HAving
in
a
former
Discourse
proved
that
there
is
a
God
;
That
this
God
has
appointed
us
a
certain
Rule
and
Order
of
Life
;
That
he
has
obliged
us
to
Conform
to
his
Will
and
Appointments
,
by
annexing
Happiness
to
our
Obedience
,
and
Misery
to
our
Disobedience
;
That
the
Rule
he
has
given
us
to
go
by
,
is
whatever
we
can
,
upon
our
own
Enquiry
,
or
the
Information
of
others
,
discover
to
be
agreeable
to
our
purest
and
most
unprejudiced
Reason
;
all
which
is
comprehended
under
the
Name
of
Religion
:
Having
likewise
shewn
that
a
general
and
exact
Observance
of
all
the
Duties
of
such
Religion
,
would
advance
the
Happiness
of
Mankind
to
the
highest
degree
,
they
are
in
this
their
Mortal
Condition
capable
of
;
and
from
these
Principles
,
together
with
the
present
Irregularity
of
things
in
the
World
,
having
made
it
appear
that
there
must
be
a
Future
State
,
of
Rewards
and
Punishments
proportion'd
to
the
different
behaviour
of
Men
in
this
:
I
have
now
farther
undertaken
to
prove
that
,
besides
those
Tokens
and
Indications
God
has
given
of
himself
,
his
Will
and
Designs
in
the
Nature
and
Constitution
of
things
,
which
are
discoverable
by
right
well-exercised
Reason
;
he
has
in
a
more
extraordinary
manner
,
viz.
by
Immediate
Revelation
from
himself
made
known
his
Mind
to
us
;
by
which
means
he
has
given
us
a
clear
and
intire
view
of
the
forementioned
rational
Truths
,
render'd
our
knowledge
of
them
more
certain
,
plain
,
and
particular
,
discovered
a
great
many
new
Truths
which
the
unassisted
force
of
Human
Faculties
could
not
have
found
out
,
and
established
new
Rules
and
Measures
of
Duty
,
over
and
above
those
our
Reason
was
before
,
by
its
utmost
efforts
,
able
to
inform
us
of
.
All
which
extraordinary
Discoveries
I
affirm
to
be
contained
in
the
Books
which
go
under
the
Name
of
the
Old
and
New
Testament
:
from
whence
I
inferr
that
all
the
Doctrines
,
Precepts
and
Directions
delivered
in
the
Old
and
New
Testament
,
are
obligatory
to
us
so
far
as
they
are
there
declared
to
be
so
;
that
is
,
they
are
to
be
believed
and
observed
in
the
Way
and
Manner
,
and
upon
the
Reasons
and
Motives
there
proposed
;
and
consequently
,
that
at
present
,
the
true
and
adequate
Rule
of
Human
Life
,
is
what
we
call
the
Christian
Religion
.
But
because
,
as
't
is
plain
from
the
nature
of
all
Revelation
,
the
truth
of
what
is
pretended
to
be
revealed
must
depend
upon
the
proof
of
Matters
of
Fact
;
I
shall
take
this
Method
of
establishing
the
Certainty
of
the
Christian
Revelation
.
1.
Having
premised
some
things
concerning
those
particular
Facts
I
design
to
insist
upon
;
I
shall
give
a
short
Abstract
or
Summary
of
the
Christian
Scheme
,
as
we
find
it
delivered
in
the
New
Testament
.
2.
I
shall
prove
by
such
direct
Arguments
as
Matters
of
Fact
are
proveable
by
,
that
all
the
principal
Matters
of
Fact
related
in
the
New
Testament
,
are
true
.
3.
I
shall
endeavour
to
make
good
the
same
Proposition
indirectly
,
by
shewing
the
Absurdity
of
a
contrary
Supposition
,
and
the
weakness
of
all
the
Difficulties
and
Objections
raised
against
the
truth
of
those
Facts
,
or
of
Revelation
in
general
.
4.
I
shall
shew
the
sufficiency
of
such
a
proof
as
shall
be
given
under
the
former
Heads
to
induce
us
to
believe
the
Christian
Religion
,
and
to
render
us
inexcusable
if
we
do
not
.
As
to
what
concerns
those
particular
Facts
I
design
to
insist
upon
for
the
proof
of
the
Christian
Religion
,
there
are
these
three
things
necessary
to
be
observed
.
First
,
I
take
all
this
for
granted
,
viz.
That
there
are
such
Books
as
those
I
call
the
Old
and
New
Testament
,
that
they
are
in
the
hands
of
a
great
number
of
People
of
different
Countries
in
the
World
,
and
are
with
a
very
little
variation
the
same
every
where
:
That
the
greatest
part
of
those
in
whose
hands
they
are
,
who
are
called
Christians
,
profess
to
believe
that
the
Matters
of
Fact
there
Recorded
are
true
,
and
that
the
Doctrines
came
from
God
,
and
are
appointed
by
him
as
the
Rule
and
Measure
of
their
Actions
;
but
more
especially
those
delivered
in
the
New
Testament
,
which
they
look
upon
to
contain
a
full
Scheme
of
their
Duty
:
That
a
large
Sect
of
Men
,
called
Jews
,
profess
to
believe
the
same
of
the
Old
Testament
as
the
Christians
do
,
but
reject
the
New
,
and
make
the
former
only
the
Rule
and
Measure
of
their
Duty
;
and
that
a
great
many
of
these
,
both
Jews
and
Christians
,
do
really
and
sincerely
believe
what
they
profess
,
and
endeavour
to
order
their
Lives
accordingly
.
All
which
Matters
of
Fact
are
such
as
I
have
no
manner
of
reason
to
suspect
any
body
will
deny
me
.
Secondly
,
I
insist
wholly
upon
the
proof
of
those
Matters
of
Fact
which
are
recorded
in
the
New
Testament
;
not
only
because
the
Christian
Religion
,
the
Certainty
of
which
I
have
undertaken
to
establish
,
is
fully
confirmed
by
the
truth
of
those
Facts
:
But
because
the
Old
Testament
is
supposed
,
and
every
where
appealed
to
in
the
New
as
true
and
authentick
,
upon
which
account
,
a
thorough
effectual
proof
of
the
latter
,
will
be
of
it self
a
sufficient
establishment
of
the
former
.
Besides
,
many
of
the
same
Arguments
that
I
shall
make
use
of
to
support
the
Christian
Revelation
,
are
in
like
manner
applicable
to
the
Jewish
:
And
therefore
I
shall
only
consider
the
Old
Testament
as
a
Book
that
was
extant
long
before
the
Christian
Religion
appeared
in
the
World
;
and
which
was
then
,
and
had
been
long
before
esteemed
by
the
whole
People
of
the
Jews
,
as
a
Book
that
contained
the
Revelations
of
God
;
and
I
shall
concern
my self
no
farther
in
the
proof
of
these
ancient
Writings
,
than
to
defend
them
from
the
little
Cavils
and
Objections
raised
against
them
by
Modern
Unbelievers
,
with
a
design
to
weaken
the
Certainty
of
Divine
Revelation
in
general
,
and
consequently
to
invalidate
the
proofs
of
the
Christian
Religion
.
Thirdly
,
I
distinguish
all
the
Matters
of
Fact
observable
by
us
in
the
New
Testament
,
into
Common
and
Extraordinary
;
such
as
are
conformable
to
those
Facts
we
have
often
taken
notice
of
before
,
or
to
those
Notions
we
have
of
the
Natures
and
Powers
of
the
Agents
,
which
appear
to
be
the
immediate
Authors
of
them
;
and
such
as
exceed
all
our
Knowledge
and
Observation
of
what
we
call
Nature
and
natural
Powers
:
which
Extraordinary
Facts
mentioned
in
the
New
Testament
,
I
distinguish
further
into
two
kinds
;
such
as
were
immediately
perceivable
by
some
of
the
Senses
,
of
those
before
whom
they
were
done
,
and
such
as
were
knowable
only
by
reasoning
from
the
Natures
of
Things
,
and
other
concurrent
or
consequent
Facts
.
Of
the
first
kind
,
are
Prophesies
and
Miracles
;
of
the
second
,
are
Divine
Assistance
and
Revelation
.
And
thus
I
shall
endeavour
to
establish
the
Certainty
of
the
Christian
Religion
,
by
proving
the
truth
of
all
the
principal
Matters
of
Fact
contained
in
the
New
Testament
,
according
to
the
Order
and
Distinction
of
them
before
mentioned
,
viz.
Common
Historical
Facts
;
Prophecies
and
Miracles
;
Divine
Assistance
and
Revelation
.
I.
But
,
for
a
better
and
clearer
prosecution
of
my
Design
,
I
shall
in
the
first
place
,
before
I
enter
upon
this
proof
,
give
a
short
Abstract
or
Summary
of
the
Christian
Scheme
,
as
we
find
it
delivered
in
the
Books
of
the
New
Testament
:
Wherein
I
shall
consider
the
Matter
and
Subject
of
these
Books
,
and
the
Manner
in
which
they
are
writ
;
with
all
the
important
Circumstances
belonging
to
them
,
that
offer
themselves
upon
a
careful
and
impartial
reading
.
Which
general
view
of
of
all
the
Christian
Facts
,
the
truth
of
which
I
have
undertaken
to
maintain
,
will
not
only
prevent
a
great
many
inconvenient
Repetitions
,
and
shew
the
force
of
the
subsequent
Proofs
in
a
stronger
light
,
but
give
us
such
an
Idea
of
the
Christian
Religion
,
as
if
carefully
weighed
and
attended
to
,
would
render
any
further
attempts
to
prove
it
unnecessary
.
It
is
plain
to
any
one
that
reads
over
the
New
Testament
,
that
it
contains
in
short
,
a
History
of
the
Publication
and
Propagation
of
certain
Doctrines
and
Rules
of
living
proposed
to
the
Belief
and
Practice
of
Mankind
;
together
with
an
Account
of
the
several
Discourses
,
Actions
,
Writings
,
Sufferings
,
and
other
remarkable
Circumstances
in
the
Lives
of
the
first
Publishers
,
and
some
of
the
principal
Propagators
of
those
Doctrines
and
Principles
which
make
up
the
New
Scheme
of
Religion
here
delivered
.
But
to
take
a
more
particular
Survey
of
the
New
Testament
,
according
to
the
several
Parts
or
Volumes
into
which
it
is
divided
:
In
the
first
Four
Books
of
it
,
call'd
the
Gospels
,
we
find
a
very
large
and
particular
Account
of
the
Birth
of
Jesus
Christ
,
the
first
Author
,
as
is
there
affirm'd
,
of
that
Religion
which
is
now
term'd
Christian
;
and
his
Birth
is
related
to
have
been
after
an
extraordinary
manner
in
all
the
Circumstances
of
it
;
viz.
That
he
was
conceiv'd
by
the
Spirit
of
God
,
and
the
over-shadowing
of
his
Power
;
That
he
was
born
of
a
Virgin
;
That
his
Conception
was
foretold
,
and
his
Birth
proclaim'd
by
Angels
;
That
his
Coming
into
the
World
was
signified
by
a
Star
,
which
brought
Wise
Men
from
the
East
to
worship
him
;
That
mighty
Things
were
immediately
before
and
after
his
Birth
said
of
him
by
Angels
,
and
Just
Persons
,
moved
by
the
Spirit
of
God
.
From
the
Birth
of
Christ
,
'till
he
was
thirty
years
of
Age
,
very
little
is
mentioned
of
him
besides
some
Discourse
he
held
with
the
Doctors
in
the
Temple
at
Twelve
;
but
when
he
began
to
be
about
thirty
,
he
was
baptized
by
John
,
who
is
stil'd
his
Forerunner
that
prepared
the
way
for
him
;
and
at
his
Baptism
the
Heavens
were
opened
,
and
the
Spirit
of
God
descended
upon
him
like
a
Dove
;
and
a
Voice
was
heard
from
Heaven
,
saying
,
This
is
my
Beloved
Son
in
whom
I
am
well
pleas'd
.
The
principal
Things
that
are
afterwards
recorded
of
him
,
are
his
calling
of
Disciples
and
Apostles
,
his
Sermons
and
Instructions
to
the
People
,
his
Miracles
and
Prophecies
,
and
his
Sufferings
,
Death
and
Burial
,
with
some
other
remarkable
Passages
that
happened
after
his
Death
.
His
Disciples
and
Apostles
,
but
more
especially
Twelve
of
them
,
were
favoured
with
a
nearer
and
more
intimate
Conversation
than
any
of
the
rest
he
directed
his
Instructions
to
.
These
were
the
constant
Companions
of
his
Labours
,
and
Witnesses
of
his
most
private
Behaviour
;
These
he
instructed
in
a
more
plain
and
open
manner
than
he
did
others
,
and
communicated
several
things
to
Them
,
which
he
kept
secret
from
his
common
Auditors
and
Followers
:
To
these
he
gave
a
Commission
to
teach
and
instruct
the
Jews
,
and
to
do
mighty
things
among
them
while
he
lived
,
and
to
preach
to
all
Nations
after
his
Death
,
and
propagate
his
Doctrine
with
Signs
and
Wonders
.
He
himself
is
represented
as
preaching
and
teaching
throughout
all
Judea
,
and
several
of
his
Publick
Sermons
and
Discourses
,
as
also
many
things
which
he
said
in
private
to
his
Disciples
,
are
every
where
throughout
the
several
Gospels
repeated
;
sometimes
in
short
,
and
only
the
Substance
of
them
,
sometimes
more
at
large
,
in
the
same
Form
and
Manner
in
which
they
were
delivered
.
The
Miracles
,
or
wonderful
Things
,
mentioned
to
be
done
by
Christ
,
exceeding
all
the
Observation
and
Power
of
Mankind
,
are
these
:
Fasting
Forty
Days
and
Forty
Nights
together
;
turning
Water
into
Wine
;
Stilling
Tempests
,
walking
upon
the
Sea
;
telling
the
secret
Thoughts
of
Men's
hearts
;
curing
the
Blind
,
Lame
,
and
Maimed
;
healing
all
manner
of
Diseases
with
a
word
,
or
touch
of
his
Garment
;
casting
out
Devils
and
unclean
Spirits
,
and
restoring
Men
possessed
with
'em
to
their
former
state
of
health
and
sense
;
feeding
vast
multitudes
of
People
with
a
few
small
Loaves
and
Fishes
;
by
his
bare
Word
causing
a
Fig-Tree
immediately
to
wither
,
great
numbers
of
Fish
to
be
taken
in
a
Net
,
and
a
single
Fish
to
come
to
the
Hook
with
Money
in
its
mouth
to
pay
his
Tribute
with
;
transfiguring
himself
before
some
of
his
Disciples
,
so
that
they
saw
the
fashion
of
his
Face
alter'd
,
and
his
Raiment
chang'd
;
raising
the
Dead
,
and
rising
himself
after
his
Burial
;
appearing
to
his
Disciples
after
he
was
risen
,
and
conversing
with
them
Forty
Days
,
sometimes
being
known
by
them
,
and
sometimes
not
,
according
as
he
pleased
;
and
at
last
in
their
Presence
ascending
up
into
Heaven
.
The
Matters
we
find
in
the
Gospels
foretold
by
Jesus
Christ
,
were
his
own
Passion
,
Death
,
Resurrection
,
Ascension
,
and
Mission
of
the
Holy
Spirit
or
Comforter
,
with
several
particular
Circumstances
of
them
;
the
Persecutions
and
Sufferings
of
his
Disciples
;
the
Death
of
some
of
them
,
and
the
manner
in
which
they
were
to
dye
;
as
also
their
future
Glory
and
Office
at
the
end
of
the
World
;
the
Rejection
of
the
Jews
;
Vocation
of
the
Gentiles
;
Success
and
Continuance
of
the
Gospel
,
or
Christian
Religion
;
the
Appearance
of
False
Prophets
and
Teachers
,
and
False
Christs
;
the
springing
up
of
Heresies
,
and
falling
away
of
Professors
;
the
Destruction
of
the
Jewish
Temple
,
and
Constitution
,
and
Dispersion
of
that
whole
People
,
with
many
strange
and
terrible
Signs
foregoing
;
and
lastly
,
the
second
Appearance
of
himself
in
Glory
to
judge
the
World
,
which
is
set
forth
in
a
very
large
and
pompous
Description
of
the
whole
Scene
.
As
to
his
Sufferings
,
Death
,
and
Burial
,
and
what
followed
afterwards
,
which
are
the
next
things
that
challenge
our
Consideration
,
we
read
that
he
was
betrayed
by
one
of
his
Disciples
,
denied
by
another
,
and
deserted
by
all
the
rest
;
that
he
was
taken
,
and
carried
first
before
the
High
Priest
of
the
Jews
,
and
afterwards
before
Pilate
and
Herod
;
that
he
was
scourged
,
mocked
,
spit
upon
,
reviled
,
and
,
at
last
,
upon
false
and
frivolous
Accusations
,
condemn'd
by
Pilate
,
contrary
to
his
Conscience
,
only
to
please
the
Jews
;
and
then
crucified
between
Two
common
Malefactors
,
one
of
which
reproached
him
,
the
other
believed
in
him
;
while
he
was
upon
the
Cross
,
the
Sun
was
dark'ned
,
the
Veil
of
the
Temple
was
rent
in
twain
,
and
the
Earth
quaked
,
and
the
Rocks
rent
,
and
the
Graves
were
open'd
,
and
many
Bodies
that
slept
arose
,
and
came
out
of
their
Graves
after
his
Resurrection
,
and
appear'd
unto
many
;
his
Body
being
taken
down
from
the
Cross
unbroken
,
was
laid
in
a
Sepulchre
hewn
out
of
a
Rock
,
with
a
Stone
roll'd
to
the
door
of
it
;
and
the
Sepulchre
was
made
sure
,
by
sealing
the
Stone
,
and
setting
a
Watch
;
notwithstanding
which
he
rose
again
the
Third
day
after
he
was
buried
,
and
appear'd
to
his
Disciples
,
and
many
others
:
But
the
Soldiers
that
were
appointed
to
watch
the
Sepulchre
,
being
affrighted
by
the
appearance
of
an
Angel
,
who
descended
from
Heaven
,
and
roll'd
back
the
Stone
from
the
door
,
came
into
the
City
,
and
shew'd
the
Chief
Priests
all
the
things
that
were
done
,
and
had
Money
given
them
to
say
his
Disciples
came
by
Night
and
stole
him
away
;
after
this
,
the
Disciple
that
betray'd
him
repented
of
the
Fact
,
brought
back
the
Money
he
had
received
for
betraying
him
,
and
hang'd
himself
.
This
is
the
summ
of
what
is
contained
in
the
Four
Gospels
.
In
the
next
Book
,
call'd
The
Acts
of
the
Apostles
,
we
find
the
Eleven
,
who
are
peculiarly
stiled
Apostles
,
after
their
return
from
beholding
the
Ascension
of
their
Master
,
assembled
together
at
Jerusalem
with
the
rest
of
those
who
were
more
particularly
distinguished
by
the
Name
of
Disciples
;
where
they
make
choice
of
another
Apostle
to
supply
the
room
of
Judas
that
had
hang'd
himself
.
After
which
choice
,
the
twelve
being
all
with
one
accord
in
one
place
,
they
were
filled
with
the
Holy
Ghost
,
and
spake
with
other
Tongues
as
the
Spirit
gave
them
utterance
;
which
wonderful
Gift
of
divers
Languages
was
conferred
upon
them
with
very
strange
amazing
Signs
and
Appearances
,
viz.
a
sound
from
Heaven
as
of
a
rushing
mighty
Wind
,
cloven
Tongues
like
as
of
Fire
,
&c.
Having
received
this
extraordinary
Assistance
,
we
find
them
wholly
employ'd
in
preaching
the
things
concerning
Jesus
;
interpreting
the
Scriptures
of
the
Old
Testament
with
relation
to
him
;
baptizing
in
his
Name
;
converting
People
to
the
Belief
of
those
Facts
recorded
in
the
Gospels
,
and
the
Doctrines
built
upon
them
;
exhorting
Men
to
the
Practice
of
the
several
Duties
enjoin'd
them
by
God
,
and
delivered
to
them
by
the
Ministers
of
the
Gospel
of
Christ
,
and
bidding
them
expect
Salvation
by
Christ
only
;
ordaining
several
Persons
under
different
Characters
to
assist
in
the
Ministry
;
healing
all
manner
of
Diseases
;
raising
the
Dead
;
and
doing
many
other
Signs
and
Wonders
where-ever
they
come
;
and
conveying
the
same
Powers
and
Gifts
to
others
they
had
received
themselves
:
By
which
means
we
read
that
the
Gospel
was
spread
,
and
the
number
of
Believers
encreased
,
many
Churches
or
Congregations
were
every
where
established
,
and
the
Members
of
them
kept
so
united
by
those
that
were
set
over
them
;
first
in
Judea
,
and
Samaria
,
then
in
remoter
Parts
abroad
where
the
Jews
were
scattered
,
afterwards
in
several
Cities
,
Islands
and
Nations
of
Asia
and
Europe
.
With
the
Progress
of
the
Gospel
or
Christian
Religion
,
we
have
an
Account
likewise
of
several
Attempts
made
in
many
Places
to
hinder
and
oppose
the
Establishment
of
it
,
together
with
the
Sufferings
and
Persecutions
of
the
first
Apostles
,
and
others
chosen
afterwards
to
be
Assistants
to
them
in
carrying
on
the
same
Work
;
many
of
which
were
beaten
,
imprison'd
,
and
many
other
ways
afflicted
and
distressed
,
and
some
were
put
to
death
.
But
a
more
particular
relation
is
given
of
the
Conversion
,
Travels
,
and
Sufferings
of
Paul
;
all
which
appear
to
be
very
extraordinary
.
Several
Discourses
of
Paul
,
and
other
Apostles
and
Disciples
of
Christ
are
set
down
at
large
.
Some
Prophecies
also
are
mentioned
of
Holy
Men
,
who
are
represented
as
being
filled
with
the
Holy
Ghost
,
and
speaking
by
the
Spirit
of
God
;
and
some
remarkable
Judgments
of
God
upon
wicked
Persons
are
there
recorded
.
These
are
the
principal
Matters
which
compose
the
History
of
the
Acts
of
the
Apostles
.
All
the
following
Tracts
or
Volumes
of
the
New
Testament
,
are
written
in
the
form
of
Letters
or
Epistles
,
sent
from
such
of
the
Apostles
and
Disciples
of
Christ
,
as
we
find
mention'd
in
the
Gospels
and
Acts
,
and
directed
,
some
of
them
to
particular
Persons
,
some
to
large
Societies
of
Men
,
of
several
different
Countries
,
who
had
embraced
the
Christian
Faith
.
