divine
precepts
given
to
the
Hebrews
were
temporary
,
during
the
Peoples
abode
in
the
Wilderness
:
others
were
strictly
tied
to
their
habitation
in
the
Land
of
Canaan
:
therefore
to
distinguish
these
from
the
other
,
he
calls
them
perpetual
,
whereby
might
be
understood
,
that
they
ought
not
any where
,
or
at
any
time
to
be
intermitted
,
unless
God
signified
that
it
was
his
will
so
to
be
.
Which
manner
of
speaking
,
since
it
is
commonly
used
by
all
people
,
ought
to
be
less
wondered
at
by
the
Hebrews
:
who
know
that
in
their
Law
it
is
called
a
perpetual
statute
,
and
a
perpetual
bondage
,
which
continues
only
from
one
Jubilee
to
another
:
And
the
coming
of
the
Messias
is
called
by
them
the
accomplishment
of
the
Jubilee
,
or
the
greatest
Jubilee
of
all
.
Thus
in
the
Hebrew
Prophets
,
there
was
anciently
a
promise
of
making
a
new
covenant
,
as
in
Jerem.
xxxi
.
where
God
promiseth
that
he
will
make
a
new
covenant
,
which
shall
be
put
into
their
inward
parts
,
and
written
in
their
hearts
,
neither
shall
men
have
any
need
,
that
one
shall
learn
Religion
of
another
,
for
it
shall
be
manifest
unto
all
.
Yea
further
,
the
Lord
will
forgive
them
their
former
iniquities
,
and
will
remember
their
sin
no
more
:
which
is
as
if
a
King
after
great
enmity
and
discord
amongst
his
Citizens
and
Subjects
,
should
for
the
establishment
of
peace
and
tranquillity
among
them
,
take
away
all
diversity
of
Laws
,
and
make
one
perfect
Law
common
to
them
all
,
promising
forgiveness
of
faults
by-past
,
if
hereafter
they
do
amend
.
And
this
which
hath
been
said
might
suffice
,
but
we
will
survey
every
part
of
the
Law
which
is
abrogated
,
and
shew
they
were
neither
such
as
in
themselves
could
be
well
pleasing
unto
God
,
nor
ought
they
to
continue
for
ever
.
SECT.
VIII
.
As
the
Sacrifices
,
which
of
themselves
were
never
well-pleasing
unto
God
.
THE
first
and
chief
thing
to
be
considered
,
are
the
Sacrifices
,
which
many
of
the
Hebrews
think
were
invented
by
Man
,
before
that
they
were
commanded
by
God
.
And
true
it
is
indeed
,
the
Hebrews
were
desirous
of
abundance
of
Rites
and
Ceremonies
,
so
that
there
was
cause
enough
why
GOD
should
enjoyn
them
very
many
,
if
it
were
but
for
this
reason
,
lest
they
should
return
unto
the
worship
of
false
Gods
,
by
the
remembrance
of
their
sojourning
in
Egypt
.
Howbeit
when
their
Posterity
made
too
great
account
of
them
,
as
though
of
themselves
they
had
been
acceptable
unto
God
,
and
a
part
of
true
piety
;
then
did
the
Prophets
reprehend
them
for
it
:
About
Sacrifices
,
saith
God
by
David
,
in
the
fiftieth
Psalm
,
I
will
not
so
much
as
exchange
a
word
with
thee
;
as
if
I
were
desirous
to
have
thy
burnt
offerings
continually
before
me
.
I
will
take
no
Buliock
out
of
thy
house
,
nor
he-goats
out
of
thy
folds
.
For
every
beast
of
the
forest
is
mine
,
and
so
are
the
cattel
upon
a
thousand
hills
.
I
know
all
the
fowls
of
the
mountains
:
and
the
wila
beasts
of
the
field
are
mine
.
If
I
were
hungry
,
I
would
not
tell
thee
,
for
the
World
is
mine
,
and
the
fulness
thereof
:
thinkest
thou
that
I
will
eat
the
flesh
of
Bulls
,
or
drink
the
bloud
of
goats
?
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
high
.
Some
there
are
among
the
Hebrews
,
who
say
that
this
is
spoken
,
because
they
that
offered
those
sacrifices
,
were
of
an
impure
mind
,
and
dishonest
conversation
.
But
the
words
now
alledged
shew
another
matter
,
to
wit
,
that
the
thing
in
it self
was
no
whit
acceptable
unto
God
.
For
if
we
consider
the
whole
series
and
order
of
the
Psalm
,
we
shall
and
that
God
in
these
words
speaks
unto
the
godly
:
for
he
had
said
,
Gather
my
Saints
together
unto
me
,
and
hear
my
people
:
which
are
the
words
of
a
Teacher
and
one
that
instructeth
.
Then
having
ended
those
words
now
alledged
,
as
his
manner
is
,
he
speaks
unto
the
wicked
:
But
unto
the
wicked
God
saith
.
To
the
same
sense
we
may
cite
other
places
,
as
in
the
51.
Psal.
Thou
desirest
not
sacrifice
,
else
would
I
give
it
thee
,
but
thou
delightest
not
in
burnt-offerings
.
The
sacrifice
of
God
is
a
broken
Spirit
:
a
broken
and
contrite
heart
,
O
God
,
thou
wilt
not
despise
.
So
likewise
in
the
fortieth
Psalm
;
Sacrifice
and
offering
thou
didst
not
desire
,
but
hast
tied
me
to
thee
,
as
he
whose
ear
was
boared
through
,
to
be
thy
servant
:
burnt-offering
and
sin-offering
hast
thou
not
required
.
Then
said
I
,
Loe
,
I
come
:
In
the
volume
of
the
book
it
is
written
of
me
:
I
delight
to
do
thy
will
,
O
my
God
:
yea
thy
Law
is
within
my
heart
.
I
have
preached
righteousness
in
the
great
Congregation
:
Loe
,
I
have
not
refrained
my
Lips
,
O
Lord
,
thou
knowest
.
I
have
not
hid
thy
righteousness
within
my
heart
,
I
have
declared
thy
faithfulness
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindness
,
and
thy
truth
from
the
great
Congregation
.
The
like
we
read
in
the
Prophet
Isaiah
,
chap.
1.
To
what
purpose
is
the
multitude
of
your
sacrifices
unto
me
,
saith
the
Lord
?
I
am
full
of
the
burnt
offerings
of
rams
,
and
the
fat
of
fed
beasts
,
and
I
delight
not
in
the
bloud
of
bullocks
,
or
of
lambs
,
or
of
he-goats
.
When
ye
come
to
appear
before
me
,
who
hath
required
this
at
your
hand
to
tread
my
Courts
?
Answerable
to
this
place
,
and
the
Interpreter
of
it
,
is
that
in
Jer.
7.
Thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
;
Put
your
burnt-offerings
unto
your
sacrifices
,
and
eat
their
flesh
your selves
:
For
I
spake
not
unto
your
fathers
,
nor
commanded
them
in
the
day
that
I
brought
them
out
of
the
Land
of
Egypt
,
concerning
burnt
offerings
and
sacrifices
.
But
this
thing
commanded
I
them
saying
Obey
my
voice
,
and
I
will
be
your
God
,
and
ye
shall
be
my
People
:
and
walk
ye
in
all
the
ways
that
I
have
commanded
you
,
that
it
may
be
well
unto
you
.
Agreeing
with
this
,
is
that
in
Hosea
6.
To
shew
mercy
to
men
,
is
more
acceptable
to
me
than
sacrifice
,
to
think
rightly
of
God
more
than
all
burnt-offerings
.
Lastly
,
in
the
sixth
of
Micah
,
when
the
question
was
made
,
what
was
the
best
way
to
obtain
the
favour
of
God
?
whether
by
coming
before
him
with
a
great
number
of
rams
,
or
with
a
great
quantity
of
Oyl
,
or
with
Calves
of
a
Year
old
?
to
this
God
answers
and
saith
,
I
will
tell
thee
what
is
truly
good
and
acceptable
unto
me
;
namely
,
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
By
all
which
places
it
being
apparent
,
that
Sacrifices
are
not
in
the
number
of
those
things
which
God
desires
for
themselves
or
primarily
;
and
that
the
People
(
a
naughty
superstition
creeping
in
,
as
is
usual
,
by
little
and
little
among
them
)
placed
a
great
part
of
their
piety
in
them
,
and
believed
they
made
a
sufficient
compensation
for
their
sins
by
sacrifices
:
what
wonder
is
it
,
if
God
at
length
took
away
a
thing
,
which
was
not
now
in
its
own
nature
indifferent
,
but
whose
use
was
now
become
a
Vice
?
since
King
Hezekiah
did
not
stick
to
break
even
the
brazen
Serpent
,
erected
by
Moses
;
because
the
People
began
to
honour
it
with
Religious
Worship
.
Moreover
,
there
are
divers
Prophecies
,
that
foretold
these
sacrifices
,
whereof
we
speak
,
should
come
to
an
end
:
which
any
one
may
easily
conceive
,
who
doth
but
consider
that
according
to
the
Law
of
Moses
,
only
the
posterity
of
Aaron
was
to
do
sacrifice
,
and
that
only
in
their
own
Country
.
But
in
the
110
Psalm
,
there
is
a
King
promised
,
whose
dominion
should
be
most
ample
,
the
beginning
whereof
should
be
out
of
Sion
:
and
this
same
King
was
to
be
a
Priest
also
for
ever
,
and
that
after
the
order
of
Melchisedeck
.
So
Isaiah
saith
,
chap.
19.
That
there
shall
be
an
altar
to
the
Lord
in
the
midst
of
the
Land
of
Egypt
,
where
not
only
the
Aegyptians
,
but
the
Assyrians
also
,
and
the
Israelites
shall
worship
God
.
And
in
the
66
chapter
,
he
saith
,
that
the
People
of
all
Nations
and
Languages
which
are
far
and
widely
distant
,
shall
come
as
well
as
the
Israelites
,
and
offer
gifts
unto
God
,
and
of
them
also
there
shall
be
ordained
Priests
and
Levites
:
All
which
could
not
come
to
pass
so
long
as
the
Law
of
Moses
remained
in
force
.
Add
unto
these
that
in
the
first
of
Malachy
God
foretelling
future
things
,
saith
he
,
abhorred
the
offerings
of
the
Hebrews
,
I
have
no
pleasure
in
you
,
neither
will
I
accept
an
offering
at
your
hand
.
For
from
the
rising
of
the
Sun
even
unto
the
going
down
of
the
same
,
my
name
shall
be
great
among
the
Gentiles
,
and
in
every
place
incense
shall
be
offered
unto
my
name
,
and
a
pure
offering
,
for
my
name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
Hosts
.
Lastly
,
Daniel
in
his
9.
chapter
rehearsing
the
Prophecy
of
the
Angel
Gabriel
concerning
Christ
,
saith
,
that
he
shall
cause
the
sacrifice
and
the
oblation
to
cease
.
And
not
by
words
only
,
but
really
and
indeed
God
plainly
enough
shews
that
he
likes
not
any
longer
those
Sacrifices
which
were
prescribed
by
Moses
,
seeing
that
he
hath
suffered
the
Jews
for
the
space
of
one
thousand
six
hundred
years
and
more
to
be
without
Temple
,
without
Altar
,
and
without
any
certain
distinction
of
their
Tribes
or
Lineage
;
whence
it
might
appear
who
they
are
that
may
lawfully
offer
sacrifice
.
SECT.
IX
.
The
difference
of
Meats
.
NOW
what
we
have
declared
concerning
the
Law
of
Sacrifices
,
the
same
may
be
proved
of
that
Law
which
forbids
the
use
of
some
kinds
of
meats
.
For
it
is
plain
that
after
the
great
Deluge
,
God
gave
licence
unto
Noah
and
his
Posterity
,
to
use
any
sort
of
victual
:
Which
Right
therefore
passed
not
only
to
Japhet
and
Cham
,
but
also
unto
Sem
and
his
Posterity
,
Abraham
,
Isaac
,
and
Jacob.
But
afterward
when
the
People
being
in
Egypt
were
addicted
to
the
naughty
superstitions
of
that
Countrey
;
then
began
God
to
forbid
them
the
eating
of
some
kind
of
living
creatures
;
either
because
the
Aegyptians
offered
those
creatures
unto
their
Gods
,
and
made
divination
by
them
;
or
because
in
that
ceremonial
Law
Mens
sundry
vices
were
shadowed
out
by
divers
kind
of
living
creatures
.
Again
,
that
these
precepts
were
not
universal
,
it
is
manifest
by
that
statute
which
was
made
touching
the
flesh
of
a
Beast
,
that
died
of
it self
,
Deut.
14.
which
to
eat
was
not
lawful
for
the
Israelites
,
but
it
was
lawful
for
the
strangers
that
dwelt
among
them
,
unto
whom
the
Jews
by
divine
command
were
to
perform
all
offices
of
courtesie
,
as
persons
esteemed
by
God
.
Likewise
the
ancient
Hebrew
Doctors
do
plainly
teach
,
that
in
the
time
of
the
Messias
,
the
Law
concerning
forbidden
meats
should
cease
:
when
the
Sow
should
be
as
clean
and
pure
as
the
Oxe
.
And
verily
,
in
as
much
as
God
out
of
all
Nations
would
collect
unto
himself
one
Church
,
it
was
more
just
and
equitable
to
have
a
common
liberty
than
a
bondage
in
such
things
.
SECT.
X.
And
of
Days
.
IT
follows
,
that
we
consider
of
Festival
Days
:
all
which
were
instituted
and
ordained
in
remembrance
of
that
benefit
received
of
God
,
when
they
were
freed
from
Egyptian
calamity
,
and
afterward
brought
into
the
promised
Land
.
Now
the
Prophet
Jeremy
,
in
the
16.
and
23.
Chapters
,
saith
,
that
the
time
would
come
when
more
new
and
greater
benefits
should
so
obscure
the
remembrance
of
that
benefit
,
as
that
afterward
there
should
scarce
be
any
mention
thereof
.
Besides
,
that
which
but
now
was
said
concerning
Sacrifices
is
true
also
of
Festival
Days
;
the
People
began
to
put
confidence
in
them
,
thinking
that
if
they
kept
and
observed
them
well
,
it
was
no
matter
though
they
transgressed
in
other
matters
:
whereupon
in
the
first
Chapter
of
Isaiah
;
God
faith
,
that
his
Soul
hated
their
new
Moons
,
and
appointed
Feasts
,
and
that
they
were
such
a
trouble
unto
him
,
as
that
he
was
weary
to
bear
them
.
More
particularly
it
is
objected
concerning
the
Sabbath
,
that
the
law
thereof
is
universal
and
perpetual
,
because
it
was
not
given
to
one
peculiar
People
only
,
but
to
Adam
the
Parent
of
all
Mankind
at
the
very
beginning
of
the
World
.
I
answer
with
the
most
learned
of
the
Hebrews
,
that
there
is
a
twofold
precept
concerning
the
Sabbath
;
the
first
is
a
precept
for
commemoration
,
Exod.
20.
8.
and
the
second
is
a
precept
for
observation
,
Exod.
31.
31.
The
former
is
fulfilled
by
a
religious
remembrance
of
the
Worlds
creation
:
and
the
latter
consists
in
an
exact
refraining
from
all
kinds
of
other
labour
.
The
former
was
given
from
the
beginning
,
which
doubtless
those
godly
men
before
the
Law
did
obey
,
to
wit
,
Enoch
,
Noah
,
Abraham
,
Isaac
;
and
Jacob.
The
last
of
which
,
though
they
travelled
much
,
as
we
read
,
yet
there
is
no
where
the
least
sign
or
remembrance
of
their
intermitting
their
journey
for
the
Sabbath
;
which
after
they
came
out
of
Egypt
you
shall
always
meet
with
.
For
after
that
the
People
were
brought
out
of
Aegypt
,
and
had
happily
passed
over
the
red
Sea
,
the
next
day
they
celebrated
a
Sabbath
of
rest
and
safety
;
wherein
they
sang
a
Song
of
triumph
and
rejoicing
:
from
which
time
that
exact
rest
upon
the
Sabbath
was
commanded
,
which
is
first
mentioned
upon
occasion
of
gathering
the
Manna
,
Exod.
16.
23.
Exod.
35.
2.
Levit.
23.
3.
And
in
this
sense
the
deliverance
from
Aegypt
is
made
the
reason
for
the
Law
of
the
Sabbath
,
Deut.
5.
15.
By
which
Law
provision
also
was
made
for
servants
against
the
severity
of
those
masters
,
that
would
not
grant
them
any
rest
or
relaxation
from
daily
labour
,
as
may
be
seen
in
the
places
aforesaid
.
It
is
true
indeed
,
strangers
were
bound
to
observe
this
Law
,
because
it
was
meet
there
should
be
one
form
of
rest
among
all
the
People
;
but
this
Law
of
so
exact
resting
upon
the
Sabbath
was
not
given
to
other
People
,
as
may
appear
by
this
,
that
in
many
places
it
is
called
a
sign
,
and
a
special
covenant
also
between
God
and
the
Israelites
,
as
in
Exod.
31.
13.
&
16.
Now
we
have
proved
before
by
the
promise
of
far
greater
benefits
,
that
the
ordinances
which
were
instituted
for
a
memorial
of
the
coming
out
from
Aegypt
,
were
not
such
as
ought
never
to
cease
.
Add
moreover
,
if
the
Law
concerning
the
rest
upon
the
Sabbath
had
been
given
from
the
beginning
,
and
in
that
sense
,
that
it
never
might
be
abolished
;
then
surely
that
Law
had
prevailed
over
other
laws
,
when
there
was
a
clashing
between
them
:
which
we
find
was
quite
contrary
,
by
its
yielding
to
them
.
For
it
is
evident
,
that
Infants
were
rightly
circumcised
upon
the
Sabbath
;
like
,
as
during
the
time
that
the
Temple
stood
,
there
were
Beasts
killed
for
sacrifice
,
as
well
upon
the
Sabbath
,
as
upon
other
days
.
Yea
,
the
Hebrew
Masters
themselves
shew
the
mutability
of
this
law
,
when
they
say
,
that
by
a
Prophet's
appointment
and
command
a
work
may
be
rightly
done
upon
the
Sabbath-day
:
And
this
they
prove
by
the
taking
of
Jerico
upon
the
Sabbath
,
according
to
the
commandment
of
Joshuah
.
And
some
of
them
not
unfitly
shew
,
that
the
distinction
of
days
shall
be
taken
away
in
the
time
of
the
Messias
,
from
that
place
in
Isaiah
,
lxvi
.
23.
where
it
is
prophesied
,
It
shall
come
to
pass
that
the
worship
of
God
shall
be
perpetual
from
one
new
Moon
to
another
,
from
one
Sabbath
to
another
.
SECT.
XI
.
Also
of
outward
Circumcision
.
IN
the
next
place
let
us
come
to
Circumcision
,
which
certainly
is
Elder
than
Moses
:
For
it
was
given
in
command
to
Abraham
and
his
Posterity
.
Howbeit
the
commandment
thereof
was
the
introduction
or
beginning
of
the
covenant
published
by
Moses
:
For
thus
we
read
,
that
God
spake
unto
Abraham
,
Gen.
17.
saying
,
I
will
give
unto
thee
,
and
to
thy
Seed
after
thee
,
the
Land
wherein
thou
art
a
stranger
,
all
the
Land
of
Canaan
,
for
an
everlasting
possession
,
and
I
will
be
their
God
.
And
God
said
unto
Abraham
,
Thou
shalt
keep
my
covenant
therefore
,
thou
and
thy
Seed
after
thee
:
every
man-child
among
you
shall
be
circumcised
.
But
now
we
know
by
what
hath
been
already
said
,
that
in
the
place
of
this
covenant
,
a
new
covenant
was
to
succeed
,
which
should
be
common
to
all
People
:
For
which
cause
the
necessity
of
that
note
of
distinction
,
ought
to
cease
.
Besides
,
in
the
precept
of
circumcision
there
was
a
mystical
and
more
excellent
signification
contained
,
which
the
Prophets
do
plainly
shew
in
that
they
command
the
circumcision
of
the
heart
,
which
all
the
commandments
of
Jesus
aim
at
.
Wherefore
the
promises
also
annexed
to
circumcision
,
are
in
like
manner
to
be
referred
to
some
greater
thing
:
As
that
of
earthly
possessions
,
to
the
revelation
of
a
possession
truly
eternal
;
which
was
never
made
more
manifest
than
by
Jesus
:
So
that
promise
of
making
Abraham
a
Father
of
many
Nations
,
hath
reference
to
that
time
,
when
not
a
few
,
but
an
infinite
number
of
People
dispersed
thorowout
the
whole
World
,
should
imitate
Abraham's
Faith
and
confidence
in
God
,
which
is
so
often
mentioned
in
Scripture
;
and
this
never
came
to
pass
,
but
in
the
time
of
the
Gospel
.
Now
it
is
no
marvel
,
if
the
shadows
of
an
intended
work
be
taken
away
,
when
the
matter
it self
is
accomplisht
.
Lastly
,
that
the
grace
of
God
was
not
tied
to
this
sign
,
we
may
easily
discern
,
because
not
only
the
more
ancient
,
but
Abraham
himself
having
not
as
yet
received
circumcision
,
pleased
God
:
The
Hebrews
also
,
during
all
the
time
of
their
journey
through
the
Desarts
of
Arabia
,
omitted
circumcision
,
and
yet
God
found
no
fault
with
them
for
it
.
SECT.
XII
.
And
yet
the
Apostles
of
Jesus
were
gentle
in
the
toleration
of
these
things
.
NO
doubt
but
the
Hebrews
had
cause
to
yield
many
thanks
to
Jesus
and
his
Ambassadors
,
for
that
by
Christ
they
might
be
freed
from
that
heavy
yoke
of
ceremonies
,
and
be
assured
of
this
their
freedom
both
by
gifts
and
miracles
,
such
as
were
not
inferiour
to
those
that
were
wrought
by
Moses
.
And
yet
the
first
Publishers
of
our
Christian
doctrine
did
not
exact
so
much
of
them
as
to
acknowledge
this
their
happiness
:
But
if
they
would
admit
of
the
Commandments
of
Christ
,
which
were
full
of
all
honesty
;
they
easily
suffered
them
to
follow
what
course
of
life
they
pleased
in
matters
of
indifferency
:
Yet
so
,
that
upon
strangers
(
to
whom
this
law
of
rites
was
never
given
)
they
should
not
impose
a
necessity
of
observing
them
.
Which
one
thing
is
sufficient
to
make
it
plainly
appear
,
that
the
Jews
do
unjustly
reject
the
doctrine
of
Christ
,
under
that
pretence
of
the
ceremonial
Law
.
Having
then
answered
this
Objection
,
which
chiefly
is
alledged
against
the
miracles
of
Jesus
:
we
will
now
come
to
other
arguments
,
which
may
fitly
serve
for
the
conviction
of
the
Jews
.
SECT.
XIII
.
A
Proof
against
the
Jews
,
from
the
promised
Messias
.
IT
is
agreed
upon
between
us
and
the
Jews
,
that
in
the
predictions
of
the
Prophets
,
above
many
other
authors
and
donors
of
great
good
things
to
the
Hebrews
,
there
was
one
man
promised
far
more
excellent
than
the
rest
:
whom
they
call
by
a
Name
common
to
others
,
but
in
the
highest
sense
of
it
,
belonging
to
him
alone
,
the
MESSIAS
.
This
Messias
we
say
is
come
long
ago
,
but
they
expect
him
as
yet
for
to
come
.
It
remains
then
that
we
seek
for
a
decision
of
this
controversie
out
of
those
Books
,
the
authority
whereof
we
both
do
joyntly
acknowledge
.
SECT.
XIV
.
Who
is
proved
to
be
already
come
,
by
the
limited
time
of
his
coming
,
which
was
foretold
.
THE
Prophet
Daniel
,
to
whom
Ezekiel
hath
given
a
Testimony
of
exceeding
great
Piety
,
neither
would
willingly
deceive
us
,
nor
was
himself
deceived
by
the
Angel
Gabriel
.
Now
He
,
taught
by
the
same
Angel
,
in
the
Ninth
Chapter
of
his
Prophecie
hath
left
it
recorded
,
that
before
five
hundred
years
should
be
expired
,
after
the
promulgation
of
the
decree
touching
the
restoring
of
the
City
Hierusalem
,
the
Messias
should
come
.