In
which
Epistles
are
contained
most
of
the
same
Rules
and
Precepts
that
are
laid
down
in
the
Gospels
and
Acts
,
many
large
and
particular
Explications
of
several
Doctrines
there
delivered
;
and
several
new
Doctrines
which
we
do
not
meet
with
in
those
Books
,
the
Truth
and
Obligation
of
all
which
are
frequently
enforced
by
Arguments
.
Most
of
the
principal
Matters
of
Fact
recorded
in
the
Gospels
and
Acts
,
are
referr'd
to
in
the
Epistles
,
and
alledged
as
Proofs
of
the
Truth
of
the
Doctrines
there
taught
,
and
of
the
Authority
of
the
Teachers
.
Here
are
likewise
several
new
Matters
of
Fact
incidentally
mentioned
which
we
do
not
find
in
those
former
Books
;
and
some
of
the
Facts
there
related
are
repeated
here
with
new
Circumstances
.
All
the
Epistles
do
abound
throughout
with
Exhortations
to
a
steady
Belief
of
those
wonderful
things
said
and
done
by
Christ
and
his
Apostles
,
and
to
a
constant
Practice
of
the
Duties
enjoin'd
by
them
.
In
several
of
them
there
are
some
Prophecies
too
intermixed
with
these
other
Matters
before
taken
notice
of
:
And
the
last
Epistle
directed
to
the
seven
Churches
in
Asia
,
which
is
by
a
peculiar
Title
stiled
The
Revelation
,
is
almost
wholly
prophetical
.
Some
of
them
also
conclude
with
Salutations
to
,
and
from
several
particular
Persons
therein
named
.
These
are
the
most
remarkable
things
that
occurr
to
a
Man
upon
reading
the
Epistles
.
Thus
have
I
run
through
all
the
Variety
of
Particulars
treated
of
in
the
New
Testament
.
But
in
order
to
form
a
juster
and
fuller
Idea
of
the
Subject
of
this
Book
,
't
is
necessary
to
add
some
farther
Considerations
not
formally
express'd
in
any
one
particular
Volume
or
Chapter
,
but
fairly
and
evidently
collected
from
the
whole
Composure
,
or
from
several
plain
Passages
here
and
there
dispersed
through
the
several
parts
of
it
:
Such
as
are
the
Characters
of
Jesus
Christ
and
his
Doctrine
;
of
those
that
believed
in
him
,
and
that
assisted
him
in
the
publishing
and
propagating
his
Gospel
;
and
of
those
that
persecuted
him
,
and
all
that
bore
Testimony
to
him
,
and
opposed
the
Establishment
of
his
Religion
.
As
to
the
Character
of
Jesus
Christ
,
so
far
as
it
can
be
collected
from
the
several
Writings
of
the
New
Testament
,
it
is
in
short
this
:
His
Birth
,
Life
,
and
Death
,
were
attended
with
extraordinary
Circumstances
of
different
kinds
:
Those
who
are
called
in
Scripture
his
Parents
,
are
said
to
be
descended
from
the
Family
of
David
,
the
greatest
King
that
ever
reigned
over
Judah
and
Israel
;
but
their
present
Condition
when
this
Child
was
born
,
is
set
forth
as
very
low
,
and
the
Employment
that
maintained
them
then
,
and
afterwards
,
very
mean
;
but
they
were
Persons
that
feared
God
,
and
lived
very
conformably
to
the
Law
of
Moses
.
The
first
Appearance
of
Christ
in
the
World
,
was
prepared
,
accompanied
,
and
followed
by
Prophecies
,
Visions
,
Signs
,
and
Wonders
,
Ministry
of
Angels
,
Adoration
of
Wise
Men
,
Jealousies
and
Fears
of
a
Great
King
;
together
with
the
Doubts
,
Ignorance
,
Amazement
,
Necessities
,
and
Flight
of
his
Father
and
Mother
.
His
Education
was
fuitable
to
the
meanness
of
his
Birth
.
Thirty
years
were
spent
at
home
in
Obscurity
and
Retirement
,
where
he
was
subject
and
obedient
to
his
Parents
;
but
at
the
same
time
he
waxed
strong
in
Spirit
,
and
encreased
in
Wisdom
,
and
the
Grace
of
God
was
upon
him
,
to
the
Astonishment
of
all
his
Kindred
and
Countreymen
,
who
could
not
imagine
whence
he
had
that
Wisdom
.
His
whole
Life
afterwards
was
taken
up
in
preaching
,
and
instructing
,
and
confirming
his
Doctrine
and
Authority
by
Signs
and
mighty
Works
,
and
by
Arguments
drawn
chiefly
from
the
Prophecies
and
other
Passages
of
the
Old
Testament
.
He
went
about
every
where
teaching
and
doing
Good
:
He
taught
in
the
Temple
,
and
other
publick
Places
of
Jerusalem
;
he
passed
through
all
the
Cities
and
Villages
of
Judah
and
Samaria
,
and
the
Neighbouring
Coasts
,
preaching
and
expounding
the
Scriptures
to
the
People
in
their
Synagogues
:
In
the
Fields
,
the
Desarts
,
and
upon
the
Sea-shore
,
we
find
him
attended
with
great
multitudes
who
heard
him
gladly
.
Thus
was
he
constantly
employed
,
from
the
first
discovery
of
himself
and
his
Gospel
to
the
World
,
'till
by
Treachery
and
Malice
he
was
apprehended
and
put
to
Death
:
In
all
which
time
that
he
publickly
convers'd
with
Men
,
we
have
a
great
many
surprizing
things
related
of
him
,
which
do
very
much
distinguish
his
Character
from
that
of
any
other
Person
.
He
is
represented
as
sensible
of
Human
Passions
,
Appetites
,
and
Infirmities
;
and
yet
free
from
all
Sin
,
and
endued
with
a
Power
of
not
feeling
and
relieving
those
very
wants
he
suffered
.
He
loved
,
grieved
,
and
was
angry
;
but
these
Affections
were
occasion'd
in
him
by
a
just
Concern
for
the
Glory
of
God
,
and
the
Success
of
that
great
Work
he
came
about
,
the
Salvation
of
Mankind
;
and
they
never
exceeded
their
due
bounds
.
He
felt
Hunger
and
Weariness
,
yet
fasted
Forty
days
and
Forty
nights
together
,
fed
vast
multitudes
,
and
heal'd
all
manner
of
Infirmities
by
his
miraculous
Power
;
and
,
when
his
Disciples
brought
him
Meat
,
he
refused
it
,
saying
,
he
had
Meat
to
eat
which
they
knew
not
of
,
and
that
his
Meat
was
to
do
the
Will
of
him
that
sent
him
.
He
lived
in
extream
Poverty
and
Want
:
He
had
not
where
to
lay
his
Head
;
and
was
destitute
not
only
of
the
good
things
of
this
World
,
but
of
all
the
lesser
Conveniences
of
this
Life
:
And
yet
we
see
when
he
sent
for
an
Ass
and
Fole
to
ride
into
Jerusalem
with
,
the
Owners
let
them
go
;
and
when
he
ordered
to
have
such
a
room
prepared
for
him
to
eat
his
last
Supper
in
,
't
was
presently
got
ready
for
him
;
and
both
upon
the
bare
Saying
of
his
Disciples
that
the
Master
had
need
of
them
.
His
Meekness
,
Lowliness
,
and
Humility
,
are
very
conspicuous
throughout
his
whole
Conduct
and
Behaviour
;
and
in
several
particular
Instances
;
as
his
conversing
freely
with
Persons
of
the
meanest
Rank
,
chusing
such
to
be
his
constant
Companions
,
and
most
intimate
Friends
,
declaring
that
he
came
to
minister
to
others
,
and
not
to
be
ministred
to
,
ordering
those
he
cured
not
to
publish
what
he
had
done
for
them
,
refusing
to
be
King
when
the
People
would
have
made
him
so
,
washing
his
Apostles
Feet
,
&c.
Notwithstanding
which
,
in
many
other
Instances
,
he
discovers
himself
in
very
signal
Characters
of
Greatness
,
Majesty
,
and
Power
:
For
,
not
to
mention
what
we
have
before
rank'd
under
the
Stile
of
Miracles
and
Prophecies
,
he
taught
as
one
having
Authority
;
so
that
not
only
the
People
,
but
their
Rulers
and
Teachers
were
astonished
at
his
Doctrine
;
he
reproved
the
Scribes
and
Pharisees
with
Boldness
;
he
enter'd
into
Jerusalem
with
all
the
highest
Solemnities
of
Triumph
,
and
drove
out
of
the
Temple
all
those
that
prophaned
that
Holy
House
,
by
applying
it
to
common
Uses
;
he
spake
the
Word
,
and
whoever
he
call'd
immediately
left
all
they
had
,
and
followed
him
;
he
took
upon
him
to
forgive
Sins
;
and
he
gave
his
Disciples
the
same
Power
,
as
likewise
a
Power
against
unclean
Spirits
to
cast
them
out
,
and
to
heal
all
manner
of
Sickness
,
and
all
manner
of
Diseases
,
to
tread
on
Serpents
and
Scorpions
,
and
over
all
the
Power
of
the
Enemy
,
so
that
nothing
should
by
any
means
hurt
them
.
Besides
all
which
,
and
many
other
Marks
of
Greatness
,
Power
,
and
Authority
,
that
appeared
in
the
Actions
of
Christ
,
the
things
which
he
declares
of
himself
,
and
which
are
attributed
to
him
by
his
Disciples
,
give
us
a
much
higher
Idea
of
him
.
He
says
of
himself
,
that
he
is
greater
than
the
Prophet
Jonah
and
Solomon
;
he
proves
that
David
call'd
him
his
Lord
;
he
affirms
that
before
Abraham
was
he
is
;
that
Abraham
rejoiced
to
see
his
day
,
that
he
is
the
Christ
,
the
Messiah
expected
and
prophesied
of
,
the
Son
of
God
,
the
Way
,
the
Truth
,
and
the
Life
;
that
all
things
are
delivered
to
him
of
the
Father
,
who
was
Lord
of
Heaven
and
Earth
,
and
that
all
things
which
the
Father
hath
are
his
;
that
he
and
the
Father
are
one
,
that
he
is
in
the
Father
,
and
the
Father
in
him
;
that
he
came
forth
from
his
Father
when
he
came
into
the
World
;
that
he
is
the
Bread
of
Life
that
came
down
from
Heaven
;
that
this
Bread
is
his
Flesh
,
which
he
will
give
for
the
Life
of
the
World
;
that
he
has
overcome
the
World
;
that
no
Man
took
his
Life
from
him
,
but
that
he
laid
it
down
of
himself
,
and
had
Power
to
take
it
again
;
and
that
when
he
leaves
the
World
,
he
goes
to
his
Father
:
He
owns
that
he
is
a
King
,
but
that
his
Kingdom
was
not
of
this
World
;
He
tells
us
that
all
Power
is
given
to
him
both
in
Heaven
and
in
Earth
;
that
hereafter
he
should
be
seen
sitting
at
the
Right
Hand
of
the
Power
of
God
,
and
that
he
will
come
in
his
Glory
,
and
all
the
Holy
Angels
with
him
to
judge
the
World
;
that
then
he
shall
sit
upon
the
Throne
of
his
Glory
,
and
before
him
shall
be
gathered
all
Nations
,
and
receive
their
Sentence
from
him
according
to
their
Works
.
He
assures
his
Twelve
Apostles
that
he
will
send
the
Comforter
to
them
,
who
shall
teach
them
all
things
,
and
guide
them
into
all
truth
,
and
show
them
things
to
come
;
that
he
himself
will
be
with
them
always
unto
the
end
of
the
World
;
that
whatsoever
they
shall
ask
the
Father
in
his
Name
,
that
he
will
do
;
that
he
will
prepare
a
place
for
them
in
his
Fathers
House
;
and
that
,
when
he
comes
to
judge
the
World
,
they
shall
sit
upon
twelve
Thrones
judging
the
twelve
Tribes
of
Israel
.
To
all
those
that
labour
and
are
heavy
laden
he
promises
that
they
shall
find
rest
;
to
those
that
sell
what
they
have
and
follow
him
,
that
they
shall
have
Treasure
in
Heaven
;
to
those
that
love
him
,
that
they
shall
be
loved
of
his
Father
,
and
that
his
Father
and
he
will
come
and
make
their
abode
with
them
.
Whosoever
drinketh
of
the
water
that
he
shall
give
him
,
he
says
,
shall
never
thirst
,
but
that
water
shall
be
in
him
a
well
of
water
springing
up
into
everlasting
life
;
and
whoso
eateth
his
flesh
,
and
drinketh
his
blood
,
hath
eternal
life
,
and
he
will
raise
him
up
at
the
last
day
.
He
tells
one
of
the
Thieves
upon
the
Cross
,
That
he
should
be
with
him
that
day
in
Paradise
;
and
in
general
to
all
those
that
believe
in
him
,
and
obey
his
Word
and
Commandments
,
he
gives
assurance
of
Salvation
and
Eternal
Happiness
in
another
World
,
besides
many
other
occasional
Blessings
and
Assistances
in
this
;
and
those
that
will
not
believe
in
him
,
and
obey
his
Gospel
,
he
threatens
with
Eternal
Punishment
in
another
life
,
and
with
many
Troubles
and
Calamities
while
they
continue
here
.
Agreeable
to
which
Declarations
made
by
himself
,
are
the
Language
and
Practice
of
his
Disciples
to
him
,
and
of
him
in
his
Life
time
and
after
his
Death
.
They
call
him
Lord
,
and
God
;
Preach
,
Baptize
,
and
Bless
in
his
Name
;
and
attribute
a
great
many
glorious
things
to
him
,
which
are
in
other
places
,
in
the
same
Manner
and
Expression
attributed
to
the
One
Only
Supream
God
.
They
Worship
him
when
alive
,
with
all
the
external
signs
of
Divine
Adoration
,
and
Pray
to
him
after
his
Death
,
and
expect
all
manner
of
Grace
,
Assistance
,
and
Spiritual
strength
from
him
here
,
and
an
Eternal
Reward
of
their
Labours
,
Sufferings
and
Obedience
from
him
hereafter
.
And
as
these
are
all
Evident
Marks
and
Tokens
of
an
amazing
Greatness
and
Power
in
Jesus
Christ
,
so
are
all
his
Sermons
and
Discourses
,
his
manner
of
Preaching
and
Conversing
,
and
the
whole
Scheme
both
of
his
Life
and
Doctrine
;
manifest
proofs
of
an
extraordinary
kind
of
Wisdom
.
It
does
not
appear
from
the
History
of
the
Gospel
,
or
any
other
parts
of
the
New
Testament
,
that
Christ
had
read
any
other
Book
but
the
Old
Testament
,
or
that
he
had
had
the
advantage
of
being
instructed
in
the
meaning
and
sense
of
that
by
any
Master
or
Teacher
whatsoever
:
yet
we
find
him
Teaching
,
Reasoning
,
Answering
Questions
that
were
put
to
him
,
and
Expounding
the
Scriptures
of
the
Old
Testament
in
such
a
manner
,
that
all
that
heard
him
were
astonished
at
his
Vnderstanding
,
his
Doctrine
and
Answers
.
His
usual
way
of
Teaching
the
People
that
believed
on
him
,
and
reproving
the
Scribes
and
Pharisees
,
and
others
that
were
unbelievers
,
and
sought
occasion
to
find
fault
with
what
he
said
,
was
by
Parables
,
which
were
such
familiar
Resemblances
of
,
or
Allusions
to
the
common
and
most
observ'd
accidents
of
Life
,
as
were
more
easily
apprehended
by
ordinary
Capacities
,
better
attended
to
and
remembred
,
and
not
so
liable
to
Censure
and
Misinterpretation
as
plain
and
proper
expressions
of
the
same
Truths
that
were
delivered
this
way
,
would
have
been
:
But
sometimes
he
both
taught
and
reproved
openly
without
any
disguise
or
reserve
,
and
some
of
his
Parables
were
such
as
were
not
understood
even
by
his
Disciples
,
till
he
was
pleased
in
private
to
shew
them
the
meaning
of
them
,
and
acquaint
them
with
the
reason
of
this
part
of
his
Conduct
.
His
Answers
to
those
that
accused
him
of
any
crime
,
as
of
eating
with
Sinners
,
breaking
of
the
Sabbath
,
Blasphemy
,
and
the
like
;
or
that
sought
to
entrap
him
in
his
Discourse
,
and
to
find
matter
of
Accusation
against
him
,
were
very
surprizing
and
unexpected
;
and
such
as
always
silenced
and
disappointed
his
Enemies
.
His
Exposition
of
some
parts
of
the
Scriptures
of
the
Old
Testament
,
and
the
Inferences
he
draws
from
them
,
seem'd
wholly
new
to
all
the
Jewish
Teachers
and
Expositors
that
heard
him
,
and
yet
we
do
not
read
that
they
confuted
,
or
so
much
as
opposed
either
his
Comments
or
his
Arguments
.
And
in
fine
,
his
whole
Behavior
and
Conversation
were
so
carefully
and
wisely
ordered
,
that
,
though
he
was
constantly
watch'd
and
observ'd
by
cunning
and
malicious
Men
,
of
different
Opinions
,
Designs
,
and
Interests
,
yet
no
Man
was
ever
able
to
convince
him
either
of
Sin
or
Ignorance
,
as
is
manifest
from
the
Answers
he
gave
to
those
who
Censured
,
or
Despised
him
,
or
thought
to
puzzle
him
by
difficult
Questions
,
and
from
the
whole
Process
against
him
when
he
was
condemn'd
to
die
.
Thus
lived
Jesus
Christ
a
perfect
Pattern
and
Example
of
the
Religion
he
established
,
in
all
Holiness
,
and
unblameableness
of
Conversation
,
shewing
in
all
the
Actions
of
his
Life
recorded
of
him
an
entire
Submission
and
Resignation
to
the
Will
of
God
,
and
exceeding
great
Charity
and
Compassion
towards
Men.
And
the
same
reason
for
which
he
came
into
the
World
,
and
was
obedient
to
the
Law
of
Moses
;
for
which
he
published
his
Gospel
,
and
upon
that
account
endured
the
Contradiction
and
Persecution
of
Sinners
,
was
that
also
which
made
him
lay
down
his
Life
,
and
submit
to
all
the
Indignities
and
Torments
that
accompanied
it
;
the
only
Cause
,
Motive
,
and
End
of
all
these
Actions
and
Sufferings
of
Christ
was
the
love
of
Mankind
.
As
he
came
into
the
World
to
save
Sinners
,
so
he
gave
his
Life
a
ransom
for
many
.
To
free
Men
from
Eternal
Misery
,
render
them
capable
of
Eternal
Happiness
,
and
to
direct
and
assist
them
in
the
way
of
Salvation
,
was
his
sole
Work
and
Design
.
These
are
the
largest
and
most
remarkable
lines
in
the
Character
of
Jesus
Christ
,
the
first
Author
of
that
Religion
we
profess
and
defend
.
In
the
next
place
I
shall
endeavour
to
give
a
short
draught
or
representation
of
his
Doctrine
or
Gospel
;
or
,
as
we
now
call
it
,
The
Christian
Religion
,
so
far
as
it
is
plainly
delivered
in
the
Writings
of
the
New
Testament
:
But
all
Religion
,
as
every
one
know
,
consisting
of
Faith
and
Practice
,
things
to
be
believed
,
and
things
to
be
done
in
consequence
of
such
Belief
,
I
shall
first
consider
the
Christian
Faith
,
and
afterwards
what
concerns
the
Practice
of
a
Christian
.
The
sum
of
the
Christian
Faith
is
to
believe
in
One
God
,
such
as
he
is
in
the
New
Testament
set
forth
to
us
,
and
in
Jesus
Christ
his
only
begotten
Son
our
Lord
,
according
to
the
History
and
Character
before
given
,
or
whatever
else
the
Scriptures
say
of
him
:
and
by
Faith
in
him
,
accompany'd
with
a
Sincere
,
Vniversal
,
and
Persevering
endeavour
of
Obedience
to
the
Rules
and
Laws
prescribed
by
him
;
and
a
hearty
Repentance
for
the
Sins
and
Frailties
we
do
at
any
time
fall
into
,
to
expect
eternal
,
inexpressible
Happiness
;
or
,
in
case
of
Infidelity
or
Disobedience
attended
with
Impenitency
,
to
be
assured
of
suffering
Eternal
,
inexpressible
Misery
in
another
Life
.
The
particular
Doctrines
which
give
us
an
account
of
these
things
more
at
large
,
may
be
considered
under
these
three
Heads
,
God
,
Christ
,
and
Man
.
The
God
proposed
in
the
New
Testament
to
be
believed
in
,
is
represented
as
a
Spirit
,
Invisible
,
Incorruptible
,
Eternal
,
that
is
,
that
was
,
and
is
to
come
,
Almighty
,
that
knoweth
all
things
,
and
yet
whose
Judgments
are
unsearchable
,
and
his
ways
past
finding
out
;
Creator
of
the
World
and
all
things
therein
,
who
upholdeth
all
things
by
his
Power
;
in
whom
we
live
and
move
,
and
have
our
being
;
of
whom
,
and
through
whom
,
and
to
whom
are
all
things
:
Most
Holy
,
Just
,
Righteous
and
Perfect
;
who
is
to
be
worshiped
in
Spirit
and
in
Truth
,
and
with
purity
of
Heart
;
no
respecter
of
Persons
,
of
great
goodness
and
forbearance
,
and
yet
who
will
render
to
every
Man
according
to
his
deeds
,
to
them
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
and
Immortality
,
Eternal
Life
;
but
to
them
that
do
not
obey
the
Truth
,
but
obey
unrighteousness
,
indignation
and
wrath
:
of
whom
it
is
further
said
,
That
he
is
the
Father
,
the
Father
of
our
Lord
Jesus
Christ
,
and
our
Father
;
a
Title
he
is
frequently
and
peculiarly
distinguished
by
,
all
over
the
New
Testament
:
That
he
sent
his
Son
into
the
World
to
die
for
us
,
and
by
him
reconciled
us
to
himself
;
That
the
Sins
of
Ignorance
he
winked
at
;
but
that
now
at
the
appointed
time
,
when
Christ
came
into
the
World
,
he
calleth
all
Men
every
where
to
repent
:
That
at
sundry
times
,
and
in
divers
manners
,
he
spake
in
times
past
by
the
Prophets
,
but
in
these
last
days
hath
spoken
unto
us
by
his
Son
,
whom
he
hath
appointed
Heir
,
of
all
things
,
by
whom
also
he
hath
made
the
World
;
that
he
foreknew
,
predestinated
and
Elected
some
in
Christ
,
and
adopted
them
for
Sons
,
to
be
Heirs
of
Salvation
,
and
to
obtain
a
Heavenly
Inheritance
:
all
which
are
said
to
be
Sanctified
by
the
Spirit
of
God
,
who
is
often
called
the
Holy
Ghost
,
or
Spirit
,
and
the
Spirit
of
Christ
and
of
the
Son
,
in
several
places
of
Scripture
is
joined
together
with
the
Father
and
the
Son
;
and
frequently
talk'd
of
as
a
Person
acting
after
such
and
such
a
manner
,
as
God
is
in
other
places
represented
to
do
;
and
many
of
the
same
Titles
,
Characters
,
and
Attributes
,
are
ascribed
to
him
as
are
ascribed
to
the
One
Only
Supreme
God
.
The
principal
things
that
are
taught
us
in
the
writings
of
the
New
Testament
,
concerning
Christ
,
besides
what
we
have
already
mentioned
in
his
History
and
Character
,
are
,
That
he
came
into
the
World
,
took
upon
him
the
nature
of
Man
,
was
obedient
to
the
Law
,
offered
himself
a
Sacrifice
upon
the
Cross
,
was
made
a
Curse
,
died
,
was
buried
,
rose
again
,
and
is
sat
down
at
the
right
hand
of
God
,
that
thereby
he
might
redeem
us
from
our
Iniquities
,
and
from
the
Curse
of
the
Law
,
be
a
propitiation
for
our
Sins
,
and
reconcile
us
to
his
Father
through
his
Blood
,
that
our
Trespasses
might
not
be
imputed
to
us
,
but
that
by
his
Obedience
we
should
be
made
righteous
:
That
he
might
become
the
Mediator
of
a
new
and
better
Covenant
between
God
and
Man
,
than
that
which
God
made
with
the
People
of
Israel
when
he
brought
them
out
of
the
Land
of
Egypt
,
and
that
he
might
abolish
the
Law
of
Commandments
contained
in
Ordinances
,
and
break
down
the
middle
Wall
of
Partition
between
Jew
and
Gentile
,
that
so
both
might
be
united
in
one
Building
,
of
which
Christ
was
the
chief
Corner
Stone
,
and
all
of
us
be
Members
of
one
Body
or
Church
,
of
which
Christ
is
the
Head
:
That
he
might
be
an
Advocate
with
the
Father
when
we
sin
,
and
make
continual
Intercession
for
us
,
that
so
upon
our
Confession
and
Repentance
,
God
might
forgive
us
our
sins
,
and
cleanse
us
from
all
unrighteousness
.
And
lastly
,
That
he
might
obtain
a
Kingdom
,
and
by
that
means
spoil
Principalities
and
Powers
,
triumphing
over
them
;
destroy
the
works
of
the
Devil
,
and
put
all
Enemies
under
his
feet
;
and
,
that
when
Death
,
the
last
Enemy
,
is
destroyed
,
he
might
raise
the
Dead
,
and
judge
the
World
:
Part
of
which
he
has
already
performed
,
and
the
rest
he
does
,
and
will
hereafter
fulfil
.
The
most
remarkable
matters
that
occur
in
the
New
Testament
concerning
the
Nature
,
Condition
,
and
Circumstances
of
Mankind
,
are
these
;
Adam
was
the
first
Man
,
Adam
was
first
form'd
,
then
Eve
;
the
first
Man
Adam
was
made
a
living
Soul
,
the
last
Adam
,
by
which
is
meant
Christ
,
was
made
a
quickening
Spirit
,
which
two
different
Expressions
are
distinguish'd
as
Natural
and
Spiritual
,
Earthly
and
Heavenly
;
by
one
Man
Sin
entered
into
the
World
,
and
Death
by
Sin
;
and
so
Death
passed
upon
all
Men
,
for
that
all
have
sinned
:
Adam
was
not
deceived
,
but
the
Woman
being
deceived
,
was
in
the
Trangression
;
notwithstanding
she
shall
be
saved
in
Child-bearing
if
they
continue
in
Faith
,
and
Charity
,
and
Holiness
with
Sobriety
:
Death
reigned
from
Adam
unto
Moses
,
even
over
them
that
had
not
sinned
after
the
similitude
of
Adam
's
Transgression
,
who
is
the
Figure
of
him
that
was
to
come
:
A
Man
is
the
Image
and
Glory
of
God
,
but
the
Woman
is
the
Glory
of
the
Man
;
notwithstanding
which
,
all
that
are
of
the
race
of
Mankind
,
are
stiled
and
accounted
in
the
Scriptures
sinners
,
ungodly
,
enemies
of
God
,
dead
in
trespasses
and
sins
,
servants
of
sin
and
corruption
,
Children
of
the
Devil
,
by
nature
Children
of
Wrath
;
of
whom
it
is
said
further
,
That
Sin
dwelleth
in
us
,
and
reigneth
in
our
Mortal
Bodies
,
that
when
we
would
do
good
,
evil
is
present
with
us
,
and
we
find
the
Flesh
lusting
against
the
Spirit
,
and
a
Law
in
our
Members
warring
against
the
Law
of
our
Mind
,
and
bringing
it
into
Captivity
to
the
Law
of
Sin
:
The
Jews
are
represented
as
subject
to
Ordinances
,
and
a
Law
which
had
only
a
shadow
of
good
things
to
come
;
and
as
in
bondage
to
weak
and
beggarly
Elements
;
and
all
other
Nations
are
reckoned
as
Aliens
and
Strangers
from
the
Covenants
of
Promise
,
having
no
hope
,
and
without
God
in
the
World
.
This
is
the
state
of
Mankind
considered
without
relation
to
Christ
;
but
by
Christ
we
are
cleansed
from
our
sins
,
we
are
made
free
,
we
are
justified
by
Faith
in
him
,
and
by
his
righteousness
we
are
saved
.
But
the
advantages
which
accrue
to
Mankind
by
the
means
of
Christ
,
and
the
change
that
is
made
in
our
Condition
by
him
,
will
be
more
fully
understood
from
these
following
passages
.
As
by
one
Mans
disobedience
,
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
,
as
sin
hath
reigned
unto
death
,
so
shall
Grace
reign
through
righteousness
unto
Eternal
Life
by
Jesus
Christ
.
Cursed
is
every
Man
that
continueth
not
in
all
things
that
are
written
in
the
Book
of
the
Law
to
do
them
;
the
Man
that
doth
them
shall
live
in
them
;
but
this
being
impossible
,
't
is
evident
that
no
Man
is
justified
by
the
Law
in
the
sight
of
God
;
if
there
had
been
a
Law
given
which
could
have
given
life
,
righteousness
should
have
been
by
the
Law
,
but
the
Scripture
hath
concluded
all
under
sin
,
that
the
promise
of
Faith
by
Jesus
Christ
might
be
given
to
them
that
believe
;
In
many
things
we
offend
all
,
but
if
we
repent
,
and
are
baptized
and
believe
,
and
shew
our
Faith
by
our
Works
,
and
persevere
unto
the
end
we
shall
be
saved
;
but
if
we
believe
not
the
Truth
,
and
have
pleasure
in
unrighteousness
,
and
repent
not
of
the
evils
we
have
committed
,
we
shall
be
damned
.
Those
that
have
embraced
and
obeyed
the
Gospel
of
Christ
,
are
said
to
have
put
off
the
Old
Man
with
his
Deeds
,
and
put
on
the
New
Man
,
which
is
renewed
in
Knowledge
after
the
Image
of
him
that
created
him
;
Thus
through
Christ
only
we
are
to
expect
Salvation
,
there
being
no
other
Name
given
under
Heaven
whereby
we
might
be
saved
;
which
Salvation
if
we
neglect
,
we
shall
be
condemned
by
God
at
the
last
day
,
when
he
comes
to
judge
the
World
in
Righteousness
by
his
Son
,
whom
he
has
appointed
Judge
of
the
quick
and
dead
.
Then
shall
we
be
raised
from
the
dead
by
Christ
,
and
receive
every
Man
according
to
his
Works
.
As
in
Adam
all
died
,
so
in
Christ
shall
all
be
made
alive
;
and
since
by
Man
came
Death
,
by
Man
came
also
the
Resurrection
of
the
dead
.
The
dead
shall
be
raised
incorruptible
,
their
mortal
corruptible
Bodies
shall
put
on
immortality
and
incorruption
,
and
those
which
are
alive
at
the
coming
of
Christ
,
shall
be
changed
in
a
moment
,
at
the
last
Trump
.
As
we
have
born
the
Image
of
the
earthly
Man
Adam
,
so
we
shall
also
bear
the
Image
of
the
heavenly
Man
Christ
.
Then
shall
they
which
have
done
evil
be
condemn'd
to
everlasting
torment
and
misery
,
and
they
which
have
done
good
,
shall
be
rewarded
with
everlasting
joy
and
happiness
in
the
presence
of
God
,
and
his
holy
Angels
.
This
is
the
substance
of
what
is
taught
,
and
proposed
to
the
Faith
of
Mankind
in
the
New
Testament
;
which
I
have
express'd
,
as
near
as
ever
I
could
,
in
the
very
language
of
Scripture
,
as
my
design
plainly
obliged
me
to
do
.
The
other
Branch
of
the
Gospel
,
or
Doctrine
of
Christ
which
concerns
the
Practice
of
a
Christian
,
and
may
properly
be
stiled
Christian
Morality
,
consists
of
such
rules
and
measure
of
Action
,
as
every
one
that
believes
in
Christ
,
is
obliged
to
conform
his
life
to
,
and
without
which
his
Faith
is
dead
and
vain
,
he
is
still
in
his
sins
,
and
he
must
expect
the
Wages
of
them
,
Eternal
Death
.
The
principal
Heads
of
Christian
Duty
are
these
.
To
love
God
,
and
the
Lord
Jesus
,
Christ
with
all
our
heart
,
and
with
all
our
power
;
to
honour
,
praise
,
and
worship
God
in
Spirit
and
in
Truth
,
with
purity
of
heart
and
intention
,
to
submit
our
Wills
to
his
,
and
to
aquiesce
in
all
the
dispensations
of
his
Providence
,
with
the
utmost
resignation
of
Mind
and
Judgment
possible
.
To
love
our
Neighbours
as
our selves
;
to
do
unto
all
Men
as
we
would
they
should
do
unto
us
;
to
forgive
,
and
love
our
Enemies
;
to
bless
,
and
pray
for
those
that
despightfully
use
us
and
persecute
us
;
to
do
good
against
evil
;
and
to
endeavour
as
much
as
in
us
lies
to
live
peaceably
with
,
to
do
good
unto
,
and
to
promote
the
Salvation
of
all
Men.
To
deny
our
selves
,
and
to
mortifie
all
our
Lusts
and
Affections
,
to
take
off
our
Affections
from
things
on
the
Earth
,
and
set
them
upon
things
above
,
and
to
have
our
conversation
in
Heaven
;
to
live
chastly
and
soberly
in
this
present
World
,
avoiding
all
manner
of
excess
and
intemperance
;
to
bridle
our
Tongues
,
to
take
care
that
we
offend
not
in
word
;
and
to
bring
every
thought
into
Captivity
to
the
Law
of
Christ
;
to
think
lowly
of
our selves
,
with
all
humility
preferring
each
other
;
to
humble
our selves
in
the
presence
of
God
,
and
when
we
have
done
all
that
we
can
,
to
say
we
are
unprofitable
Servants
;
to
take
up
the
Cross
of
Christ
,
and
not
only
to
bear
Afflictions
patiently
,
but
to
glory
in
them
,
and
rejoyce
that
we
are
thought
worthy
to
suffer
.
These
,
and
all
other
the
particular
Duties
derived
from
them
,
we
are
required
constantly
and
sincerely
to
endeavour
to
perform
,
without
a
willful
allowance
of
our selves
,
to
offend
in
one
point
,
or
to
do
evil
that
good
may
come
of
it
;
and
,
whenever
we
have
transgress'd
any
of
these
Rules
of
Life
prescribed
us
to
act
by
,
we
are
immediately
to
break
off
our
sins
by
repentance
.
All
which
we
are
obliged
to
do
for
the
Glory
of
God
,
in
pure
obedience
to
his
Word
and
Command
,
in
love
and
gratitude
for
all
the
Mercies
we
receive
from
him
,
and
in
hope
and
expectation
of
enjoying
Eternal
Happiness
,
and
escaping
Eternal
Misery
in
another
life
,
and
upon
no
other
account
or
prospect
whatsoever
;
these
being
the
only
true
Ends
and
Motives
of
Human
Action
,
and
the
only
Grounds
of
Duty
and
Obligation
.
We
have
considered
the
Character
of
Jesus
Christ
,
and
taken
a
short
view
of
the
Gospel
or
Religion
he
taught
and
recommended
to
Mankind
:
In
the
next
place
,
let
us
see
who
,
and
what
sort
of
Men
they
were
that
first
believed
in
him
,
who
assisted
in
the
publishing
and
propagating
his
Gospel
;
and
who
they
were
that
opposed
the
Establishment
of
it
,
and
persecuted
Christ
and
all
that
bore
Testimony
to
him
.
Those
that
were
any
ways
concern'd
in
the
receiving
,
publishing
,
and
propagating
the
Gospel
of
Christ
,
were
John
his
Forerunner
,
his
Twelve
Apostles
,
other
Apostles
and
Disciples
,
and
such
as
were
particularly
set
apart
for
the
Ministry
,
and
Common
Believers
.
John
,
who
is
stil'd
The
Forerunner
of
Christ
,
and
one
that
was
to
prepare
the
way
before
him
,
was
born
of
Parents
who
were
righteous
before
God
,
and
walked
in
all
the
Commandments
of
the
Lord
blameless
;
his
Conception
and
Birth
were
attended
with
many
extraordinary
Signs
and
Wonders
;
then
it
is
said
of
him
,
That
he
grew
and
waxed
strong
in
Spirit
,
and
was
in
the
Desarts
till
the
day
of
his
shewing
unto
Israel
,
and
his
Rayment
was
of
Camels
hair
,
and
his
Meat
was
Locusts
and
wild
Honey
;
afterwards
he
came
Preaching
in
the
Wilderness
of
Judea
,
saying
,
Repent
ye
,
for
the
Kingdom
of
Heaven
is
at
hand
,
and
many
were
baptized
of
him
in
Jordan
,
confessing
their
sins
:
all
he
Preached
to
and
baptized
,
he
acquainted
with
the
Character
and
near
approach
of
Jesus
Christ
,
whom
in
a
particular
manner
he
preferr'd
to
himself
,
and
and
by
that
means
satisfied
them
that
he
was
not
the
Christ
,
which
before
they
doubted
of
:
Little
more
is
recorded
of
his
Preaching
or
Discourses
,
but
only
some
particular
advice
to
some
Persons
that
enquired
of
him
what
they
should
do
,
and
his
reproof
of
the
Multitude
that
came
to
him
,
and
of
Herod
;
for
which
last
he
was
put
in
Prison
by
him
,
and
afterward
beheaded
.
He
did
no
Miracles
,
but
the
Austerity
of
his
Life
,
the
Authority
of
his
Preaching
and
Baptizing
,
and
the
Holiness
of
his
Conversation
,
made
him
lookt
upon
by
all
People
as
a
Prophet
.
Jesus
Christ
says
of
him
,
that
he
was
more
than
a
Prophet
,
and
even
Herod
himself
that
beheaded
him
fear'd
him
while
alive
,
and
observ'd
him
,
and
when
he
heard
him
he
did
many
things
,
and
heard
him
gladly
,
knowing
him
to
be
a
just
Man
and
a
holy
.
The
Twelve
Apostles
were
all
of
them
Persons
of
a
low
Rank
and
mean
Occupations
;
all
the
time
they
followed
Christ
,
they
seem'd
not
to
be
fully
acquainted
who
he
was
,
or
what
he
design'd
;
several
of
his
Discourses
they
understood
not
,
but
wondered
what
the
meaning
of
them
should
be
;
they
were
several
times
by
their
Master
reproach'd
for
want
of
apprehension
,
and
knowledge
in
the
Scriptures
,
after
the
plain
Discourses
he
had
made
of
himself
to
them
,
and
for
want
of
Faith
and
Courage
,
notwithstanding
the
many
Miracles
and
mighty
Works
he
had
done
before
them
,
and
they
themselves
had
done
by
his
Commission
;
they
lookt
upon
him
as
a
Temporal
Messiah
or
Deliverer
,
who
was
to
restore
the
Kingdom
again
to
Israel
,
and
they
had
several
little
Contests
among
themselves
who
should
be
greatest
in
the
Kingdom
they
fancied
their
Master
came
to
establish
;
they
acknowledg'd
him
to
be
the
Christ
the
Son
of
God
,
but
they
seem'd
not
to
have
rightly
understood
what
they
said
;
when
he
was
apprehended
to
be
put
to
death
,
one
of
them
betrayed
him
,
all
the
rest
were
offended
because
of
him
,
and
fled
;
but
one
of
them
that
return'd
after
him
,
solemnly
deny'd
him
,
and
immediately
repented
;
and
he
that
betrayed
him
repented
,
and
hang'd
himself
:
After
his
death
we
find
some
of
them
bewailing
themselves
as
disappointed
in
all
the
hopes
and
expectations
they
had
conceived
of
him
;
and
,
when
it
was
reported
that
he
was
risen
again
,
none
of
them
would
believe
it
till
they
saw
him
themselves
,
and
one
of
them
was
more
remarkably
incredulous
in
this
point
than
the
rest
,
till
he
had
received
the
satisfaction
he
desired
.
But
after
the
Ascension
of
Christ
,
and
the
choice
of
another
Apostle
in
the
room
of
him
that
had
hang'd
himself
,
we
find
the
Twelve
Apostles
maintaining
a
different
Character
from
what
they
had
in
their
Master's
life-time
:
Now
they
appear
perfectly
instructed
in
all
things
concerning
Christ
;
whatsoever
before
seem'd
strange
to
them
either
in
his
Actions
or
Discourse
is
all
unriddled
,
and
the
Scriptures
which
before
were
difficult
to
be
understood
,
are
now
made
plain
and
manifest
:
And
,
as
their
Knowledge
is
enlarg'd
,
their
Faith
is
strengthened
;
no
doubts
or
distrusts
are
now
entertain'd
,
but
they
Preach
the
Gospel
of
Christ
with
Authority
and
full
Assurance
,
insomuch
that
we
find
many
more
converted
at
their
Preaching
,
than
at
Christ's
;
they
are
endued
with
new
Powers
,
which
they
had
not
whilst
their
Master
lived
,
and
which
did
not
shew
forth
themselves
in
Christ
;
their
whole
lives
are
taken
up
in
Travelling
and
Preaching
,
and
labouring
with
their
hands
to
maintain
themselves
;
their
whole
Business
and
Design
is
to
persuade
People
to
embrace
the
Gospel
of
Christ
;
many
are
their
Troubles
and
Sufferings
upon
this
account
,
all
which
they
undergo
very
chearfully
,
and
never
shew
the
least
sign
of
fear
or
regret
for
any
thing
that
happens
to
them
;
they
never
decline
an
opportunity
of
Preaching
the
Gospel
,
or
converting
People
to
the
Belief
of
it
upon
any
prospect
of
danger
whatsoever
,
and
no
Power
or
Authority
of
Rulers
and
Governors
,
no
severity
of
Persecutors
can
discourage
them
in
their
Work
.
The
other
Persons
concern'd
in
the
Ministry
and
Propagation
of
the
Gospel
of
Christ
,
by
whatever
Names
and
Offices
distinguished
,
whether
Apostles
,
Disciples
,
Deacons
,
Pastors
,
Teachers
,
Prophets
,
Evangelists
and
Presbyters
,
Bishops
,
or
Rulers
,
so
far
as
we
know
any
thing
of
them
by
the
Scriptures
,
were
,
all
of
them
,
very
near
of
the
same
Character
with
the
Twelve
,
for
meanness
of
Birth
and
Education
,
simplicity
of
Manners
,
Steadiness
of
Faith
,
and
adherence
to
the
Doctrines
they
taught
,
Piety
and
Devotion
,
Self-denial
and
Disinterestedness
,
Constancy
and
Resolution
under
continual
Sufferings
,
and
a
chearful
preference
of
a
future
expectation
in
another
Life
,
to
all
considerations
whatsoever
which
this
World
could
afford
.
But
one
of
them
,
named
Paul
,
is
represented
to
us
under
some
particular
Circumstances
,
which
make
his
Character
very
different
from
that
of
the
rest
.
He
was
Educated
in
all
the
Learning
of
the
Jews
at
the
feet
of
one
of
their
greatest
Doctors
;
and
by
some
passages
we
find
in
the
Epistles
ascribed
to
him
,
we
collect
that
he
was
acquainted
with
the
Heathen
Greek
Authors
;
he
was
at
first
a
zealous
Enemy
of
the
Christian
Doctrine
,
and
a
fierce
Persecutor
of
all
that
called
upon
the
Name
of
Christ
;
but
being
in
an
extraordinary
manner
call'd
by
God
,
and
by
several
wonderful
Signs
and
Appearances
converted
to
the
Faith
of
Christ
,
he
became
a
zealous
Preacher
of
the
Gospel
,
had
a
larger
and
fuller
Commission
of
Apostleship
granted
to
him
than
any
of
the
Twelve
,
was
exercised
with
a
greater
variety
of
Afflictions
for
the
sake
of
the
Gospel
,
laboured
more
abundantly
in
the
establishment
of
the
Christian
Religion
in
the
World
,
and
writ
more
for
the
Confirmation
of
those
in
the
Faith
,
whom
he
had
converted
.
The
generality
of
the
first
Common
Believers
,
who
were
not
call'd
to
the
Ministry
,
were
of
the
lowest
sort
of
the
People
,
and
several
of
them
scandalous
and
notorious
Sinners
before
their
Conversion
;
but
some
there
were
of
the
better
and
richer
sort
,
and
some
Rulers
and
Priests
that
believed
in
Christ
,
though
but
a
very
few
that
we
read
of
.
The
Character
of
which
Believers
after
the
Ascension
of
Christ
,
and
first
Sermons
of
the
Apostles
,
was
this
;
That
the
Multitude
of
them
that
believed
were
of
one
heart
and
of
one
soul
,
neither
said
any
of
them
that
ought
of
the
things
which
he
possessed
was
his
own
,
but
they
had
all
things
common
;
neither
was
there
any
among
them
that
lack'd
,
for
as
many
as
were
Possessors
of
Lands
or
Houses
,
sold
them
,
and
brought
the
prices
of
the
things
that
were
sold
,
and
laid
them
at
the
Apostles
feet
,
and
distribution
was
made
to
every
Man
,
according
as
he
had
need
.
In
other
places
it
is
said
of
them
that
believed
,
That
before
they
were
Servants
of
Sin
,
but
after
they
had
obeyed
from
the
heart
that
Form
of
Doctrine
that
was
delivered
them
,
they
were
made
free
from
sin
,
and
became
the
Servants
of
Righteousness
;
that
in
times
past
,
they
walked
according
to
the
course
of
this
World
,
fulfilling
the
desires
of
the
flesh
and
mind
,
but
now
being
created
in
Christ
Jesus
unto
good
Works
,
did
walk
in
them
;
that
some
of
them
,
who
were
before
Fornicators
,
Idolators
,
Adulterers
,
Abusers
of
themselves
with
Mankind
,
Thieves
,
Covetous
,
Drunkards
,
Revilers
,
and
Extortioners
,
were
washed
and
sanctified
by
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
God
;
many
of
them
that
believed
,
came
and
confess'd
,
and
shewed
their
Deeds
;
many
also
of
them
which
used
curious
Arts
,
brought
their
Books
together
,
and
burnt
them
before
all
Men.