But
now
since
that
time
above
two
thousand
years
have
passed
;
and
yet
he
,
whom
the
Jews
expect
,
is
not
come
:
neither
can
they
name
any
other
person
,
to
whom
that
space
or
time
can
be
rightly
applyed
;
which
agrees
so
fitly
unto
Jesus
,
that
Nehumias
an
Hebrew
Doctor
,
who
lived
about
Fifty
Years
before
Christ
,
plainly
said
then
;
that
the
time
of
the
Messias
foretold
by
Daniel
could
not
be
protracted
beyond
those
Fifty
Years
then
next
ensuing
.
And
with
this
note
of
time
,
agrees
another
note
which
we
have
toucht
before
;
concerning
the
establishing
of
a
dominion
over
all
Nations
by
a
Divine
authority
,
after
that
the
posterity
of
Seleucus
and
Ptolomy
had
ceased
to
reign
;
the
latter
whereof
ended
in
Cleopatra
,
a
little
before
Jesus
was
born
.
The
third
note
is
set
down
in
the
foresaid
ix
.
Chapter
of
Daniel
;
namely
,
that
after
the
coming
of
the
Messias
,
the
City
of
Hierusalem
should
be
overthrown
:
which
Prophecie
of
the
Citie
's
destruction
,
Josephus
himself
referreth
unto
his
time
;
whence
it
follows
,
that
the
time
appointed
for
the
coming
of
the
Messias
,
was
then
already
past
.
Hereunto
likewise
belongs
that
in
the
second
Chapter
of
the
Prophet
Haggai
,
where
God
by
the
Prophet
comforteth
Zerubbabel
,
the
Son
of
Shealtiel
,
Governor
of
Judah
,
and
Joshuah
the
Son
of
Josedech
the
high
Priest
,
who
were
sorrowful
to
see
the
Temple
,
which
they
built
,
fall
so
short
of
the
first
Temple
;
with
this
promise
,
that
the
glory
of
the
latter
house
should
be
greater
than
the
former
:
which
certainly
can
neither
be
meant
of
the
greatness
of
the
work
,
nor
of
the
matter
of
the
building
,
nor
of
the
fabrick
and
artificial
structure
,
nor
of
the
ornaments
of
that
Temple
;
as
may
appear
by
the
history
of
those
times
,
both
in
the
Holy
Scriptures
,
and
in
Josephus
,
compared
with
that
of
the
Temple
of
Solomon
.
Add
to
this
,
that
the
Hebrew
Doctors
note
,
this
latter
Temple
wanted
two
of
the
greatest
indowments
,
which
the
former
enjoyed
,
viz.
A
certain
conspicuous
Light
,
which
was
the
token
of
the
Divine
Majesty
there
,
and
Divine
Inspiration
.
But
God
himself
briefly
declares
,
in
that
very
place
,
wherein
the
latter
Temple
should
excel
the
former
;
when
He
promises
He
would
settle
,
as
by
a
sure
Covenant
,
His
Peace
,
i.
e.
his
favour
and
loving
kindness
,
in
that
Temple
.
Which
the
Prophet
Malachi
declares
more
largely
in
his
third
Chapter
;
Behold
,
I
will
send
my
messenger
,
who
shall
prepare
my
ways
.
There
shall
shortly
come
into
his
Temple
(
now
Malachi
lived
when
the
latter
Temple
was
built
)
that
Lord
whom
ye
desire
;
even
that
messenger
of
the
Covenant
,
who
is
your
delight
.
Wherefore
the
Messias
ought
to
come
while
the
second
Temple
stood
,
which
in
the
account
of
the
Hebrews
,
comprehends
all
that
time
which
was
between
Zerubbabel
and
Vespasian
:
for
in
the
time
of
Herod
the
Great
,
the
Temple
was
not
re-edified
out
of
its
old
ruines
,
but
by
little
and
little
it
was
repaired
,
bearing
still
the
name
of
the
same
Temple
.
And
indeed
there
was
so
firm
an
opinion
amongst
the
Hebrews
,
and
the
neighbouring
People
,
that
the
Messias
was
surely
to
come
in
those
times
,
that
many
took
Herod
,
others
Judas
Gaulonites
,
and
a
third
sort
others
that
lived
about
the
times
of
Jesus
,
to
be
the
Messias
.
SECT.
XV.
Answer
to
that
,
which
some
conceive
,
touching
the
deferring
of
his
coming
,
for
the
sins
of
the
People
.
SOME
of
the
Jews
,
perceiving
themselves
to
be
hard
put
to
it
,
by
these
Arguments
,
concerning
the
coming
of
the
Messias
,
go
about
to
shift
them
off
,
by
telling
us
,
that
their
sins
were
the
cause
why
he
did
not
come
at
the
promised
time
.
But
(
to
omit
that
those
Prophecies
express
a
Decree
determined
,
not
suspended
upon
any
condition
)
how
is
it
possible
,
that
this
coming
should
be
deferred
,
by
reason
of
their
sins
,
when
this
also
was
foretold
,
that
because
of
the
many
and
hainous
transgressions
of
the
People
,
the
great
City
should
be
laid
waste
a
little
after
the
times
of
the
Messias
?
Moreover
,
one
reason
of
the
Messias
his
coming
,
was
,
to
cure
a
most
corrupted
World
,
and
together
with
rules
for
amendment
of
life
,
to
bring
a
pardon
for
sins
past
.
Whence
it
is
that
Zachariah
saith
,
concerning
his
times
,
Chap.
xiii
.
that
there
should
be
then
a
fountain
opened
to
the
house
of
David
,
and
to
the
Inhabitants
of
Hierusalem
,
for
to
wash
away
sin
and
uncleanness
.
And
it
is
affirmed
by
the
Hebrews
themselves
,
that
the
Messiah
shall
be
called
Ischcopher
,
that
is
,
a
Reconciler
or
Expiator
of
sins
.
But
it
is
against
all
reason
,
to
say
,
that
any
thing
was
deferred
,
because
of
that
disease
,
for
which
it
was
precisely
destinated
and
appointed
.
SECT.
XVI
.
Also
from
the
present
state
of
the
Jews
,
compared
with
those
things
which
the
Law
promiseth
.
TOuching
this
which
we
affirm
,
of
the
coming
of
the
Messias
long
since
into
the
World
,
the
Jews
are
convinced
by
very
sense
.
God
made
a
Covenant
with
Moses
,
and
promised
to
them
the
happy
possession
of
the
Land
of
Palestine
,
so
long
as
they
should
lead
their
life
according
to
the
commandments
of
the
Law
:
But
contrarily
he
threatned
banishment
,
and
such
like
calamities
to
come
upon
them
,
if
they
did
grievously
transgress
the
same
.
Yet
,
if
at
any
time
when
they
were
oppressed
with
miseries
,
they
repenting
of
their
sins
,
returned
unto
obedience
;
then
would
he
be
moved
to
have
mercy
upon
the
People
,
and
cause
,
that
though
they
were
scattered
to
the
uttermost
parts
of
the
Earth
,
yet
should
they
return
again
into
their
own
Countrey
,
as
we
may
read
,
in
Deut.
30.
and
Nehem.
1.
and
elsewhere
.
But
now
for
the
space
of
one
thousand
five
hundred
years
and
more
,
the
Jews
have
wanted
a
Countrey
and
a
Temple
:
And
when
they
have
attempted
to
build
a
new
one
,
they
have
been
always
hindred
:
even
by
Balls
of
Fire
breaking
out
in
the
Foundations
,
and
overthrowing
the
work
;
as
Ammianus
Marcellinus
,
a
Writer
,
who
was
not
a
Christian
,
reports
.
When
this
People
in
times
past
had
defiled
themselves
with
abominable
wickednesses
,
commonly
sacrificing
even
their
children
unto
Saturn
,
accounting
adultery
to
be
no
sin
,
oppressing
and
spoiling
the
Fatherless
and
Widows
,
and
shedding
the
innocent
bloud
in
great
abundance
,
all
which
the
Prophets
upbraid
them
with
;
then
did
they
suffer
exile
,
yet
not
longer
than
for
the
space
of
seventy
years
,
during
which
time
also
,
God
did
not
neglect
to
speak
unto
them
by
his
Prophets
,
and
to
comfort
them
with
the
hope
of
a
return
,
pointing
also
at
the
very
time
thereof
.
But
now
,
ever
since
they
were
expelled
out
of
their
Countrey
,
they
continue
banished
and
contemptible
:
No
Prophet
comes
unto
them
:
there
is
no
sign
or
token
of
their
return
.
Their
Masters
and
Ring
leaders
(
as
if
they
were
blasted
with
the
spirit
of
giddiness
,
)
are
fallen
away
to
filthy
fables
and
doctrines
very
ridiculous
,
wherewith
the
books
of
the
Talmud
do
abound
:
which
they
are
bold
to
call
the
law
given
by
word
of
mouth
,
and
are
wont
to
equal
or
prefer
to
that
which
was
written
by
Moses
.
For
such
things
as
are
therein
to
be
read
concerning
God's
weeping
and
lamenting
,
because
he
had
suffered
the
City
to
be
destroyed
;
of
his
daily
care
and
diligence
in
reading
the
Law
;
of
Behemoth
and
Leviathan
,
and
many
other
matters
,
are
so
absurd
,
that
it
would
be
irksome
even
to
repeat
them
.
Howbeit
the
Jews
in
all
this
time
have
neither
turned
to
the
worship
of
false
Gods
,
as
they
did
in
times
past
;
neither
have
they
defiled
themselves
with
bloudy
murders
,
nor
are
they
accused
of
adulteries
:
But
by
prayers
and
fastings
they
labour
to
appease
God's
wrath
,
and
yet
are
not
heard
.
Which
things
being
so
,
one
of
these
two
must
needs
be
granted
;
namely
,
that
either
the
covenant
that
was
given
by
Moses
is
quite
abolished
;
or
the
whole
body
of
the
Jewish
Nation
lies
under
the
guilt
of
some
notorious
crime
,
which
hath
continued
for
so
many
Ages
together
:
which
what
it
is
,
let
themselves
speak
;
or
if
they
cannot
tell
,
then
let
them
believe
us
,
that
this
sin
is
no
other
,
but
the
contempt
of
the
Messias
,
who
was
come
before
that
these
evils
began
to
fall
upon
them
.
SECT.
XVII
.
Jesus
is
proved
to
be
the
Messias
,
by
those
things
which
were
foretold
concerning
the
Messias
.
BY
this
which
hath
been
spoken
,
it
is
manifest
that
the
Messias
came
many
Ages
ago
:
we
add
further
,
that
he
is
no
other
but
Jesus
.
For
what
other
persons
soever
either
were
,
or
would
have
been
accounted
the
Messias
,
they
have
left
no
Sect
behind
them
to
uphold
and
maintain
that
opinion
.
There
are
not
any
at
this
day
that
profess
themselves
to
be
followers
either
of
Herod
,
or
of
Judas
Gaulonita
,
or
of
that
great
Impostor
Barchochebas
,
who
living
in
the
times
of
Adrian
;
said
,
that
he
was
the
Messias
,
and
deceived
some
,
even
of
the
most
learned
.
But
those
that
profess
the
name
of
Jesus
,
have
continued
from
the
time
that
he
lived
upon
Earth
,
even
until
this
day
,
and
are
still
not
a
few
only
in
this
or
that
Countrey
,
but
very
many
dispersed
,
as
far
as
the
World
extendeth
.
I
could
alledge
many
other
testimonies
anciently
foretold
or
believed
concerning
the
Messias
,
which
we
believe
were
accomplished
in
Jesus
,
since
they
are
not
so
much
as
affirmed
of
any
other
:
as
namely
,
that
he
came
of
the
posterity
of
David
,
and
was
born
of
a
Virgin
;
which
was
divinely
revealed
to
him
that
married
that
Virgin
;
when
he
would
have
put
her
away
,
supposing
she
had
been
got
with
child
by
another
;
Also
that
this
Messias
was
born
at
Bethlehem
,
and
began
first
to
publish
his
doctrine
in
Galilee
,
healing
all
kinds
of
Diseases
,
giving
sight
to
the
blind
,
and
making
the
lame
to
walk
:
but
this
one
may
suffice
for
many
,
the
effect
of
which
continues
unto
this
day
.
It
is
most
manifest
by
the
Prophecies
of
David
,
Isaiah
,
Zachariah
,
and
Hosea
,
that
the
Messias
was
to
be
an
Instructor
,
not
only
of
the
Jews
,
but
also
of
the
Gentiles
:
that
by
him
the
worship
of
false
Gods
should
fall
to
the
ground
,
and
a
huge
multitude
of
aliens
and
strangers
should
be
brought
to
the
worship
of
the
only
true
God
.
Before
Jesus
his
coming
almost
the
whole
World
was
overspread
with
false
worships
and
religions
:
which
afterward
by
little
and
little
began
to
vanish
away
,
and
not
only
single
persons
,
but
both
People
and
Kings
were
converted
unto
the
worship
and
service
of
one
God
.
This
was
not
owing
to
the
Jewish
Rabbins
;
but
to
the
Disciples
of
Jesus
and
their
Successors
.
Thus
they
were
made
the
people
of
God
,
that
before
were
not
the
people
of
God
;
and
the
saying
of
old
Jacob
,
Gen.
49.
was
fulfilled
,
That
before
all
civil
Authority
should
be
taken
from
Judah
,
Shilo
should
come
.
Which
the
Chaldee
,
and
other
Interpreters
expound
of
the
Messias
,
to
whom
even
foreign
Nations
should
be
obedient
.
SECT.
XVIII
.
Answer
to
that
which
is
objected
,
of
some
things
that
are
not
fulfilled
.
THE
Jews
usually
object
,
that
some
things
were
foretold
,
concerning
the
times
of
the
Messias
,
which
are
not
yet
fulfilled
.
But
for
answer
,
those
matters
which
they
alledge
are
obscure
,
and
admit
of
divers
significations
:
wherefore
we
ought
not
,
because
of
them
,
to
forsake
those
things
that
are
manifest
.
Such
as
the
holiness
of
the
commandments
of
Jesus
;
the
excellency
of
the
reward
,
and
the
perspicuous
language
,
wherein
it
is
propounded
:
to
which
if
we
add
the
testimony
of
his
miracles
,
these
ought
to
be
sufficient
inducements
to
the
receiving
of
his
doctrine
.
As
for
those
Prophecies
which
go
under
the
name
of
a
shut
or
clasped
Book
,
oftentimes
for
the
right
understanding
thereof
,
there
is
requisite
some
divine
helps
and
assistances
,
which
they
are
worthily
deprived
of
,
that
neglect
manifest
truths
.
The
places
of
Scripture
which
they
object
are
diversly
expounded
,
as
themselves
cannot
deny
.
And
if
any
Men
please
to
compare
either
the
ancient
Interpreters
,
which
lived
when
the
People
were
led
captive
into
Babylon
,
or
such
as
lived
about
Christ's
time
,
with
those
that
writ
after
that
Christianity
began
to
be
hateful
and
odious
unto
the
Jews
,
he
shall
find
new
expositions
purposely
invented
,
to
cross
those
former
,
that
well
agreed
with
the
sense
of
Christians
.
They
know
well
enough
that
there
are
many
things
in
the
holy
Scriptures
,
which
must
be
understood
by
a
figure
,
and
not
in
propriety
of
speech
;
as
when
God
is
said
to
have
descended
;
and
to
have
a
mouth
,
ears
,
eyes
and
nosthrils
.
And
why
may
not
we
likewise
expound
divers
things
,
that
are
spoken
of
the
times
of
the
Messias
,
after
the
same
manner
;
as
that
the
Wolf
shall
dwell
with
the
Lamb
,
and
the
Leopard
shall
lye
down
with
the
Kid
,
and
the
Calf
and
the
young
Lion
,
and
the
fatling
together
;
and
the
sucking
child
shall
play
with
the
Serpents
:
and
the
mountain
of
the
Lord
shall
be
exalted
above
other
mountains
,
whither
strangers
shall
come
and
worship
.
There
are
some
things
promised
,
which
by
antecedent
or
consequent
words
,
or
by
the
very
sense
imply
a
tacite
condition
in
them
.
Thus
God
promised
many
things
unto
the
Hebrews
upon
condition
they
would
receive
the
Messias
that
was
sent
,
and
obey
him
:
which
same
things
,
if
they
come
not
to
pass
accordingly
,
then
may
they
blame
themselves
that
are
the
cause
thereof
.
Again
,
other
matters
were
promised
determinedly
and
without
all
condition
;
which
if
they
be
not
already
accomplished
,
yet
may
be
hoped
for
hereafter
.
For
it
is
evident
,
even
among
the
Jews
,
that
the
time
or
Kingdom
of
the
Messias
must
endure
unto
the
end
of
the
World
.
SECT.
XIX
.
And
to
that
which
is
objected
,
of
the
mean
condition
and
death
of
Jesus
.
MANY
do
take
exception
at
the
low
and
mean
condition
of
Jesus
:
but
unjustly
,
because
in
sacred
Writ
it
is
often
said
,
that
God
will
exalt
the
humble
,
but
cast
down
the
proud
.
Jacob
,
when
he
passed
over
Jordan
,
carried
nothing
with
him
,
save
his
staff
only
;
and
yet
returned
enriched
with
a
great
flock
of
sheep
.
Moses
was
a
poor
exile
,
and
feeding
the
flocks
,
when
God
appeared
to
him
in
the
bush
,
and
gave
him
commission
for
the
conduct
of
his
People
.
David
also
was
called
to
his
Kingdom
,
when
he
was
feeding
sheep
,
and
with
many
other
such
like
examples
doth
the
Sacred
story
abound
.
Now
concerning
the
Messias
,
we
read
,
that
he
should
be
a
gladsome
Messenger
unto
the
poor
,
that
he
should
make
no
noise
in
publick
,
nor
use
any
strife
and
contention
,
but
deal
gently
,
forbearing
to
break
the
shaken
reed
,
and
cherishing
that
heat
which
remains
in
smoaking
flax
.
Neither
ought
the
rest
of
his
afflictions
,
no
not
his
ignominious
death
,
to
make
him
despicable
to
any
.
For
God
oftentimes
suffereth
the
godly
,
not
only
to
be
vexed
and
disquieted
by
the
wicked
,
as
righteous
Lot
was
by
the
Citizens
of
Sodom
:
but
also
even
to
be
destroyed
and
slain
,
as
is
plain
by
the
example
of
Abel
,
who
was
cruelly
murdered
by
his
Brother
;
of
Isaiah
,
who
was
sawn
in
pieces
;
and
of
the
seven
brethren
in
the
Macchabees
,
who
,
together
with
their
mother
,
were
miserably
tormented
and
put
to
death
.
The
very
Jews
themselves
sing
the
Seventy-ninth
Psalm
,
wherein
are
these
words
,
The
dead
bodies
of
thy
servants
have
they
given
to
be
meat
unto
the
fowls
of
the
heaven
:
the
flesh
of
those
whom
thou
lovest
,
O
God
,
unto
the
beasts
of
the
earth
.
Their
bloud
have
they
shed
like
water
round
about
Jerusalem
:
and
there
was
none
to
bury
them
.
And
whosoever
considers
the
words
of
Isaiah
,
in
the
53.
Chapter
,
cannot
deny
that
the
Messias
himself
ought
to
have
passed
thorow
much
affliction
and
death
,
to
come
into
his
Kingdom
,
and
obtain
power
to
adorn
his
Houshold
or
Church
with
the
most
excellent
blessings
.
The
words
in
the
Prophet
are
these
;
Who
hath
believed
our
report
,
and
to
whom
is
the
arm
of
the
Lord
revealed
?
For
he
shall
grow
up
before
him
as
a
tender
plant
,
and
as
a
root
out
of
the
dry
ground
:
He
hath
no
form
or
comeliness
,
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
.
He
is
despised
and
rejected
of
men
;
a
man
of
sorrows
,
and
acquainted
with
griefs
:
And
we
hide
as
it
were
our
faces
from
him
.
He
was
so
despised
,
and
in
so
small
esteem
among
us
.
Surely
he
hath
born
our
griefs
,
and
carried
our
sorrows
,
yet
we
did
esteem
him
stricken
,
smitten
of
God
,
and
afflicted
.
But
he
was
wounded
for
our
transgressions
:
he
was
bruised
for
our
iniquities
:
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
All
we
,
like
sheep
,
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
:
And
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
He
was
oppressed
,
and
he
was
afflicted
;
yet
he
opened
not
his
mouth
.
He
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
sheep
before
her
shearers
is
dumb
,
so
he
openeth
not
his
mouth
.
After
imprisonment
and
sentence
passed
on
him
,
he
was
taken
away
:
but
who
shall
worthily
declare
his
duration
when
he
was
restored
to
life
again
?
For
he
was
cut
off
out
of
the
land
of
the
living
;
but
for
the
transgression
of
my
people
he
was
stricken
;
and
he
made
his
grave
with
the
wicked
,
and
with
the
rich
in
his
death
:
though
he
had
done
no
violence
,
neither
was
any
deceit
in
his
mouth
.
But
though
it
hath
pleased
the
Lord
to
bruise
him
,
and
he
hath
put
him
to
grief
;
Yet
because
he
made
himself
an
offering
for
sin
,
he
shall
see
his
seed
,
he
shall
prolong
his
days
;
and
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
;
He
shall
see
of
the
travail
of
his
soul
,
and
shall
be
satisfied
:
by
his
knowledge
shall
my
righteous
servant
justifie
many
;
by
taking
away
their
iniquities
.
Therefore
will
I
divide
him
a
portion
with
the
great
,
and
he
shall
divide
the
spoil
with
the
strong
:
because
he
hath
poured
out
his
soul
unto
death
.
And
he
was
numbred
with
the
transgressors
,
and
he
bare
the
sin
of
many
,
and
made
intercession
for
the
transgressors
.
Who
is
there
either
among
the
Kings
or
Prophets
,
to
whom
these
things
can
be
applyed
?
Surely
none
.
As
touching
that
shift
,
which
some
later
Jews
have
invented
,
telling
us
,
that
the
Prophet
speaks
here
of
the
Hebrews
dispersed
thorow
all
Nations
;
that
,
by
their
example
and
perswasion
,
they
might
every where
make
many
Proselytes
:
this
sense
is
first
of
all
repugnant
to
many
testimonies
of
holy
Writ
,
which
loudly
proclaim
,
that
no
evil
is
befaln
the
Jews
,
which
they
have
not
deserved
(
and
a
great
deal
more
beside
)
for
their
evil
deeds
.
He
also
,
of
whom
Esaias
treats
,
was
to
deprecate
God
for
the
Heathen
,
which
the
Jews
do
not
.
And
lastly
,
the
very
order
and
series
of
the
Prophetical
Discourse
,
will
not
bear
that
interpretation
.
For
either
the
Prophet
,
(
which
seems
more
proper
to
that
place
)
or
God
saith
;
This
evil
happened
unto
him
for
the
iniquities
of
my
People
.
Now
the
people
of
Isaiah
,
or
the
peculiar
people
of
God
,
are
the
people
of
the
Hebrews
,
therefore
he
who
is
said
by
Isaiah
to
have
suffered
such
grievous
things
,
cannot
be
that
same
People
.
But
the
ancient
Doctors
of
the
Hebrews
more
ingenuously
confess
,
that
these
things
were
spoken
of
the
Messias
;
whereupon
some
later
among
them
have
devised
two
Messiases
;
the
one
they
call
the
Son
of
Joseph
,
who
was
to
suffer
many
miseries
,
and
a
bloudy
death
:
the
other
is
the
Son
of
David
,
to
whom
all
things
should
succeed
prosperously
.
When
it
would
be
far
more
easie
and
more
consonant
with
the
Writings
of
the
Prophets
,
to
acknowledge
but
one
Messias
,
who
was
to
pass
unto
his
Kingdom
,
through
many
difficulties
and
death
it self
;
which
we
believe
of
Jesus
,
and
the
thing
it self
declares
to
be
most
true
.
SECT.
XX.
And
,
as
though
they
were
honest
men
that
put
him
to
death
.
MANY
of
the
Jews
are
kept
back
from
receiving
the
Religion
of
Jesus
by
a
certain
preconceived
opinion
of
the
vertue
and
honesty
of
their
Ancestors
,
and
specially
of
the
Priests
,
who
out
of
prejudice
condemned
Jesus
,
and
rejected
his
Doctrine
.
But
what
kind
of
Men
their
Ancestors
oft-time
were
,
(
that
they
may
not
think
I
defame
them
)
let
them
hear
the
words
of
their
own
Law
and
Prophets
,
wherein
they
are
often
called
uncircumcised
in
heart
and
ears
,
a
people
that
honoured
God
with
their
lips
,
and
with
the
garnish
of
Ceremonies
;
but
their
hearts
were
far
from
him
.
It
was
their
Ancestors
that
went
about
,
and
were
very
near
to
have
kill'd
their
brother
Joseph
;
and
,
in
very
deed
,
sold
him
into
bondage
.