But
,
in
process
of
time
,
when
the
number
of
Believers
encreased
,
tho'
the
greatest
part
of
them
manifested
their
Faith
by
their
Works
,
turn'd
from
the
Vanity
of
Idols
to
the
Living
God
,
renounced
all
the
hidden
Works
of
Sin
and
Darkness
,
and
were
ashamed
of
those
things
in
which
before
they
took
pleasure
;
yet
Offences
and
Heresies
did
spring
up
among
Christians
,
notwithstanding
all
the
care
of
those
that
first
planted
the
Churches
,
and
those
that
afterwards
presided
over
them
;
and
some
there
were
that
walked
disorderly
,
that
Preached
Christ
out
of
Envy
,
that
taught
other
Doctrines
than
what
they
had
received
,
that
turn'd
after
Satan
,
that
loved
this
present
World
,
that
put
away
Faith
,
and
made
Shipwrack
of
a
good
Conscience
;
but
these
bore
no
proportion
to
the
numbers
of
the
Faithful
,
whose
Faith
and
good
Works
were
spoken
of
throughout
the
World
.
Such
were
the
first
Publishers
and
Believers
of
the
Gospel
of
Christ
.
And
the
Persons
who
endeavoured
to
discourage
the
Belief
,
and
oppose
the
Establishment
of
it
,
by
all
the
means
they
could
,
but
especially
by
Contemning
,
Disgracing
,
Reviling
,
and
Persecuting
those
who
were
any
ways
concern'd
in
maintaining
or
propagating
this
new
Religion
,
were
among
the
Jews
,
their
Kings
,
Governors
,
Chief
Priests
,
Elders
,
and
Chief
of
the
Jews
;
as
also
the
Scribes
,
Pharisees
,
and
Saducees
,
who
were
the
Men
of
greatest
Learning
and
Authority
in
the
Jewish
Nation
,
some
of
which
are
represented
as
very
wicked
Men
,
and
notorious
Hypocrites
,
and
others
as
disbelievers
of
a
Future
State
:
And
among
the
Gentiles
,
the
Magistrates
,
Rulers
,
and
Chief
of
the
Cities
,
Philosophers
,
Sorcerers
,
Craftsmen
for
Idolatrous
Shrines
,
and
certain
lewd
Fellows
of
the
baser
sort
;
most
of
which
were
stirred
up
,
and
moved
to
what
they
did
by
the
Jews
that
lived
among
them
.
This
is
the
shortest
and
plainest
account
I
could
give
of
the
Subject
of
the
New
Testament
,
or
the
Matters
contained
in
that
Book
;
which
are
such
as
every
Body
that
reads
it
will
find
there
,
and
consequently
must
subscribe
to
the
truth
of
the
Representation
,
however
he
may
doubt
of
the
reality
of
the
Original
.
The
next
thing
to
be
considered
in
the
New
Testament
,
is
the
Way
and
Manner
in
which
the
several
Matters
before
mention'd
,
are
there
related
,
with
such
other
circumstances
as
referr
to
the
Form
or
Composition
of
the
whole
Book
,
and
the
several
parts
of
which
it
consists
.
Now
't
is
plain
to
any
Man
that
reads
over
the
New
Testament
with
the
same
care
,
attention
,
and
impartiality
,
as
he
does
another
Book
,
that
it
was
not
all
writ
by
the
same
Person
at
one
continued
time
,
but
by
several
Persons
at
different
times
,
and
upon
different
occasions
;
and
that
in
general
,
't
is
writ
with
great
plainness
and
simplicity
of
Stile
,
without
Art
or
Affection
,
and
with
many
extraordinary
Marks
of
Sincerity
and
Truth
.
But
to
be
more
particular
;
the
four
first
Books
,
called
Gospels
,
seem
to
have
been
Pen'd
by
so
many
different
Authors
,
as
appears
,
not
only
from
several
Ways
and
Manners
of
Expression
observable
in
each
of
them
,
but
also
from
the
Subject
;
which
being
the
same
in
all
,
and
most
of
the
same
Matters
of
Fact
being
repeated
in
each
Gospel
,
some
of
which
are
told
with
such
a
diversity
of
circumstances
as
occasions
some
difficulty
to
reconcile
together
,
it
cannot
be
imagined
that
any
one
Man
would
write
so
many
accounts
of
the
same
Story
,
so
little
different
from
one
another
in
the
main
Branches
,
and
so
much
,
in
some
lesser
particulars
.
The
Narration
in
all
the
Historical
parts
of
the
New
Testament
is
very
short
,
naked
,
and
simple
,
nothing
but
bare
Matters
of
Fact
being
related
just
as
they
happen'd
,
without
any
interposition
of
the
Author
:
There
is
no
Preparation
of
Events
;
no
artful
Transitions
or
Connexions
;
no
set
Characters
of
Persons
to
be
introduced
,
or
Reflections
upon
past
Actions
,
and
the
Authors
of
them
;
no
Excuses
or
Apologies
for
such
things
as
a
Writer
might
probably
foresee
would
shock
or
disturb
his
Readers
;
no
Colours
,
Artifices
,
or
Arguments
,
to
set
off
a
doubtful
Action
,
and
reconcile
it
to
some
other
,
or
to
the
Character
of
the
Person
that
did
it
:
The
Faults
and
Infirmities
of
those
Persons
,
the
Authors
would
seem
to
recommend
,
are
fairly
recorded
without
any
mitigation
or
abatement
,
and
the
Crimes
of
their
Enemies
barely
told
without
any
aggravation
.
The
Epistles
appear
to
be
written
with
a
great
Air
of
Piety
and
Devotion
;
and
the
Authors
of
them
seem
to
be
acted
by
as
warm
and
steady
Zeal
for
the
Glory
of
God
,
and
the
Good
of
Mankind
;
and
to
speak
with
mighty
Assurance
from
a
full
Conviction
of
the
truth
of
those
things
they
so
earnestly
press
and
recommend
.
Whether
any
of
them
were
written
by
the
Authors
of
the
Historical
Books
,
and
which
of
them
were
,
and
which
not
,
we
have
nothing
in
the
Writings
themselves
to
judge
by
,
but
the
difference
of
Style
,
which
seems
very
distinguishable
in
some
of
them
;
but
I
shall
not
lay
much
stress
upon
that
,
because
it
may
be
disputed
by
Pretenders
to
Criticism
.
The
last
Epistle
which
goes
under
the
Name
of
the
Revelation
,
is
plainly
of
a
different
Character
from
all
the
other
Books
of
the
New
Testament
,
though
said
to
be
written
by
one
who
was
Author
of
a
Gospel
and
some
other
Epistles
;
which
difference
arising
wholly
from
the
Matters
contained
in
it
,
and
the
manner
of
their
Conveyance
into
the
Mind
of
the
Writer
,
upon
this
supposion
,
it
may
easily
be
allowed
to
belong
to
the
same
Author
that
writ
some
other
parts
of
the
New
Testament
in
a
different
Style
from
that
of
the
Revelation
,
which
is
altogether
Figurative
and
Mysterious
.
All
the
several
Books
in
the
New
Testament
,
excepting
the
Epistle
to
the
Hebrews
,
have
Names
of
Persons
prefixed
to
them
as
the
reputed
Authors
of
them
;
who
are
all
the
same
that
are
mention'd
in
the
Gospels
and
Acts
,
either
as
immediate
Apostles
of
Christ
,
or
such
as
were
chosen
and
directed
by
those
that
were
so
:
But
neither
by
the
Titles
,
nor
by
any
thing
said
in
the
Books
themselves
,
does
it
appear
,
that
any
part
of
the
New
Testament
was
written
by
Christ
himself
,
or
that
he
writ
any
thing
at
all
.
I
have
these
things
further
to
observe
of
the
Books
of
the
New
Testament
in
general
;
that
there
are
in
divers
places
of
them
,
a
great
many
particular
remarkable
Notes
of
Time
,
to
distinguish
when
the
several
Actions
therein
related
happened
;
all
which
are
within
the
space
contained
betwixt
the
Death
of
Julius
Caesar
,
and
the
Destruction
of
Jerusalem
:
That
there
are
a
great
many
Names
of
Persons
and
Places
concern'd
in
these
Actions
,
the
greatest
part
of
which
are
Jewish
,
Greek
,
and
Roman
:
And
that
most
of
the
chief
Matters
of
Fact
and
Doctrines
mention'd
in
any
of
the
Books
of
the
New
Testament
,
are
supposed
by
the
several
Writers
of
them
,
to
be
known
and
believed
before
those
Books
were
writ
.
The
two
former
of
these
Observations
are
very
evident
upon
the
first
,
and
most
transient
reading
of
the
New
Testament
;
and
a
very
small
degree
of
attention
will
serve
to
satisfie
us
of
the
latter
.
All
the
Epistles
are
very
absurd
and
unintelligible
without
this
Supposition
;
for
first
,
the
Arguments
and
Exhortations
there
made
use
of
,
with
which
they
abound
,
are
for
the
most
part
inferences
from
Matters
of
Fact
taken
for
granted
,
and
not
newly
told
,
as
appears
from
the
Way
and
Manner
in
which
they
are
mention'd
,
the
Facts
being
alluded
to
only
,
and
imperfectly
hinted
at
,
not
related
with
all
the
Circumstances
necessary
to
inform
those
that
had
never
heard
of
them
before
:
Then
the
Forms
of
Blessing
and
Salutation
we
find
there
,
and
the
Titles
the
Writers
give
themselves
,
and
those
they
write
to
,
all
necessarily
imply
the
same
thing
:
Besides
there
are
several
direct
Expressions
in
many
places
of
them
,
which
do
formally
,
and
in
plain
terms
,
assert
that
the
Persons
these
Epistles
were
writ
to
,
had
been
before
instructed
in
all
the
principal
Truths
of
the
Gospel
.
'T
is
plain
also
from
the
Acts
of
the
Apostles
,
as
well
as
the
Epistles
,
that
Churches
and
Congregations
of
Believers
,
are
supposed
to
be
established
in
several
parts
of
the
World
,
before
any
of
these
Books
were
writ
;
the
manner
and
way
of
their
establishment
being
the
chief
Subject
of
that
Book
called
the
Acts
,
as
the
fixing
and
confirming
them
in
the
Faith
,
is
the
chief
Design
of
the
Epistles
.
Nor
is
it
less
manifest
from
the
Gospels
,
that
they
all
suppose
the
principal
Matters
of
Fact
related
of
Christ
,
and
most
of
the
Doctrines
delivered
by
him
,
to
have
been
known
and
believed
by
a
great
many
,
at
the
the
time
when
these
Gospels
were
writ
,
and
in
the
places
where
they
were
published
.
The
manner
of
beginning
each
Gospel
,
is
a
very
good
proof
of
this
Truth
:
St.
Luke
plainly
,
in
express
Words
,
affirms
,
That
the
Person
for
whom
he
more
particularly
writ
his
Gospel
,
had
been
before
instructed
in
those
things
he
was
about
to
give
him
an
account
of
in
order
,
and
that
those
things
which
others
had
before
him
set
forth
a
Declaration
of
,
were
such
as
were
most
surely
believed
among
them
,
even
as
they
delivered
them
unto
them
which
from
the
beginning
were
Eye-witnesses
,
and
Ministers
of
the
Word
:
And
the
Writers
of
the
other
Gospels
begin
so
abruptly
,
and
fall
so
immediately
into
the
Story
of
Christ
,
without
any
Introduction
or
Preface
concerning
the
Character
of
the
Person
whose
History
they
writ
,
or
the
time
or
design
of
their
writing
,
that
it
cannot
be
imagined
they
would
address
themselves
in
such
a
manner
to
Persons
who
were
perfect
Strangers
to
the
Name
and
History
of
Christ
.
But
,
besides
this
way
of
beginning
,
we
have
several
accounts
in
the
Body
of
each
Gospel
,
of
multitudes
of
People
that
followed
Christ
,
that
heard
his
Sermons
,
and
were
Witnesses
of
his
Miracles
;
of
great
numbers
of
Believers
who
were
converted
by
his
Discourses
;
and
of
a
great
many
that
opposed
and
prosecuted
Christ
,
and
objected
several
things
to
his
Doctrine
and
Miracles
;
all
which
being
told
as
happening
in
the
life-time
of
Christ
,
most
of
the
things
concerning
him
must
be
supposed
by
those
who
pretend
to
have
written
presently
after
his
Death
(
as
't
is
plain
all
the
Evangelists
do
)
to
be
generally
known
and
freshly
remembred
at
the
time
of
their
Writing
;
which
Supposition
further
appears
from
the
short
and
disorderly
Relation
of
several
Matters
of
Fact
in
each
Gospel
;
which
,
in
such
cases
where
we
are
not
assisted
with
a
fuller
Account
from
the
other
Gospels
or
following
Books
of
the
New
Testament
,
seem
very
obscure
to
us
now
,
who
are
not
acquainted
with
the
rest
of
the
Circumstances
omitted
.
This
is
what
I
thought
fit
to
remark
concerning
the
Subject
and
Form
of
that
Book
which
we
call
the
New
Testament
.
And
now
that
this
Book
does
really
contain
such
things
as
are
before
mention'd
,
and
is
writ
in
such
a
way
and
manner
as
I
have
here
represented
,
I
think
,
may
be
taken
for
granted
,
since
whatever
has
been
observed
under
this
head
,
must
necessarily
appear
too
true
to
any
one
that
will
read
over
the
New
Testament
,
and
is
capable
of
making
any
Judgment
of
a
Book
.
II.
Supposing
then
that
I
have
given
a
just
Account
and
Character
of
the
New
Testament
,
and
the
several
Books
or
Volumes
it
consists
of
,
I
shall
from
hence
advance
to
the
main
Design
proposed
;
which
was
to
prove
,
That
all
the
principal
Matters
of
Fact
related
in
the
New
Testament
,
are
really
true
;
that
is
,
did
really
happen
out
at
the
Times
and
Places
,
and
in
the
Manner
they
are
there
recorded
to
have
happen'd
.
This
I
shall
endeavour
,
in
the
second
place
,
to
make
good
by
a
direct
Proof
,
according
to
the
distinction
of
the
several
Facts
to
be
enquired
into
before
laid
down
,
viz.
common
Historical
Facts
,
Prophesies
and
Miracles
,
Divine
Assistance
and
Revelation
.
I.
The
first
Step
then
I
am
to
make
in
the
proof
of
what
I
have
before
asserted
,
is
,
to
shew
that
the
common
Historical
Facts
mention'd
in
the
New
Testament
are
true
.
The
principal
of
which
are
these
following
,
viz.
That
there
was
such
a
Person
as
Jesus
Christ
,
of
such
a
Character
,
who
taught
such
Doctrines
,
pretended
to
such
mighty
Works
,
and
was
executed
in
such
a
manner
as
is
represented
in
the
New
Testament
;
That
there
were
likewise
certain
Persons
who
were
Followers
and
Adherents
of
Christ
,
who
after
his
Death
,
profess'd
to
believe
the
Miracles
we
find
now
recorded
of
him
,
and
to
do
as
great
themselves
,
who
taught
the
same
Doctrines
he
did
in
his
life-time
,
and
many
other
things
which
they
pretended
to
have
received
from
him
while
he
was
alive
,
and
from
the
Spirit
of
God
afterwards
,
and
who
made
is
their
business
to
propagate
the
Belief
and
Practice
of
what
they
taught
throughout
the
World
,
whose
Characters
and
Sufferings
were
such
as
are
before
described
:
That
the
Doctrine
or
Religion
of
Christ
was
accordingly
propagated
through
all
Judea
,
and
most
Parts
of
the
Roman
Empire
;
so
that
great
Numbers
of
People
every
where
own'd
and
profess'd
it
:
And
that
all
this
happen'd
within
that
compass
of
Time
included
between
the
Death
of
Julius
Caesar
,
and
the
Destruction
of
Jerusalem
.
Now
these
are
such
remarkable
,
notorious
Facts
,
have
been
so
well
proved
by
multiplicity
of
Evidence
,
and
so
little
contested
by
the
several
Enemies
of
Christianity
,
That
I
shall
content
my self
by
giving
a
summary
Proof
of
them
,
without
entring
upon
that
great
Variety
of
particular
Arguments
every
general
Branch
of
Evidence
contains
in
it
:
Which
Proof
I
shall
cast
into
this
Method
.
First
,
I
shall
take
an
Account
of
the
Original
of
Christianity
;
and
shew
,
That
this
Religion
must
have
came
first
into
the
World
at
the
time
assign'd
for
this
Event
in
the
New
Testament
.
Afterwards
,
I
shall
consider
the
state
of
Christianity
at
another
Period
of
Time
,
when
it
will
certainly
be
allowed
,
that
all
the
principal
Matters
of
Fact
that
stand
now
recorded
in
the
New
Testament
were
generally
believed
.
And
then
I
shall
prove
,
That
the
same
Matters
of
Fact
were
likewise
believed
at
,
and
immediately
after
,
the
Times
in
which
they
are
said
to
happen
,
and
so
continually
down
to
that
particular
Period
fixed
upon
.
Which
last
Proposition
I
shall
endeavour
to
make
out
.
From
the
constant
Tradition
of
such
a
Belief
,
together
with
many
sensible
,
infallible
Effects
of
it
.
And
from
many
other
extrinsick
Signs
and
Monuments
remaining
at
that
Time
.
From
which
constant
and
universal
Belief
among
Christians
,
of
all
the
principal
Facts
in
the
New
Testament
,
both
common
and
extraordinary
,
continued
down
to
such
a
Period
,
from
the
very
first
Times
in
which
they
severally
happen'd
:
I
conconclude
,
That
at
least
the
common
Matters
of
Fact
,
such
as
I
have
just
before
instanced
in
,
must
be
true
.
First
then
,
as
to
the
Original
of
Christianity
;
it
is
to
be
observ'd
,
That
there
is
no
Age
of
the
World
,
no
Portion
of
Time
,
since
the
beginning
of
Things
at
any
great
Distance
from
us
,
that
we
have
a
clearer
,
fuller
,
and
more
particular
Account
of
,
than
we
have
of
that
which
past
under
the
Twelve
first
Cesars
,
or
Emperors
of
Rome
;
both
Learning
and
Empire
being
then
at
the
highest
Pitch
,
and
furnishing
abundance
of
Matter
for
the
Pens
of
that
and
the
succeeding
Ages
.
And
as
the
History
of
that
time
is
the
truest
and
best
known
of
any
,
so
no
Matter
of
Fact
could
happen
within
that
Time
which
was
more
remarkable
,
or
could
more
easily
and
certainly
be
conveyed
down
to
Posterity
,
than
the
first
Rise
and
Propagation
of
the
Christian
Religion
.
There
's
nothing
so
easy
to
be
known
of
any
Countrey
,
where
we
have
the
least
Remains
of
History
left
us
,
as
what
Religion
was
profess'd
there
,
and
what
considerable
Alterations
were
made
in
it
:
All
the
Laws
,
Customs
,
and
Policy
of
a
Nation
,
are
intermixt
with
their
Religion
;
most
of
the
Actions
,
Opinions
,
and
Characters
of
particular
Men
,
bear
the
Marks
of
it
;
and
if
we
examin
Things
more
narrowly
,
and
trace
them
up
to
their
Original
,
we
shall
find
that
Religion
puts
a
greater
Distinction
betwixt
one
Nation
and
another
,
than
any
difference
of
Climate
can
do
.
But
,
not
to
pursue
that
Speculation
any
further
,
't
is
very
plain
from
all
History
what
the
Religion
of
the
Jews
was
,
and
what
Religion
they
had
at
Rome
,
and
in
other
Parts
of
the
Roman
Empire
,
under
the
Reign
of
Augustus
.
There
were
no
such
Persons
then
to
he
heard
of
as
bore
the
Name
of
Christians
;
no
such
Religion
any
where
professed
as
that
which
is
now
call'd
Christian
,
the
Plan
and
Model
of
which
we
find
in
the
Books
of
the
New
Testament
.
But
in
the
Time
of
Nero
we
find
a
great
many
Persons
at
Rome
,
Now
the
Time
when
this
Christ
,
the
first
Author
of
this
Sect
of
Men
call'd
Christians
,
began
to
publish
his
Doctrine
to
the
World
,
is
very
particularly
and
circumstantially
set
down
by
St.
Luke
,
in
the
Third
Chapter
of
his
Gospel
,
to
be
the
Fifteenth
Year
of
the
Reign
of
Tiberius
Cesar
,
Pontius
Pilate
being
Governor
of
Judea
,
and
Herod
being
Tetrarch
of
Galilee
,
and
his
Brother
Philip
Tetrarch
of
Iturea
,
and
of
the
Region
of
Trachonitis
,
and
Lysanias
the
Tetrarch
of
Abilene
,
Annas
and
Caiaphas
being
the
High
Priests
of
the
Jews
.
And
in
the
Book
call'd
the
Acts
of
the
Apostles
,
said
to
be
writ
by
the
same
St.
Luke
,
it
is
affirm'd
,
That
the
Disciples
,
by
which
Word
is
there
meant
all
those
that
believed
in
Christ
,
and
embraced
the
Doctrines
taught
by
him
,
were
called
Christians
first
at
Antioch
:
Which
Matter
of
Fact
is
,
by
the
Consent
of
all
Christian
Historians
,
recorded
to
have
happen'd
at
the
latter
end
of
the
Reign
of
Caligula
,
who
was
the
next
that
succeeded
Tiberius
in
the
Empire
of
Rome
.
And
that
this
is
the
lowest
Point
of
Time
it
can
be
fix'd
at
,
appears
from
the
same
Place
of
St.
Luke
,
where
immediately
after
the
Words
before
cited
,
it
follows
,
And
in
these
Days
came
Prophets
from
Jerusalem
unto
Antioch
,
and
there
stood
up
one
of
them
named
Agabus
,
and
signified
by
the
Spirit
,
that
there
should
be
great
Dearth
throughout
all
the
World
;
which
came
to
pass
in
the
Days
of
Claudius
Cesar
.