It
was
their
Ancestors
also
,
that
by
their
continual
mutinies
and
seditions
,
made
Moses
weary
of
his
life
,
who
was
their
Leader
and
Redeemer
,
whom
the
Earth
,
the
Sea
,
and
the
Air
obeyed
.
These
were
they
that
loathed
the
Bread
that
was
sent
from
Heaven
;
complaining
,
as
though
they
had
been
in
greatest
want
and
scarcity
,
even
when
they
belched
up
again
the
Fowl
that
they
had
eaten
.
It
was
their
Ancestors
that
forsaking
David
so
excellent
and
good
a
King
,
followed
Absolon
his
rebellious
Son
.
It
was
their
Ancestors
that
slew
Zachariah
,
the
Son
of
Jehojada
,
in
the
most
holy
place
,
making
their
Priest
himself
a
Sacrifice
of
their
cruelty
.
Now
,
as
concerning
the
Chief
Priests
,
they
were
such
as
conspired
the
death
of
Jeremy
by
a
false
accusation
,
and
had
kill'd
him
indeed
,
unless
they
had
been
hindered
by
the
authority
of
some
of
the
Nobles
:
notwithstanding
which
,
they
prevailed
so
far
,
as
to
have
him
imprisoned
until
the
very
moment
that
the
City
was
taken
.
If
any
Man
imagine
those
were
any
thing
better
,
that
lived
in
the
times
of
Jesus
,
Josephus
will
shew
him
his
error
;
who
describes
their
villanous
acts
,
and
grievous
punishments
,
such
,
as
the
like
were
never
heard
of
,
and
yet
,
as
he
thinks
,
below
their
desert
.
Neither
may
we
conceive
more
favourably
of
their
great
Council
or
Senate
;
specially
,
because
at
that
time
the
Senators
were
not
chosen
after
the
old
custome
,
by
laying
on
of
hands
,
but
by
the
pleasure
,
or
sway
of
powerful
Men
:
as
the
High-Priests
also
were
not
elected
for
term
of
life
,
but
obtained
that
dignity
only
from
year
to
year
,
and
that
oftentimes
for
money
.
We
need
not
then
wonder
,
if
Men
that
were
puffed
up
with
pride
,
unsatiable
in
their
ambition
and
covetousness
,
did
break
out
into
fury
and
madness
,
when
they
beheld
a
Man
,
that
by
his
holy
precepts
and
upright
behaviour
,
reproved
their
far
different
life
and
vitious
conversation
.
Neither
was
there
any
other
thing
laid
to
his
charge
,
but
what
the
best
of
Men
had
been
accused
of
long
before
.
Thus
that
Micaiah
,
that
lived
in
the
time
of
Jehosaphat
,
was
cast
into
Prison
,
because
he
boldly
spake
the
truth
against
Four
Hundred
lying
Prophets
.
Ahab
upbraided
Elijah
,
just
as
the
Priests
did
Jesus
,
saying
,
that
he
was
the
man
that
troubled
the
peace
of
Israel
.
So
likewise
Jeremy
was
accused
,
as
well
as
Jesus
,
for
prophesying
against
the
Temple
.
Add
moreover
what
the
ancient
Doctors
of
the
Hebrews
foretold
,
how
that
in
the
times
of
the
Messias
,
Men
should
be
as
impudent
as
Dogs
,
as
stubborn
as
Asses
,
and
as
cruel
as
wild
Beasts
.
God
himself
,
foreseeing
long
before
,
how
most
of
the
Jews
would
stand
affected
in
the
time
of
the
Messias
,
said
,
it
would
come
to
pass
,
that
they
should
become
his
people
,
who
were
not
his
people
;
and
of
all
the
Cities
and
Towns
of
the
Jews
,
scarce
one
or
two
would
go
to
the
holy
Mountain
:
Howbeit
,
that
which
was
wanting
in
their
number
,
should
be
supplyed
by
strangers
:
Also
that
the
Messias
should
be
a
downfall
to
the
Hebrews
:
and
this
Stone
which
the
Builders
refused
,
should
be
put
in
the
chief
place
for
the
joyning
together
of
the
work
.
SECT.
XXI
.
Answer
to
the
Objection
,
that
many
Gods
are
worshipped
by
the
Christians
.
THERE
remain
yet
two
accusations
to
be
answered
,
which
the
Jews
bring
both
against
our
Christian
Doctrine
and
Worship
.
The
first
is
,
in
that
they
say
,
we
Christians
do
worship
many
Gods
.
But
we
answer
,
that
this
is
nothing
but
a
wrested
explication
of
another's
opinion
,
out
of
hatred
.
For
,
why
should
this
be
more
objected
against
us
Christians
,
than
against
Philo
the
Jew
,
who
oftentimes
makes
three
to
be
in
God
;
and
calls
the
reason
or
the
word
of
God
;
the
name
of
God
,
the
maker
of
the
World
;
neither
unbegotten
,
as
is
God
the
Father
of
all
,
nor
so
begotten
as
Men
are
?
Whom
both
Philo
,
and
Moses
the
Son
of
Nachman
,
call
also
the
Angel
or
Embassador
,
who
takes
care
of
the
Universe
:
Or
against
the
Cabalists
,
who
distinguish
God
into
three
lights
,
which
some
of
them
call
by
the
same
names
that
Christians
do
;
to
wit
,
of
the
Father
,
of
the
Son
or
the
word
,
and
of
the
Holy
Ghost
.
And
let
me
not
omit
what
is
agreed
upon
by
all
the
Hebrews
,
that
the
Spirit
wherewith
the
Prophets
were
moved
and
inspired
,
is
not
any
created
thing
,
and
yet
it
is
distinguished
from
the
sender
thereof
:
as
also
that
which
they
commonly
call
schecina
.
Now
many
of
the
Hebrews
have
taught
,
that
that
divine
power
which
they
term
wisdome
,
shall
dwell
in
the
Messias
;
whence
by
the
Chaldee
Paraphrast
,
the
Messias
is
called
the
Word
of
God
:
As
by
David
,
Esaias
,
and
others
,
He
is
honoured
with
that
august
Name
,
of
GOD
and
LORD
.
SECT.
XXII
.
And
that
a
humane
nature
is
worshipped
.
WITH
like
facility
may
we
answer
the
other
Objection
,
which
they
alledge
against
us
,
saying
,
that
we
exhibit
unto
the
creature
that
worship
and
honour
,
which
is
due
unto
God
the
Creator
.
For
we
say
,
that
no
other
honour
or
worship
is
given
by
us
unto
the
Messias
,
than
is
required
by
the
second
,
and
the
hundred
and
tenth
Psalms
.
The
former
whereof
,
after
a
sort
,
was
fulfilled
in
David
,
but
after
a
more
excellent
manner
belongs
unto
the
Messias
,
as
David
Kimhi
himself
,
a
great
adversary
of
Christians
,
doth
acknowledge
.
And
the
latter
can
be
expounded
of
no
other
,
but
of
the
Messias
.
For
that
which
some
later
Jews
have
devised
of
Abraham
,
David
,
and
Hezekiah
,
is
but
vain
and
frivolous
.
The
said
Psalm
is
David's
,
as
the
Hebrew
Inscription
doth
shew
:
That
then
,
which
David
saith
,
was
said
unto
his
Lord
,
can
neither
be
applyed
to
David
himself
,
nor
to
Hezekiah
;
who
amongst
David's
Posterity
did
excel
David
in
nothing
.
And
Abraham
had
no
singular
Priesthood
,
but
was
blessed
of
Melchisedeck
,
as
the
less
of
the
greater
.
Likewise
that
which
follows
concerning
the
Scepter
,
that
should
go
out
of
Sion
,
and
come
to
the
uttermost
Coasts
,
doth
plainly
appertain
unto
the
Messias
,
as
is
manifest
by
other
like
places
,
which
doubtless
are
meant
of
the
Messias
;
Nor
did
the
more
ancient
Hebrews
and
Paraphrasts
otherwise
understand
it
.
Now
I
may
as
well
believe
upon
the
bare
credit
of
his
Disciples
,
because
of
their
most
eminent
integrity
and
honesty
,
that
it
is
Jesus
of
Nazareth
,
in
whom
properly
these
things
are
fulfilled
;
as
the
Jews
believe
Moses
in
those
matters
,
which
without
any
other
witness
,
himself
affirmed
were
delivered
to
him
of
God
.
But
besides
this
,
there
are
many
and
most
forcible
arguments
of
that
most
excellent
power
,
which
we
say
Jesus
hath
obtained
;
As
namely
,
in
that
he
was
seen
of
many
,
after
he
was
risen
from
the
dead
:
And
many
beheld
him
when
he
was
taken
up
into
Heaven
:
Devils
also
were
cast
out
,
and
diseases
were
cured
only
by
his
name
:
The
gifts
of
Tongues
were
given
to
his
Disciples
;
which
Jesus
himself
promised
should
be
signs
of
his
Kingdom
.
Add
unto
these
,
that
his
Scepter
,
that
is
,
the
Word
of
the
Gospel
being
gone
out
of
Sion
,
is
run
through
the
World
(
and
that
not
by
humane
help
,
but
by
the
Divine
Power
alone
)
to
the
utmost
parts
of
the
Earth
:
whose
people
and
their
Kings
He
hath
subdued
to
himself
;
just
as
the
Psalms
did
plainly
foretel
.
The
Jewish
Cabalists
place
a
certain
Son
of
Enoch
in
the
middle
,
between
God
and
Men
;
without
any
indication
of
such
a
power
:
with
how
much
better
reason
do
we
give
Him
that
dignity
,
who
hath
so
evidently
demonstrated
that
it
belongs
to
Him
?
Neither
doth
this
tend
,
in
the
least
,
to
the
diminution
or
lessening
of
the
glory
of
God
the
Father
:
from
whom
this
power
of
Jesus
doth
proceed
;
to
whom
it
must
return
;
and
to
whose
honour
also
it
ministers
and
serves
.
SECT.
XXIII
.
The
Conclusion
of
this
part
,
with
Prayer
for
the
Jews
.
BUT
it
is
not
our
purpose
in
this
Work
,
to
make
any
further
curious
inquiry
into
these
matters
:
neither
had
we
spoken
hereof
,
but
only
to
shew
,
that
there
is
no
wicked
or
absurd
point
in
our
Christian
doctrine
,
which
any
one
can
pretend
,
why
he
should
not
embrace
a
Religion
,
which
is
beautified
and
confirmed
with
so
many
wonders
;
commands
such
honest
things
;
and
promises
such
excellent
rewards
.
For
he
that
hath
once
received
and
embraced
the
same
,
must
for
further
instruction
in
special
and
particular
questions
,
consult
those
Books
,
wherein
,
as
we
have
formerly
declared
,
the
points
of
Christian
Religion
are
contained
;
which
that
it
may
come
to
pass
,
we
beseech
the
Almighty
to
illuminate
the
hearts
and
minds
of
the
Jews
with
the
brightness
of
his
truth
,
and
to
make
those
prayers
effectual
which
Christ
himself
uttered
for
them
,
even
while
he
was
hanging
upon
the
Cross
.
The
Sixth
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
A
Confutation
of
Mahumetanisme
:
the
beginning
of
it
.
THE
Sixth
Book
,
which
is
opposed
to
the
Mahumetans
,
in
stead
of
a
Preface
,
deduces
the
Judgments
of
GOD
against
Christians
,
unto
the
very
beginning
and
rise
of
Mahometisme
:
showing
,
that
is
,
how
that
sincere
and
simple
piety
(
which
flourished
among
Christians
,
even
when
they
were
most
grievously
vexed
and
oppressed
)
began
by
little
and
little
to
wax
cold
;
from
the
time
that
by
the
favour
of
Constantine
,
and
the
following
Emperors
,
that
profession
was
become
not
only
safe
,
but
also
honourable
:
the
World
being
,
as
it
were
,
thrust
into
the
Church
.
For
first
of
all
,
Christian
Princes
would
needs
continue
fighting
,
and
make
no
end
of
their
Wars
:
even
then
,
when
they
might
have
enjoyed
peace
and
quietness
.
Among
the
Bishops
also
,
there
were
most
sharp
Contentions
about
the
Chiefest
Sees
.
And
as
at
the
beginning
the
greatest
mischiefs
insued
,
upon
the
preferring
of
the
Tree
of
knowledge
,
before
the
Tree
of
Life
;
even
so
then
also
was
curious
Learning
more
regarded
than
a
godly
Life
,
and
Religion
turned
into
an
Art
.
The
consequent
of
which
was
,
that
,
after
the
example
of
those
,
who
built
the
Tower
of
Babel
,
a
rash
affectation
of
things
out
of
their
reach
,
bred
jarring
and
confusion
in
their
Language
;
together
with
discord
one
with
another
.
Which
the
common
People
observing
,
and
not
knowing
oft-times
which
way
to
turn
themselves
,
they
threw
the
blame
upon
the
holy
Scriptures
;
and
began
to
avoid
them
,
as
hurtful
and
dangerous
.
Religion
also
began
every
where
to
be
placed
not
in
purity
of
mind
,
but
,
as
if
Judaism
was
brought
back
into
the
World
,
in
Rites
and
Ceremonies
:
and
in
such
things
as
contain
rather
an
exercise
of
the
body
,
than
any
amendment
of
the
mind
:
and
in
an
eager
zeal
for
that
Party
and
side
,
which
they
had
once
chosen
.
Till
at
length
it
came
to
pass
,
that
there
were
every
where
many
Christians
in
Name
;
but
very
few
in
Deed.
GOD
did
not
wink
at
these
Vices
of
his
People
,
but
,
out
of
the
innermost
parts
of
Scythia
and
Germany
,
poured
forth
,
like
a
Deluge
,
immense
swarms
of
Barbarous
People
into
the
Christian
World
.
And
when
the
vast
slaughters
,
which
they
made
,
proved
not
sufficient
to
correct
and
amend
the
lives
of
those
that
survived
;
Mahomet
,
by
God's
just
permission
,
sowed
a
new
Religion
in
Arabia
:
and
that
directly
opposite
to
the
Christian
Religion
;
but
which
in
words
expressed
,
in
a
manner
,
the
life
of
the
greatest
part
of
Christians
.
This
Religion
was
first
entertained
by
the
Saracens
;
who
had
revolted
from
Heraclius
the
Emperour
:
and
by
their
Arms
subdued
,
in
a
short
space
,
Arabia
,
Syria
,
Palestine
,
Egypt
,
Persia
;
and
afterward
possessed
themselves
of
Africa
,
and
,
beyond
the
Sea
,
of
Spain
also
.
But
the
power
of
the
Saracens
was
abated
,
as
by
others
,
so
chiefly
by
the
Turks
;
a
Nation
also
very
Warlike
:
which
,
after
long
combates
with
the
Saracens
,
being
invited
to
Peace
,
easily
embraced
a
Religion
suited
to
their
manners
;
and
transferred
the
Majesty
of
the
Empire
to
themselves
.
The
Cities
of
Asia
and
Greece
were
taken
,
and
,
by
the
growing
success
of
their
Arms
,
they
came
into
Hungary
,
and
the
Borders
of
Germany
.
SECT.
II.
The
overthrow
of
the
foundation
of
Mahumetanisme
,
in
denying
inquiry
into
Religion
.
THIS
Religion
altogether
contrived
for
the
shedding
of
blood
,
delights
much
in
Rites
and
Ceremonies
,
and
would
be
believed
without
all
liberty
of
enquiry
thereinto
;
whence
the
Vulgar
are
prohibited
to
read
their
Books
,
that
are
accounted
holy
.
Which
thing
is
a
manifest
argument
of
the
iniquity
thereof
;
For
justly
may
that
Merchandise
be
suspected
,
which
is
obtruded
upon
this
condition
,
that
it
be
not
lookt
into
.
It
is
true
indeed
,
there
is
not
in
all
Men
a
like
capacity
or
knowledge
,
and
quick
in
sight
into
all
things
;
many
being
led
into
error
by
pride
;
others
by
inordinate
passion
or
affection
;
and
some
by
custome
.
But
the
divine
goodness
forbids
us
to
think
,
that
those
Men
cannot
know
and
find
the
way
to
eternal
salvation
,
who
seek
it
,
not
for
any
by-respect
of
profit
or
honour
,
but
with
submission
of
themselves
,
and
all
they
have
unto
God
,
imploring
his
assistance
for
the
obtaining
of
the
same
.
And
since
that
God
hath
implanted
in
the
mind
of
Man
the
power
and
faculty
of
judging
,
there
is
no
part
of
truth
that
better
deserves
the
imployment
thereof
,
than
that
of
which
we
cannot
be
ignorant
,
without
the
danger
of
losing
eternal
salvation
.
SECT.
III.
A
Proof
against
the
Mahumetans
,
taken
out
of
the
Books
of
the
Hebrews
and
Christians
,
which
are
not
corrupted
.
IT
is
granted
by
Mahomet
and
his
followers
,
that
Moses
was
sent
of
God
;
and
Jesus
also
:
and
that
they
were
holy
Men
,
which
first
of
all
published
the
doctrine
of
Jesus
.
But
in
the
Alcoran
,
which
is
Mahumet's
law
,
many
things
are
recorded
plain
contrary
to
what
is
delivered
by
Moses
,
and
by
the
Disciples
of
Jesus
.
Thus
to
give
one
example
for
many
,
all
the
Apostles
and
Disciples
of
Christ
,
with
one
consent
do
testifie
,
that
Jesus
was
crucified
;
that
the
third
day
he
was
restored
to
life
again
,
and
after
that
was
seen
of
many
.
But
Mahumet
teacheth
quite
contrary
:
namely
,
that
Jesus
was
privily
conveyed
into
Heaven
:
and
not
himself
,
but
something
in
his
likeness
was
nailed
to
the
Cross
;
and
consequently
;
he
did
not
die
;
but
the
sight
of
the
Jews
was
deluded
and
deceived
.
This
Objection
cannot
be
put
off
,
unless
Mahumet
say
,
(
as
he
doth
)
that
the
Books
of
Moses
,
and
of
Christ's
Disciples
,
have
not
remained
as
they
were
at
first
;
but
have
been
corrupted
.
But
we
have
confuted
this
fiction
before
,
in
the
third
Book
.
Without
doubt
,
if
any
Man
should
say
,
that
the
Alchoran
is
corrupted
,
the
Mahumetans
would
deny
it
,
and
say
,
that
were
an
answer
sufficient
to
those
that
could
not
prove
the
contrary
:
But
they
cannot
moreover
,
for
the
integrity
of
their
Book
,
alledge
such
arguments
,
as
we
do
produce
,
concerning
the
several
Copies
,
that
were
in
a
short
space
dispersed
thorowout
the
World
;
and
that
,
not
as
the
Alchoran
,
in
one
Language
;
which
Copies
were
preserved
by
the
fidelity
of
so
many
Sects
,
that
varied
much
about
other
matters
.
The
Mahumetans
are
perswaded
,
that
in
the
fourteenth
Chapter
of
St.
John
,
where
mention
is
made
of
sending
the
Comforter
,
there
hath
been
something
registred
concerning
Mahumet
,
which
the
Christians
have
razed
out
.
But
here
let
me
ask
of
them
,
whether
they
think
this
depravation
of
Scripture
was
committed
since
the
time
of
Mahumet
,
or
before
.
That
it
happened
not
after
the
coming
of
Mahumet
,
is
plain
,
because
ever
since
that
time
there
have
been
in
the
World
very
many
Copies
,
not
only
in
the
Greek
Language
,
but
in
the
Syriac
,
Arabick
,
and
in
parts
far
distant
from
Arabia
,
the
Ethiopick
and
Latine
Tongues
of
divers
translations
:
all
which
do
so
agree
in
that
place
,
as
there
cannot
be
shown
any
diversity
at
all
.
And
before
the
time
of
Mahumet
,
there
was
no
cause
of
alteration
:
For
no
Man
could
know
before
his
coming
what
Mahumet
would
teach
.
Yea
,
if
the
doctrine
of
Mahumet
had
contained
nothing
contrary
to
the
doctrine
of
Jesus
,
the
Christians
would
have
made
no
more
difficulty
to
receive
his
Books
,
than
they
did
to
receive
the
Books
of
Moses
and
the
Hebrew
Prophets
.
Or
suppose
there
had
been
nothing
written
either
of
the
doctrine
of
Jesus
or
of
Mahumet
:
It
is
but
equity
that
that
be
received
for
the
doctrine
of
Jesus
,
which
all
Christians
generally
agree
upon
;
and
that
for
the
doctrine
of
Mahumet
,
which
all
Mahumetans
do
allow
of
.
SECT.
IV.
By
comparing
Mahumet
with
Christ
in
their
Persons
.
IN
the
next
place
,
let
us
compare
the
adjuncts
and
qualities
of
both
their
Doctrines
,
to
the
end
we
may
see
whether
of
the
two
is
to
be
preferred
before
the
other
:
And
first
,
let
us
consider
the
authors
.
As
for
Jesus
,
Mahumet
himself
confesseth
,
that
he
was
the
Messias
,
which
was
promised
in
the
Law
and
in
the
Prophets
;
whom
the
same
Mahumet
calls
the
word
,
the
mind
and
the
wisdom
of
God
;
saying
also
,
that
he
had
no
Father
of
Mankind
.
But
Mahumet
(
as
his
own
Followers
believe
)
was
generated
and
begot
according
to
the
ordinary
course
of
nature
.
The
life
of
Jesus
was
altogether
unblameable
,
there
being
no
crime
that
could
be
objected
against
him
:
But
Mahumet
a
long
time
was
a
Robber
,
and
always
effeminate
:
Jesus
ascended
into
Heaven
,
as
Mahumet
confesseth
;
but
Mahumet
lies
yet
intombed
in
his
Sepulcher
.
Who
then
sees
not
whether
of
them
is
to
be
followed
?
SECT.
V.
And
in
their
Deeds
.
NEXT
the
dignity
of
their
Persons
,
consider
we
their
acts
.
Jesus
gave
sight
to
the
blind
,
health
to
them
that
were
sick
,
and
made
the
lame
to
walk
;
yea
,
by
Mahumet's
own
confession
,
he
raised
some
from
the
dead
.
But
Mahumet
saith
of
himself
,
that
he
was
sent
,
not
with
miracles
,
but
with
Arms.
Howbeit
some
of
his
Followers
ascribe
to
him
miracles
also
:
But
what
kind
,
I
pray
?
Only
such
as
may
either
be
done
by
humane
art
;
as
that
of
a
Dove
,
which
came
flying
to
his
ear
:
or
such
as
had
no
witnesses
,
as
that
of
a
Camel
,
which
is
said
to
have
had
some
conference
with
him
by
night
:
or
lastly
,
such
as
are
confuted
by
their
own
absurdity
;
as
that
a
great
part
of
the
Moon
fell
into
his
lap
,
or
into
his
sleeve
;
which
he
,
to
restore
roundness
to
that
Star
,
sent
back
again
to
it
.
Now
,
who
will
not
say
,
that
in
a
doubtful
case
,
we
ought
to
adhere
to
that
Law
,
which
hath
the
surer
and
more
certain
Testimonies
of
Divine
approbation
?
SECT.
VI.
Also
such
as
first
embraced
both
Religions
.
NEXT
,
let
us
see
who
,
and
what
manner
of
Persons
they
were
,
that
first
received
these
several
laws
.
They
that
first
embraced
the
law
of
Jesus
,
were
such
as
feared
God
,
Men
of
a
plain
and
innocent
life
:
Now
it
stands
not
with
the
goodness
of
God
to
suffer
such
men
to
be
gull'd
and
cheated
,
either
by
bewitching
speeches
,
or
by
an
appearance
of
Miracles
.
But
they
that
first
received
Mahometism
were
Thieves
and
Robbers
;
Men
estranged
from
all
humanity
and
piety
.
SECT.
VII
.
The
manner
how
both
their
Laws
were
propagated
.
IN
the
next
place
follows
,
the
manner
how
both
these
Religions
were
propagated
and
spread
abroad
.
As
for
Christianity
,
we
have
shown
more
than
once
,
that
it
was
enlarged
and
amplified
by
the
miracles
,
not
only
of
Christ
,
but
also
of
his
Disciples
,
and
those
that
succeeded
them
:
as
likewise
by
the
very
patient
enduring
of
the
torments
and
punishments
that
Christians
suffered
.
But
the
Doctors
of
Mahumetism
wrought
no
miracles
at
all
:
neither
did
they
suffer
any
grievous
persecutions
,
or
cruel
kinds
of
death
for
their
profession
:
But
it
is
a
Religion
which
follows
,
where
Arms
go
before
:
of
which
it
is
an
accessary
,
and
nothing
of
it self
.
Nor
do
they
themselves
bring
any
better
argument
for
the
truth
thereof
,
than
their
good
success
in
their
Wars
,
and
the
largeness
of
their
Empire
;
than
which
nothing
in
this
point
is
more
deceitful
and
uncertain
.
They
condemn
the
worship
and
services
of
the
Pagans
:
and
yet
we
know
what
great
victories
were
won
by
the
Persians
,
Macedonians
and
Romans
;
and
how
ample
their
Dominions
were
.
Neither
have
the
Mahumetans
themselves
had
always
good
success
with
their
Armies
.
The
slaughters
and
great
overthrows
that
they
have
received
in
many
places
,
both
by
Sea
and
by
Land
,
are
not
unknown
.
They
are
now
banished
quite
out
of
all
Spain
.
There
is
nothing
that
is
liable
to
such
uncertain
alterations
,
nothing
that
may
be
common
both
to
good
and
bad
;
which
can
be
a
certain
note
of
true
Religion
:
much
less
can
their
Arms
,
which
are
so
unjust
,
that
oftentimes
they
fall
upon
people
,
that
do
not
any
way
molest
or
offend
them
,
nor
are
known
to
them
by
any
injury
;
in
so
much
that
all
the
pretence
they
have
for
their
Arms
,
is
only
Religion
;
which
is
most
irreligious
.
For
there
is
no
true
worship
of
God
,
but
what
proceeds
from
a
willing
mind
.
And
the
will
is
to
be
wrought
upon
by
good
instruction
and
gentle
perswasion
,
but
not
by
threats
or
violence
.
He
that
is
compelled
to
believe
,
doth
not
believe
at
all
,
but
plays
the
hypocrite
,
and
feigns
himself
to
believe
,
that
he
may
escape
and
avoid
some
danger
or
punishment
.
And
he
that
by
threats
or
sense
of
punishment
,
will
force
another
Man's
assent
,
shows
by
that
very
proceeding
,
that
he
distrusts
his
arguments
.
Again
,
they
themselves
destroy
this
very
pretence
of
Religion
;
in
that
they
suffer
any
people
that
live
under
their
Dominion
,
to
use
what
Religion
they
please
:
yea
,
and
sometimes
they
will
openly
acknowledge
,
that
Christians
may
be
saved
by
their
own
Law
.
SECT.
VIII
.
The
Precepts
of
both
Religions
compared
.
FUrthermore
,
let
us
compare
the
several
commandments
of
both
Religions
:
the
one
whereof
commandeth
patience
,
yea
and
love
even
to
them
that
hate
us
:
But
the
other
,
revenge
.
In
the
one
the
bond
of
matrimony
is
kept
firm
and
inviolable
between
the
married
parties
,
by
a
mutual
bearing
with
one
anothers
humors
:
But
in
the
other
there
is
licence
granted
to
depart
and
be
divorced
.
Here
the
Husband
performs
himself
what
he
requires
of
his
Wife
,
and
by
his
own
example
teacheth
her
to
fasten
her
affection
upon
him
alone
:
But
there
they
may
have
Wives
after
Wives
,
there
being
still
new
incentives
and
fresh
provocations
to
lust
.
Here
,
Religion
is
planted
within
,
and
rooted
in
the
very
heart
and
Soul
,
that
it
being
well
cultivated
,
may
bring
forth
fruit
profitable
for
Mankind
:
but
there
Religion
spends
almost
its
whole
force
in
Circumcision
,
and
in
some
other
things
,
that
of
themselves
are
neither
good
nor
bad
.
Finally
here
,
in
Christianity
,
a
moderate
use
of
Meats
and
Wine
is
allowed
of
:
but
there
in
Mahumetism
Men
are
forbidden
to
eat
Swines
flesh
,
and
to
drink
Wine
:
which
notwithstanding
is
a
great
gift
of
God
,
beneficial
both
for
body
and
mind
,
if
it
be
soberly
taken
.
And
truly
,
it
is
no
wonder
,
if
some
childish
rudiments
were
taught
before
the
most
perfect
law
,
as
that
of
Christ
is
:
But
after
the
promulgation
thereof
,
to
return
again
to
types
and
figures
were
preposterous
.
Neither
can
any
just
reason
be
given
why
,
after
Christian
Religion
,
which
is
far
the
best
,
it
should
be
fit
that
any
other
should
be
brought
forth
.
SECT.
IX
.
Answer
to
the
Mahumetans
Objection
,
concerning
the
Son
of
God
.
THE
Mahumetans
tell
us
,
they
are
not
a
little
displeased
with
us
,
for
saying
,
that
God
hath
a
Son
,
seeing
he
useth
not
a
Wife
:
As
though
the
word
Son
could
not
have
a
more
divine
signification
in
God
.
But
Mahumet
himself
attributes
many
things
as
dishonorable
and
ill-beseeming
God
,
as
if
he
should
be
said
to
have
a
Wife
.
Thus
he
saith
,
that
God
had
a
cold
hand
,
which
himself
knew
by
experience
:
that
God
was
carried
in
a
chair
,
and
the
like
.
Howbeit
,
when
we
say
,
that
Jesus
is
the
Son
of
God
,
we
do
but
signifie
the
same
thing
that
he
means
,
when
he
calls
him
the
word
of
God
:
For
the
word
is
after
a
sort
begotten
of
the
mind
.
Add
further
,
that
he
was
born
of
a
Virgin
,
only
by
the
operation
of
God
,
supplying
the
vertue
or
efficacy
of
a
Father
:
that
by
the
power
of
God
,
he
was
carried
up
into
Heaven
;
all
which
being
confessed
even
by
Mahumet
himself
,
do
shew
that
Jesus
by
a
singular
prerogative
and
peculiar
right
,
may
and
ought
to
be
called
the
Son
of
God
.
SECT.
X.
Many
absurd
things
in
the
Books
of
Mahumetans
.
BUT
on
the
other
side
,
it
would
be
long
to
relate
how
many
things
there
are
,
contrary
to
the
truth
of
history
;
and
many
things
very
ridiculous
in
the
writings
of
the
Mahumetans
.
Such
is
that
fable
of
a
fair
and
beautiful
Woman
,
that
learned
a
solemn
charm
or
Song
of
some
Angels
that
were
drunk
,
whereby
she
was
wont
to
ascend
into
the
Sky
,
and
likewise
descend
again
;
and
ascending
once
a
great
height
into
Heaven
,
she
was
caught
of
God
,
and
there
fixed
,
and
made
that
Star
which
is
called
Venus
.
Like
to
this
,
is
that
of
a
mouse
in
Noah's
Ark
,
that
was
bred
of
an
Elephant's
Dung
:
and
a
Cat
of
the
breath
of
a
Lion
.
More
specially
,
that
most
notorious
fiction
,
concerning
Death
to
be
changed
into
a
Ram
,
that
must
remain
in
the
middle
space
between
Heaven
and
Hell
:
And
the
Fable
of
sweating
out
their
good
chear
in
the
other
life
:
When
likewise
(
they
imagine
)
there
shall
be
whole
troups
of
Women
assigned
to
every
Man
for
pleasure
of
carnal
copulation
.
All
which
are
so
very
egregious
absurdities
,
that
whosoever
believes
them
,
deserves
to
be
stupified
and
given
over
to
a
reprobate
sense
for
his
iniquity
;
specially
such
a
one
as
lives
where
the
light
of
the
Gospel
shineth
.
SECT.
XI
.
A
Conclusion
directed
unto
Christians
,
admonishing
them
of
their
duty
,
upon
the
occasion
of
what
hath
formerly
been
handled
.
AND
thus
having
ended
this
last
disputation
against
the
Mahumetans
,
there
follows
a
conclusion
of
the
whole
,
not
to
aliens
or
strangers
,
but
to
all
sorts
of
Christians
,
of
what
Name
,
Nation
,
or
Quality
soever
they
be
:
Showing
briefly
the
use
or
application
of
what
hath
hitherto
been
delivered
;
to
the
end
those
things
may
be
followed
and
sought
after
,
which
are
good
;
and
on
the
contrary
,
the
evil
eschewed
.
First
of
all
,
that
they
lift
up
pure
hands
and
hearts
unto
that
God
,
who
of
nothing
made
all
visible
and
invisible
things
;
having
sure
confidence
in
him
,
that
his
providence
and
care
watcheth
over
us
;
seeing
that
without
his
permission
,
not
so
much
as
a
Sparrow
falls
to
the
ground
.
And
let
them
not
fear
those
which
can
only
kill
the
body
,
but
rather
let
them
fear
him
that
hath
like
power
both
over
soul
and
body
.
And
let
them
not
only
trust
in
God
the
Father
,
but
also
in
Jesus
Christ
his
Son
,
since
there
is
no
other
name
upon
Earth
,
by
which
we
can
be
saved
:
And
this
they
may
rightly
do
,
if
they
be
verily
perswaded
that
eternal
life
is
prepared
,
not
for
such
as
in
word
only
call
God
their
Father
,
and
Jesus
their
Lord
,
but
for
such
as
frame
their
life
according
to
the
will
of
Jesus
,
and
their
Father
which
is
in
Heaven
.
Furthermore
,
Christians
are
admonished
faithfully
,
and
with
due
care
to
preserve
the
doctrine
of
Christ
,
as
a
most
precious
treasure
:
And
for
this
cause
,
let
them
often
read
and
meditate
the
Books
of
the
Holy
Scripture
,
whereby
no
Man
can
be
deceived
,
unless
first
he
deceive
himself
.
For
the
Authors
and
Pen-men
of
those
Writings
were
more
just
and
full
of
Divine
Inspiration
,
than
that
they
would
deprive
us
of
necessary
truths
,
or
cover
and
conceal
the
same
with
any
clouds
.
Howbeit
,
for
the
right
understanding
hereof
,
we
must
bring
a
mind
disposed
and
prepared
to
obedience
:
which
if
we
do
,
then
nothing
shall
be
hid
from
us
,
which
ought
to
be
believed
,
hoped
for
,
or
done
by
us
:
And
by
this
means
,
that
holy
Spirit
will
be
cherished
and
excited
in
us
,
which
is
given
us
for
a
pledge
and
earnest
of
our
future
happiness
.
Moreover
,
I
deterr
Christians
from
imitating
the
Pagans
:
first
,
in
their
worship
of
false
Gods
,
which
are
nothing
but
vain
names
,
which
evil
Daemons
use
to
alienate
our
minds
and
affections
from
the
worship
of
the
true
God
.
Wherefore
we
cannot
possibly
participate
with
them
in
their
services
,
and
expect
to
receive
benefit
by
the
Sacrifice
of
Christ
.
Secondly
,
neither
may
Christians
imitate
the
Heathen
in
their
licentious
and
dissolute
manner
of
life
;
having
no
other
Law
,
than
what
is
suggested
by
lust
,
and
prompted
by
sensual
desire
:
from
which
Christians
ought
to
be
far
removed
;
who
should
not
only
far
excel
the
vitious
and
prophane
Pagans
,
but
likewise
the
Lawyers
and
Pharisees
among
the
Jews
;
whose
righteousness
consisting
only
in
some
outward
performances
,
could
never
bring
them
to
the
heavenly
Kingdom
.
Circumcision
that
is
made
with
hands
,
is
now
nothing
worth
,
but
it
is
the
inward
Circumcision
of
the
heart
,
the
keeping
of
Gods
commandments
,
the
new
creature
,
faith
that
is
perfected
in
love
,
which
make
Men
known
to
be
true
Israelites
and
mystical
Jews
,
that
is
,
praisers
of
God
,
and
commendable
in
his
sight
.
The
distinction
of
meats
,
the
Sabbaths
and
feast-days
were
but
types
and
shadows
of
things
,
which
exist
in
Christ
and
in
Christians
.
In
like
manner
,
by
occasion
of
Mahumetisme
,
these
Admonitions
are
given
,
that
our
Lord
Jesus
foretold
,
that
after
his
time
there
should
arise
false
Christs
and
false
Prophets
,
which
should
lye
,
and
say
they
were
sent
of
God
.
But
suppose
that
an
Angel
should
come
from
Heaven
,
yet
we
may
not
receive
or
entertain
any
other
doctrine
than
that
which
Christ
hath
left
us
,
confirmed
by
so
many
testimonies
.
For
God
,
who
at
sundry
times
,
and
in
divers
manners
spake
unto
the
godly
that
lived
in
times
past
,
hath
in
these
last
days
spoken
unto
us
by
his
Son
,
the
Lord
of
all
things
,
the
brightness
of
his
Fathers
glory
,
and
the
express
Image
of
his
substance
,
by
whom
all
things
are
created
that
ever
were
or
shall
be
;
who
upholdeth
and
governeth
all
things
by
his
power
,
and
having
purged
our
sins
,
is
now
set
at
the
right
hand
of
God
,
and
hath
obtained
a
dignity
above
Angels
:
and
therefore
nothing
can
be
expected
more
magnificent
than
this
Law-giver
.
Upon
the
same
occasion
Christians
are
remembred
,
that
the
weapons
of
Christ
and
of
their
Christian
warfare
,
are
not
such
as
Mahumet
used
,
but
spiritual
,
able
to
cast
down
strong
holds
,
and
every
thing
that
exalteth
it self
against
the
Knowledge
of
God
.
For
our
buckler
,
we
have
the
shield
of
faith
,
whereby
we
may
repel
the
fiery
darts
of
the
Devil
:
For
a
brest-plate
we
have
righteousness
,
or
integrity
of
life
:
The
hope
of
eternal
salvation
is
a
helmet
,
which
may
cover
the
weakest
part
:
And
for
a
Sword
,
we
have
Words
delivered
from
God
,
which
pierce
into
the
most
inward
parts
of
the
Soul
.
After
this
,
follows
the
exhortation
to
mutual
concord
,
which
Christ
at
his
departure
so
solemnly
,
and
with
such
earnestness
commended
unto
his
Disciples
.
There
ought
not
to
be
many
Masters
and
Doctors
amongst
us
,
but
we
must
have
one
Master
,
even
Jesus
Christ
.
All
Christians
are
baptized
unto
one
name
,
wherefore
there
ought
to
be
no
Sects
or
Divisions
among
them
:
for
the
cure
and
remedy
of
which
evils
,
those
Apostolical
sayings
are
suggested
;
as
,
let
no
man
think
more
highly
of
himself
than
he
ought
to
think
;
but
let
Men
be
wise
with
sobriety
,
according
as
God
hath
dealt
to
every
Man
the
measure
of
faith
.
If
any
do
not
so
well
conceive
and
rightly
understand
all
things
as
they
ought
,
then
their
weakness
must
be
born
with
:
that
so
without
any
brawlings
or
fallings
out
,
they
may
be
sweetly
united
and
knit
together
with
us
.
If
any
do
excel
the
rest
in
understanding
,
it
is
but
meet
also
that
they
surpass
them
in
love
,
in
holy
affection
and
endeavours
to
do
them
good
.
And
as
for
those
that
in
some
points
are
of
different
opinion
from
such
as
hold
the
truth
;
God's
leisure
must
be
waited
for
,
until
it
please
him
to
reveal
the
same
truth
,
that
yet
lies
hid
from
them
:
and
in
the
mean
while
those
things
which
are
agreed
upon
,
must
be
stedfastly
kept
and
duly
practised
.
We
know
now
in
part
only
,
but
the
time
shall
come
,
when
all
things
shall
be
known
most
plainly
,
and
after
a
perspicuous
manner
.
This
also
I
beg
of
every
one
,
that
they
do
not
unprofitably
detain
the
talent
committed
to
them
upon
trust
;
but
that
they
endeavour
by
all
means
possible
to
win
others
unto
Christ
.
For
which
purpose
,
we
must
not
only
use
good
exhortations
,
and
wholsome
speeches
,
but
also
the
example
of
good
life
;
that
so
the
goodness
of
our
Master
may
appear
by
his
servants
,
and
the
purity
of
the
law
by
our
landable
actions
.
Lastly
,
my
Discourse
returning
thither
,
where
it
began
,
I
intreat
such
Readers
,
as
are
my
Country-men
,
that
if
hereby
they
reap
any
good
,
they
would
give
thanks
to
God
for
it
:
And
if
any
thing
be
less
pleasing
to
them
,
they
would
have
a
regard
both
to
the
common
infirmity
of
man's
nature
,
that
is
prone
to
errour
;
and
to
the
time
and
place
wherein
this
work
was
rather
hastily
brought
forth
,
than
elaborately
composed
.
The
Seventh
Book
OF
THE
TRUTH
OF
Christian
Religion
.
SECT.
I.
An
Introduction
,
showing
what
makes
the
Addition
of
another
Book
necessary
.
IF
those
Apostolical
Exhortations
,
which
conclude
the
last
Book
,
had
been
carefully
followed
;
there
would
have
been
no
need
of
saying
any
more
,
for
the
confirmation
of
Mens
minds
in
the
belief
of
the
Truth
and
Certainty
of
the
Christian
Religion
.
But
the
unhappy
differences
which
are
among
Christians
,
and
which
are
maintained
with
unspeakable
animosities
and
hatreds
(
nay
with
anathema's
also
,
which
one
part
pronounces
against
the
rest
)
have
made
many
Men
doubtful
which
of
these
hold
the
true
Christian
Faith
,
for
which
the
Apostle
exhorts
us
most
earnestly
to
contend
;
and
in
this
doubtfulness
,
there
are
some
who
embrace
none
at
all
.
For
we
see
the
Eastern
Church
disjoynted
from
the
Western
:
and
the
Western
divided
into
three
great
parts
,
every
one
of
which
condemn
the
other
two
:
and
all
of
them
are
subdivided
into
several
little
parties
by
variety
of
opinions
;
for
which
they
contend
with
the
same
zeal
,
that
they
do
for
the
Faith
of
Christ
.
Which
is
thereby
disgraced
;
and
reputed
by
some
to
be
of
no
greater
certainty
,
than
those
dubious
opinions
.
SECT.
II.
Divisions
among
Christians
,
no
such
objection
against
Christianity
,
as
is
imagined
.
BUT
to
a
considering
Man
,
this
will
be
no
occasion
of
scandal
:
but
rather
confirm
him
more
in
the
true
Christian
Faith
;
which
every
one
of
us
ought
to
preserve
with
the
greatest
care
,
as
a
most
inestimable
Treasure
.
For
,
as
this
is
common
to
every
Religion
,
to
have
many
disputes
about
it
,
and
different
opinions
in
it
;
and
as
Christ
and
his
Apostles
foretold
there
would
many
false
Christs
and
false
Apostles
,
and
false
Prophets
arise
(
as
was
said
before
in
the
end
of
the
foregoing
Book
)
who
would
lye
,
and
say
they
were
sent
,
when
they
were
not
,
introducing
false
doctrines
,
and
calling
them
by
the
Name
of
his
Religion
;
and
as
they
give
us
a
good
reason
also
why
it
should
be
so
;
that
Mens
probity
and
sincerity
might
be
tried
,
and
brought
hereby
to
the
touchstone
,
and
that
their
diligence
and
care
in
preserving
themselves
might
be
exercised
:
So
,
blessed
be
our
Lord
,
the
true
Christian
Religion
is
still
retained
,
and
kept
intire
every
where
,
by
all
these
disagreeing
Parties
;
notwithstanding
the
fierce
quarrels
they
have
one
with
another
.
As
appears
by
this
(
which
is
a
short
,
easie
,
and
certain
way
to
our
satisfaction
in
this
matter
)
that
the
Faith
into
which
they
are
all
baptized
,
is
one
and
the
same
without
any
variation
.
That
is
,
they
all
enter
into
the
Church
at
the
very
same
gate
;
and
upon
the
same
terms
and
conditions
,
neither
more
nor
less
,
are
made
members
of
Christ
,
and
have
a
title
given
them
,
if
they
live
according
to
this
Faith
,
unto
Eternal
Salvation
.
SECT.
III.
As
appears
even
in
the
Roman
Church
,
which
hath
given
the
greatest
scandal
.
THE
Church
of
Rome
it self
,
which
now
makes
the
greatest
differences
in
the
Christian
World
,
requires
nothing
more
at
this
day
to
be
believed
by
those
,
that
are
by
Baptism
received
into
the
Church
of
Christ
;
but
only
those
things
which
are
contained
in
the
Creed
,
commonly
called
the
Apostles
.
This
Creed
is
recited
there
by
the
Priest
,
and
this
alone
,
when
he
comes
to
the
Font
;
and
he
interrogates
the
Persons
to
be
baptized
(
if
they
be
adult
)
or
their
undertakers
(
if
they
be
Infants
)
about
no
other
belief
.
Upon
the
profession
of
which
,
he
bids
them
enter
into
the
holy
Church
of
God
,
that
they
may
receive
the
Celestial
blessing
from
the
Lord
Jesus
Christ
,
and
have
a
part
with
Him
and
with
his
Saints
:
And
having
again
examined
adult
Persons
,
asking
them
,
Do
ye
believe
in
God
the
Father
Almighty
,
&c.
and
mentioning
no
other
Articles
of
Faith
,
he
baptizes
them
;
and
declares
them
to
be
regenerate
,
and
to
have
remission
of
all
sins
.
And
so
do
we
do
here
;
nor
is
there
any
different
practice
in
any
other
part
of
the
Christian
World
;
but
every
where
it
is
sufficient
to
consent
to
this
Creed
:
which
is
nothing
but
a
brief
explication
,
what
we
are
to
believe
concerning
the
Father
,
the
Son
,
and
the
Holy-Ghost
,
in
whose
Name
we
are
baptized
.
If
there
were
any
thing
beyond
this
,
which
we
are
necessarily
bound
to
believe
,
it
should
have
been
then
propounded
when
we
were
admitted
into
the
state
of
Christianity
.
For
Baptism
gives
us
a
right
and
title
to
Salvation
(
if
we
do
not
forfeit
it
afterward
by
Apostasie
,
or
by
a
wicked
life
)
and
this
Faith
(
with
a
promise
to
live
according
to
it
)
gives
us
a
right
to
Baptism
.
Herein
indeed
the
Roman
Church
contradicts
it self
,
in
decreeing
many
other
Articles
of
belief
,
without
which
it
declares
Men
cannot
be
saved
;
and
yet
receiving
Men
at
Baptism
into
a
state
of
Salvation
,
without
demanding
their
consent
to
any
such
Articles
.
But
so
they
do
in
many
other
things
,
and
cannot
avoid
it
:
while
they
forsake
the
ancient
Universal
Rule
;
and
set
up
their
own
private
Authority
,
to
impose
what
they
please
,
under
pain
of
Damnation
.
SECT.
IV.
But
both
contradicts
it self
,
and
departs
from
the
Ancient
and
truly
Catholick
Church
.
FOR
that
no
such
things
,
as
they
would
now
oblige
all
Christians
to
believe
,
were
anciently
exacted
,
it
appears
most
manifestly
by
Irenaeus
and
Tertullian
(
to
name
no
others
)
in
several
places
.
Who
call
the
Creed
now
mentioned
,
the
Rule
of
Truth
,
and
the
Rule
of
Faith
:
which
the
Church
throughout
all
the
World
,
saith
Irenaeus
(
though
it
be
dispersed
to
the
most
extream
parts
of
the
Earth
)
received
from
the
Apostles
and
their
Disciples
:
and
believes
,
as
if
there
were
but
one
Soul
and
one
Heart
,
in
so
many
Men
:
and
with
a
perfect
consent
preaches
and
teaches
,
and
delivers
these
things
,
as
having
but
one
mouth
.
For
though
there
be
divers
Languages
in
the
World
,
yet
one
and
the
same
Tradition
prevails
every
where
:
For
neither
the
Churches
in
Germany
believe
otherways
,
or
deliver
any
thing
else
;
nor
they
in
Spain
,
nor
they
in
France
;
nor
they
in
the
East
;
nor
they
in
Egypt
;
nor
they
in
Libya
;
nor
they
that
are
founded
in
the
midst
of
the
World
.
But
as
the
Sun
is
one
and
the
same
in
the
whole
World
:
So
is
the
preaching
of
the
Truth
,
inlightning
all
Men
,
who
will
come
to
the
knowledge
of
it
.
And
neither
he
who
is
most
eloquent
among
the
Governours
of
the
Church
,
preaches
any
thing
different
,
(
for
no
man
is
above
his
Master
)
nor
doth
he
that
is
weakest
in
speech
lessen
in
the
least
this
Tradition
.
For
there
being
one
and
the
same
Faith
,
he
that
hath
most
to
say
cannot
inlarge
it
;
nor
he
that
hath
least
,
diminish
it
.