From
whence
I
infer
,
That
this
Relation
of
Agabus
,
concurring
in
Time
with
that
other
Account
of
the
Disciples
being
first
call'd
Christians
;
and
it
being
plain
,
from
what
is
said
concerning
the
Completion
of
Agabus's
Prophecy
in
the
Days
of
Claudius
Cesar
,
That
he
first
utter'd
his
Prophecy
some
time
before
the
Days
of
Claudius
Cesar
,
the
Time
when
the
Disciples
were
first
called
Christians
must
likewise
be
,
sooner
or
later
,
before
the
Reign
of
Claudius
;
which
Claudius
being
the
immediate
Successor
of
Caligula
in
the
Empire
,
the
Matter
of
Fact
in
question
must
happen
in
the
latter
end
of
the
Reign
of
Caligula
,
or
at
some
time
before
.
Now
from
the
Fifteenth
Year
of
Tiberius
,
when
Christ
first
published
his
Doctrine
at
Jerusalem
,
to
the
last
of
Caligula
,
when
his
Disciples
were
first
call'd
Christians
at
Antioch
,
is
about
Twelve
Years
;
from
whence
to
the
Tenth
Year
of
Nero
,
when
the
Christians
were
first
persecuted
at
Rome
,
is
a
little
above
Twenty
Years
;
within
Five
Years
after
which
Jerusalem
was
destroyed
,
and
an
End
was
put
to
the
Jewish
Government
and
Policy
.
So
that
from
the
Fifteenth
of
Tiberius
,
when
it
is
pretended
that
Christ
first
published
his
Gospel
at
Jerusalem
,
to
the
first
of
Vespatian
when
Jerusalem
was
destroy'd
,
is
about
Forty
Years
,
and
no
more
.
If
therefore
these
Matters
of
Fact
concerning
the
Neronian
Persecution
,
and
the
Destruction
of
Jerusalem
,
are
true
,
as
is
constantly
attested
,
by
Heathen
and
Jewish
,
as
well
as
Christian
,
Writers
;
't
is
more
than
probable
,
that
those
mention'd
by
St.
Luke
are
so
too
.
For
before
the
Fifteenth
of
Tiberius
,
no
Signs
or
Footsteps
of
Christianity
are
to
be
found
in
the
World
,
neither
is
it
pretended
by
any
of
the
Adversaries
of
this
Religion
that
it
was
earlier
;
and
the
Destruction
of
Jerusalem
falling
in
the
First
Year
of
Vespatian
,
the
Propagation
of
the
Christian
Religion
from
thence
to
other
Parts
of
the
World
,
must
needs
have
had
as
early
a
Date
of
that
.
And
therefore
,
if
we
find
great
Numbers
of
Christians
at
Rome
in
Nero's
Time
,
both
the
Propagation
,
as
well
as
Original
,
of
the
Christian
Religion
,
must
have
happen'd
not
only
before
the
Destruction
of
Jerusalem
,
but
some
time
between
the
Fifteenth
Year
of
Tiberius
and
the
Tenth
of
Nero
,
and
consequently
the
Account
before
given
by
St.
Luke
,
of
these
great
Events
,
cannot
well
be
imagin'd
to
be
false
;
but
't
is
certain
the
Mistake
in
Time
,
if
there
should
be
any
supposed
,
cannot
be
considerable
.
From
all
which
,
I
think
I
have
reason
to
conclude
,
That
the
Christian
Religion
was
profess'd
at
Rome
in
the
Time
of
Nero
,
and
was
derived
from
one
Christ
,
who
was
the
first
Author
of
it
,
and
suffered
Death
at
Jerusalem
upon
that
Account
,
toward
the
latter
end
of
Tiberius's
Reign
,
as
I
find
it
recorded
by
St.
Luke
,
and
the
other
Writers
of
the
New
Testament
.
The
next
view
I
shall
take
of
the
Christian
Religion
shall
be
under
Constantine
,
another
Emperor
of
Rome
,
who
upon
some
occasion
or
other
was
disposed
to
embrace
this
Religion
about
300
Years
after
the
first
Publication
of
it
by
Christ
,
at
which
time
it
is
very
notorious
that
Christianity
was
the
prevailing
Religion
in
all
the
parts
of
the
Roman
Empire
,
the
extent
of
which
was
then
very
great
,
This
manifestly
appears
from
all
the
accounts
we
have
of
the
History
of
this
famous
Emperor
,
and
the
State
of
the
World
under
his
Reign
;
in
the
Twentieth
Year
of
which
,
was
held
a
General
Council
,
which
was
a
Meeting
or
Assembly
of
a
great
number
of
Bishops
,
who
came
from
all
the
different
Provinces
and
Cities
both
of
the
Eastern
and
Western
Empire
,
and
were
Persons
that
in
their
several
Districts
,
govern'd
and
directed
in
Religions
Affairs
;
the
chief
design
of
that
Meeting
was
by
Constantine
,
who
called
them
together
,
declared
to
be
for
the
decision
of
a
Controversie
,
that
had
happen'd
between
certain
Christian
Professors
concerning
a
particular
Article
or
Doctrine
of
their
Religion
,
which
some
affirm'd
ought
to
be
believed
in
one
Sense
,
and
some
in
another
:
These
Bishops
did
meet
accordingly
to
the
number
of
about
300
,
decided
the
Matter
they
were
called
about
,
by
appointing
a
Form
of
Words
for
all
Christians
to
express
their
Belief
of
that
,
and
several
other
particulars
in
,
which
was
unanimously
approved
and
subscribed
by
all
but
two
:
Besides
which
Form
of
Faith
they
made
several
Canons
or
Rules
,
with
Relation
to
Discipline
,
which
concern'd
the
Qualifications
of
such
Persons
as
were
to
perform
Religious
Offices
,
or
to
partake
of
the
Effects
of
them
;
their
manner
of
Acting
upon
such
occasions
,
and
their
Behaviour
to
one
another
upon
the
account
of
any
Religious
distinction
.
But
,
in
order
to
take
a
more
particular
survey
of
the
State
of
the
Christian
Religion
under
Constantine
,
from
the
account
that
is
given
us
of
this
Council
by
Eusebius
and
Athanasius
,
who
were
present
at
it
,
and
other
credible
Writers
who
lived
at
,
or
near
the
same
time
,
I
shall
draw
these
following
Observations
and
Reflections
.
I.
Constantine
was
the
first
Roman
Emperor
that
profest
the
Christian
Religion
.
There
was
no
King
,
Consul
,
Dictator
,
Emperor
,
or
any
other
,
the
chief
Governour
of
the
Roman
State
before
him
,
that
ever
departed
from
the
ancient
Institution
made
upon
the
first
Settlement
of
that
Commonwealth
,
or
publickly
embraced
a
new
Religion
,
of
a
different
Character
from
that
established
by
the
Laws
of
Numa
.
2.
There
never
was
before
this
Council
,
any
such
General
Meeting
of
Eminent
and
Learned
Persons
,
who
were
Assembled
together
from
so
many
different
quarters
of
the
World
,
purely
to
settle
some
Controversies
in
Religion
.
Which
two
surprising
Circumstances
must
make
this
Council
of
Nice
,
one
of
the
most
remarkable
Events
that
ever
happen'd
in
the
World
.
3.
The
calling
of
this
Council
does
plainly
inferr
,
that
Constantine
look'd
upon
the
whole
Roman
Empire
to
have
been
at
that
time
generally
Christian
:
The
Persons
summon'd
,
the
Places
from
whence
they
came
,
the
occasion
of
their
Meeting
,
do
all
prove
this
;
For
the
Persons
of
which
the
Council
was
compos'd
,
were
most
of
them
Governors
and
Teachers
of
large
Churches
and
Congregations
,
they
came
out
of
all
the
greater
and
lesser
Provinces
,
and
from
the
most
Populous
and
Considerable
Towns
under
the
Roman
Government
;
and
the
reason
of
their
coming
,
was
to
give
their
Opinion
concerning
a
particular
Doctrine
which
did
suppose
an
antecedent
Belief
of
the
whole
Christian
Scheme
.
4.
The
whole
behaviour
of
this
Council
of
Bishops
while
they
sat
together
,
and
the
business
they
did
there
,
is
a
certain
proof
,
not
only
that
they
were
Christians
,
and
that
the
Christian
Religion
was
publickly
and
generally
profest
in
the
Places
from
whence
they
came
;
but
that
they
all
agreed
in
some
common
Faith
,
and
that
the
Christian
Religion
profess'd
in
the
several
Places
from
whence
they
came
,
was
every
where
the
same
,
without
any
other
variation
than
what
was
grounded
upon
the
different
Conception
of
some
Articles
by
particular
Persons
which
were
allowed
by
all
alike
in
some
general
Terms
,
or
different
application
of
some
general
Rules
about
such
Matters
as
Christians
were
,
by
the
whole
tenour
of
their
Religion
left
at
liberty
so
to
apply
.
5.
The
reason
of
this
general
Agreement
of
all
Christians
,
separated
so
far
from
one
another
in
place
,
and
never
before
this
time
united
under
one
common
Head
or
Governor
,
was
,
as
we
find
by
what
pass'd
in
this
Council
,
a
firm
and
constant
Belief
that
such
and
such
Books
,
which
they
all
had
amongst
them
,
were
written
by
the
immediate
Followers
and
Disciples
of
Christ
,
and
contained
a
true
Account
of
his
Life
and
Doctrine
,
and
a
full
Scheme
of
their
Religion
.
What
ever
was
in
any
of
these
Books
they
lookt
upon
as
Obligatory
,
and
such
they
esteemed
the
Authority
of
these
Writings
,
That
they
were
not
,
upon
any
Account
,
in
the
least
Passage
of
them
,
to
receive
any
Addition
,
Diminution
,
or
Alteration
whatsoever
.
In
the
Decision
of
the
present
Controversy
before
them
,
these
were
appeal'd
to
on
both
Sides
,
and
the
Authority
of
them
allowed
by
all
;
and
the
particular
Canons
they
made
,
were
founded
upon
the
general
Rules
and
Orders
of
Discipline
laid
down
in
these
Scriptures
.
6.
As
we
find
by
what
was
done
in
this
Council
,
concerning
the
Matter
of
Faith
they
came
to
settle
,
That
all
the
Bishops
there
assembled
were
acquainted
with
several
of
the
same
Books
of
Scripture
,
which
we
now
have
under
the
Name
of
the
New
Testament
;
and
that
they
were
perswaded
they
were
delivered
down
to
them
from
the
Apostles
,
as
a
Rule
of
their
Faith
:
So
,
by
several
of
the
Canons
they
made
,
we
are
assur'd
,
That
,
in
all
the
several
Places
from
whence
they
were
assembled
,
the
Customs
of
Baptism
and
the
Communion
were
universally
and
constantly
used
;
That
the
First
Day
of
the
Week
was
observed
as
a
Day
set
a-part
for
Religious
Services
,
which
were
chiefly
Prayers
,
and
Reading
the
Scriptures
;
That
there
were
a
great
many
Men
,
in
a
particular
Way
and
Manner
appointed
for
the
Performance
of
Religious
Offices
,
in
the
Name
and
Presence
of
the
People
;
And
that
some
of
these
did
,
in
a
more
eminent
Degree
,
preside
over
all
other
,
both
Religious
Officers
and
common
Christians
,
in
such
a
District
,
under
the
Title
and
Style
of
Bishops
.
Now
the
Truth
of
this
Relation
concerning
the
Council
of
Nice
,
and
the
State
of
the
Christian
Religion
at
that
Time
being
supposed
;
in
the
next
Place
I
shall
undertake
to
prove
,
That
the
Christians
we
find
in
Nero's
Time
,
were
of
the
same
Faith
and
Religion
with
those
that
lived
under
the
Reign
of
Constantine
;
and
,
consequently
,
That
all
the
principal
Matters
of
Fact
now
recorded
in
the
New
Testament
,
were
generally
believed
at
,
and
immediately
after
,
the
Times
in
which
they
are
said
to
happen
,
and
so
continually
down
to
the
Council
of
Nice
.
This
I
shall
endeavour
to
make
out
;
First
,
From
the
constant
Tradition
of
such
a
Belief
,
together
with
many
sensible
and
infallible
Effects
of
it
.
From
the
Neronian
Persecution
to
the
Council
of
Nice
is
about
260
Years
;
which
is
so
short
a
Period
,
That
't
is
hardly
possible
to
imagine
the
Tradition
of
so
important
a
Fact
,
as
the
general
Profession
of
the
Christian
Religion
,
in
any
considerable
Country
or
Nation
,
should
,
in
the
main
Branches
and
Substance
of
it
,
be
defective
or
corrupted
within
that
Time
;
though
there
were
no
other
remaining
Monuments
of
it
,
but
what
were
obvious
to
every
Man
's
own
Observation
at
the
Meeting
of
this
Famous
Council
.
And
therefore
since
the
Christians
of
this
latter
Period
did
look
upon
it
as
a
certain
Truth
delivered
down
to
them
,
That
the
Christians
who
lived
in
Nero's
Time
professed
the
same
Faith
they
did
,
as
't
is
plain
from
the
Account
before
given
of
their
Religion
they
must
,
we
may
very
well
conclude
,
That
the
Matter
of
Fact
was
really
so
without
further
Proof
.
But
to
remove
all
Doubts
and
Objections
so
general
a
Conclusion
as
this
may
be
apt
to
create
,
the
Truth
and
Credibility
of
the
Tradition
shall
be
more
clearly
made
out
in
the
following
Manner
.
Several
of
those
who
were
present
at
the
Council
of
Nice
might
,
of
their
own
certain
knowledge
,
be
fully
satisfied
,
That
,
for
Fifty
Year
backward
,
the
Christian
Religion
had
been
the
same
it
was
then
,
in
the
Countries
from
whence
they
came
;
That
all
this
Time
they
had
had
the
same
Scriptures
among
them
;
That
these
Scriptures
had
constantly
been
read
,
both
in
publick
and
private
;
and
(
as
far
as
fell
within
humane
Cognizance
)
as
constantly
,
and
in
the
same
manner
believed
and
esteemed
,
as
they
appeared
then
to
be
;
That
the
Ceremonies
of
Baptizing
and
Communicating
had
been
always
universally
used
,
at
such
Times
,
and
upon
such
and
such
Occasions
;
That
these
,
and
several
other
Religious
Performances
,
as
Reading
the
Scriptures
,
Prayers
,
Exhortations
,
&c.
had
been
constantly
practised
in
publick
,
when
Christians
were
assembled
together
;
That
Meetings
,
or
Assemblies
,
for
these
Purposes
were
very
frequent
;
That
,
besides
other
occasional
Times
,
they
always
observed
the
First
Day
of
the
Week
,
as
a
Portion
of
Time
which
they
thought
themselves
obliged
to
set
a-part
for
the
Performance
of
Religious
Duties
,
and
especially
in
Publick
;
That
there
were
a
constant
Succession
of
Men
,
by
certain
Ceremonies
peculiarly
appropriated
to
the
Discharge
of
some
Religious
Offices
,
which
they
did
not
think
it
Lawful
for
others
,
not
so
distinguished
,
to
be
concern'd
in
;
That
it
was
the
particular
Business
of
these
Men
to
teach
and
instruct
the
rest
in
the
Knowledge
of
the
Christian
Religion
,
and
exhort
them
to
a
steady
and
exact
Submission
to
the
Rules
of
it
;
That
there
were
some
of
these
styled
Bishops
,
who
were
by
some
different
Marks
of
Distinction
known
from
the
rest
of
their
Brethren
,
and
presided
over
all
Christians
,
both
Clergy
and
Laity
,
in
such
a
District
,
governing
and
directing
them
all
in
Religious
Affairs
,
and
exercising
certain
Spiritual
Powers
of
an
extraordinary
future
Influence
,
in
order
to
the
preserving
and
inforcing
the
Belief
and
Practice
of
the
Christian
Religion
.
Such
Customs
and
Actions
as
these
,
in
all
which
every
Bishop
must
himself
have
bore
a
Share
,
must
needs
be
infallibly
known
to
those
Bishops
assembled
at
Nice
,
who
were
of
Age
enough
to
remember
for
so
long
together
as
Fifty
Years
,
which
may
easily
be
supposed
of
several
of
them
:
And
it
may
,
with
as
much
reason
,
be
allowed
,
That
these
very
Bishops
might
have
,
Fifty
Years
before
their
Meeting
at
Nice
,
convers'd
with
those
who
could
have
as
distinctly
remembred
what
was
done
for
Fifty
Years
further
backward
,
as
they
could
remember
what
had
happen'd
since
the
Time
we
supposed
they
convers'd
with
them
;
from
whom
they
might
have
been
certainly
inform'd
,
That
all
the
foremention'd
Matters
of
Fact
had
continued
the
same
,
for
Fifty
Years
before
they
could
have
an
immediate
Knowledge
of
them
themselves
.
And
moreover
,
those
who
gave
them
this
Information
could
have
assured
them
,
That
they
never
saw
,
or
heard
of
any
Body
,
that
lived
since
their
Time
,
who
knew
it
otherwise
;
and
this
,
with
the
same
Allowance
as
in
the
former
Case
,
will
carry
the
Thing
Fifty
Years
higher
still
.
And
so
far
,
I
think
,
however
uncertain
Tradition
is
justly
accounted
in
the
Conveyance
of
Doctrines
and
Opinions
,
the
Tradition
of
such
notorious
Matters
of
Fact
as
these
,
so
easily
observed
,
so
constantly
present
,
so
general
,
and
so
concerning
,
may
be
fully
relied
upon
.
To
make
this
plainer
,
by
a
like
Instance
in
our
Country
,
just
about
150
Years
ago
,
Edward
the
Sixth
is
reported
to
have
been
King
of
England
;
and
the
same
History
which
tells
us
so
,
(
which
I
will
suppose
to
be
but
just
now
written
)
acquaints
us
,
That
,
in
his
Time
,
the
Christian
Religion
was
generally
professed
through
all
this
Nation
,
and
much
after
the
same
manner
it
is
now
:
But
,
particularly
,
that
the
same
Scriptures
were
acknowledg'd
,
and
the
same
Religious
Customs
and
Vsages
obtained
,
which
are
before
mention'd
in
the
other
Case
,
viz.
Baptism
and
Communion
,
Observation
of
the
Lord's
Day
,
Ministration
of
Priests
,
Government
of
Bishops
,
&c.
just
as
they
are
at
this
present
.
The
Truth
of
all
which
we
might
be
very
well
assured
of
,
if
there
were
no
History
,
or
other
Monuments
,
of
what
was
done
in
the
Reign
of
King
Edward
the
Sixth
extant
,
down
from
his
Time
to
this
;
because
,
by
the
former
Supposition
,
there
have
been
a
great
many
Persons
,
who
,
during
the
Course
of
their
Lives
,
computed
at
no
uncommon
length
,
might
have
convers'd
with
those
who
liv'd
in
King
Edward
the
Sixth's
Time
,
and
also
with
those
who
are
now
Living
;
and
at
such
Ages
of
their
several
Lives
,
in
which
they
may
well
be
suppos'd
capable
of
remembring
and
judging
of
what
they
saw
and
heard
:
From
which
intermediate
Persons
,
so
many
as
are
now
Living
,
and
convers'd
with
them
,
(
which
,
I
believe
,
are
a
great
many
)
may
have
had
sueh
certain
Information
of
the
state
of
Religion
in
this
Nation
,
during
the
Reign
of
that
King
,
that
they
cannot
possibly
call
in
question
.
And
if
all
these
agree
in
their
several
Reports
,
without
concerting
with
one
another
,
the
Evidence
of
the
same
Matters
of
Fact
they
thus
agree
in
will
be
as
strong
,
with
respect
to
us
who
enquire
these
Things
of
them
,
and
much
stronger
than
to
any
of
them
themselves
in
particular
,
who
have
not
made
the
same
Observations
concerning
the
Agreement
of
others
before
them
.
'T
would
be
no
unreasonable
Supposition
to
imagine
,
That
there
are
some
now
Living
,
who
have
immediately
convers'd
with
those
who
lived
in
Edward
the
Sixth's
Time
;
but
these
are
so
few
,
and
of
so
unusual
an
Age
,
that
I
shall
not
insist
upon
a
Proof
that
might
be
made
that
way
:
But
the
other
Case
I
have
mention'd
is
easy
and
common
,
and
lies
open
to
every
Body
without
a
particular
Computation
of
Time
.
Upon
which
I
shall
further
observe
,
That
those
,
whose
Testimony
is
allow'd
sufficient
for
the
Form
and
Kind
of
Religion
professed
in
England
,
under
Edward
the
Sixth
,
are
,
so
far
as
that
Period
reaches
,
as
good
and
capable
Witnesses
of
the
Condition
of
its
Being
,
with
respect
either
to
its
Original
then
,
or
any
considerable
Alterations
or
Intermissions
in
it
at
any
time
since
.
Whether
the
Christian
Religion
was
first
introduced
into
this
Country
by
Edward
the
Sixth
,
or
any
Body
else
in
his
Time
,
all
the
Inhabitants
of
it
having
immediately
before
been
Jews
,
Heathens
,
or
Mahometans
;
or
whether
it
had
been
receiv'd
and
professed
here
,
before
he
came
to
the
Throne
,
must
have
been
equally
known
,
and
in
like
manner
conveyed
down
,
by
those
from
whom
we
derive
the
other
Matters
of
Fact
with
which
this
is
supposed
cotemporary
?
And
if
any
considerable
Changes
in
the
main
Branches
,
or
general
and
publick
Vsages
of
it
,
such
as
are
before
instanced
in
;
or
any
Intermissions
,
either
of
the
whole
Profession
,
or
of
some
of
those
publick
Customs
and
Manners
of
Worship
or
Discipline
,
should
have
happen'd
at
any
Time
since
,
these
being
more
remarkable
Facts
than
the
uninterrupted
Continuance
of
the
same
state
and
form
of
Religion
,
and
falling
later
than
the
first
Date
of
what
we
allow
to
be
distinctly
known
and
remembred
,
must
be
granted
to
be
as
easily
and
surely
delivered
down
to
us
,
as
those
Things
which
are
acknowledg'd
to
fall
earlier
,
and
yet
came
safe
to
our
Hands
.
Now
to
apply
all
this
to
the
former
Case
:
These
Bishops
in
the
Council
of
Nice
,
who
came
from
such
or
such
a
particular
Province
of
the
Roman
Empire
,
might
be
as
fully
assured
,
That
the
Christian
Religion
was
professed
150
Years
before
in
that
Province
,
in
the
same
Manner
,
founded
upon
the
same
Scriptures
,
and
attended
with
the
same
Customs
,
as
it
was
at
the
Time
of
their
assembling
at
Nice
;
as
we
of
this
Country
can
be
assur'd
,
That
our
Religion
,
Scriptures
,
and
Religious
Customs
are
the
same
now
,
that
they
were
in
the
Reign
of
Edward
the
Sixth
,
King
of
England
.