Thus
they
declared
their
minds
in
those
early
days
;
when
there
was
no
Catholick
Man
or
Woman
in
the
World
,
required
to
believe
any
of
those
Doctrines
,
now
in
controversie
between
us
and
the
Roman
Church
:
(
and
set
down
in
the
Creed
of
Pope
Pius
IV.
as
necessary
to
Salvation
)
but
they
all
contented
themselves
with
the
simple
belief
of
those
things
which
the
Apostles
have
delivered
in
their
Creed
;
the
greatest
Men
in
the
Church
delivering
no
more
,
nor
the
meanest
saying
less
.
And
with
this
wise
and
good
Men
satisfied
themselves
in
times
succeeding
,
as
appears
by
this
remarkable
passage
of
St.
Hilary
,
in
his
little
Book
,
which
he
himself
delivered
to
the
Emperour
Constantius
.
Where
he
thus
complains
,
Faith
is
now
enquired
after
;
as
if
we
had
none
.
Faith
must
be
set
down
in
writing
;
as
if
it
were
not
in
the
heart
.
Being
regenerated
by
Faith
,
we
are
now
taught
what
to
believe
;
as
if
that
regeneration
could
have
been
without
Faith
.
WE
LEARN
CHRIST
AFTER
BAPTISM
;
AS
IF
THERE
COULD
HAVE
BEEN
ANY
BAPTISM
,
WITHOUT
FAITH
IN
CHRIST
.
SECT.
V.
Christianity
therefore
is
not
there
in
its
purity
;
but
much
corrupted
.
WHICH
is
a
sufficient
Argument
to
prove
that
the
Christian
Religion
is
not
sincerely
preserved
in
that
Church
:
and
ought
to
with-hold
us
from
joyning
with
them
,
in
imposing
thus
upon
the
Christian
World
;
and
thereby
breaking
the
bond
of
Unity
;
and
turning
Men
away
from
the
Faith
,
by
the
palpable
falsities
and
absurd
mixtures
,
which
are
brought
into
it
;
and
that
as
necessary
parts
of
the
Faith
of
Christ
.
To
the
adulterating
of
which
we
ought
by
no
means
to
consent
;
but
maintain
it
in
that
purity
,
wherein
the
Apostles
delivered
it
to
their
Successors
:
as
we
find
it
set
down
in
the
Works
of
a
great
many
following
Doctors
of
the
Church
;
whose
Names
I
forbear
,
but
are
ready
at
hand
to
make
good
what
I
quoted
just
now
out
of
Irenaeus
.
Who
acknowledges
him
for
a
sincere
Christian
,
who
holds
fast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Epiphanius
recites
his
words
,
which
were
then
extant
in
Greek
)
that
Rule
of
Faith
,
which
he
received
in
Baptism
,
firm
and
unmoveable
.
He
cannot
be
a
Heretick
who
thus
believes
on
the
Son
of
God
,
in
the
sense
wherein
the
Nicene
Creed
(
not
adding
any
new
Article
of
Faith
,
but
only
declaring
what
was
believed
from
the
beginning
)
hath
explained
the
Word
:
But
they
are
Schismaticks
who
call
him
so
;
and
will
not
admit
him
into
their
Communion
,
unless
he
consent
to
other
things
,
and
hold
them
to
be
equally
certain
,
and
necessary
,
with
the
Ancient
Rule
of
Faith
.
SECT.
VI.
Answer
to
an
Evasion
from
the
force
of
the
foregoing
Argument
.
TO
pretend
that
all
those
Articles
of
Faith
,
which
they
now
impose
,
though
not
expresly
mentioned
in
the
Creed
,
yet
are
contained
in
one
Article
of
it
,
Viz.
in
the
belief
of
the
Holy
Catholick
Church
;
is
,
in
effect
,
to
make
all
the
rest
of
the
Creed
unnecessary
,
and
to
establish
this
sole
Rule
of
Faith
in
the
room
of
it
.
For
if
by
believing
the
Catholick
Church
,
we
are
to
understand
,
as
they
would
have
us
,
whatsoever
the
Catholick
Church
propounds
:
then
it
had
been
enough
to
have
said
to
those
Catechumens
that
came
for
Baptism
,
Do
you
believe
in
the
Holy
Catholick
Church
?
and
to
add
any
more
had
been
utterly
superfluous
.
But
the
vanity
of
this
further
appears
,
in
that
none
of
the
ancient
Doctors
who
have
expounded
the
Creed
(
and
there
are
many
of
them
)
have
given
any
such
sense
of
that
Article
of
the
Catholick
Church
:
Nay
,
it
was
not
in
the
most
ancient
forms
of
Faith
:
nor
doth
the
Church
truly
Catholick
teach
any
thing
as
necessary
to
be
believed
to
Salvation
,
but
what
is
contained
in
the
Creed
.
For
we
do
,
in
their
own
sense
,
believe
the
Catholick
Church
;
but
not
the
Roman
Catholick
Church
(
which
their
Creed
will
have
to
be
the
Mother
and
Mistress
of
all
Churches
:
)
because
,
to
omit
many
other
absurdities
which
are
in
it
,
there
was
a
Catholick
Church
before
there
was
a
Roman
:
and
to
say
,
that
they
believe
the
Catholick
Church
,
meaning
thereby
the
Roman
,
is
nothing
more
than
to
say
,
they
believe
themselves
.
SECT.
VII
.
Their
absurd
Explication
of
the
Unity
of
the
Catholick
Church
.
NOTHING
therefore
can
be
further
from
the
Truth
,
than
that
Explication
of
the
Vnity
of
the
Catholick
Church
;
which
is
delivered
in
the
Roman
Catechism
,
published
by
the
Authority
of
the
same
Pope
Pius
IV.
in
pursuance
of
the
Council
of
Trent
.
Wherein
the
Catechumen
is
taught
to
believe
and
profess
,
that
the
Catholick
Church
is
one
,
not
only
because
of
one
Faith
(
and
other
reasons
mentioned
by
the
Apostle
,
Ephes.
iv
.
)
and
because
it
is
subject
to
one
invisible
Governor
,
which
is
Christ
:
But
,
because
it
is
subject
also
to
one
visible
Governor
,
who
holds
the
Roman
Chair
,
the
legitimate
Successor
of
St.
Peter
.
Concerning
whom
it
is
the
unanimous
opinion
of
all
the
Fathers
,
that
this
visible
Head
is
necessary
to
constitute
,
and
conserve
the
unity
of
the
Church
.
And
to
this
Head
or
Pastor
,
Christ
hath
given
the
authority
of
ruling
and
governing
the
whole
Church
,
as
the
Vicar
and
Minister
of
his
Power
.
Thus
that
Catechism
teaches
,
in
the
First
Part
,
the
IX
.
Article
,
n.
11
,
12
,
13.
Which
(
besides
that
it
is
confuted
by
the
plain
demonstration
now
mentioned
;
that
Christ
had
a
Catholick
Church
,
which
had
unity
in
it self
,
when
there
was
no
Roman
Church
)
is
directly
contrary
to
the
constant
Doctrine
,
not
only
of
the
Scripture
;
but
of
all
the
Fathers
;
(
whose
consent
they
falsly
boast
of
)
and
of
many
Popes
of
Rome
;
and
of
Councils
also
,
both
General
,
and
particular
;
even
of
the
Councils
of
Lateran
and
Trent
;
which
by
approving
the
Five
First
General
Councils
,
who
condemn
this
Supremacy
of
the
Bishop
of
Rome
,
do
in
effect
condemn
it
themselves
.
SECT.
VIII
.
Which
forbids
us
to
joyn
in
Communion
with
them
,
upon
such
Terms
.
TO
that
Church
then
we
ought
to
adhere
,
which
hath
kept
the
Rule
of
Faith
,
once
delivered
to
the
Saints
;
simple
,
and
unmixed
with
humane
inventions
.
Which
if
we
admit
,
as
necessary
to
Salvation
;
we
betray
the
truth
of
Christ
,
and
are
false
and
unjust
to
innumerable
Christian
Brethren
:
who
by
Baptism
are
admitted
into
a
state
of
Salvation
,
but
hereby
unmercifully
cut
off
from
the
Body
of
Christ
;
though
they
have
that
Faith
,
which
makes
them
true
Members
of
it
.
This
is
the
Great
Crime
of
the
Roman
Church
;
and
may
suffice
,
instead
of
all
other
demonstrations
,
to
prove
that
they
have
corrupted
themselves
,
and
departed
from
the
simplicity
that
is
in
Christ
.
For
this
very
Article
alone
(
which
is
a
part
of
their
Faith
)
that
there
is
no
Salvation
,
but
by
union
with
the
Roman
Catholick
Church
,
and
that
by
subjection
to
it
;
thrusts
out
of
Heaven
,
not
only
the
ancient
Christian
pious
Emperors
,
who
refused
such
subjection
:
But
many
of
their
ancient
Popes
,
who
acknowledged
their
subjection
was
due
to
the
Christian
Emperors
;
together
with
the
ancient
Patriarks
and
Fathers
,
assembled
in
many
Councils
;
and
the
most
famous
Christian
Churches
;
the
most
glorious
Martyrs
and
Saints
of
Christ
,
that
the
best
times
of
Christianity
have
known
;
and
,
to
say
nothing
of
after
Ages
,
the
present
Christians
of
Greece
,
Russia
,
Armenia
,
Syria
,
Ethiopia
;
who
by
this
Article
of
subjection
to
the
Catholick
Roman
Church
,
are
all
excluded
from
Christian
communion
,
and
must
perish
everlastingly
.
For
Bellonius
says
,
that
in
his
travels
he
met
with
Nine
sorts
of
Christians
at
Jerusalem
;
Eight
of
which
Nine
know
nothing
of
this
Universal
Bishop
,
or
do
not
regard
him
:
and
of
the
Ninth
,
there
is
scarce
half
that
acknowledges
his
Authority
.
And
yet
there
are
Men
among
them
,
of
no
mean
note
and
number
,
who
have
the
confidence
to
tell
us
,
that
by
the
Catholick
Church
,
which
we
are
bound
to
believe
,
is
to
be
understood
the
Bishop
of
Rome
:
whose
Declarations
,
when
he
will
determine
any
thing
to
be
of
Faith
,
we
all
ought
to
receive
.
And
though
we
are
assured
,
as
much
as
are
that
there
was
such
a
Person
as
St.
Peter
,
that
Christ
never
gave
him
(
much
less
his
Successors
)
any
Authority
at
all
over
his
whole
Church
:
Yet
now
,
to
deny
the
Pope's
Supremacy
is
such
a
Heresie
,
that
let
a
Man
be
never
so
Orthodox
in
all
other
points
of
the
Catholick
Faith
,
this
alone
is
sufficient
to
make
him
be
excommunicated
and
cut
off
from
the
Body
of
Christ
.
Witness
our
King
Henry
VIII
.
who
was
excommunicated
,
and
his
Kingdom
given
away
for
no
other
fault
,
by
a
Bull
of
Paul
the
Third
:
who
affirms
in
the
beginning
of
that
Bull
,
that
herein
he
acted
by
Divine
authority
;
which
(
according
as
God
saith
in
the
Prophet
Jeremiah
)
had
set
him
over
Nations
and
Kingdoms
,
to
root
up
and
destroy
,
as
well
as
to
build
and
plant
;
having
the
supreme
power
over
all
Kings
and
People
.
throughout
the
whole
Earth
.
Which
certainly
is
such
new
Language
,
never
known
in
the
Church
for
many
Ages
;
that
they
who
are
not
convinced
thereby
of
the
corruption
of
Christian
Religion
in
the
Roman
Church
,
have
their
Eyes
blinded
with
the
Worldly
Splendor
of
it
.
SECT.
IX
.
But
on
the
other
side
,
not
to
slight
Episcopal
Authority
.
YET
on
the
other
hand
,
it
must
be
acknowledged
,
that
this
enormous
power
which
they
have
usurped
,
is
a
very
strong
proof
of
the
high
Authority
of
Christian
Bishops
in
the
Church
;
and
of
the
great
reverence
that
was
paid
to
them
by
Christian
People
.
Who
otherways
would
never
have
thus
submitted
to
their
will
and
pleasure
;
had
not
the
obedience
which
they
had
been
wont
always
to
yield
to
their
authority
,
disposed
them
to
be
brought
by
little
and
little
under
an
absolute
subjection
.
Nor
would
there
have
been
reason
for
those
Cautions
,
which
St.
Peter
gives
to
the
Governors
of
God's
Church
(
not
at
Rome
,
but
elsewhere
,
1
Pet.
5.
2
,
3.
)
not
to
Lord
it
over
them
:
if
they
had
not
been
invested
with
a
power
,
which
all
Christians
reverenced
so
much
,
that
it
might
more
easily
be
abused
,
than
contemned
;
and
sooner
perswade
People
to
follow
them
with
a
blind
obedience
,
than
to
slight
their
judgment
,
and
refuse
to
conform
to
their
Injunctions
.
And
therefore
whosoever
they
are
that
now
despise
all
Ecclesiastical
Authority
,
we
may
be
sure
they
have
swerved
from
the
true
Principles
of
Christianity
:
and
they
also
are
altogether
inexcusable
,
who
shake
off
the
Episcopal
Government
,
and
refuse
to
be
subject
to
it
,
under
a
pretence
that
there
ought
to
be
an
equality
among
Christ's
Ministers
.
Which
as
it
is
against
the
practice
of
the
whole
Church
for
many
Ages
,
from
the
beginning
:
So
directly
opposes
the
Institution
of
Christ
,
who
set
his
Apostles
in
a
superiority
to
the
LXX
;
as
his
Apostles
set
such
Men
as
Timothy
and
Titus
in
a
superiority
over
the
Presbyteries
of
those
Churches
,
which
they
could
no
longer
attend
themselves
.
SECT.
X.
Arguments
enough
in
the
foregoing
Books
,
to
prove
the
true
Christian
Religion
not
to
be
sincerely
preserved
in
the
Roman
Church
:
one
is
their
way
of
worship
.
IT
would
be
easie
to
show
how
much
the
Roman
Church
hath
deviated
from
the
Rule
of
Faith
,
by
considering
particularly
the
falsity
of
every
one
of
those
Doctrines
which
they
have
added
to
the
ancient
Creeds
.
But
it
will
be
more
proper
,
in
so
short
a
Treatise
as
this
,
only
to
bring
to
the
Readers
mind
some
Principles
in
the
foregoing
Books
;
which
direct
us
as
plainly
to
reject
Popery
,
(
and
upon
the
very
same
ground
)
as
those
false
Religions
,
for
whose
confutation
he
alledges
them
.
And
First
,
let
the
Reader
again
weigh
his
Arguments
against
the
worship
of
the
Pagans
,
and
he
will
find
them
,
in
several
things
,
as
strong
against
the
worship
of
the
Roman
Church
:
whose
practices
,
it
will
hereby
appear
,
are
no
less
faulty
than
their
Faith
.
As
for
example
,
in
the
worship
of
Angels
,
and
Saints
.
For
the
former
,
They
should
not
only
(
as
he
discourses
there
,
Book
IV.
)
in
their
very
worship
make
an
evident
difference
between
the
most
high
God
and
those
Angels
to
whom
they
commend
themselves
,
(
which
they
do
not
do
in
the
Roman
Church
,
but
quite
contrary
,
in
the
external
acts
of
adoration
have
none
that
are
appropriated
to
God
alone
,
but
are
all
common
to
him
with
others
;
as
adoration
,
invocation
,
burning
incense
,
nay
offering
the
Sacrifice
of
the
Mass
in
their
honour
,
and
making
vows
to
them
)
but
be
satisfied
also
what
order
there
is
among
the
Angels
;
what
good
may
be
expected
from
each
of
them
;
and
what
honour
the
most
high
God
is
willing
should
be
bestowed
upon
every
one
of
them
.
All
which
being
wanting
;
(
for
there
is
nothing
revealed
about
such
matters
)
it
is
plain
from
thence
,
how
uncertain
that
Religion
is
,
and
how
much
safer
it
would
be
for
them
to
betake
themselves
,
as
we
do
,
to
the
worship
of
Almighty
God
alone
.
Especially
for
that
,
to
whomsoever
He
is
favourable
,
to
them
the
holy
Angels
must
needs
be
kind
and
serviceable
(
though
no
Petitions
be
made
to
them
)
being
the
Ministers
and
Servants
of
the
most
High
:
who
hath
revealed
this
to
us
,
that
He
hath
made
them
all
subject
to
Jesus
Christ
;
to
be
sent
forth
by
Him
,
for
the
good
of
those
who
shall
be
heirs
of
Salvation
.
In
the
number
of
which
,
they
,
above
all
others
,
have
reason
to
hope
to
be
,
who
have
so
great
a
respect
to
His
Majesty
,
and
confidence
in
his
Goodness
,
that
for
fear
of
offending
Him
,
they
dare
worship
none
but
Himself
alone
:
resting
assured
,
He
will
deal
well
with
them
,
even
for
this
reason
;
because
they
have
such
a
regard
to
Him
,
as
not
to
presume
without
his
warrant
and
authority
,
so
much
as
to
recommend
themselves
to
Him
,
by
any
Angel
in
Heaven
,
though
never
so
great
;
but
by
his
only
begotten
Son
Jesus
Christ
alone
,
who
is
the
Head
of
them
all
,
and
whom
He
hath
consecreated
to
be
our
perpetual
Intercessor
with
Him
.
The
like
we
may
say
of
the
Worship
of
Saints
;
to
whom
all
Prayers
are
fruitless
and
vain
,
unless
they
be
able
to
do
something
for
their
Supplicants
.
Of
which
they
have
no
certainty
;
nor
is
there
more
ground
to
say
that
they
can
,
than
that
they
cannot
;
but
rather
less
ground
:
since
it
is
inconceivable
how
they
should
be
able
to
hear
and
assist
so
many
,
as
address
themselves
to
the
same
Saint
,
in
several
far
distant
parts
of
the
World
:
without
supposing
them
to
be
equal
to
our
blessed
Saviour
(
for
they
have
as
many
,
if
not
more
,
Supplicants
as
He
)
by
such
an
union
as
He
hath
with
the
Divinity
.
They
worship
also
,
which
is
still
worse
,
such
for
Saints
,
as
never
were
in
being
;
and
others
whose
Saintship
there
is
too
much
reason
to
question
,
being
apparently
guilty
of
such
crimes
,
as
are
inconsistent
with
it
.
For
instance
,
our
Thomas
à
Becket
(
by
whose
bloud
,
they
have
prayed
our
Lord
Christ
,
that
they
may
ascend
into
Heaven
;
and
do
still
pray
,
(
upon
Decemb.
29.
)
that
they
who
implore
his
help
may
have
the
saving
effect
of
his
petitions
)
whom
our
Forefathers
,
even
in
the
time
of
Popery
,
lookt
upon
as
a
perjured
Person
,
and
as
a
Traitor
:
being
not
only
called
so
by
the
King
;
but
in
Parliament
accused
of
Treason
,
the
Bishops
as
well
as
others
being
present
;
and
the
Bishop
of
Winchester
pronouncing
the
sentence
against
him
.
In
short
,
the
Devotions
of
the
Roman
Church
are
so
like
the
ancient
Idolatry
;
that
the
cunningest
Man
in
the
World
cannot
find
any
difference
,
without
a
great
many
nice
and
subtil
distinctions
:
which
in
practice
make
no
difference
at
all
.
SECT.
XI
.
Another
is
the
way
of
promoting
their
Religion
.
THERE
is
this
Argument
also
against
it
(
as
Grotius
speaks
of
Paganism
,
Book
4.
Sect.
10.
)
taken
from
the
Religion
it self
;
that
if
it
be
not
supported
by
humane
power
,
or
policy
,
immediately
it
falls
to
the
ground
.
For
as
the
Church
of
Rome
(
it
hath
been
observed
by
wise
Men
of
our
own
)
got
and
increased
its
absolute
Authority
over
Mens
consciences
,
by
obtruding
on
the
World
supposititious
Writings
,
and
corrupting
the
Monuments
of
former
times
;
by
false
Miracles
,
and
forging
false
stories
;
by
Wars
also
and
Persecutions
;
by
Massacres
,
Treasons
and
Rebellions
;
in
short
,
by
all
manner
of
carnal
means
,
whether
violent
or
fraudulent
:
so
take
away
these
supports
,
and
that
Religion
cannot
stand
by
its
own
strength
.
And
truly
his
reason
in
the
Third
Section
of
the
same
Book
against
the
Paganish
worship
,
that
it
was
from
evil
Spirits
,
because
they
instigated
their
Worshippers
to
destroy
them
that
worshipped
one
God
;
holds
good
still
(
if
there
be
any
force
in
it
)
to
prove
the
Roman
Church
not
to
be
acted
by
the
good
Spirit
of
God
;
because
they
would
not
let
those
live
(
had
they
sufficient
power
)
who
worship
only
one
God
,
the
Father
,
Son
,
and
Holy
Ghost
;
and
content
themselves
with
the
Belief
before
mentioned
,
into
which
they
were
Baptized
;
not
presuming
to
superadd
any
thing
else
,
as
necessary
to
Salvation
.
And
,
which
is
worse
,
while
they
have
been
most
cruel
to
those
,
who
for
fear
of
offending
God
,
dare
not
allow
the
worship
they
give
to
Saints
,
which
they
think
belongs
to
him
alone
;
nor
fall
down
before
the
Sacrament
and
adore
it
,
as
very
God
Himself
:
They
have
tolerated
such
without
any
censure
,
who
have
raised
St.
Francis
into
an
equality
with
,
if
not
superiority
unto
,
our
blessed
Saviour
;
and
made
the
blessed
Virgin
a
kind
of
Goddess
;
nay
called
the
Pope
the
King
of
Kings
,
and
the
Lord
of
Lords
;
giving
him
such
a
power
over
all
Kings
and
Kingdoms
,
as
sober
Men
among
themselves
are
ashamed
to
own
.
Which
is
just
after
the
example
of
the
Pagans
,
among
whom
,
as
Grotius
observes
,
it
was
lawful
for
the
Poets
,
to
sing
what
they
pleased
,
though
never
so
lewd
,
concerning
the
Gods
,
and
for
the
Epicures
to
take
Providence
out
of
the
World
:
while
the
Jews
were
made
ridiculous
,
and
the
Christians
most
barbarously
used
,
as
if
they
had
been
the
vilest
of
Mankind
.
Of
which
more
anon
.
SECT.
XII
.
The
Romanists
themselves
overthrow
their
own
Religion
.
THAT
argument
also
which
he
urges
for
Christianity
against
the
Pagans
,
that
the
chief
Points
of
Christian
Doctrine
,
were
acknowledged
by
some
or
other
of
the
best
and
greatest
among
them
;
may
be
used
by
us
also
for
the
Faith
to
which
we
now
hold
:
there
being
several
learned
Writers
in
the
Roman
Church
,
who
have
acknowledged
our
belief
to
be
sufficient
to
Salvation
;
and
the
Points
which
they
have
superadded
,
having
been
lookt
upon
by
the
most
excellent
Persons
among
them
,
only
as
meer
Scholastical
opinions
;
and
not
certain
Truths
,
of
which
we
can
have
a
full
assurance
.
Here
I
might
show
,
how
the
sufficiency
of
the
Scripture
hath
been
owned
;
and
the
Apostles
Creed
likewise
confessed
to
contain
all
things
that
are
absolutely
necessary
to
be
believed
to
salvation
.
But
because
I
would
not
have
this
Book
swell
above
the
bigness
of
the
foregoing
,
I
shall
let
them
alone
:
and
instance
only
in
the
Doctrine
of
Transubstantiation
,
which
is
now
pressed
with
so
much
violence
upon
the
Christian
World
;
but
most
plainly
condemned
by
Gratian
in
their
Canon
Law
,
and
by
the
Author
,
or
Authors
of
the
Canon
of
the
Mass
it self
.
About
the
former
we
may
be
satisfied
out
of
the
Decretum
,
if
we
look
into
the
Third
part
,
and
the
second
Distinction
,
concerning
Consecration
.
Where
in
the
XL
VIII
.
Chapter
out
of
St.
Austin
and
Prosper
,
he
says
,
The
heavenly
bread
,
which
is
truly
Christs
flesh
,
suo
modo
,
after
a
sort
or
manner
is
called
the
Body
of
Christ
:
whereas
revera
in
truth
it
is
the
Sacrament
of
his
Body
,
which
was
hanged
upon
the
Cross
:
and
the
sacrificing
of
the
flesh
of
Christ
,
by
the
hand
of
the
Priest
,
is
called
his
death
,
and
passion
,
and
crucifixion
,
not
in
the
Truth
of
the
thing
,
but
in
a
signifying
mystery
.