What
particular
Christian
Customs
,
I
mean
,
in
both
Instances
has
been
sufficiently
expressed
already
;
but
what
those
Scriptures
were
,
which
I
suppose
the
Nicene
Bishops
unanimously
acknowledg'd
for
the
Word
of
God
,
and
Rule
of
their
Faith
,
and
believed
to
have
been
written
by
the
First
Apostles
and
Disciples
of
Christ
,
and
consequently
to
have
been
the
same
150
Years
before
they
met
in
Council
as
they
were
then
,
has
not
yet
been
declared
,
and
,
by
what
was
done
in
the
Council
,
does
not
certainly
appear
:
But
,
I
think
,
there
is
no
manner
of
Reason
to
doubt
,
but
they
were
the
very
same
which
now
go
under
the
Name
of
the
New
Testament
.
For
whether
the
Council
of
Laodicea
,
which
was
the
first
that
made
any
Canon
concerning
the
Books
of
Scripture
,
was
before
this
Council
of
Nice
,
as
some
imagine
,
or
about
Forty
Years
after
,
as
others
more
probably
conclude
,
we
have
Arguments
and
Authorities
enough
to
convince
us
,
That
all
the
Books
of
the
New
Testament
were
acknowledg'd
by
the
greatest
part
of
the
Nicene
Fathers
,
and
most
of
them
by
all
.
'T
is
plain
,
from
all
the
publick
Decisions
and
Orders
of
the
Council
,
That
they
are
grounded
upon
some
or
other
of
the
Books
of
Scripture
now
in
our
Hands
,
if
they
may
be
supposed
to
have
been
written
before
that
Time
:
And
that
they
were
Eusebius
,
one
of
the
Bishops
of
this
Council
,
is
a
sufficient
Witness
;
who
,
in
a
History
he
has
left
us
,
gives
us
an
Account
of
the
Time
when
they
were
all
writ
,
and
the
Authors
they
were
writ
by
;
which
is
another
very
good
Argument
,
That
most
of
the
Nicene
Bishops
had
the
same
Bible
:
For
Eusebius
being
not
only
present
amongst
,
and
conversing
with
several
of
them
,
but
having
a
great
Share
in
the
Management
of
the
Controversy
they
came
to
decide
,
and
being
of
a
doubtful
Faith
in
the
main
Point
determined
by
them
;
or
,
as
some
suspect
,
a
Favourer
of
the
Side
condemned
,
must
have
had
occasion
either
in
publick
Debate
,
or
private
Conversation
,
to
have
cited
most
of
the
Books
he
acknowledg'd
for
Scripture
;
and
had
any
doubt
arisen
concerning
the
Authority
of
them
,
such
a
considerable
and
important
Controversy
as
would
have
sprung
from
thence
,
would
have
produced
a
Determination
of
the
Council
upon
it
;
or
,
to
be
sure
,
have
been
as
much
taken
Notice
of
,
and
as
faithfully
Recorded
,
as
any
Thing
else
that
was
done
there
.
Besides
,
't
is
plain
from
the
History
we
have
of
this
Council
,
by
Cotemporaries
,
and
others
of
the
Age
immediately
following
,
That
some
Scriptures
were
appeal'd
to
,
their
Authority
acknowledg'd
,
Forms
of
Expression
drawn
from
thence
,
a
Difficulty
made
of
departing
from
Scripture-Terms
till
other
equivalent
Expressions
were
found
necessary
,
to
distinguish
those
who
believ'd
Scripture
in
a
right
Sence
,
from
those
who
interpreted
it
wrong
.
And
therefore
,
if
Eusebius
,
or
Athanasius
,
who
were
present
at
the
Council
,
or
any
other
Writer
cotemporary
,
or
near
in
Time
to
it
,
says
any
Thing
of
this
Nature
,
he
must
be
judg'd
to
mean
,
That
the
same
Scriptures
were
acknowledg'd
by
the
Nicene
Council
,
which
he
himself
owns
:
So
that
if
Eusebius
,
or
Athanasius
,
own'd
all
the
Books
of
the
New
Testament
which
we
do
,
't
is
manifest
,
That
when
he
talks
of
the
Scriptures
,
in
the
Account
he
gives
of
the
Nicene
Council
,
he
must
mean
the
same
that
he
does
when
he
mentions
them
upon
any
other
Occasion
.
And
the
like
will
hold
of
other
Writers
.
But
further
,
to
put
this
Matter
past
all
doubt
,
't
is
certain
,
That
the
Canon
of
Scripture
was
some
time
or
other
afterwards
fixed
,
as
we
find
it
now
,
with
all
the
same
Books
in
the
New
Testament
that
we
have
at
present
.
The
Occasion
of
making
such
a
Canon
was
,
because
it
was
doubted
of
some
of
the
Books
,
Whether
they
were
the
genuine
Works
of
those
whose
Names
they
bore
;
and
,
if
they
were
not
,
Whether
they
were
of
equal
Authority
with
the
rest
.
Now
the
way
that
was
taken
to
remove
all
Objections
,
and
fix
the
Authority
of
those
Scriptures
which
were
to
be
the
unalterable
Standard
of
the
Christian
Religion
,
was
,
by
examining
the
general
Tradition
of
all
the
different
Churches
where
Christianity
was
professed
;
upon
which
Examination
,
when
it
was
certainly
known
,
That
such
and
such
Books
,
which
were
doubted
of
by
some
,
because
they
had
been
but
lately
received
among
the
Christians
of
those
Provinces
and
Churches
to
which
they
belong'd
,
had
been
constantly
acknowledg'd
under
the
same
Style
and
Character
with
the
rest
,
by
the
Generality
of
the
other
Churches
of
Christians
;
these
were
likewise
as
universally
receiv'd
as
the
other
,
and
their
Authority
in
the
same
manner
allow'd
.
The
Consent
of
so
many
different
Churches
in
the
same
Opinion
concerning
certain
Books
,
and
,
agreeably
to
their
Opinion
,
in
the
same
careful
Preservation
of
them
unalter'd
,
most
of
which
Churches
had
continued
separate
,
and
independent
one
of
another
,
ever
since
the
Date
they
ascribed
to
those
Writings
,
and
several
of
them
at
such
a
Distance
as
to
have
had
no
communication
with
one
another
since
that
Time
;
such
a
Consent
,
I
say
,
as
this
,
whensoever
the
Canon
of
Scripture
was
first
determined
in
a
general
Meeting
,
was
thought
sufficient
to
establish
the
Authority
of
any
Book
that
was
doubted
of
,
and
accordingly
the
whole
Canon
we
now
have
,
was
afterwards
universally
acknowledg'd
.
Since
therefore
we
find
,
That
all
the
Scriptures
of
the
New
Testament
were
universally
received
some
time
after
the
Nicene
Council
;
and
,
since
the
Establishment
of
the
Canon
,
and
universal
Submission
to
it
,
were
founded
upon
a
general
Tradition
,
so
faithfully
preserved
in
the
far
greatest
part
of
Christian
Churches
,
that
all
other
Christians
were
fully
satisfied
of
it
:
From
hence
it
follows
,
That
the
greatest
part
of
the
Nicene
Bishops
must
own
the
same
Scriptures
we
do
now
,
because
the
greatest
part
of
the
Churches
from
whence
they
came
did
.
But
,
not
to
insist
upon
this
,
we
will
consider
only
those
Scriptures
which
were
never
doubted
of
by
any
Christians
,
and
consequently
must
have
been
received
by
the
whole
Council
of
Nice
.
These
were
,
according
to
Eusebius
,
who
in
his
History
gives
us
a
Catalogue
of
them
,
the
Four
Gospels
,
Acts
of
the
Apostles
,
the
Thirteen
Epistles
of
St.
Paul
,
which
have
his
Name
to
them
,
the
First
Epistle
of
Peter
,
and
the
First
Epistle
of
John
.
And
Eusebius
could
not
say
this
,
had
he
known
of
any
of
his
Fellow-Bishops
of
the
Council
,
who
denied
either
the
Authority
or
general
Reception
of
any
of
these
Books
.
Supposing
therefore
,
That
these
were
the
only
Scriptures
acknowledg'd
by
all
the
Nicene
Bishops
;
then
what
was
said
before
,
concerning
several
Religious
Customs
and
Practices
there
mention'd
,
will
hold
in
like
manner
of
those
Books
of
Scripture
;
and
such
or
such
a
particular
Bishop
,
that
was
present
at
this
Council
,
might
himself
,
by
a
short
,
easy
,
and
unquestionable
way
of
conveyance
,
be
assured
,
That
for
150
Years
last
past
,
the
same
Scriptures
had
been
acknowledg'd
,
as
well
as
the
same
Religious
Customs
practised
in
that
Church
and
Province
from
whence
he
came
,
and
consequently
,
That
the
main
Scheme
of
Christian
Doctrine
,
and
the
publick
Profession
of
it
,
had
been
all
that
Time
the
same
.
Now
if
we
apply
the
foregoing
Observations
to
all
the
several
Bishops
of
this
Council
,
and
suppose
them
all
satisfied
of
the
constant
Tradition
of
the
same
Scriptures
&
Customs
as
are
before
specified
,
in
the
several
Churches
and
Provinces
from
whence
they
came
,
as
the
History
of
these
Times
relates
the
Matter
of
Fact
to
have
been
;
then
is
the
unanimous
consent
of
all
these
Bishops
an
infallible
Argument
of
the
truth
of
what
they
testifie
.
And
,
if
there
had
not
been
such
a
constant
Tradition
in
any
of
these
Churches
or
Provinces
as
we
suppose
,
then
the
Original
Introduction
,
or
Intermission
of
any
of
those
Scriptures
or
Customs
within
the
same
compass
of
Time
,
would
have
been
in
the
same
Way
and
Manner
,
and
with
the
same
Certainty
known
to
the
Bishops
of
those
Churches
and
Provinces
,
where
such
Introduction
,
or
Intermission
happen'd
;
and
,
what
was
first
introduced
among
them
,
might
as
easily
and
surely
have
been
traced
to
the
Country
or
Province
from
whence
it
was
derived
to
them
,
and
the
Manner
and
Occasion
of
the
Conveyance
as
certainly
remembred
,
as
the
continued
Tradition
of
the
same
State
of
things
could
have
been
;
and
,
then
the
enquiry
may
be
made
in
those
Churches
and
Provinces
which
did
not
derive
their
Religion
from
any
other
,
within
the
time
before
set
of
150
Years
;
and
so
far
the
Argument
from
Tradition
will
most
undoubtedly
hold
according
to
the
former
Supposition
laid
down
.
But
,
however
this
be
,
whether
we
suppose
that
all
the
Countrys
and
Provinces
from
whence
the
Nicene
Bishops
came
,
had
profess'd
the
Christian
Religion
for
150
Years
before
this
Council
met
,
or
that
some
of
them
had
received
it
later
;
the
Tradition
concerning
the
continued
Vniformity
of
the
Scriptures
and
Religious
Customs
which
I
have
before
given
an
account
of
is
equally
to
be
relied
on
for
that
whole
space
of
Time
;
for
,
the
Tradition
of
any
thing
being
preserved
by
a
Succession
of
Men
,
and
not
a
constancy
of
Place
,
There
was
no
Person
at
this
Council
,
but
was
capable
of
informing
himself
with
great
certainty
,
that
the
Christian
Religion
had
been
in
the
World
,
and
the
same
Scriptures
and
Religious
Customs
they
then
had
in
the
Church
he
belonged
to
had
been
in
like
manner
,
constantly
own'd
and
receiv'd
by
those
that
profess'd
the
Christian
Religion
for
150
Years
before
that
time
,
either
in
the
Country
he
himself
was
then
of
,
or
in
some
other
from
whence
that
Religion
,
and
those
Scriptures
and
Customs
were
derived
to
them
.
The
Succession
of
the
Persons
conveying
such
a
Tradition
is
so
very
short
,
that
no
change
of
Place
is
sufficient
to
disturb
or
interrupt
the
Conveyance
,
and
therefore
,
no
Person
that
gave
himself
the
trouble
of
a
faithful
Enquiry
,
could
be
mistaken
in
it
;
and
it
must
be
allowed
to
have
been
the
concern
of
all
to
enquire
;
and
,
since
't
is
plain
that
all
the
Bishops
did
acknowledge
these
things
to
be
of
greater
Antiquity
,
and
of
uninterrupted
continuance
,
as
all
pretences
to
the
Christian
Religion
do
necessarily
inferr
;
it
must
also
be
supposed
that
several
of
them
had
taken
particular
care
to
satisfie
themselves
of
the
truth
of
these
Matters
,
and
that
none
of
them
had
met
with
any
contrary
accounts
that
shock'd
their
Faith
.
Thus
does
it
manifestly
appear
from
the
certainty
of
bare
Tradition
only
,
without
the
assistance
of
any
concurrent
Monuments
of
a
more
fix'd
and
lasting
signification
to
strengthen
it
,
that
for
150
Years
before
the
Council
of
Nice
,
the
Christian
Religion
was
in
the
main
Foundation
and
Substance
,
and
in
the
principal
Institutions
of
it
,
the
same
it
was
then
,
wheresoever
it
was
profess'd
at
either
of
these
times
:
And
,
by
accounts
written
about
this
latter
Period
,
by
Persons
that
were
present
at
the
Council
then
Assembled
,
who
could
be
sure
of
the
Tradition
themselves
in
some
Countrys
,
and
could
receive
the
like
Information
from
the
other
Bishops
Assembled
with
them
,
as
to
the
Places
they
came
from
,
it
is
likewise
certain
that
in
most
,
if
not
all
the
Provinces
and
Cities
,
any
of
the
Nicene
Bishops
belong'd
to
,
the
Christian
Religion
had
been
established
150
Years
before
the
Meeting
of
that
Council
,
and
in
the
same
manner
profess'd
during
that
whole
Term.
Taking
it
therefore
for
granted
,
that
the
Christian
Religion
was
by
large
numbers
of
Men
profess'd
in
the
greatest
part
of
the
Roman
Empire
150
Years
before
the
Council
of
Nice
,
in
the
same
manner
it
was
at
the
Meeting
of
that
Council
;
this
Agreement
of
so
many
several
distinct
Countries
in
the
same
Religion
,
necessarily
proves
that
that
Religion
must
have
been
derived
to
them
all
from
some
common
Original
;
and
,
since
,
as
has
before
been
observed
,
the
Chief
Governor
of
all
these
Provinces
and
Countries
,
was
always
,
till
the
Person
that
then
Reigned
,
of
a
Religion
opposite
to
that
which
was
then
profess'd
by
so
many
of
his
Subjects
,
and
consequently
cannot
be
supposed
by
any
Decree
or
Law
of
his
,
to
have
introduced
this
into
all
his
Dominions
at
once
;
it
evidently
follows
from
hence
,
that
this
Religion
must
have
been
published
and
entertain'd
in
some
one
Countrey
or
Province
first
,
before
it
was
heard
of
in
any
of
the
other
;
and
in
some
particular
Town
or
City
of
that
Province
,
except
we
suppose
a
great
many
first
Inventors
concerting
a
Scheme
and
agreeing
to
publish
it
all
at
the
same
time
,
in
several
Countries
,
or
several
parts
of
the
same
Country
,
which
is
a
very
unlikely
Supposition
,
will
hardly
be
objected
here
,
and
,
if
it
was
,
would
do
the
Objectors
little
service
,
as
might
easily
be
proved
if
there
was
occasion
.
Whatever
Country
then
we
suppose
the
Christian
Religion
first
published
in
,
we
must
allow
some
time
for
its
spreading
through
that
Country
,
and
being
afterwards
propagated
and
fix'd
in
so
many
other
Nations
of
different
Manners
,
Tempers
and
Languages
as
the
several
Provinces
of
the
Roman
Empire
were
,
in
which
the
Christian
Religion
was
150
Years
before
the
Council
of
Nice
established
,
and
flourished
,
notwithstanding
all
the
opposition
a
New
Religion
unsupported
by
Civil
Power
must
meet
with
.
Now
if
we
allow
about
Threescore
Years
for
all
this
,
and
according
to
the
natural
progress
of
Things
,
't
is
incredible
the
Christian
Religion
should
from
any
one
City
or
Province
of
the
Roman
Empire
,
in
so
short
a
time
,
be
diffused
so
far
,
be
embraced
by
so
many
,
and
be
established
so
sare
,
under
all
the
disavantages
that
such
a
Religion
must
be
attended
with
;
yet
,
allowing
but
Threescore
Years
or
thereabouts
for
so
wonderful
an
Event
,
this
added
to
the
150
before
accounted
for
,
brings
us
to
the
time
of
Trajan
.
We
are
sure
therefore
,
that
the
Christian
Religion
could
not
have
a
later
Original
than
under
the
Reign
of
Trajan
:
Roman
Empire
,
and
in
Provinces
very
remote
from
Rome
,
as
well
as
within
the
district
of
Rome
it self
,
and
the
account
he
gives
of
that
Religion
,
manifestly
shews
that
it
was
so
far
the
same
with
what
was
found
in
the
Scriptures
,
and
profess'd
by
all
Christians
at
the
time
of
the
Council
of
Nice
.
Since
therefore
,
as
has
before
been
proved
,
the
Christian
Religion
was
the
same
150
Years
before
the
Council
of
Nice
as
it
was
then
;
since
in
some
of
those
very
Provinces
and
Cities
of
the
Roman
Empire
,
where
the
same
Christian
Religion
was
profess'd
150
Years
before
the
Council
of
Nice
,
we
find
that
the
Christian
Religion
was
likewise
profess'd
;
and
there
were
great
numbers
of
Christians
about
Threescore
Years
before
that
time
,
under
the
Reign
of
Trajan
;
and
the
account
we
have
of
these
Christians
and
their
Religion
by
Heathen
Authors
,
agrees
exactly
with
the
Character
of
the
Christian
Religion
which
not
long
afterwards
,
we
find
,
generally
maintain'd
,
then
it
follows
from
hence
,
that
in
those
particular
Places
,
the
Religion
was
the
same
in
the
time
of
Trajan
,
it
was
Threescore
Years
afterwards
;
and
consequently
,
that
being
but
150
Years
before
the
Council
of
Nice
,
the
same
it
was
then
:
And
,
if
the
Christian
Religion
was
as
far
spread
in
the
time
of
Trajan
,
as
it
was
Sixty
Years
afterwards
,
the
same
will
hold
as
to
all
the
Roman
Empire
;
and
,
if
it
was
not
,
it
must
be
derived
to
those
Provinces
that
wanted
it
,
from
those
where
it
was
profess'd
,
which
amounts
to
the
same
thing
;
for
,
if
the
Christian
Religion
in
the
time
of
Trajan
was
not
the
same
it
was
Sixty
Years
afterwards
;
no
account
can
be
given
of
so
general
and
wide
an
Agreement
then
in
so
many
different
Provinces
,
as
has
already
been
prov'd
the
same
Christian
Religion
was
profess'd
in
at
that
time
,
in
all
which
,
the
Religion
then
profess'd
,
must
be
supposed
different
from
the
Original
it
was
derived
from
Sixty
Years
before
,
even
in
those
very
Provinces
,
where
it
had
been
so
long
ago
established
,
as
well
as
in
those
where
it
was
later
entertain'd
,
which
is
absurd
to
imagine
.
And
further
,
since
by
the
account
we
have
of
these
Times
,
it
plainly
appears
,
that
the
Christian
Religion
was
very
far
spread
under
the
Reign
of
Trajan
,
and
consequently
published
long
before
;
and
since
as
far
as
it
was
then
spread
,
it
was
the
same
it
was
Sixty
Years
afterwards
,
when
,
as
we
have
already
proved
,
the
greatest
part
of
the
Roman
Empire
agreed
in
the
same
general
Form
or
Scheme
of
Religion
which
was
profess'd
at
the
Council
of
Nice
,
and
in
the
same
Religious
Institutions
and
Practices
as
were
then
in
use
;
it
follows
from
hence
,
and
from
what
has
been
before
advanced
,
that
the
Christians
we
find
in
Nero's
Time
,
were
of
the
same
Religion
and
Faith
with
those
that
lived
at
the
time
of
the
Council
of
Nice
;
and
consequently
,
that
all
the
common
Historical
Matters
of
Fact
mention'd
in
the
New
Testament
,
respecting
the
Original
of
the
Christian
Religion
,
the
Place
where
it
first
appeared
,
the
Time
and
Manner
of
Publishing
and
Propagating
it
,
the
Characters
of
those
concern'd
in
the
Work
,
and
the
Fortune
that
attended
both
them
and
their
Doctrine
,
must
necessarily
be
true
,
as
I
shall
endeavour
to
shew
more
particularly
by
summing
up
the
whole
Argument
in
this
manner
.
It
has
been
proved
before
,
That
the
generality
of
Christians
at
the
time
of
the
Council
of
Nice
,
acknowledg'd
all
the
same
Scriptures
that
we
do
now
,
and
that
most
of
the
Books
of
the
New
Testament
were
universally
received
then
,
and
believed
by
all
Christians
of
that
Time
,
to
have
been
so
from
their
first
appearance
in
the
World
.
The
Books
which
were
thus
universally
received
,
were
as
universally
thought
to
have
been
written
by
those
Authors
to
whom
they
are
ascribed
,
and
to
have
been
all
written
by
their
several
Authors
,
at
several
times
,
between
the
end
of
Caligula
's
Reign
and
the
beginning
of
Trajan's
.
And
indeed
,
if
they
believ'd
the
Scripture-History
,
as
't
is
plain
the
Christians
,
who
received
these
Books
,
did
,
they
must
have
believed
likewise
,
that
all
the
Books
of
the
New
Testament
,
being
written
by
such
Authors
whose
Names
they
bear
,
were
writ
within
the
compass
of
Time
assigned
for
them
;
for
from
the
Time
and
Manner
of
the
Publication
of
the
Christian
Religion
,
it
appears
that
they
could
not
have
been
any
of
them
written
sooner
;
and
from
the
Age
of
the
Authors
,
it
is
plain
that
they
could
not
have
been
Works
of
a
later
Date
.