Which
words
are
so
directly
against
the
present
sense
of
the
Roman
Church
,
that
no
Protestant
can
speak
more
expresly
and
clearly
against
it
;
nor
desire
a
plainer
confutation
of
it
;
unless
it
be
that
of
the
Gloss
upon
those
words
,
which
is
this
:
The
celestial
Sacrament
,
which
truly
represents
the
flesh
of
Christ
,
is
said
to
be
the
Body
of
Christ
;
but
improperly
:
whence
it
is
said
to
be
so
,
suo
modo
,
sed
non
rei
veritate
,
after
a
manner
,
but
not
in
the
truth
of
the
thing
.
So
the
sense
is
,
it
is
called
Christs
body
;
that
is
,
it
is
signified
thereby
.
And
if
we
look
further
into
the
LII
.
Chapter
,
we
find
he
saith
Christ
was
sacrificed
but
once
,
in
semet
ipso
,
in
himself
,
when
he
hung
upon
the
Cross
,
&c.
Yet
is
offered
daily
in
Sacramento
,
in
the
Sacrament
,
which
the
Church
frequents
in
memory
of
that
thing
.
Which
Sacrifice
in
the
next
Chapter
he
calls
exemplum
,
the
example
,
or
resemblance
of
that
upon
the
Cross
,
offered
in
remembrance
of
his
Death
.
Which
is
sufficient
to
convince
us
that
they
believed
in
those
days
,
as
we
do
now
,
and
not
as
the
Roman
Church
doth
;
else
He
would
not
have
called
that
,
which
he
says
was
truly
the
flesh
of
Christ
,
the
heavenly
bread
.
But
to
put
all
out
of
doubt
,
let
us
turn
to
the
lxxii
.
Chapter
,
and
there
we
find
these
remarkable
words
out
of
St.
Austin
,
which
fully
explain
the
business
,
Because
it
is
not
lawful
for
Christ
to
be
devoured
by
our
teeth
,
therefore
our
Lord
would
have
this
Bread
and
this
Wine
in
a
Mystery
,
by
consecration
of
the
Holy
Spirit
,
to
be
potentially
created
his
flesh
and
blood
,
and
to
be
daily
mystically
offered
for
the
life
of
the
World
.
They
are
potentially
then
or
virtually
made
his
Body
and
Blood
,
though
but
Bread
and
Wine
in
themselves
:
and
of
this
Sacrifice
which
is
thus
wonderfully
made
in
commemoration
of
Christ
,
(
as
he
adds
out
of
St.
Hierom
,
Chap.
lxxvi
.
)
it
is
lawful
to
eat
;
but
of
that
which
Christ
offered
on
the
Cross
,
secundum
se
,
according
to
it self
none
can
eat
.
But
the
Canon
of
the
Mass
will
more
abundantly
convince
us
,
that
he
or
they
that
made
it
,
did
not
believe
any
thing
of
Transubstantiation
.
For
First
,
after
the
Consecration
of
the
Bread
and
Wine
,
the
Priest
signs
them
ten
times
,
at
least
,
with
the
sign
of
the
Cross
:
which
can
have
no
excuse
made
for
it
,
(
but
is
the
greatest
impudence
)
if
it
be
indeed
Christ
Himself
who
lies
before
the
Priest
,
whom
he
thus
crosses
;
For
sure
he
doth
not
intend
to
bless
Christ
,
or
to
drive
away
the
Devil
from
him
,
or
any
such
like
thing
,
for
which
those
Crossings
are
used
in
that
Church
.
But
more
than
this
,
(
2dly
,
)
it
is
observable
,
that
after
Consecration
also
,
the
Priest
still
calls
Christ's
Body
,
Panem
Sanctum
,
the
holy
Bread
of
Eternal
life
;
which
shows
that
,
when
this
Rule
was
made
,
they
believed
the
Bread
to
be
still
remaining
.
A
further
Indication
of
which
,
is
,
that
(
3dly
)
the
Priest
proceeds
to
beseech
God
,
that
He
would
vouchsafe
to
look
upon
that
Sacrifice
of
his
gifts
,
with
a
propitious
and
ferene
countenance
;
and
to
accept
them
,
as
He
did
the
gift
of
his
Servant
Abel
,
and
the
Sacrifice
of
Abraham
,
and
that
which
his
High-Priest
Melchisedeck
offered
to
Him
.
Which
is
most
absurdly
spoken
,
if
the
Priest
there
offer
Christ
himself
unto
God
;
For
then
he
intercedes
with
him
for
our
Intercessor
,
as
if
he
needed
our
Prayers
:
and
besides
,
compares
Him
with
the
first-fruits
of
the
Flock
,
and
the
spoils
of
War
;
which
is
so
incongruous
,
and
so
much
below
his
heavenly
glory
,
that
an
unprejudiced
Man
cannot
but
think
,
they
who
composed
that
Prayer
,
looked
upon
those
gifts
which
they
offered
,
as
still
Bread
and
Wine
.
Which
appears
more
fully
(
4thly
)
from
what
follows
in
the
next
Prayer
,
where
,
bowing
profoundly
,
and
laying
his
hands
upon
the
Altar
,
the
Priest
humbly
intreats
God
in
this
manner
;
Command
these
things
to
be
carried
by
the
hands
of
thy
holy
Angel
,
to
thy
high
Altar
,
into
the
presence
of
thy
Divine
Majesty
.
Where
there
are
two
plain
testimonies
against
their
present
doctrine
.
For
First
,
nothing
but
the
Bread
and
Wine
can
be
called
haec
these
things
;
which
in
no
propriety
of
speech
can
signifie
the
very
natural
body
of
Christ
.
Who
(
secondly
)
can
by
none
of
God's
Angels
be
carried
into
Heaven
,
being
there
already
;
nor
brought
more
than
He
is
into
the
presence
of
the
Divine
Majesty
,
where
He
was
before
the
Priest
said
Mass
,
and
sits
for
ever
there
at
God's
right
hand
.
Had
they
that
composed
this
Prayer
believed
any
thing
of
Transubstantiation
,
they
would
have
said
,
(
and
could
not
have
said
otherways
,
if
they
said
any
thing
of
this
matter
)
Almighty
God
,
behold
here
,
before
me
upon
thy
Altar
,
lies
thy
only
begotten
Son
Jesus
Christ
,
by
my
sacrifice
unto
Thee
:
that
very
Christ
who
is
at
thy
right
hand
,
I
now
take
into
my
hands
to
present
unto
thy
Majesty
,
under
the
form
of
Bread
and
Wine
.
Him
thou
canst
not
reject
,
nor
me
his
Priest
,
who
offer
Him
unto
Thee
,
&c.
Or
some
such
like
words
,
more
befitting
their
present
notions
,
than
desiring
an
Angel
may
carry
what
the
Priest
offers
,
and
present
it
unto
GOD.
But
we
find
quite
contrary
,
which
is
the
last
thing
I
shall
observe
,
that
in
conclusion
,
the
Priest
acknowledges
,
that
by
Christ
Jesus
God
always
creates
,
and
sanctifies
and
quickens
,
and
blesses
(
making
a
cross
upon
the
Host
and
the
Chalice
,
at
every
one
of
those
three
last
words
)
all
these
good
things
.
Which
can
be
meant
of
nothing
but
the
Bread
and
Wine
consecrated
to
the
commemoration
and
representation
of
Christ's
body
and
bloud
sacrificed
for
us
.
For
Christ's
own
very
natural
body
and
bloud
cannot
in
any
tolerable
sense
,
be
said
to
be
continually
created
and
quickned
,
or
made
alive
:
unless
you
will
suppose
him
to
have
been
dead
before
,
nay
not
to
have
been
at
all
.
For
creation
implies
the
thing
not
to
have
been
;
and
vivification
,
not
to
have
been
then
alive
,
when
it
was
quickned
.
Yet
this
fancy
,
of
Christs
real
presence
in
the
Sacrament
,
by
Transubstantiation
,
against
which
there
are
such
numerous
Testimonies
in
their
own
Communion
Service
,
is
now
become
the
main
Article
of
their
Religion
.
For
we
all
know
,
to
our
great
grief
and
astonishment
,
that
when
the
publick
Authority
of
this
Realm
was
on
their
side
,
subscription
was
not
urged
to
any
Article
of
their
Religion
upon
such
violent
and
bloudy
terms
,
as
unto
this
of
the
Real
Presence
.
The
Mystery
of
which
iniquity
,
as
a
great
Man
of
our
own
said
,
in
the
Age
before
us
,
cannot
be
better
resolved
than
into
the
powerful
and
deceitful
working
of
Satan
;
who
delights
thus
to
do
despite
to
our
Lord
,
and
to
his
Religion
;
by
seducing
his
professed
Subjects
into
a
belief
of
such
things
as
make
them
and
Him
ridiculous
unto
unbelievers
;
and
ingage
them
in
the
worst
kind
of
Rebellion
,
he
could
imagine
,
by
worshipping
Bread
and
Wine
instead
of
their
Saviour
:
and
all
this
upon
the
least
occasions
and
shallowest
reasons
.
SECT.
XIII
.
Other
Instances
of
it
.
BUT
besides
these
plain
confessions
of
that
Church
against
it self
,
there
are
many
other
things
,
(
which
I
shall
but
just
name
)
wherein
we
have
the
testimony
of
several
of
their
own
learned
Men
(
ready
to
be
produced
)
for
our
,
and
against
their
belief
:
proving
clearly
that
the
present
,
is
not
the
old
Religion
of
that
Church
;
but
that
they
have
brought
into
it
many
Innovations
:
by
adding
to
the
Canonical
Books
of
Scripture
;
by
making
their
vulgar
Latine
Translation
of
the
Bible
(
about
which
they
themselves
cannot
agree
)
authentical
;
by
forbidding
the
People
to
read
the
holy
Scriptures
in
their
own
Language
;
and
by
denying
them
the
publick
Prayers
in
a
Language
they
understand
;
by
giving
the
Pope
,
not
only
a
new
Title
of
Universal
Bishop
,
but
an
authority
and
jurisdiction
,
which
was
never
heard
of
for
many
Ages
;
by
increasing
the
number
of
Sacraments
,
and
altering
their
nature
;
by
taking
away
the
Cup
from
the
People
;
and
turning
the
Sacrament
of
Christs
body
and
bloud
into
a
proper
expiatory
sacrifice
;
by
celebrating
the
Eucharist
,
without
any
body
to
communicate
;
by
setting
up
Images
in
Churches
,
and
ordaining
Religious
Worship
to
be
given
to
them
;
by
invocating
Saints
and
Angels
;
(
as
was
said
before
)
and
by
the
Doctrine
of
Purgatory
,
and
Indulgences
,
and
many
other
;
together
with
a
vast
number
of
strange
ceremonies
,
in
the
making
holy
water
,
consecrating
bells
,
&c.
For
which
no
antiquity
can
be
pretended
.
The
woful
effect
of
which
is
this
(
if
we
may
speak
the
plain
Truth
)
that
by
pressing
upon
Mens
belief
a
great
deal
too
much
,
and
placing
great
vertue
in
trifles
,
they
have
tempted
Men
to
believe
nothing
at
all
.
As
is
apparent
from
hence
;
that
where
and
when
(
as
an
excellent
Writer
of
our
own
speaks
)
this
Religion
hath
most
absolutely
commanded
,
there
and
then
Atheism
or
Infidelity
hath
most
abounded
.
And
how
should
it
do
otherwise
?
when
,
as
he
observes
,
so
many
lying
Legends
have
been
obtruded
upon
Mens
belief
,
and
so
many
false
Miracles
forged
to
justifie
them
,
as
are
very
likely
to
make
suspicious
Men
question
the
truth
of
all
:
And
so
many
weak
and
frivolous
ceremonies
devised
,
and
such
abundance
of
ridiculous
observances
in
Religion
introduced
,
as
are
no
less
apt
to
beget
a
secret
contempt
and
scorn
of
it
in
witty
Men
:
and
consequently
Atheism
and
Impiety
;
if
they
have
this
perswasion
setled
in
their
mind
(
which
is
indeavoured
to
be
rooted
in
them
from
their
childhood
)
that
if
they
be
not
of
that
Religion
,
they
were
as
good
be
of
none
at
all
:
And
when
a
great
part
also
of
the
Doctrines
now
mentioned
,
so
apparently
make
for
the
temporal
ends
of
those
who
teach
them
;
that
sagacious
Men
can
scarce
forbear
thinking
,
they
were
on
purpose
devised
to
serve
those
designs
:
That
particular
doctrine
also
of
Transubstantiation
being
so
portentous
,
that
joyned
with
the
forenamed
perswasion
,
of
No
Papists
no
Christians
,
it
hath
in
all
probability
brought
more
than
Averroes
to
this
resolution
;
since
Christians
eat
that
which
they
adore
,
let
my
Soul
be
among
the
Philosophers
:
And
lastly
,
the
pretence
which
is
so
common
,
that
there
is
no
ground
to
believe
the
Scriptures
,
but
their
Churches
infallibility
;
and
yet
no
ground
to
believe
their
Churches
infallibility
,
but
some
Texts
of
Scripture
;
being
too
plain
a
way
to
lead
those
who
discern
the
labyrinth
wherein
they
are
,
to
believe
neither
Church
nor
Scripture
.
SECT.
XIV
.
Whereby
they
have
spoil'd
Christianity
,
as
the
Pagans
did
the
Natural
Religion
.
THESE
things
,
which
have
been
already
urged
by
the
Writers
of
our
Church
,
for
the
conviction
of
those
who
are
capable
of
it
,
I
repeat
here
again
;
because
they
seem
to
me
very
powerful
for
the
preservation
of
those
,
who
are
not
already
tainted
,
or
too
far
gone
in
that
delusion
.
Which
is
so
great
,
that
(
to
summ
up
all
belonging
to
this
Head
)
we
may
safely
say
,
Popery
is
just
such
a
depravation
of
the
true
Christian
Religion
,
as
Paganism
was
of
the
Natural
Religion
.
There
cannot
be
a
righter
conception
of
it
,
than
this
;
which
appears
too
plainly
,
in
the
absurd
doctrines
and
opinions
,
which
they
have
mingled
with
the
Christian
Faith
;
in
their
multiplied
superstitions
;
in
their
fabulous
relations
of
the
Saints
,
wherein
they
have
surpassed
the
very
Poets
themselves
;
and
(
to
pass
by
the
rest
)
in
their
prostrating
themselves
before
Images
;
and
giving
religious
worship
to
Men
departed
.
Which
last
instance
,
furnished
the
Pagans
of
Cochin
with
this
answer
to
the
Jesuits
(
as
Christoph
.
Borrus
,
one
of
that
Order
,
relates
)
when
they
pressed
upon
them
the
belief
of
one
God
,
and
no
more
.
We
do
believe
it
,
said
they
;
but
those
whom
you
see
us
worship
in
their
Images
,
were
Men
of
great
Sanctity
;
whom
pious
People
therefore
worship
according
to
their
merit
,
just
as
you
give
to
the
Apostles
and
Martyrs
and
Confessors
divers
degrees
of
honour
and
religious
service
,
as
you
know
them
to
have
excelled
in
vertue
and
piety
.
And
that
they
might
confirm
this
to
be
their
sense
of
the
Divinity
,
they
bid
the
Jesuites
observe
one
part
of
the
Altar
in
their
Temple
to
be
void
of
Images
,
and
to
be
hid
in
an
obscure
and
dark
place
;
which
they
said
was
the
proper
seat
of
the
most
high
God
,
the
Maker
of
Heaven
and
Earth
,
who
could
not
be
represented
in
any
form
and
shape
:
and
that
the
Images
which
stood
about
that
place
were
the
representations
of
their
Intercessors
with
Him
;
who
having
great
power
with
the
most
high
God
,
did
obtain
many
gifts
and
blessings
for
those
that
invocated
them
.
How
this
differs
from
the
notions
of
the
Roman
Church
,
I
do
not
see
;
unless
it
be
in
this
,
that
they
have
sometimes
adventured
to
represent
God
himself
in
a
shape
.
Otherwise
the
worship
is
the
very
same
(
the
dead
Men
,
who
are
the
objects
of
it
,
only
changed
)
and
may
very
well
justifie
us
,
if
we
say
,
(
and
therein
we
speak
very
moderately
)
that
their
worship
is
an
Image
,
at
least
,
of
the
ancient
Idolatry
.
And
moves
them
(
to
make
the
resemblance
more
perfect
)
unto
the
very
same
rage
and
violence
,
which
was
in
the
Pagans
,
against
all
those
that
differ
from
them
,
and
cannot
consent
to
worship
God
in
that
way
:
prosecuting
them
with
all
manner
of
cruelty
,
as
if
they
were
utter
enemies
of
God
,
and
of
all
Religion
.
By
which
we
may
certainly
know
that
they
are
so
far
from
being
the
only
true
Christians
,
that
they
are
a
very
degenerate
part
of
Christs
Church
:
wanting
that
great
mark
of
his
faithful
Disciples
,
to
love
one
another
,
even
as
Christ
loved
us
.
To
which
they
are
such
strangers
,
that
quite
contrary
,
they
not
only
hate
and
persecute
,
but
endeavour
,
as
I
said
,
to
root
out
those
from
the
face
of
the
Earth
;
who
obediently
believe
all
that
they
can
find
our
Lord
and
his
Apostles
have
delivered
;
and
profess
they
are
ready
with
all
their
hearts
to
receive
and
do
,
whatsoever
any
body
can
further
teach
them
,
to
be
his
mind
:
Nay
,
are
very
desirous
and
diligent
to
know
it
;
sparing
no
pains
to
understand
the
whole
Truth
,
as
it
is
in
Christ
Jesus
.
SECT.
XV.
Answer
to
what
they
say
about
Miracles
.
THEY
pretend
indeed
abundance
of
Miracles
wrought
in
their
Church
,
as
a
sufficient
condemnation
of
those
who
obstinately
refuse
to
invocate
Saints
,
to
worship
their
Images
and
the
consecrated
Hoste
,
to
believe
Purgatory
and
all
other
things
,
for
the
proof
of
which
these
wonders
are
alledged
.
But
herein
also
they
imitate
the
Pagans
,
who
were
guilty
of
the
like
deceit
:
and
the
same
answer
will
serve
here
,
which
Grotius
gives
there
(
L.
iv
.
Sect.
8.
)
in
his
confutation
of
the
old
Idolatry
.
For
First
,
the
wisest
Men
among
them
have
rejected
many
of
these
Miracles
,
as
not
supported
by
the
testimony
of
any
credible
witnesses
;
nay
,
as
plain
fictions
.
Others
also
of
them
,
which
are
pretended
to
be
of
better
credit
,
hapned
in
some
private
place
,
in
the
night
,
before
one
or
two
Persons
:
whose
eyes
crafty
Priests
(
as
he
speaks
)
might
easily
delude
with
false
shows
and
counterfeit
appearances
of
things
.
And
further
,
there
are
others
which
only
raise
admiration
among
People
ignorant
of
the
nature
of
things
;
and
are
no
true
miracles
.
I
deny
not
,
but
there
may
have
things
been
done
among
them
,
which
no
humane
power
could
effect
by
the
strength
of
natural
causes
;
and
yet
no
Divine
,
that
is
,
omnipotent
Power
be
needful
to
their
production
.
For
those
Spirits
,
which
are
interposed
between
God
and
Man
,
are
able
by
their
nimbleness
,
cunning
,
activity
,
and
strength
to
make
such
strange
application
of
things
(
very
distant
)
one
to
another
,
as
shall
astonish
the
Spectators
with
wonderful
effects
.
But
there
is
too
great
reason
to
think
they
are
not
good
Spirits
,
that
do
these
feats
;
because
they
revive
hereby
the
ancient
superstition
,
or
uphold
the
Image
of
it
still
in
the
Christian
World
;
to
the
great
dishonour
of
our
Saviour
,
and
the
indangering
the
Souls
of
his
People
.
Who
have
been
so
far
misled
,
as
not
only
to
fancy
great
Virtue
in
the
Images
of
the
Saints
;
and
to
cry
up
also
some
Images
,
particularly
of
our
Lady
(
of
Loretto
for
instance
)
as
indued
with
some
singular
power
and
vertue
,
which
is
not
to
be
found
in
others
:
but
to
honour
them
so
highly
,
as
for
one
Miracle
said
to
be
done
by
a
Crucifix
,
to
report
a
hundred
to
be
wrought
at
such
or
such
a
Shrine
of
hers
.
It
is
very
considerable
also
(
to
omit
the
rest
)
which
he
notes
,
in
the
V.
Book
,
out
of
the
Law
of
Moses
;
that
it
supposes
God
might
permit
some
wonders
to
be
done
,
only
for
their
trial
;
whether
the
People
would
persist
in
the
worship
of
the
true
God
;
which
had
been
confirmed
by
undoubted
and
far
greater
and
more
numerous
Miracles
.
Read
Deuteron
.
xiii
.
1
,
2
,
3
,
&c.
This
is
excellently
expressed
,
and
with
advantage
,
by
a
great
Man
of
our
own
;
in
these
words
,
or
to
this
effect
.
The
Doctrine
which
we
believe
,
that
is
,
the
Bible
,
hath
been
confirmed
,
as
is
confessed
on
all
sides
,
by
innumerable
supernatural
and
truly
Divine
Miracles
;
and
consequently
the
Doctrine
of
the
Roman
Church
,
which
in
many
points
is
plainly
opposite
to
the
Bible
,
is
condemned
by
them
:
I
mean
the
Miracles
of
Christ
and
his
Apostles
.
And
therefore
if
any
strange
things
have
been
done
in
that
Church
,
they
prove
nothing
but
the
truth
of
Scripture
:
which
foretold
,
that
(
God's
Providence
permitting
it
,
and
the
wickedness
of
the
World
deserving
it
)
strange
signs
,
and
wonders
should
be
wrought
,
to
confirm
false
doctrine
;
that
they
which
love
not
the
Truth
might
be
given
over
to
strong
delusions
.
So
that
now
we
have
reason
rather
to
suspect
and
be
afraid
of
pretended
Miracles
,
as
signs
of
false
Doctrine
;
than
much
to
regard
them
,
as
certain
arguments
of
Truth
.
Neither
is
it
strange
,
that
God
should
permit
some
true
wonders
to
be
done
,
to
delude
those
who
have
forged
so
many
wonders
,
to
deceive
the
World
.
SECT.
XVI
.
Answer
to
another
Objection
.
BUT
it
is
not
likely
,
they
say
,
that
Religion
should
be
thus
depraved
in
the
Roman
Church
;
because
their
Ancestors
were
Men
of
greater
vertue
and
honesty
,
than
to
suffer
the
least
alteration
.
Which
is
the
very
thing
that
is
alledged
by
the
Jews
,
why
they
should
not
believe
our
Saviour
was
unjustly
condemned
,
and
his
Religion
rejected
by
their
Priests
and
Elders
;
as
Grotius
observes
in
the
Vth.
Book
.
Out
of
which
I
might
produce
several
things
,
as
I
have
done
out
of
the
foregoing
,
to
prove
the
vanity
of
the
Romish
Traditions
,
as
well
as
of
the
Jewish
;
and
show
also
how
they
have
brought
back
Judaism
,
in
a
great
measure
,
by
the
vast
burden
of
Rites
and
Ceremonies
,
wherewith
they
have
incumbered
Christian
Religion
:
But
I
shall
wave
all
this
(
because
I
would
make
this
Book
as
short
as
the
rest
)
and
only
observe
,
in
answer
to
what
was
now
pretended
;
that
whosoever
shall
consider
(
as
he
speaks
of
the
Ancestors
of
the
Jews
)
what
kind
of
Men
for
several
Ages
sate
in
the
Chair
of
Rome
,
and
how
ignorant
the
People
generally
were
;
he
cannot
wonder
at
the
corruption
,
of
which
we
complain
.
Let
him
but
read
,
First
,
the
censures
which
their
own
Authors
have
passed
upon
several
Popes
,
as
meer
Epicures
,
and
Men
void
of
all
Religion
,
&c.
And
then
the
bitter
complaints
which
St.
Bernard
himself
makes
(
and
that
while
he
wrote
to
a
Pope
)
of
the
Vices
which
were
then
annexed
,
even
to
the
very
Papacy
:
and
further
,
the
description
which
such
Men
,
as
Marsilius
of
Padua
make
of
the
Church
of
Rome
,
the
whole
Body
of
which
,
he
saith
,
was
so
infected
,
by
the
plenitude
of
power
,
which
is
allowed
to
the
Pope
,
that
it
might
be
more
truly
called
a
shop
of
Traffique
,
nay
a
Den
of
Thieves
,
than
a
Church
of
Christ
:
and
(
to
come
nearer
to
our
own
times
)
the
forwardness
of
their
People
,
even
since
the
Reformation
,
to
worship
Men
as
Saints
;
before
they
were
canonized
by
the
Pope
:
and
he
will
not
think
there
hath
been
always
such
care
and
caution
used
about
that
and
such
like
matters
,
as
they
would
have
us
believe
.
We
have
a
memorable
instance
of
this
thing
last
mentioned
(
to
meddle
with
no
other
)
in
the
Founder
of
the
Jesuits
Order
,
Ignatius
Loiola
:
by
whose
merits
People
recommended
themselves
to
God
(
if
we
may
believe
the
Pope
himself
)
before
he
was
declared
to
be
a
Saint
.
So
Urban
VIII
.
informs
us
in
his
very
Bull
or
Decretal
Letters
for
his
Canonization
:
where
several
miraculous
Works
are
said
to
have
been
done
for
those
,
who
fled
to
his
help
,
and
religiously
worshipped
his
Image
,
and
commended
themselves
to
him
(
as
the
words
are
)
with
all
their
heart
.
He
was
made
indeed
a
Beato
by
the
preceding
Pope
:
But
the
like
stories
are
told
of
Xavier
,
one
of
Ignatius
his
Companions
,
unto
whose
intercession
the
People
applied
themselves
,
and
hoped
in
his
merits
(
as
the
Bull
for
his
Sainting
tells
us
)
even
before
he
was
made
a
Beato
.
So
exceeding
prone
they
have
been
of
late
to
run
into
Superstition
;
as
they
were
more
long
ago
in
the
days
of
St.
Martin
,
who
broke
down
an
Altar
,
which
had
been
set
up
by
former
Bishops
themselves
,
in
honour
of
a
Martyr
,
as
the
People
called
him
:
who
proved
to
be
no
better
than
a
Highway-man
(
as
St.
Martin
discovered
)
that
had
been
executed
for
his
Robberies
,
and
there
buried
.
SECT.
XVII
.
Popery
and
Mahometism
had
the
same
Original
.
WE
may
safely
therefore
affirm
,
that
the
account
which
Grotius
gives
,
in
the
beginning
of
the
VI.
Book
,
of
the
rise
of
Mahometism
,
may
serve
as
well
for
the
Original
of
Popery
.
Which
took
its
rise
from
the
great
decay
of
true
piety
;
and
the
vain
jangling
that
fell
out
among
Christian
People
,
by
imploying
their
time
in
curious
Questions
:
which
made
the
vulgar
at
last
not
know
what
to
believe
,
and
to
lay
the
fault
upon
the
Scriptures
;
nay
to
avoid
them
as
hurtful
and
dangerous
.
And
then
it
was
easie
to
lead
them
any
whither
,
when
they
had
forsaken
the
Light
which
showed
them
their
way
:
and
began
also
to
place
Religion
,
not
in
purity
of
mind
,
but
in
Rites
and
Ceremonies
;
and
to
content
themselves
with
such
things
,
as
served
rather
to
exercise
the
Body
,
than
to
amend
the
Soul
.
In
short
,
that
false
Prophet
Mahomet
,
and
an
Universal
Bishop
,
sprang
up
both
together
,
very
near
the
same
time
:
as
Treason
and
Idolatry
setled
themselves
also
together
at
the
same
time
in
the
Age
following
.
For
the
Pope
under
the
pretence
of
retaining
Images
,
which
the
Constantinopolitane
Emperour
destroyed
,
revolted
from
him
;
denyed
him
the
tribute
that
was
wont
,
till
then
,
to
be
paid
him
,
even
out
of
Rome
it self
,
as
well
as
other
places
;
and
,
denying
him
all
obedience
,
plainly
thrust
him
out
of
Italy
.
This
account
Zonaras
,
and
others
give
of
Gregory
the
II.'s
proceeding
against
Leo
Isaurus
:
and
thus
the
Bishop
of
Rome
,
by
his
Papal
Authority
,
became
the
first
Author
of
defection
from
a
lawful
Prince
,
upon
the
account
of
Religion
.
SECT.
XVIII
.
And
supports
its
self
by
the
same
means
.
IF
we
look
further
into
what
was
said
before
about
Mahometism
,
we
shall
find
that
Popery
stands
,
and
upholds
it self
,
by
the
very
same
shameful
means
,
which
keep
up
the
Religion
of
that
false
Prophet
.
By
force
,
that
is
,
and
violence
:
compelling
Men
,
where
they
have
any
power
,
to
consent
to
what
they
say
,
or
rather
to
feign
a
consent
to
what
they
do
not
believe
.
Which
discovers
the
weakness
of
that
Religion
,
and
of
the
reasons
of
those
that
profess
it
:
For
he
that
extorts
assent
(
as
was
said
in
the
Book
foregoing
)
by
sense
of
pain
,
or
fear
of
punishment
;
plainly
confesses
,
by
that
very
proceeding
,
that
he
distrusts
his
Arguments
.
At
the
best
,
they
require
belief
of
Men
,
without
all
liberty
of
inquiring
into
Religion
.
For
the
vulgar
(
just
as
in
Turky
)
are
prohibited
to
read
the
Books
which
are
accounted
holy
:
which
is
a
manifest
sign
of
its
iniquity
(
as
he
there
speaks
of
the
Turkish
Religion
;
)
for
justly
may
that
merchandize
be
suspected
,
which
is
obtruded
upon
this
condition
;
that
it
must
not
be
lookt
into
,
not
examined
.
This
is
the
way
of
the
grossest
deceivers
;
who
will
not
submit
themselves
to
a
trial
,
and
refuse
to
give
any
account
:
but
will
have
us
submit
to
their
Authority
,
and
take
,
what
such
Men
as
they
say
,
upon
trust
.
Which
is
the
Method
of
the
Roman
Church
,
who
are
wont
to
put
doubting
of
any
part
of
their
doctrine
among
mortal
sins
:
And
so
,
for
fear
what
the
issue
may
be
,
will
not
suffer
their
People
to
try
their
Religion
;
with
indifference
,
that
is
,
with
true
liberty
of
judgment
,
and
with
a
resolution
,
to
doubt
of
it
,
if
the
grounds
of
it
appear
upon
examination
to
be
uncertain
,
and
to
leave
it
,
if
they
prove
apparently
false
.
It
is
true
indeed
(
as
it
there
follows
)
there
is
not
in
every
Man
the
like
capacity
of
knowledge
,
and
quicksightedness
to
discern
between
truth
and
falshood
:
Many
also
are
carried
away
into
error
by
pride
;
others
by
inordinate
passions
or
affections
;
and
some
by
custome
and
imitation
,
or
by
the
weakness
of
their
understandings
,
and
forwardness
to
judge
without
due
consideration
,
or
advice
with
their
proper
Guides
.
But
those
very
Books
,
which
the
Roman
Church
pretends
may
mislead
Men
(
and
therefore
will
not
let
them
use
)
teach
them
in
the
first
and
principal
place
to
purge
themselves
from
all
naughty
affections
;
and
then
to
be
sober-minded
,
and
not
too
forward
to
determine
things
on
their
own
heads
;
but
to
reverence
their
judgments
,
who
are
over
them
in
the
Lord
:
and
not
to
pretend
to
Religion
,
nor
imagine
they
can
judge
a-right
,
till
they
be
humble
,
and
meek
,
and
without
any
other
design
,
than
this
alone
of
saving
their
Souls
.
Now
the
Divine
Goodness
forbids
us
to
think
,
that
such
Men
shall
not
be
able
to
find
the
way
to
eternal
Salvation
,
who
seek
for
it
in
God's
own
Word
,
and
in
this
manner
;
without
any
by-respect
to
honour
or
worldly
advantage
;
and
,
with
intire
submission
of
themselves
and
all
they
have
to
Him
,
imploring
his
assistance
,
that
they
may
attain
it
.
Which
are
in
effect
,
the
very
words
of
Justin
Martyr
and
Origen
.
And
truly
,
since
GOD
hath
implanted
in
Mens
minds
the
power
and
faculty
of
judging
;
there
is
no
part
of
truth
that
better
deserves
the
imployment
of
this
faculty
about
it
,
than
that
of
which
we
cannot
be
ignorant
without
hazard
of
our
Salvation
.
After
this
,
whosoever
inquires
with
a
godly
mind
,
he
shall
not
dangerously
erre
:
And
where
should
he
enquire
after
it
,
but
in
God's
most
holy
Word
?
without
which
we
cannot
know
whether
there
be
either
Church
or
Priest
or
any
thing
else
,
wherein
they
would
have
us
trust
.
SECT.
XIX
.
And
refuses
to
be
tried
by
Scripture
.
IT
is
a
manifest
sign
therefore
of
imposture
,
that
,
when
they
cannot
for
shame
,
but
sometimes
suffer
their
Religion
to
be
tried
,
yet
they
will
not
have
it
tried
by
the
holy
Scriptures
:
In
the
reading
of
which
(
as
was
excellently
said
in
the
conclusion
of
the
foregoing
Books
)
no
man
can
be
deceived
,
but
he
who
hath
first
deceived
himself
.
For
the
Writers
of
them
were
more
faithful
,
and
fuller
of
Divine
Inspiration
,
than
either
to
defraud
us
of
any
necessary
part
of
Divine
Truth
;
or
to
hide
it
in
a
Cloud
,
so
that
we
cannot
see
it
.
Why
then
should
any
body
decline
this
way
of
trial
?
unless
they
see
themselves
so
manifestly
condemned
by
the
holy
Scriptures
;
that
they
dare
not
let
their
cause
be
brought
into
so
clear
a
light
.
Which
hurts
indeed
sore
eyes
;
but
comforts
and
delights
those
that
are
sound
:
showing
us
so
plainly
what
we
are
to
embrace
and
what
to
refuse
,
and
being
so
sure
and
so
perfect
a
Guide
in
all
such
matters
;
that
S.
Hilary
not
only
commends
and
admires
the
Emperor
Constantius
for
desiring
a
Faith
,
according
to
what
was
written
:
But
saith
,
He
is
an
Antichrist
who
refuses
this
;
and
an
Anathema
that
counterfeits
it
.
And
thereupon
calls
to
him
,
in
this
manner
;
O
Emperour
,
thou
seekest
for
faith
;
hearken
to
it
,
not
out
of
new
little
Papers
,
but
of
the
Books
of
God
.
There
we
must
seek
for
it
,
if
we
mean
to
find
it
:
and
if
they
be
silent
and
can
tell
us
nothing
(
says
St.
Ambrose
)
who
shall
dare
to
speak
?
Let
us
not
therefore
bring
deceitful
ballances
(
they
are
the
words
of
S.
Austin
,
in
his
second
Book
of
Baptism
,
Chap.
vi
.
)
wherein
we
may
weigh
what
we
list
,
and
as
we
list
,
after
our
own
liking
;
saying
,
This
is
heavy
,
that
is
light
:
But
let
us
bring
the
Divine
Ballance
,
out
of
the
holy
Scriptures
(
as
out
of
the
Lords
Treasures
)
and
in
that
let
us
weigh
what
is
most
ponderous
:
or
rather
let
not
us
weigh
,
but
acknowledge
those
things
,
which
are
already
weighed
by
the
Lord
.
Yes
,
say
they
of
the
Church
of
Rome
,
we
will
be
put
into
that
Ballance
,
and
tryed
by
the
Scriptures
;
but
not
by
them
alone
.
Which
is
,
in
effect
,
to
refuse
to
be
tried
by
them
:
for
they
give
testimony
to
their
own
fulness
,
and
perfection
and
plainness
too
,
in
things
necessary
;
and
so
do
all
other
Christian
Writers
that
succeeded
the
Apostles
;
who
do
not
send
us
to
turn
over
we
know
not
how
many
other
Volumes
,
but
tell
us
here
we
may
be
abundantly
satisfied
.
In
so
much
that
the
first
Christian
Emperor
Constantine
(
the
Father
of
Constantius
now
mentioned
)
admonished
the
Bishops
in
the
famous
Council
of
Nice
to
consult
with
these
heavenly
inspired
Writings
,
as
their
Guide
and
Rule
in
all
their
Debates
;
because
they
perspicuously
instruct
us
(
as
his
very
words
are
)
what
to
believe
in
divine
things
,
and
therefore
they
ought
,
he
told
them
,
to
fetch
from
thence
,
the
Resolution
of
those
things
,
which
should
come
in
question
.
To
which
Cardinal
Bellarmine
indeed
is
pleased
to
say
,
that
Constantine
truly
was
a
Great
Emperour
,
but
no
great
Doctor
:
But
as
herein
he
speaks
too
scornfully
of
him
;
so
he
reflects
no
less
upon
the
understanding
and
judgment
of
those
venerable
Fathers
assembled
in
that
Council
,
which
(
as
Theodoret
tells
us
in
his
Ecclesiastical
History
)
was
composed
of
Men
excelling
in
Apostolical
gifts
,
and
many
of
them
carried
in
their
bodies
the
marks
of
the
Lord
Jesus
,
and
were
,
for
the
far
greater
part
,
a
Multitude
of
Martyrs
assembled
together
:
who
all
consented
unto
,
and
followed
this
wholsome
counsel
of
the
Emperour
:
(
as
he
there
testifies
)
knowing
he
did
but
speak
the
sense
of
the
truly
Catholick
Church
.
Which
did
not
meerly
bid
Men
hear
it
,
and
bring
all
doctrines
to
its
touchstone
:
but
confessed
plainly
that
even
the
Church
it self
must
be
tried
by
the
Scriptures
.
It
is
the
express
sentence
of
the
same
S.
Austin
,
in
his
Book
of
the
Vnity
of
the
Church
.
Where
in
the
second
Chapter
he
saith
,
the
question
then
was
(
as
it
is
now
)
where
is
the
Church
?
Now
what
shall
we
do
,
says
he
?
seek
for
it
in
our
own
words
?
or
in
the
words
of
our
Head
,
our
Lord
Jesus
Christ
?
I
think
we
ought
to
seek
it
rather
in
his
words
,
who
is
the
Truth
;
and
best
knows
his
own
Body
.
And
in
the
beginning
of
the
third
Chapter
,
thus
proceeds
;
Let
us
not
hear
,
thus
say
I
,
and
thus
sayest
thou
:
but
let
us
hear
,
thus
saith
the
Lord
.
The
Lords
Books
there
are
certainly
;
to
whose
.
authority
we
both
consent
,
we
both
believe
,
we
both
yield
obedience
:
there
let
us
seek
the
Church
;
there
let
us
discuss
our
cause
.
And
to
name
no
more
,
the
Author
of
the
imperfect
work
upon
St.
Matthew
,
(
carrying
the
name
of
S.
Chrysostome
)
declares
this
so
fully
,
that
it
leaves
no
doubt
in
us
,
what
course
they
took
for
satisfaction
in
this
business
.
Heretofore
,
says
he
,
there
were
many
ways
,
whereby
one
might
know
what
was
the
true
Church
of
Christ
;
and
what
was
Gentilism
:
but
now
there
is
no
way
to
know
what
is
the
true
Church
of
Christ
,
but
by
the
Scriptures
.
Why
so
?
Because
all
those
things
which
belong
properly
to
Christ
in
truth
and
reality
;
those
heresies
have
also
in
show
and
in
appearance
.
They
have
Scriptures
,
Baptism
,
Eucharist
,
and
all
the
rest
,
even
Christ
himself
;
like
as
we
have
.
Therefore
if
any
one
would
know
which
is
the
true
Church
of
Christ
;
how
should
he
know
it
,
in
such
a
confusion
of
multitude
,
but
only
by
the
Scriptures
?
which
he
repeats
over
again
a
little
after
,
he
therefore
that
would
know
which
is
the
true
Church
of
Christ
,
how
should
he
know
it
,
but
by
the
Scriptures
?
To
them
let
us
go
,
and
in
them
let
us
rest
:
and
if
you
are
the
Disciples
of
the
Gospel
,
may
we
say
to
the
Romanists
(
as
Athanasius
does
to
the
Followers
of
Apolinarius
,
in
his
Book
about
the
Incarnation
of
Christ
)
Do
not
speak
unrighteously
against
the
Lord
,
but
walk
in
what
is
written
and
done
.
But
if
you
will
talk
of
different
things
from
what
are
written
,
why
do
you
contend
with
us
;
who
dare
not
hear
nor
speak
,
beside
those
things
which
are
written
?
Our
Lord
telling
us
,
if
you
abide
in
the
word
,
even
in
my
word
,
you
shall
be
free
indeed
.
What
immodest
frenzy
is
this
,
to
speak
things
,
which
are
not
written
?
and
to
devise
things
which
are
strangers
to
piety
?
To
which
,
if
we
faithfully
adhere
,
there
is
this
to
be
added
for
our
incouragement
;
that
though
we
should
mistake
in
the
sense
of
the
Scriptures
yet
they
secure
us
,
that
if
we
with
honest
and
upright
hearts
continue
to
inquire
after
the
truth
,
(
designing
nothing
else
)
that
error
shall
not
prejudice
us
:
But
God
will
either
discover
to
us
his
mind
,
or
not
condemn
us
for
our
error
of
weakness
,
not
of
wilfulness
.
SECT.
XX.
The
Vanity
of
their
appeal
to
Traditions
.
AS
for
Interpretations
of
Scripture
by
Tradition
,
they
may
be
pretended
and
talkt
of
;
but
cannot
be
produced
in
most
places
,
where
we
are
desirous
of
that
help
:
which
we
gladly
receive
,
when
we
can
have
it
by
a
truly
Universal
consent
.
But
as
for
particular
interpretations
of
the
ancient
Fathers
,
they
do
not
absolutely
agree
with
each
other
,
in
their
Expositions
of
those
Texts
,
upon
which
controversies
of
greatest
moment
are
now
grounded
.
Nay
,
they
oft
times
propound
divers
interpretations
alike
probable
.
And
sometimes
plainly
intimate
their
doubtfulness
,
and
make
but
imperfect
conjectures
;
in
such
a
manner
,
as
if
they
intended
to
excite
Posterity
to
seek
for
further
resolution
.
Therefore
we
shall
not
dissent
from
them
,
though
we
do
not
assent
to
all
their
particular
interpretations
.
Nay
,
we
cannot
more
dissent
from
them
,
than
by
following
their
interpretations
on
such
strict
terms
as
the
Romanists
would
bind
us
all
to
do
;
when
they
seem
to
make
for
their
advantage
.
For
then
,
there
is
not
the
least
surmise
or
conjecture
of
any
one
Father
,
but
must
suffice
against
the
joynt
Authority
of
all
the
rest
.
To
which
Rule
(
of
serving
their
interest
)
they
are
so
true
,
that
they
stick
not
to
reject
any
interpretation
of
the
Fathers
,
when
they
think
good
:
and
,
which
is
more
,
to
prefer
their
own
expositions
before
theirs
.
And
so
they
do
in
the
matter
of
all
other
Traditions
,
though
called
Apostolical
.
For
instance
,
the
threefold
immersion
in
Baptism
,
which
seems
to
have
flowed
from
an
Apostolical
Canon
,
is
long
ago
abolished
(
saith
their
Canus
)
by
a
contrary
custome
.
And
so
is
the
custome
of
giving
the
communion
to
Infants
(
which
prevailed
,
says
their
Maldonate
,
for
600.
Years
in
the
Church
)
not
only
antiquated
by
them
,
but
decreed
to
be
unlawful
.
Which
clearly
shows
that
they
might
,
if
they
pleased
,
make
an
end
of
all
the
controversies
that
trouble
the
Church
;
without
any
disparagement
(
but
rather
with
the
increase
)
of
its
Authority
.
For
challenging
a
power
to
alter
even
the
Institutions
of
Jesus
Christ
,
(
as
they
have
done
in
taking
away
the
Cup
from
the
People
in
the
Holy
Communion
)
and
much
more
those
of
the
Apostles
:
what
need
all
this
stir
about
Apostolical
Traditions
,
or
the
Decrees
of
the
Church
?
which
they
may
lay
aside
at
their
pleasure
;
and
have
laid
aside
,
as
appears
by
many
other
instances
,
besides
those
now
named
,
that
may
be
given
of
it
.
But
it
is
sufficient
for
the
direction
of
every
honest
hearted
Man
to
know
(
which
is
as
certain
as
any
thing
of
that
nature
can
be
,
and
may
be
undoubtedly
relyed
on
)
that
nothing
is
clearer
in
the
Tradition
of
the
Church
than
this
:
that
the
Doctors
of
it
declare
the
Scriptures
to
be
full
and
perspicuous
in
all
needful
matters
.
And
therefore
,
there
needs
no
other
Tradition
,
but
the
Tradition
of
the
Scriptures
:
which
satisfie
us
abundantly
,
in
the
Truth
of
all
those
things
which
are
universally
received
.
SECT.
XXI
.
And
their
guilt
in
what
they
say
about
the
holy
Scriptures
.
THERE
cannot
therefore
be
a
greater
demonstration
of
their
guilt
than
this
,
that
notwithstanding
such
evident
testimonies
from
the
Scriptures
themselves
,
and
the
concurrent
stream
of
the
ancient
Doctors
of
Christ's
Church
;
they
have
been
forced
(
to
avoid
this
trial
by
the
Scriptures
)
to
say
so
many
scandalous
things
as
they
have
done
,
in
disparagement
of
the
Sacred
Writings
.
Many
of
them
are
commonly
known
,
and
I
am
not
willing
to
repeat
the
rest
;
but
only
say
this
great
truth
:
that
whether
they
will
or
no
,
their
Church
,
such
as
it
is
,
receives
all
its
Authority
from
the
Scriptures
,
and
not
the
Scriptures
from
it
.
For
we
can
have
no
notion
,
as
was
said
before
,
of
a
Church
,
or
of
its
authority
;
but
from
the
Scriptures
.
Which
therefore
must
be
of
greater
authority
,
than
that
which
receives
authority
from
them
,
and
be
first
supposed
to
be
infallible
,
before
they
can
make
us
believe
any
thing
else
is
so
.
For
we
must
be
secure
of
the
proof
before
we
can
be
sure
of
the
thing
proved
by
it
;
otherwise
it
is
no
proof
,
but
leaves
us
as
much
in
doubt
as
we
were
before
it
was
alledged
.
If
they
say
(
and
what
else
can
be
said
,
with
any
colour
of
reason
?
)
that
we
must
indeed
learn
their
Churches
infallibility
from
the
Scriptures
;
but
then
learn
the
rest
from
their
Church
:
mark
,
I
beseech
you
,
what
follows
.
Then
it
is
manifest
,
First
,
that
they
themselves
make
the
Scriptures
the
Rule
of
Faith
,
in
this
one
Article
,
at
least
,
concerning
the
Catholick
Churches
infallibility
.
Which
we
must
therefore
believe
(
and
for
no
other
reason
)
because
the
Scriptures
which
we
first
infallibly
believe
,
do
teach
and
prove
it
.
Whence
it
plainly
follows
that
private
Men
may
,
and
must
be
assured
of
the
Truth
of
Scriptures
(
without
the
help
of
their
Churches
Authority
)
before
they
can
believe
any
thing
else
:
because
it
is
the
ground
for
their
belief
of
that
infallibility
which
their
Church
pretends
;
which
to
them
is
the
General
Rule
of
Faith
.
And
from
thence
it
follows
further
,
that
the
Scriptures
,
which
to
us
are
the
only
Rule
of
Faith
,
ought
to
be
acknowledged
by
them
to
be
more
than
so
;
even
the
Rule
of
their
Rule
of
Faith
.
And
if
it
be
so
;
what
reason
can
any
Man
alledge
,
why
it
should
not
be
the
immediate
Rule
of
Faith
(
without
sending
us
elsewhere
to
seek
it
)
in
all
other
Articles
of
the
Creed
,
as
well
as
in
that
of
their
pretended
infallible
Church
.
We
may
appeal
to
all
the
World
,
and
call
Heaven
and
Earth
,
Angels
and
Men
to
witness
,
between
us
and
the
Roman
Church
(
as
a
worthy
Champion
of
our
Cause
did
long
ago
)
whether
the
Articles
of
Christ's
Incarnation
,
his
Death
,
Passion
,
Burial
,
Resurrection
,
Ascension
,
Intercession
,
the
Resurrection
of
the
Dead
,
and
life
everlasting
,
&c.
be
not
much
more
plainly
set
down
in
the
Scriptures
,
to
any
Mans
apprehension
whatsoever
;
than
the
infallibility
of
the
present
Roman
Church
is
,
in
such
words
as
these
,
Thou
art
Peter
,
&c.
Feed
my
Sheep
,
or
any
other
from
whence
they
challenge
it
.