This
being
the
general
Faith
of
all
Christians
at
the
Time
of
the
Council
of
Nice
,
must
likewise
,
according
to
what
has
been
already
proved
,
the
universal
Belief
of
Christians
150
Years
before
this
Council
sat
;
and
if
the
same
Scriptures
were
in
the
same
Manner
received
and
acknowledg'd
,
in
the
greatest
part
of
the
Roman
Empire
,
150
Years
before
this
Council
of
Nice
,
they
must
have
been
generally
known
and
received
in
the
Time
of
Trajan
,
as
far
as
the
Christian
Name
then
reach'd
,
they
could
not
otherwise
have
been
propagated
so
far
and
wide
in
less
than
Threescore
Years
time
;
And
if
the
Christians
in
Trajan's
Time
knew
and
believ'd
these
Scriptures
,
then
was
the
Christian
Religion
under
Trajan
the
same
it
was
under
Nero
:
For
in
every
Book
of
the
New
Testament
the
Author
plainly
supposes
the
Christian
Religion
established
,
and
all
the
principal
Matters
of
Fact
,
and
Doctrines
there
recorded
,
believed
before
he
wrote
;
and
therefore
,
if
all
or
any
of
these
Books
were
received
at
Rome
in
the
Time
of
Trajan
(
as
the
Epistle
to
the
Romans
must
have
been
when
Sixty
Years
afterwards
it
was
believed
by
the
greatest
part
of
the
Roman
Empire
to
have
been
sent
to
them
)
then
does
it
follow
that
all
the
Christians
that
received
them
must
have
certainly
known
that
they
believed
the
same
Facts
and
Doctrines
which
they
found
in
those
Books
ever
since
they
profess'd
the
Christian
Religion
;
and
that
all
others
who
were
of
the
same
Name
,
must
have
profess'd
to
believe
the
same
things
too
,
(
the
Nature
of
that
Religion
so
requiring
)
and
consequently
,
that
the
Christian
Religion
at
Rome
was
the
same
in
the
Time
of
Nero
it
was
then
,
the
Neronian
Persecution
being
not
above
Thirty
five
Years
before
the
Reign
of
Trajan
;
which
is
so
short
a
Period
,
that
several
Christians
of
Trajan's
Time
,
might
have
been
Christians
under
Nero
too
,
and
must
have
known
whether
Christianity
then
Preach'd
to
them
,
was
the
same
with
what
they
found
written
,
supposing
they
were
converted
before
they
had
seen
any
of
the
Books
of
the
New
Testament
;
and
if
they
were
not
,
they
might
as
easily
have
inform'd
themselves
,
whether
that
part
of
the
Christian
History
they
found
in
these
Books
respecting
Rome
,
and
particularly
Nero's
Time
were
true
or
not
:
And
their
Conversion
to
Christianity
by
the
means
of
these
Books
necessarily
proves
them
satisfied
of
the
truth
of
the
Relations
there
given
.
Now
if
most
of
the
Books
of
the
New
Testament
were
received
in
Trajan's
Time
,
and
if
Christianity
was
the
same
under
Nero
as
under
Trajan
,
and
the
same
Preach'd
as
Written
,
then
does
it
necessarily
follow
,
not
only
that
these
Books
were
written
by
those
Authors
whose
Names
they
bear
,
some
time
between
the
Death
of
Tiberius
,
and
beginning
of
Trajan's
Reign
;
but
that
all
the
common
Historical
Facts
mention'd
in
the
New
Testament
,
and
which
I
have
undertaken
to
prove
under
this
Head
,
are
certainly
true
;
otherwise
they
could
not
have
been
so
generally
and
firmly
believed
,
so
near
the
Time
they
are
there
reported
to
have
happen'd
in
.
For
the
Christians
that
lived
in
Trajan's
Time
,
and
received
these
Books
as
written
by
such
Authors
,
must
consequently
believe
that
the
first
Promulgation
of
the
Gospel
or
Christian
Religion
by
Jesus
Christ
,
happen'd
but
Seventy
Years
before
,
and
that
during
that
space
it
was
Preach'd
throughout
the
Roman
Empire
,
by
such
Persons
,
and
in
such
a
Manner
,
as
is
there
related
;
that
it
was
embraced
by
great
numbers
of
People
in
all
the
considerable
Provinces
,
and
Cities
of
it
,
established
by
the
Vnion
of
large
Societies
and
Congregations
under
the
same
common
Form
of
Discipline
,
and
Witness'd
and
Confirm'd
by
the
various
Sufferings
of
the
first
Teachers
,
and
multitudes
of
their
Disciples
;
and
the
Christians
that
lived
in
Nero's
Time
,
must
have
believed
most
of
this
to
have
happen'd
in
half
that
space
.
Thus
by
the
help
of
meer
Tradition
only
,
does
it
plainly
appear
,
that
the
Christian
Religion
was
the
same
at
the
Time
of
the
Council
of
Nice
,
as
it
was
when
it
was
first
Publish'd
and
Preach'd
to
the
World
;
and
consequently
,
that
all
the
principal
Matters
of
Fact
in
the
New
Testament
,
such
as
I
have
before
given
an
account
of
,
were
all
along
believed
by
those
who
Styled
themselves
Christians
;
and
therefore
all
those
common
Historical
Facts
,
the
certainty
of
which
't
was
my
present
business
to
shew
,
must
be
true
.
All
the
Authority
I
have
made
use
of
to
strengthen
this
Tradition
,
is
the
Testimony
of
some
Heathen
Authors
of
unquestionable
Credit
for
the
proof
of
this
one
point
only
,
that
there
were
a
great
many
Persons
Styled
Christians
,
who
were
persecuted
for
what
they
believed
and
did
as
such
,
at
Rome
,
by
Nero
,
and
in
other
remote
Provinces
of
the
Roman
Empire
by
Trajan
:
Which
two
Matters
of
Fact
happening
at
such
particular
distances
from
the
supposed
Original
of
the
Christian
Religion
,
I
chose
to
mention
rather
for
the
better
Illustration
of
the
Matter
I
was
to
prove
,
than
for
any
distinct
proof
of
it
.
For
,
taking
it
for
granted
that
the
Matters
of
Fact
concerning
the
Council
of
Nice
,
and
the
State
of
the
Christian
Religion
at
that
time
,
were
such
as
I
have
represented
;
and
,
allowing
further
,
what
,
I
think
,
I
have
proved
,
that
the
Christian
Religion
was
professed
in
most
,
if
not
all
the
same
Places
from
whence
the
Nicene
Bishops
came
,
and
in
the
same
manner
,
as
to
the
Belief
of
the
Scriptures
,
and
use
of
those
Religious
Customs
and
Institutions
I
have
before
instanced
in
,
150
Years
before
as
it
was
then
,
it
follows
from
hence
,
that
,
without
the
help
of
any
particular
Testimony
of
Heathen
or
other
Writers
,
or
any
other
Ancient
Monuments
of
History
,
that
all
those
common
Matters
of
Fact
which
I
have
mention'd
at
the
beginning
of
this
Head
,
must
needs
be
true
.
For
,
according
to
this
Supposition
,
the
greatest
part
of
the
Roman
Empire
,
believing
the
Books
of
the
New
Testament
150
Years
before
the
Council
of
Nice
,
must
consequently
believe
that
in
less
than
150
Years
before
that
Time
,
the
Christian
Religion
was
first
published
to
the
World
at
Jerusalem
,
there
being
no
such
Thing
as
a
Christian
before
;
and
that
,
within
that
space
of
Time
down
from
the
first
Publication
of
the
Gospel
to
their
present
Belief
of
it
,
it
must
have
been
Preached
and
Propagated
through
the
greatest
part
of
the
known
World
,
in
the
Way
and
Manner
recorded
in
the
Books
of
the
New
Testament
,
and
that
the
same
Persons
who
Preach'd
it
were
the
Authors
of
those
Books
;
Copies
of
which
had
been
dispers'd
so
far
,
and
multiplied
to
so
great
great
a
variety
,
that
most
of
the
People
that
profess'd
the
Christian
Religion
in
every
Country
,
had
them
in
their
Hands
;
which
Matters
of
Fact
,
and
other
Particulars
depending
upon
them
,
if
they
had
not
been
true
,
could
never
have
been
so
generally
believed
at
a
Time
so
near
that
in
which
they
were
supposed
to
happen
,
that
the
first
and
remotest
of
all
,
was
not
150
Years
past
,
and
the
others
must
fall
out
much
later
.
But
further
,
besides
this
proof
that
I
have
brought
from
Tradition
,
there
are
a
great
many
other
concurrent
Authorities
which
do
not
only
confirm
the
Certainty
of
the
Tradition
,
but
are
of
themselves
a
distinct
and
sufficient
Evidence
of
the
same
Truths
which
we
have
already
proved
that
way
.
For
,
at
the
same
Period
of
Time
wherein
we
have
chosen
to
consider
the
State
of
the
Christian
Religion
,
and
from
whence
we
have
traced
it
up
to
its
first
Original
,
and
shewed
the
Constancy
and
Integrity
of
the
Conveyance
,
viz.
At
the
Meeting
of
the
first
General
Council
of
Nice
,
we
find
a
great
many
fixt
and
standing
Monuments
of
several
Ages
and
different
Places
,
that
every
body
might
have
recourse
to
,
and
examin
when
they
pleased
;
all
which
did
very
exactly
and
fully
prove
the
Antiquity
and
uninterrupted
continuance
of
the
Christian
Faith
,
as
to
all
the
principal
Matters
of
Fact
related
in
the
New
Testament
.
Eusebius
,
one
of
the
Bishops
of
the
Nicene
Council
,
before
mention'd
,
has
writ
a
History
of
the
Christian
Religion
from
its
first
appearance
in
the
World
down
to
his
own
Time
,
and
the
Book
is
now
extant
,
warranted
to
be
his
by
the
Testimony
of
abundance
of
succeeding
Writers
,
and
question'd
by
none
.
Now
in
this
History
he
gives
us
a
very
large
and
particular
account
of
the
State
and
Condition
of
Christianity
in
all
the
several
Places
of
the
World
,
wherever
he
could
learn
it
had
been
entertain'd
:
which
Account
consists
of
a
vast
variety
of
Matters
of
Fact
,
beside
those
already
instanced
,
in
as
preserved
by
Tradition
,
the
Memory
of
most
of
which
,
was
not
only
preserved
the
same
way
,
but
was
further
secured
by
lasting
Monuments
and
Records
.
The
most
remarkable
Matters
in
him
,
which
I
think
sufficient
to
my
present
purpose
to
mention
for
the
further
Confirmation
of
those
Truths
I
have
already
proved
,
may
be
referred
to
these
three
Heads
,
Customs
and
Vsages
;
Relicks
,
Buildings
,
and
other
such
like
Monuments
;
Books
and
written
Words
.
And
first
it
is
to
be
observed
that
,
at
the
time
of
the
Council
of
Nice
,
besides
those
Religious
Customs
and
Institutions
before
instanced
in
,
which
were
general
and
constant
in
all
Ages
and
Countries
since
the
first
Original
of
Christianity
,
there
were
several
other
Customs
and
Vsages
then
Practised
;
some
of
which
obtained
as
generally
as
the
former
did
,
and
others
were
confined
to
some
particular
Places
:
such
were
the
Annual
Feasts
of
Christmas
,
Easter
,
and
Pentecost
;
stated
times
of
the
Year
and
Week
for
Fasting
;
Anniversary
Commemoration
of
the
Sufferings
of
Martyrs
,
and
often
Meeting
at
the
Places
where
they
Suffered
;
using
the
Sign
of
the
Cross
upon
several
occasions
;
calling
Children
by
the
Names
of
the
first
Apostles
and
Saints
,
&c.
These
,
and
many
other
such
like
Customs
as
these
,
are
plainly
founded
upon
,
and
suppose
an
antecedent
Belief
of
Christianity
,
and
particularly
those
principal
Facts
Recorded
in
the
New
Testament
,
upon
which
the
whole
Christian
Religion
turns
.
These
therefore
are
both
fresh
proofs
of
the
Truth
of
those
Facts
we
have
undertaken
to
prove
,
and
do
also
strengthen
and
confirm
the
Tradition
of
those
other
Customs
and
Institutions
we
have
before
instanced
in
;
especially
if
we
consider
what
the
same
History
,
that
gives
us
this
account
,
informs
us
of
,
viz.
that
the
Christian
Customs
now
mention'd
,
were
not
look'd
upon
as
such
necessary
parts
of
that
Religion
,
nor
of
so
early
an
Original
as
the
other
;
and
that
both
these
and
the
former
were
in
several
Places
and
Ages
practised
after
several
Manners
,
with
different
additional
Rites
and
Ceremonies
;
which
general
Reception
of
some
Customs
and
general
distinctions
betwixt
Necessary
and
Vnnecessary
,
Substance
and
Manner
in
all
that
were
received
,
are
certain
Arguments
of
a
sincere
and
well-examin'd
Tradition
.
Another
Set
of
Testimonies
which
Eusebius
furnishes
us
with
,
in
behalf
of
the
Christian
Tradition
,
are
Relicks
,
Buildings
,
and
other
such
like
Monuments
;
several
of
which
were
remaining
in
his
Time
,
and
seen
by
him
himself
;
such
were
Christian
Burying-Places
and
Sepulchres
with
the
Names
of
Christians
upon
them
;
particularly
those
of
Peter
and
Paul
;
Statues
and
Pictures
,
particularly
the
Statue
of
the
Woman
cured
by
Christ
of
the
Bloody
Flux
;
Pictures
of
Christ
,
Peter
,
and
Paul
,
in
colours
:
These
were
all
seen
by
Eusebius
himself
,
as
was
likewise
the
Episcopal
Chair
of
James
at
Jerusalem
,
several
Christian
Libraries
,
and
several
Christian
Temples
,
before
they
were
pull'd
down
and
destroyed
by
the
Order
of
Dieclesian
.
These
,
and
many
other
such
like
Monuments
remaining
in
Eusebius's
Time
,
whether
all
the
Particular
Traditional
Reports
concerning
them
were
true
or
false
,
might
easily
be
perceived
upon
view
,
or
divers
other
ways
be
known
to
be
Ancient
;
and
,
whatever
Age
they
were
of
,
they
must
be
good
proofs
of
the
Belief
of
the
Men
of
those
Times
,
and
consequently
of
the
truth
of
Christianity
,
so
far
as
we
are
now
concern'd
to
prove
it
.
But
the
Tradition
of
Christianity
from
its
first
Original
,
down
to
the
Council
of
Nice
,
with
all
the
principal
Matters
of
Fact
upon
which
it
is
built
,
is
further
and
more
especially
secured
to
us
,
and
the
truth
of
all
the
foregoing
Testimonies
confirm'd
by
Books
and
written
Records
:
vast
Numbers
of
which
of
different
Kinds
and
different
Ages
,
written
by
several
Men
of
different
Countries
,
Characters
,
Designs
,
and
Religious
Persuasions
were
extant
in
Eusebius's
Time
;
a
great
many
of
which
were
generally
known
,
multitudes
of
Copies
of
them
being
dispersed
throughout
the
World
;
and
several
of
these
Writings
were
carefully
preserved
in
particular
places
,
and
either
never
communicated
further
by
any
Transcripts
or
Copies
,
to
remaining
there
to
be
seen
in
their
Primitive
State
after
Transcription
.
Now
all
these
Writings
,
of
what
kind
soever
they
are
,
whose
Authority
is
made
use
of
for
the
establishing
the
Christian
Faith
,
I
shall
rank
under
certain
distinct
Heads
,
in
order
to
shew
what
sense
and
weight
they
have
in
the
proof
of
what
they
are
brought
to
maintain
.
The
several
Books
and
Writings
then
to
be
considered
,
are
:
Copies
of
the
Holy
Scriptures
,
viz.
of
the
Books
of
the
Old
and
New
Testament
;
Publick
Acts
and
Records
belonging
properly
to
Societies
,
and
not
to
particular
Authors
;
Genuine
Writings
of
profess'd
Christians
,
who
by
reason
of
their
common
Agreement
in
some
certain
Doctrines
of
Christianity
are
Styl'd
Orthodox
;
Books
writ
by
Hereticks
,
who
were
Men
of
particular
Opinions
different
from
those
commonly
received
by
other
Christians
;
Jewish
and
Pagan
Books
,
containing
such
Things
as
have
Relation
to
Christianity
;
Forged
and
Supposititious
Writings
of
uncertain
Authors
,
which
do
some
way
or
other
concern
the
Christian
Religion
.
As
to
Copies
of
the
Scriptures
found
in
the
hands
of
Christians
in
Eusebius's
Time
,
I
have
these
Things
to
observe
;
that
they
were
then
multiplyed
to
so
great
a
Variety
,
that
hardly
a
Christian
Family
was
without
some
of
the
Books
;
That
they
were
Translated
into
several
different
Languages
;
That
in
those
Countries
,
where
the
Translations
were
of
common
use
,
a
great
many
Copies
in
the
Original
Language
were
preserv'd
;
That
in
most
of
the
great
Cities
and
Episcopal
Churches
,
there
was
a
Copy
in
the
Original
Language
more
ancient
than
the
rest
,
from
whence
the
other
Copies
were
taken
,
and
Translations
made
;
That
such
Copies
as
these
might
not
only
by
Tradition
,
but
by
several
intrinsick
Marks
be
known
to
be
ancient
,
and
their
Age
pretty
nearly
determined
;
That
,
upon
comparison
,
there
was
a
very
great
Agreement
betwixt
these
ancient
Copies
preserved
in
several
very
distant
and
remote
Churches
;
That
such
care
had
been
taken
in
Transcribing
and
Translating
from
them
,
that
the
differences
found
between
any
Copies
either
of
the
Originals
or
Translations
were
very
inconsiderable
;
That
all
Christians
thought
themselves
concern'd
to
preserve
the
Jewish
Canon
of
Scripture
,
as
well
as
the
New
Testament
;
and
therefore
Copies
of
the
Old
Testament
in
the
Original
Tongue
,
and
Translations
of
it
into
several
Vulgar
Languages
were
multiplied
,
carefully
Transcribed
,
and
kept
together
with
those
of
the
New
;
That
upon
a
diligent
search
into
the
Matter
it
was
found
,
that
,
besides
those
Copies
of
the
greatest
part
of
the
Books
of
the
New
Testament
which
were
alike
to
be
met
with
in
all
Christian
Churches
,
there
were
others
received
in
some
Churches
,
and
by
a
constant
Tradition
then
vouch'd
to
be
as
early
,
and
of
as
great
Authority
as
the
rest
.
From
all
which
I
think
I
may
safely
inferr
,
That
the
Writings
of
the
New
Testament
were
as
early
as
they
are
pretended
to
be
,
and
that
the
Christian
Religion
had
its
Original
in
Judea
,
at
the
time
assigned
it
;
which
being
less
than
300
Years
before
Eusebius
;
and
the
Books
of
the
New
Testament
,
which
give
an
account
of
the
Christian
Religion
,
and
plainly
suppose
an
antecedent
Propagation
and
Establishment
of
it
in
a
great
part
of
the
World
,
being
writ
some
time
after
the
first
Publication
,
Eusebius
,
or
any
other
Person
of
his
Age
,
who
throughly
examined
the
Matter
concerning
the
Copies
of
the
Scriptures
then
received
,
must
needs
be
satisfied
from
this
Consideration
only
,
that
the
Books
of
the
New
Testament
had
as
early
a
Publication
in
the
World
as
is
now
ascribed
to
them
,
and
consequently
that
the
Christian
Faith
was
somewhat
earlier
and
the
same
then
as
it
is
in
these
Books
represented
to
have
been
.
This
will
further
be
made
out
from
the
next
sort
of
Writings
to
be
considered
,
viz.
Publick
Acts
and
Records
,
belonging
properly
to
Societies
,
and
not
to
particular
Authors
:
such
were
Catalogues
of
Bishops
,
Decrees
of
Synods
,
Letters
from
Churches
and
Societies
of
Men
,
general
Records
of
remarkable
Matters
,
particular
Acts
and
Monuments
of
Martyrs
,
Psalms
,
Hymns
,
Creeds
,
and
Forms
of
Prayer
.
The
most
famous
Churches
,
especially
those
constituted
by
Apostles
,
kept
the
Succession
of
their
Bishops
with
great
care
laid
up
in
their
Archives
,
recording
their
Names
and
days
of
their
Death
in
a
pair
of
writing
Tables
:
This
Eusebius
tells
us
was
the
Custom
of
the
Primitive
Christians
;
and
these
Tables
he
assures
us
he
diligently
examined
,
and
he
was
very
exact
in
the
Account
he
took
of
them
,
as
particularly
appears
from
what
he
says
concerning
the
Church
of
Jerusalem
,
viz.
That
he
found
from
Old
Records
fifteen
Bishops
,
with
their
Names
,
who
had
succeeded
in
that
Church
,
from
the
Apostles
to
the
Siege
of
the
Jews
in
Adrian
's
Time
;
but
could
not
find
preserved
in
Writing
the
space
of
Time
each
Bishop
spent
in
his
Presidency
over
that
See
.
The
like
diligence
and
exactness
are
observable
in
the
Account
he
gives
of
the
Succession
of
Bishops
in
several
other
Churches
,
most
of
their
Names
being
set
down
,
and
the
times
of
their
several
Succession
,
Presidency
,
and
Death
punctually
determined
,
and
Reasons
given
why
he
could
not
speak
with
the
same
certainty
of
the
rest
omitted
.
There
were
likewise
extant
in
his
Time
a
great
many
Canons
and
Decrees
,
made
by
several
Councils
and
Synods
,
convened
at
several
times
,
in
different
Countries
,
and
upon
different
occasions
;
as
also
several
Letters
writ
from
Churches
and
Societies
of
Men
such
as
were
the
Epistles
of
the
Churches
of
Vienna
and
Lyons
to
the
Churches
of
Asia
and
Phrygia
,
concerning
their
Martyrs
;
Epistle
of
the
Church
of
Smyrna
concerning
the
Martyrdom
of
Polycarp
;
Epistle
of
the
Martyrs
of
Lyons
to
Eleutherus
Bishop
of
Rome
;
Epistles
of
the
Bishops
,
and
other
Members
of
Synods
,
inforcing
the
Observation
of
the
Canons
they
made
,
&c.
All
which
were
,
according
to
the
Nature
and
Designs
of
them
,
either
dispersed
far
abroad
,
and
to
be
found
in
several
Countries
,
or
else
carefully
preserved
in
some
particular
places
whither
they
were
directed
,
and
so
remain'd
there
to
be
seen
by
such
as
were
pleased
to
consult
them
.
Besides
such
occasional
Writings
as
these
which
,
according
to
some
particular
Exigencies
of
the
Church
,
were
sent
abroad
and
communicated
from
one
Society
of
Christians
to
others
,
there
were
in
several
Places
Publick
Histories
of
all
remarkable
Affairs
that
happened
in
each
Place
,
continued
down
for
a
considerable
space
of
Time
:
several
of
which
Publick
Histories
or
Records
Eusebius
consulted
,
as
he
himself
assures
us
,
particularly
when
he
gives
us
that
wonderful
Relation
of
Agbarus
King
of
Edessa
,
he
says
he
took
it
out
of
the
Publick
Records
kept
at
Edessa
,
wherein
the
Antiquities
of
the
City
and
the
Acts
of
Agbarus
are
contained
:
And
a
great
many
other
Memorable
Facts
he
came
by
the
same
way
.
In
this
manner
were
more
especially
preserved
the
Acts
and
Monuments
of
such
as
had
suffered
Martyrdom
upon
the
account
of
the
Christian
Religion
.
The
Names
of
abundance
of
Martyrs
,
the
Times
when
they
Suffered
,
the
various
sorts
and
kinds
of
Sufferings
they
endured
,
with
all
the
other
Circumstances
relating
to
their
Persecution
,
were
largely
set
forth
in
Writing
,
and
the
Records
of
them
carefully
kept
in
many
Countries
,
where
the
Cruelty
and
Violence
of
the
several
long
Persecutions
,
which
had
raged
at
several
distant
Periods
of
Time
,
were
most
remarkable
.