And
therefore
why
should
we
be
required
to
learn
these
,
or
any
other
part
of
Christian
Faith
meerly
from
their
Church
,
when
we
learn
them
so
easily
by
the
Scriptures
;
in
which
they
are
to
be
found
more
clearly
delivered
,
than
any
thing
we
read
about
their
Church
?
Let
no
Man
doubt
,
but
if
the
Holy
Ghost
will
teach
us
that
Article
of
the
Churches
Infallibility
,
immediately
by
the
Scriptures
without
the
help
of
the
Churches
infallible
Authority
(
as
they
themselves
are
forced
to
confess
,
because
else
the
Church
can
have
no
authority
;
)
then
He
will
immediately
teach
us
by
the
same
Scriptures
,
any
other
Article
of
our
Creed
,
and
whatsoever
is
necessary
to
Salvation
,
which
are
plainly
and
perspicuously
enough
set
down
in
the
Scriptures
;
without
the
help
and
assistance
of
the
Churches
infallible
authority
,
which
the
Scriptures
cannot
be
supposed
to
teach
,
but
by
places
far
more
doubtful
.
SECT.
XXII
.
It
is
our
Wisdom
therefore
to
adhere
to
the
Scriptures
.
TO
this
Rule
then
let
us
stick
;
keeping
those
words
of
our
Saviour
always
in
mind
,
iii.
Joh.
21
,
22.
He
that
doth
evil
,
hateth
the
light
;
neither
cometh
to
the
light
,
lest
his
deeds
should
be
reproved
.
But
he
that
doth
truth
,
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
,
that
they
are
wrought
in
God
.
Let
that
be
his
Guide
,
who
would
not
go
astray
in
dangerous
Paths
;
into
which
he
cannot
fall
,
who
keeps
close
to
the
directions
of
the
Holy
Books
:
wherein
all
necessary
Truth
being
set
down
,
as
the
most
ancient
and
best
Doctors
unanimously
agree
,
we
are
certain
(
every
way
)
by
believing
them
,
to
believe
all
necessary
Truth
;
and
if
our
lives
be
accordingly
(
without
which
,
they
tell
us
,
our
belief
will
be
vain
)
it
is
impossible
we
should
fail
of
everlasting
Salvation
.
To
these
alone
(
as
St.
Austin
speaks
for
himself
,
in
his
Book
of
Nature
and
Grace
)
we
owe
an
absolute
consent
,
without
refusing
any
thing
they
propound
to
us
.
Whatsoever
it
be
(
as
his
words
are
in
his
CXII
.
Epistle
)
that
is
confirmed
by
the
perspicuous
authority
of
the
divine
Scriptures
,
those
,
viz.
which
are
canonical
in
the
Church
;
it
must
be
believed
without
any
doubting
.
But
as
for
any
other
witnesses
or
testimonies
,
to
which
thou
art
perswaded
to
give
credit
;
thou
mayest
believe
them
,
or
not
believe
them
,
according
as
thou
perceivest
them
to
deserve
or
not
deserve
to
be
relied
on
.
A
great
reverence
is
due
to
the
Church
and
its
testimony
(
though
less
to
the
present
Church
of
Rome
than
others
;
because
it
hath
so
grosly
abused
the
World
by
false
records
,
and
forged
Miracles
,
and
such
like
things
)
yet
only
as
to
an
humane
Testimony
;
which
cannot
equal
that
of
the
Holy
Scriptures
.
SECT.
XXIII
.
Which
have
more
manifest
notes
of
certainty
than
the
Church
.
FOR
if
we
take
their
own
way
and
method
,
to
assure
our
minds
that
we
follow
an
infallible
Guide
,
there
is
no
note
which
they
give
of
the
true
Church
,
which
they
say
ought
to
be
our
Guide
;
but
pleads
far
more
strongly
for
the
Holy
Scriptures
,
that
we
should
rather
follow
them
,
and
give
an
undoubted
credit
to
them
.
I
shall
not
run
over
all
those
Notes
,
nor
examine
the
certainty
of
them
;
but
only
briefly
name
some
of
them
and
show
,
that
if
they
prove
any
thing
,
it
is
the
Authority
of
the
Scriptures
above
the
Church
.
First
,
they
say
,
the
very
name
of
the
Catholick
Church
is
venerable
,
and
ought
to
be
regarded
.
But
,
as
that
Name
is
not
proper
to
them
alone
,
so
,
if
there
be
any
power
in
Names
to
make
us
respect
any
thing
;
what
more
awful
than
the
Name
of
the
Word
of
God
,
and
the
Sacred
Scriptures
,
which
were
always
given
to
these
Books
,
to
which
we
advise
all
Christians
to
adhere
.
The
next
Note
,
which
is
Antiquity
,
is
on
the
side
of
the
Scriptures
also
;
which
more
justly
claim
to
be
ancienter
than
all
other
Books
,
which
pretend
to
any
Divinity
;
than
the
Catholick
Church
can
claim
to
be
ancienter
than
all
other
Societies
,
which
call
themselves
by
the
Name
of
a
Church
.
Nay
,
the
Doctrine
contained
therein
,
must
be
supposed
,
as
I
have
shown
,
to
be
before
the
Church
;
which
is
made
by
belief
and
profession
of
that
Doctrine
:
and
the
Old
Testament
certainly
written
,
long
before
the
Church
was
made
Catholick
.
As
for
unity
,
in
that
the
Church
is
not
comparable
to
the
Scriptures
,
whose
agreement
and
consent
of
parts
is
admirable
.
And
if
we
speak
of
the
surest
bond
of
true
Catholick
Vnity
,
it
is
as
manifest
as
the
Sun
,
that
the
Holy
Scriptures
lay
the
foundation
of
it
,
and
preserve
us
in
it
(
if
we
adhere
to
them
)
by
keeping
us
close
to
one
Lord
,
one
Faith
,
one
Baptism
:
but
the
Church
of
Rome
,
which
hath
usurped
the
Name
of
Catholick
,
makes
this
blessed
Unity
impossible
.
For
,
there
being
but
two
ways
to
it
,
either
that
we
all
agree
in
our
Opinions
about
Religion
,
or
that
while
we
differ
it
be
no
hinderance
to
Communion
;
they
have
made
the
latter
as
impossible
as
the
former
:
because
they
make
it
absolutely
necessary
to
communion
and
salvation
,
to
believe
in
every
thing
as
they
do
.
The
like
might
be
said
of
Holiness
and
efficacy
of
Doctrine
(
which
depends
upon
the
Churches
speaking
according
to
the
Scriptures
)
sanctity
of
the
authors
of
our
Religion
(
which
cannot
be
known
but
out
of
the
Scriptures
)
the
glory
of
Miracles
,
the
light
of
Prophecy
,
and
all
the
rest
:
but
I
shall
only
touch
upon
one
more
,
the
Amplitude
and
Universality
of
the
Church
,
in
which
they
make
their
boast
.
But
herein
the
Scriptures
most
evidently
excel
;
their
Authority
being
there
sacred
,
where
the
Church
of
Rome
(
whose
Notes
these
are
)
is
not
known
,
or
not
regarded
.
For
all
Christians
in
the
World
,
of
whatsoever
Sect
they
be
,
believe
the
Scriptures
to
be
the
Word
of
God
:
whereas
they
alone
say
,
that
they
are
the
only
true
Church
of
God
.
All
Christians
besides
,
who
know
any
thing
of
this
pretence
of
theirs
,
absolutely
deny
it
;
and
maintain
the
Divinity
and
Authority
of
the
Scriptures
,
against
all
their
Cavils
.
SECT.
XXIV
.
The
great
incouragement
we
have
to
do
so
.
BY
following
the
Scriptures
then
,
we
follow
the
surest
Guide
by
their
own
confession
.
For
first
,
by
following
the
Scriptures
,
we
are
certainly
led
by
God
;
but
by
following
the
Church
,
we
are
only
led
by
Men.
And
consequently
the
Faith
we
build
upon
the
Scriptures
is
a
Divine
Faith
;
but
the
Faith
we
build
upon
the
authority
of
the
Church
meerly
,
can
be
no
more
than
humane
.
For
the
Scriptures
are
fully
and
amply
proved
to
be
of
Divine
Authority
,
by
all
those
Arguments
,
which
are
alledged
in
the
Third
Book
of
this
Work
:
the
like
to
which
cannot
be
produced
to
prove
the
infallible
authority
of
the
Church
.
Which
cannot
so
much
as
pretend
that
God
hath
bid
us
believe
it
,
but
by
sending
us
to
the
Holy
Scriptures
;
from
whence
it
derives
all
its
Authority
.
Which
is
the
second
thing
to
be
considered
(
and
here
I
will
take
the
liberty
to
transcribe
part
of
the
discourse
of
a
great
Man
on
this
Subject
,
with
some
Additions
)
that
by
following
the
Scriptures
,
we
follow
that
which
they
themselves
are
forced
to
follow
(
as
was
noted
before
)
and
on
which
they
intirely
depend
,
for
the
proof
of
their
own
authority
;
on
which
they
would
have
us
intirely
depend
.
Who
have
reason
rather
to
rely
,
on
that
which
they
rely
:
and
in
so
doing
tacitely
confess
the
Scriptures
are
of
greatest
authority
;
and
that
they
are
surer
of
their
Truth
,
than
of
the
Churches
Infallibility
.
And
Thirdly
,
by
following
the
Scriptures
,
we
follow
that
which
must
be
true
,
if
their
Church
(
which
they
would
have
us
follow
)
have
any
truth
in
it
;
for
their
Church
cannot
but
give
attestation
to
them
:
whereas
,
if
we
follow
their
Church
we
must
follow
that
,
which
,
though
the
Scriptures
be
true
,
may
be
false
;
nay
,
which
,
if
the
Scriptures
be
true
,
must
be
false
,
because
the
Scriptures
testifie
against
it
.
Further
,
(
4thly
)
to
follow
the
Scriptures
,
we
have
God's
express
Warrant
,
and
Commandment
;
without
any
colour
for
any
prohibition
:
but
to
believe
their
Church
infallible
,
we
have
no
commandment
,
much
less
any
express
Commandment
;
nay
,
have
reason
to
think
,
we
are
prohibited
so
to
do
in
such
words
as
those
,
Beware
of
false
Prophets
.
Believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
,
&c.
Which
require
us
to
examine
before
we
trust
;
and
consequently
not
to
give
up
our selves
blindfold
to
those
who
confidently
claim
the
infallibility
of
St.
Peter
;
but
cannot
produce
any
evidence
of
it
.
Again
,
(
5thly
)
by
following
the
Scriptures
,
we
shall
keep
to
that
which
was
always
believed
,
and
every
where
received
:
But
by
following
the
Church
of
Rome
we
shall
make
our selves
guilty
of
the
changes
and
alterations
which
they
have
made
(
as
another
great
Champion
of
our
Church
hath
observed
)
in
the
Apostolical
Creed
,
(
by
making
a
new
one
,
containing
things
that
hold
no
conformity
with
the
Apostles
)
and
in
the
Apostolical
succession
(
by
ingrossing
the
whole
succession
to
Rome
,
and
making
other
Bishops
to
be
but
the
Pope's
Deputies
,
as
to
their
Jurisdiction
)
and
in
the
Apostolical
Government
(
by
erecting
a
new
and
Universal
Monarchy
in
the
Church
)
and
lastly
in
the
Apostolical
Communion
,
by
excommunicating
the
greatest
part
of
the
holy
Catholick
Church
.
By
(
6thly
)
following
the
Roman
Church
also
,
we
shall
be
bound
to
hold
many
things
,
not
only
above
Reason
,
but
against
it
:
whereas
by
following
the
Scriptures
,
we
shall
only
believe
some
Mysteries
,
but
no
impossibilities
,
some
things
above
reason
,
but
nothing
contrary
to
it
.
For
,
though
there
be
things
in
Scripture
,
which
had
they
not
been
revealed
,
reason
could
not
have
discovered
;
yet
there
is
nothing
there
,
which
being
revealed
,
can
by
true
reason
be
confuted
.
(
7thly
)
Contrary
to
flesh
and
blood
indeed
there
are
many
things
contained
in
the
Scriptures
;
&
therefore
by
following
them
,
we
shall
believe
a
Religion
,
which
notwithstanding
that
great
prejudice
which
Men
had
to
it
,
prevailed
and
inlarged
it self
over
the
World
in
a
short
time
;
without
any
assistance
from
worldly
power
,
wit
or
policy
;
nay
,
against
all
these
:
whereas
the
Roman
Church
hath
got
all
its
Authority
over
Mens
Consciences
,
by
no
other
means
,
than
by
devising
false
Records
,
false
Miracles
and
Reports
(
as
was
said
before
)
and
by
complying
with
Mens
corrupt
affections
,
or
by
persecuting
those
that
would
not
comply
;
and
by
all
other
such
like
worldly
means
,
whether
of
policy
or
force
.
(
8thly
)
To
which
add
,
that
by
following
the
Scriptures
,
we
shall
believe
a
Religion
,
whose
first
Preachers
and
Professors
could
have
no
worldly
ends
to
serve
(
as
hath
been
demonstrated
in
the
foregoing
Books
)
but
rather
were
to
expect
,
as
they
every
where
found
,
nothing
but
disgrace
,
vile
nay
cruel
usage
,
by
all
manner
of
punishments
:
whereas
the
head
of
the
Roman
Church
,
it
is
even
palpable
,
makes
their
Religion
the
Instrument
of
his
Ambition
,
and
seeks
thereby
to
intitle
himself
,
directly
or
indirectly
,
to
the
Monarchy
of
the
World
:
And
besides
,
it
is
evident
to
him
that
hath
but
half
an
eye
,
as
we
say
,
that
most
of
the
Doctrines
which
they
have
added
to
the
Scriptures
,
make
one
way
or
other
,
for
the
honour
or
temporal
advantage
of
the
Teachers
of
them
.
(
9thly
)
Again
,
following
the
Scriptures
,
we
shall
embrace
a
Religion
of
admirable
simplicity
:
whereas
the
Roman
Church
and
doctrine
is
even
loaded
with
an
infinity
of
weak
,
childish
,
unsavory
Superstitions
and
Ceremonies
:
under
which
its
own
Children
have
groaned
and
heavily
complained
.
(
10thly
)
Those
Holy
Books
also
teach
us
,
that
we
must
not
promise
our selves
salvation
,
unless
we
effectually
mortifie
all
our
evil
affections
and
lusts
;
and
forsaking
every
sin
whatsoever
,
betake
our selves
to
the
practice
of
all
Christian
Vertue
:
But
the
Roman
Church
opens
an
easier
and
broader
way
to
Salvation
;
permitting
at
least
this
to
be
taught
for
as
good
and
Catholick
Doctrine
as
any
other
;
that
though
a
Man
have
continued
all
his
life
long
in
a
course
of
sin
,
without
the
practice
of
any
vertue
,
he
may
notwithstanding
be
let
into
Heaven
by
an
act
of
attrition
at
the
hour
of
Death
,
if
joyned
with
confession
,
or
by
an
act
of
Contrition
without
Confession
.
And
therefore
in
this
and
several
other
regards
,
the
Religion
of
that
Church
is
not
so
holy
,
as
the
Doctrine
of
Christ
and
his
Apostles
delivered
in
the
Scriptures
:
and
consequently
is
not
so
likely
to
come
,
from
the
Fountain
of
Holiness
and
Goodness
.
(
11thly
)
But
whatsoever
ways
they
are
pleased
to
devise
,
to
humour
Mens
depraved
appetites
,
we
are
sure
of
this
advantage
by
following
the
Scriptures
,
which
they
cannot
pretend
to
by
following
their
Church
.
That
if
we
happen
to
entertain
an
erroneous
opinion
,
grounded
,
as
we
think
,
upon
some
place
of
Scripture
,
it
is
implicitly
retracted
and
condemned
,
by
our
precedent
full
and
intire
assent
to
all
things
contained
in
the
Scriptures
;
and
our
general
resolution
to
hold
nothing
contrary
to
them
,
nor
admit
any
thing
(
as
necessary
to
salvation
)
that
cannot
be
proved
by
them
.
Which
makes
the
error
that
we
unwittingly
and
unwillingly
hold
against
the
Scriptures
,
less
dangerous
:
because
our
adherence
to
the
Scriptures
is
nearer
,
closer
and
firmer
,
than
it
is
to
our
particular
error
.
Whereas
by
following
their
Church
,
not
knowing
what
it
is
(
whether
the
whole
Body
of
People
in
that
Communion
,
or
a
General
Council
,
or
the
Pope
,
in
,
or
out
of
a
Council
)
we
shall
have
no
such
excuse
for
our
errors
:
but
they
will
be
rather
much
aggravated
,
by
our
adhering
so
strictly
to
a
doubtful
and
uncertain
Rule
;
unto
which
the
People
in
that
Communion
sticking
closer
,
than
they
do
to
the
Word
of
God
,
it
lessens
the
value
of
all
the
Truths
which
they
believe
;
and
doubles
the
guilt
of
all
their
errors
.
And
lastly
,
as
this
is
a
great
satisfaction
to
our selves
,
so
there
is
this
to
be
added
for
the
comfort
of
others
also
.
That
by
following
the
Scriptures
,
we
shall
learn
to
bear
with
one
another
in
our
different
opinions
,
about
things
which
cannot
thereby
be
determined
;
nay
,
in
things
which
are
not
directly
against
it
,
or
wherein
we
are
not
yet
sufficiently
instructed
:
But
by
following
the
Roman
Church
we
shall
be
taught
to
pass
the
heaviest
sentences
upon
all
those
,
that
believe
not
in
all
things
,
as
we
do
;
nay
,
to
take
the
severest
courses
with
them
,
though
they
be
Men
of
the
most
innocent
and
useful
lives
;
conforming
themselves
in
all
things
to
the
Precepts
of
Christ
Jesus
,
and
to
the
Authority
of
their
Governors
for
his
sake
,
where
it
doth
not
manifestly
contradict
Him
.
To
conclude
this
,
we
for
our
parts
are
of
the
same
mind
,
even
towards
them
,
which
Grotius
before
observed
the
Apostles
were
of
towards
the
Jews
:
From
whom
,
saith
he
(
and
let
the
words
be
taken
,
as
if
spoken
by
us
,
to
those
of
the
Roman
Communion
)
they
would
not
so
much
as
exact
an
acknowledgment
of
their
happiness
,
in
being
delivered
from
the
heavy
Yoke
of
Rites
and
Ceremonies
that
lay
upon
them
:
But
,
if
they
would
admit
of
the
Commandments
of
Christ
,
which
are
full
of
all
goodness
,
easily
permitted
them
to
follow
what
course
of
life
they
pleased
in
matters
of
indifferency
;
provided
they
would
not
impose
the
necessity
of
observing
them
upon
others
.
SECT.
XXV
.
Conclusion
of
all
.
UPON
these
terms
we
are
ready
to
agree
with
them
;
and
I
conclude
all
with
this
memorable
Proposal
,
which
Erasmus
made
in
a
Letter
to
Johannes
Slechta
,
a
Friend
of
his
in
Bohemia
,
at
the
very
beginning
of
the
Reformation
,
MD
XIX
.
This
would
reconcile
People
to
the
Church
of
Rome
,
if
all
things
were
not
so
particularly
defined
,
and
made
a
matter
of
Faith
,
which
we
would
have
to
belong
to
it
:
but
those
only
which
are
evidently
expressed
in
the
Holy
Scriptures
;
or
without
which
we
do
not
see
any
way
to
be
saved
.
To
this
purpose
a
few
things
are
sufficient
;
and
a
few
things
may
be
sooner
perswaded
than
a
great
many
.
Now
out
of
one
Article
,
we
make
Six
Hundred
:
some
of
which
are
such
,
that
,
without
indangering
Piety
,
we
may
either
be
ignorant
,
or
doubt
of
them
.
And
,
such
is
the
nature
of
Mankind
,
that
what
is
once
defined
,
we
hold
tooth
and
nail
;
and
will
by
no
means
part
with
it
.
But
when
all
's
done
,
the
summ
of
Christian
Philosophy
lies
in
this
;
That
we
understand
all
our
Hope
to
be
placed
in
God
,
who
freely
gives
us
all
things
by
his
Son
Jesus
;
by
whose
Death
we
are
redeemed
,
into
whose
Body
we
are
planted
by
Baptism
;
that
being
dead
to
the
lusts
of
this
World
,
we
may
live
according
to
his
Doctrine
and
Example
;
not
only
abstaining
from
all
evil
,
but
indeavouring
to
deserve
well
of
every
Body
:
assd
that
if
any
adversity
happen
,
we
bear
it
couragiously
,
in
hope
of
a
future
reward
;
which
,
without
all
doubt
,
waits
for
all
pious
Persons
at
the
coming
of
Christ
:
and
that
we
make
such
progress
from
vertue
to
vertue
;
as
notwithstanding
to
arrogate
nothing
to
our selves
,
but
to
ascribe
all
the
good
,
that
is
in
us
,
or
that
we
can
do
,
unto
GOD.
These
things
chiefly
are
to
be
inculcated
,
and
beaten
into
the
minds
of
Men
;
so
that
they
become
,
as
it
were
,
their
Nature
.
But
if
any
will
search
into
those
things
,
which
are
more
abstruse
about
the
Divine
Nature
,
the
Hypostasis
of
Christ
,
or
the
Sacraments
,
that
they
may
raise
their
minds
the
higher
,
and
draw
them
from
things
here
below
;
let
them
do
so
:
provided
that
every
body
be
not
compelied
presently
to
believe
,
what
seems
good
to
this
or
that
Person
.
For
as
out
of
large
Deeds
arise
sooner
Law-suits
;
so
are
differences
begotten
,
by
very
many
definitions
.
And
let
us
not
be
ashamed
to
answer
to
some
things
,
God
knows
how
it
may
be
done
:
it
is
sufficient
for
me
to
believe
that
it
is
done
.
I
know
that
Christ's
pure
Body
and
Blood
is
to
be
purely
received
by
those
that
are
pure
;
and
that
He
would
have
this
to
be
a
most
holy
token
and
pledge
,
both
of
his
love
to
us
,
and
of
our
Christian
concord
among
our selves
.
And
therefore
I
will
examine
my self
,
and
make
a
strict
search
;
whether
there
be
any
thing
in
me
that
ill
agrees
with
Christ
;
whether
any
discord
with
my
Neighbour
.
But
how
the
Ten
Predicaments
are
there
,
how
the
Bread
is
Transubstantiated
by
the
mystical
words
,
(
or
,
as
He
explains
himself
in
the
latter
end
of
his
Book
,
upon
lxxxiv
.
Psal.
)
how
the
body
of
Christ
is
there
,
whether
under
the
substance
of
Bread
,
or
under
the
species
of
Bread
and
Wine
,
and
such
like
;
doth
not
much
conduce
,
in
my
judgment
,
to
proficiency
in
piety
,
&c.
By
these
,
and
other
such
innumerable
disputations
,
in
which
some
triumph
;
the
minds
of
Men
are
called
away
from
those
things
,
which
alone
are
to
the
purpose
.
To
conclude
,
it
will
be
of
great
moment
to
establish
the
concord
of
the
World
;
if
all
secular
Princes
,
and
especially
the
Bishop
of
Rome
,
would
abstain
from
all
appearance
of
Tyranny
,
and
of
Covetousness
.
For
Men
easily
start
back
,
when
they
see
slavery
is
prepared
for
them
;
when
they
see
they
are
not
invited
to
piety
,
but
inveigled
to
be
made
a
prey
.
If
they
perceive
us
to
be
harmless
,
to
be
beneficent
;
they
will
most
easily
credit
us
,
and
intrust
themselves
with
us
.
Thus
He.
It
would
not
be
very
hard
to
make
a
longer
Book
on
this
Subject
:
But
this
is
sufficient
(
as
Grotius
speaks
in
the
beginning
of
this
Discourse
,
about
the
Truth
of
Christian
Religion
)
to
convince
those
whose
understandings
are
rightly
disposed
,
and
are
not
pertinaciously
set
against
all
further
information
.
But
no
Arguments
can
be
found
of
force
enough
to
convince
a
froward
will
,
and
perswade
perverse
affections
:
which
make
Men
uncapable
of
Moral
Truth
,
most
of
all
of
Divine
.
Which
will
not
enter
(
as
the
Wise
man
speaks
)
into
a
malicious
Soul
;
nor
dwell
in
the
Body
that
is
subject
unto
sin
.
For
the
Holy
Spirit
of
Discipline
will
flee
deceit
,
and
remove
from
thoughts
that
are
without
understanding
,
and
will
not
abide
when
unrighteousness
cometh
in
.
THE
END
.