Other
Publick
Writings
extant
in
Eusebius's
Time
,
were
Hymns
and
Psalms
,
Creeds
and
Forms
of
Prayer
:
Several
of
which
,
that
were
constantly
used
in
the
Publick
Assemblies
of
Christians
,
were
known
to
be
of
great
Antiquity
:
And
some
of
these
ancient
Forms
of
Worship
were
the
same
in
many
Churches
,
and
several
of
them
more
or
less
different
from
one
another
.
Now
't
is
plain
to
any
one
that
examines
any
of
these
Publick
Writings
belonging
to
Societies
of
Christians
,
that
,
whensoever
they
were
writ
,
and
whether
in
all
respects
true
or
false
,
they
are
certain
proofs
of
an
antecedent
Establishment
and
Belief
of
the
Christian
Religion
,
such
as
it
was
in
Eusebius's
Time
,
and
such
as
it
was
,
and
is
now
found
in
the
New
Testament
;
and
all
the
Accounts
we
have
of
the
Age
and
other
Circumstances
of
them
,
do
concurr
to
strengthen
the
Evidence
already
given
of
the
Christian
Tradition
.
But
the
Truth
of
all
those
Matters
of
Fact
related
in
the
New
Testament
,
which
I
have
at
present
engaged
my self
to
prove
,
will
be
more
abundantly
made
out
by
a
continued
Succession
of
a
vast
number
of
Writings
belonging
to
particular
Persons
,
distinguish'd
by
the
Titles
of
Orthodox
Christians
,
Hereticks
,
Jews
,
and
Heathens
.
A
great
many
of
these
Writings
are
mention'd
by
Eusebius
,
and
had
been
with
incredible
industry
read
and
examined
by
him
.
Several
he
gives
the
Titles
of
only
,
others
he
gives
some
Character
and
Account
of
,
and
Transcribes
large
Passages
out
of
them
;
a
great
many
Orthodox
Books
he
omits
the
mention
of
,
for
want
of
their
Authors
Names
being
prefix'd
to
them
;
others
for
want
of
being
able
to
distinguish
when
their
Authors
lived
;
and
a
great
many
he
rejects
the
Authority
of
,
though
they
made
for
the
Cause
of
the
Christian
Religion
which
he
maintained
,
because
they
had
not
sufficient
Marks
upon
them
,
to
prove
they
belong'd
to
the
Persons
and
Times
they
pretended
to
.
Some
of
the
Writings
he
quotes
were
lost
in
his
Time
,
and
only
Fragments
of
them
to
be
found
in
others
that
were
entirely
extant
;
several
that
were
then
extant
and
mention'd
by
him
,
were
seen
by
a
great
many
later
Authors
,
and
all
his
Quotations
out
of
them
are
confirm'd
to
us
by
their
Writings
,
but
the
Originals
of
them
are
now
lost
;
and
a
great
many
remain
entire
still
,
and
are
plainly
the
same
he
represented
them
to
be
,
and
so
are
the
Fragments
of
more
ancient
Authors
contained
in
them
:
All
which
are
certain
Arguments
of
the
Diligence
and
Sincerity
of
this
Historian
,
and
the
Antiquity
of
those
Books
,
whose
Authority
we
are
now
to
make
use
of
.
In
the
next
place
then
let
us
take
a
more
particular
view
of
these
Writings
,
and
consider
the
Age
,
Character
,
and
other
Circumstances
of
the
Authors
,
the
Subjects
they
treat
about
,
and
the
Form
and
Manner
in
which
they
are
writ
.
As
to
the
Age
of
those
Christian
Authors
we
call
Orthodox
,
some
small
Treatises
and
Fragments
we
have
of
such
as
lived
together
with
the
Apostles
,
and
were
immediate
Witnesses
of
the
Doctrines
delivered
,
and
the
mighty
Works
done
by
them
;
and
several
of
these
ancient
Pieces
are
allowed
to
be
Genuine
by
those
whose
Skill
and
Enquiry
into
the
Matter
,
have
rendred
them
capable
Judges
.
The
Authors
of
the
next
Age
who
declare
they
lived
with
those
who
convers'd
with
the
Apostles
,
are
more
,
their
Writings
much
larger
,
and
of
more
unquestionable
Authority
than
the
other
,
being
confirmed
by
more
numerous
Testimonies
of
following
Writers
,
who
in
very
near
Periods
of
Time
continually
succeeded
them
.
The
Character
of
all
these
Writers
was
in
some
respects
very
like
,
and
in
others
very
different
.
Some
of
them
were
Jews
and
Heathens
converted
to
Christianity
;
others
were
born
of
Christian
Parents
;
many
of
them
were
Greeks
and
writ
in
that
Language
,
and
many
were
of
Roman
Colonies
,
and
writ
in
Latin
;
but
,
though
all
the
Authors
we
have
,
writ
in
one
of
these
Languages
,
they
were
most
of
them
of
very
different
,
and
very
remote
Countries
from
one
another
:
Several
of
the
first
Writers
were
Plain
Simple
Men
,
without
the
advantage
of
a
Learned
,
Honourable
,
or
Publick
Education
,
others
of
them
were
Philosophers
,
and
Men
very
well
vers'd
in
all
the
Heathen
Learning
;
some
were
of
Honourable
Families
,
and
Publick
Employments
;
many
of
them
were
Bishops
of
the
Christian
Church
,
and
lived
in
the
most
considerable
Cities
of
the
Roman
Empire
,
and
by
that
means
had
great
opportunities
of
being
acquainted
with
the
true
State
of
Things
in
the
World
.
In
this
they
all
agree
that
they
were
hearty
Believers
and
zealous
Assertors
of
the
Christian
Religion
,
that
they
bottom'd
their
Faith
upon
the
Books
of
the
New
Testament
,
that
they
made
it
the
chief
Business
of
their
Lives
and
Writings
to
promote
the
Christian
Faith
,
and
that
they
were
ready
to
bear
Testimony
to
the
Truth
of
what
they
profess'd
by
resigning
their
Lives
;
the
sincerity
of
which
disposition
of
theirs
is
confirm'd
to
us
by
the
actual
Martyrdom
of
several
of
them
,
who
lived
in
such
Times
and
Places
,
as
gave
them
opportunities
of
manifesting
their
Faith
and
Christian
Resolution
this
way
.
But
the
general
Character
of
these
Writers
,
as
well
as
the
Authority
of
what
they
say
,
will
be
further
made
out
from
the
consideration
of
the
Subjects
they
writ
about
,
the
several
kinds
and
sorts
of
their
Writings
,
and
the
Manner
in
which
they
are
writ
.
All
which
I
shall
endeavour
to
bring
under
one
view
,
and
raise
such
Observations
from
them
as
will
plainly
confirm
the
main
Conclusion
I
am
to
establish
.
The
common
Subject
of
all
the
Books
and
Writings
of
the
first
Orthodox
Authors
was
the
Christian
Religion
,
though
in
several
Ways
and
Methods
discoursed
of
.
Most
of
these
concern
the
History
of
Christian
Affairs
,
either
expresly
or
occasionally
:
For
,
besides
those
Authors
,
who
purposely
designed
an
Historical
Relation
either
of
the
Church
in
general
,
or
of
some
particular
Ecclesiastical
Matter
,
there
's
hardly
a
Christian
Writer
within
the
Time
of
our
present
Enquiry
,
but
has
some
occasion
or
other
to
mention
several
Historical
Passages
in
almost
every
Book
that
he
wrote
,
in
order
to
some
further
end
he
proposed
to
himself
in
writing
.
Now
concerning
the
Writings
of
Christian
Authors
,
considered
under
this
Character
of
Historians
,
I
have
these
Things
to
observe
.
First
,
That
they
do
manifestly
confirm
the
truth
of
all
those
Traditions
and
standing
Monuments
before
mentioned
.
For
we
have
frequent
Proofs
of
the
Antiquity
of
the
Scriptures
,
and
all
those
Religious
Customs
and
Institutions
in
use
amongst
Christians
in
Eusebius's
time
,
and
the
General
Tradition
strengthen'd
by
abundance
of
New
Circumstances
;
such
were
the
great
Controversies
and
Quarrels
about
some
Christian
Usages
,
(
particularly
Baptism
,
and
the
Feast
of
Easter
)
together
with
the
Canons
and
Decrees
that
were
made
,
and
the
Letters
that
were
writ
with
relation
to
these
Affairs
.
Here
is
likewise
mention
made
of
the
same
Christian
Relicks
and
Momonuments
,
and
the
same
publick
Acts
and
Records
which
Eusebius
saw
,
and
the
Accounts
and
Extracts
of
them
in
several
Authors
agree
with
what
Eusebius
himself
was
witness
of
.
In
the
next
place
't
is
very
plain
,
that
they
give
us
an
account
of
several
other
Customs
,
Monuments
and
publick
Acts
,
and
abuudance
of
other
particular
Historical
Passages
,
besides
those
mention'd
in
Eusebius
;
the
Truth
of
which
,
or
the
Antiquity
of
their
Fiction
being
proved
,
they
are
so
many
new
Arguments
in
behalf
of
the
Christian
Tradition
,
or
the
truth
of
those
Facts
we
are
now
to
prove
.
Thirdly
,
I
observe
that
most
of
these
Authors
,
considered
as
Historians
,
were
very
Competent
Judges
and
Credible
Reporters
of
the
truth
of
the
Facts
they
relate
.
For
either
they
were
actual
and
immediate
Witnesses
of
what
they
tell
us
themselves
,
or
they
took
a
great
deal
of
care
to
inform
themselves
right
,
or
the
Facts
were
of
that
nature
that
they
could
not
be
deceived
though
they
did
not
examine
them
very
strictly
;
and
which
way
soever
they
came
by
them
,
they
were
Faithsul
and
Sincere
in
their
Relation
.
Several
things
they
tell
us
of
their
own
Knowledge
,
others
they
quote
their
Authors
for
,
and
others
they
deliver
only
as
Traditional
Reports
,
which
they
distinguish
also
into
Probable
and
Fabulous
according
to
the
Evidence
that
then
appeared
to
them
upon
a
diligent
Examination
.
And
several
of
them
have
given
great
Marks
of
their
Diligence
and
Care
in
enquiring
as
well
as
Sincerity
in
reporting
:
as
particularly
Hegesippus
,
who
gave
an
account
of
the
Unity
of
Faith
in
several
Cities
,
after
having
travell'd
through
them
,
and
convers'd
with
the
Bishops
of
them
;
Clemens
who
used
all
the
care
he
could
to
inform
himself
of
the
Truth
and
Sincerity
of
the
Christian
Tradition
from
several
Eminent
Persons
of
different
Countries
;
Irenoeus
who
carefully
remember'd
the
Conversation
he
had
with
Eminent
Christians
in
his
Youth
,
and
was
very
much
concern'd
to
have
his
own
Writings
deliver'd
down
faithfully
to
Posterity
:
a
proof
of
which
first
Remark
concerning
Irenaeus
,
we
have
in
an
Epistle
of
his
to
Florinus
,
quoted
by
Eusebus
,
part
of
which
I
think
worth
the
Transcribing
,
when
reproving
Florinus
for
some
ill
Opinions
he
held
,
he
speaks
to
him
in
this
manner
:
These
Opinions
the
Presbyters
who
lived
before
our
times
,
who
also
were
the
Disciples
of
the
Apostles
,
did
in
no
wise
deliver
unto
thee
:
For
I
saw
thee
(
when
being
yet
a
Child
,
I
was
in
the
Lower
Asia
with
Polycarp
)
behaving
thy self
very
well
in
the
Palace
,
and
endeavouring
to
get
thy self
well
esteemed
of
by
him
;
for
I
remember
the
things
then
done
better
then
what
has
happen'd
of
late
;
for
what
we
learnt
being
Children
increases
together
with
the
Mind
it self
,
and
is
closely
united
to
it
,
insomuch
that
I
am
able
to
tell
where
the
Blessed
Polycarp
sate
and
Discoursed
;
also
his
goings
out
and
comings
in
,
his
manner
of
Life
,
the
shape
of
his
Body
,
the
Discourses
he
made
to
the
Populace
,
the
familiar
Converse
which
he
said
he
had
with
John
,
and
with
those
who
had
seen
the
Lord
;
and
how
he
rehears'd
their
Sayings
,
and
what
they
were
which
he
had
heard
from
them
concerning
the
Lord
;
concerning
his
Miracles
,
and
his
Doctrine
,
according
as
Polycarp
received
them
from
those
who
with
their
own
Eyes
beheld
the
Word
of
Life
,
so
he
related
them
,
agreeing
in
all
things
with
the
Scriptures
.
These
things
by
the
Mercy
of
God
bestowed
upon
me
,
I
then
heard
diligently
,
and
copied
them
out
,
not
in
Paper
,
but
in
my
Heart
;
and
by
the
Grace
of
God
I
do
continually
and
sincerely
ruminate
upon
them
.
And
the
same
Irenaeus
,
at
the
end
of
one
of
his
Pieces
says
thus
.
I
adjure
thee
who
shalt
Transcribe
this
Book
,
by
our
Lord
Jesus
,
and
by
his
Glorious
coming
to
Judge
the
Quick
and
the
Dead
,
that
you
compare
what
you
shall
Transcribe
,
and
correct
it
diligently
according
to
that
Copy
whence
you
shall
Transcribe
,
and
that
in
like
manner
you
ascribe
this
Adjuration
,
and
annex
it
to
your
Copy
.
Which
concern
of
Irenaeus
for
the
faithful
conveyance
of
Truths
contained
in
his
own
Writings
to
Posterity
,
is
a
very
good
argument
of
his
care
in
examining
the
Traditions
and
Writings
that
came
down
to
him
from
elder
times
,
respecting
the
same
Important
Truths
.
A
great
many
other
such
like
Instances
as
these
may
be
given
,
where
the
Primitive
Christian
Writers
positively
and
expresly
declare
,
that
they
had
seen
and
convers'd
with
the
immediate
Successors
of
the
Apostles
,
and
with
those
upon
whom
several
great
Miracles
had
been
wrought
by
them
,
&
had
themselves
been
Witnesses
of
a
great
many
wonderful
Gifts
remaining
in
the
Church
in
their
time
;
as
likewise
where
they
demonstrate
by
many
sensible
Marks
and
Signs
,
the
great
Care
and
Diligence
they
had
taken
in
examining
the
Informations
they
received
from
remoter
Hands
,
and
all
other
concurring
Presumptions
arising
from
Circumstances
of
Fact
,
and
Rational
Inferences
.
And
as
they
were
competent
Witnesses
and
careful
Relators
in
General
,
so
are
they
more
especially
to
be
relied
upon
,
as
to
those
two
great
and
concerning
Matters
of
Fact
the
Scriptures
of
the
New
Testament
,
and
Persecutions
of
Christians
.
The
Truth
and
Authority
of
the
Scriptures
was
with
much
enquiry
and
examination
Established
:
This
every
one
made
it
his
business
to
be
well
assur'd
of
;
and
a
free
disquisition
concerning
the
truth
of
some
or
other
of
the
Books
of
Scripture
is
every
where
to
be
found
among
the
Antient
Writers
.
Then
as
to
the
Persecutions
they
were
so
many
,
they
continued
so
long
together
,
were
so
widely
spread
,
were
attended
with
so
vast
a
number
of
very
new
and
remarkalbe
Facts
,
and
so
many
of
the
Writers
lived
in
the
heat
of
them
,
and
had
so
large
a
share
and
concern
in
them
themselves
,
that
't
is
impossible
that
the
accounts
they
give
of
them
,
should
not
be
,
most
of
them
at
least
,
very
true
.
The
Fourth
Observation
I
have
to
make
upon
the
Historical
part
of
the
first
Christian
Writers
,
is
that
there
are
so
many
Notes
of
time
to
be
found
in
them
,
such
a
particular
Designation
of
Places
and
Persons
,
and
such
a
mixture
of
Jewish
and
Heathen
Affairs
with
the
Christian
History
,
as
rendred
any
Errours
or
Mistakes
so
liable
to
a
discovery
at
those
times
,
when
the
several
Books
that
treat
of
these
Matters
were
first
Published
to
the
World
,
that
by
not
being
confuted
,
they
are
,
as
to
the
main
substance
of
what
they
declare
,
irrefragably
confirm'd
.
The
other
Writings
of
OrthodoxChristians
of
the
first
Ages
,
which
do
not
concern
the
History
of
Christianity
,
are
either
Vindications
and
Defences
of
the
Christian
Religion
against
all
the
Objections
and
Calumnies
raised
by
any
of
the
Enemies
of
it
,
or
Explications
of
the
Christian
Doctrine
,
Government
and
Discipline
,
or
Exhortations
and
Directions
to
Practise
,
or
Animadversions
and
Reproofs
for
Errours
and
Offences
:
All
which
are
written
under
the
form
of
Orations
or
Apologies
,
Letters
,
Disputations
,
Comments
,
&c.
Now
it
's
plain
from
all
these
Writings
,
that
the
several
Authors
of
them
were
throughly
convinced
of
the
Truth
of
the
Christian
Religion
:
This
appears
from
the
Zeal
and
Warmth
with
which
many
of
them
writ
upon
several
occasions
to
one
another
,
and
to
Hereticks
;
the
readiness
they
testifie
to
quit
all
they
have
,
and
to
lay
down
their
Lives
rather
than
do
any
thing
contrary
to
their
Profession
;
the
concern
they
express
for
the
continuance
of
their
Fellow-Christians
in
the
same
Faith
,
and
the
Conversion
of
others
to
Christianity
;
the
Boldness
and
Courage
they
shew
to
Persons
of
Power
and
Authority
,
when
the
truth
of
their
Religion
,
or
their
own
Innocence
is
call'd
in
question
,
and
from
many
other
unquestionable
marks
of
Honesty
,
Sincerity
,
and
a
through
Perswasion
,
visible
almost
in
every
Page
.
'T
is
manifest
likewise
that
all
these
Authors
believed
the
Scriptures
of
the
New
Testament
,
and
Founded
their
Religion
upon
them
.
Several
of
them
have
writ
Comments
upon
them
,
all
quote
them
and
confirm
the
Doctrines
they
deliver
,
and
the
Rules
and
Directions
they
give
from
them
;
and
all
their
Writings
plainly
declare
they
were
very
well
vers'd
in
them
and
influenced
by
the
same
Spirit
that
governs
there
,
and
distinguishes
those
Writings
from
any
other
;
and
,
when
ever
any
Controversy
happen'd
in
matters
of
Christian
Faith
or
Practiced
,
the
Appeal
is
constantly
made
to
these
Scriptures
.
Several
other
Remarks
and
Observations
might
be
drawn
from
the
Writings
of
those
Christians
call'd
Orthodox
;
but
these
are
sufficient
for
what
I
design
to
prove
by
them
,
and
so
I
pass
on
to
consider
what
we
have
written
by
Heretieks
,
Jews
and
Heathens
,
with
relation
to
Christianity
.
A
great
many
things
were
written
by
Persons
of
these
several
Denominations
in
the
Three
first
Ages
of
the
Christian
Aera
,
but
very
little
of
them
that
expressly
concerns
Christianity
remains
now
,
and
a
great
many
of
these
Writings
were
lost
in
Eusebius's
Time
;
so
that
almost
all
we
know
of
them
is
contained
in
the
Orthodox
Writers
:
In
many
of
which
there
are
several
considerable
Fragments
yet
to
be
found
,
and
accounts
of
what
is
lost
.
From
all
which
we
may
collect
that
none
of
the
Enemies
of
the
Christian
Religion
,
neither
Hereticks
,
Jews
nor
Heathens
,
did
at
any
time
offer
to
disprove
or
contradict
those
Christian
Facts
I
have
been
now
Establishing
,
but
did
in
several
respects
strengthen
and
confirm
the
truth
of
them
,
We
find
by
the
Orthodox
Writers
,
that
there
were
in
the
most
Primitive
Times
,
and
continually
,
in
all
the
after-Periods
of
Christianity
,
a
great
many
Hereticks
of
very
different
Characters
and
Opinions
,
who
troubled
the
Peace
of
the
Church
,
and
endeavoured
to
corrupt
the
Christian
Doctrine
and
Tradition
.
Their
Writings
are
full
of
the
strange
Opinions
of
Hereticks
;
they
are
oftentimes
very
large
in
giving
a
History
of
the
Men
,
their
vicious
Lives
,
and
wicked
Designs
;
and
in
confuting
their
Absurd
,
and
,
for
the
most
part
,
Blasphemous
Doctrines
.
From
hence
we
find
that
several
of
these
Hereticks
,
in
order
to
justifie
their
Errors
,
made
use
of
all
the
Arts
and
Shifts
they
could
;
and
some
denied
one
Book
of
Scripture
,
and
some
another
;
some
took
upon
them
to
reform
the
Scriptures
,
and
added
what
they
thought
serv'd
their
turn
,
or
took
away
what
they
did
not
like
;
Others
made
new
Scriptures
,
and
put
them
out
in
the
Names
of
the
Apostles
;
but
none
of
them
denied
the
principal
matters
of
Fact
contained
in
the
New
Testament
,
neither
Miraculous
nor
Common
,
though
their
Character
oftentimes
allow'd
,
and
their
Cause
requir'd
such
a
denial
,
if
the
Evidence
of
those
Facts
had
not
appear'd
to
them
so
strong
as
to
render
all
contradiction
Vain
and
Ineffectual
.
The
Jews
who
writ
against
the
Christian
Religion
,
allow'd
most
of
the
principal
matters
of
Fact
Recorded
of
Christ
in
the
New
Testament
,
even
his
Miracles
as
well
as
the
Common
History
of
his
Life
;
and
when
they
deny
the
Reality
they
grant
the
Pretence
,
&
are
wholly
concern'd
to
shew
that
Christ
was
not
the
Messias
promised
them
,
notwithstanding
his
extraordinary
Character
;
because
,
as
they
thought
,
several
of
the
Prophecies
in
the
Old
Testament
,
which
were
agreed
on
all
hands
to
relate
to
the
Messias
could
not
be
apply'd
to
Christ
.
In
this
consisted
wholly
the
Controversie
betwixt
them
and
the
Christians
;
and
therefore
are
the
Jews
of
these
times
censur'd
by
the
Christian
Writers
,
as
corrupting
the
Old
Testament
in
such
Passages
of
it
as
seem'd
to
them
to
make
most
for
the
Christian
Religion
:
Particularly
Justin
,
in
his
Dialogue
with
a
Jew
,
endeavors
to
evince
,
That
several
Testimonies
of
the
Prophets
which
he
quoted
was
cut
out
of
the
Bible
by
the
Jews
,
which
charge
whether
true
or
false
,
proves
thus
much
,
that
the
Jews
had
no
other
way
of
resisting
the
Evidence
of
the
Christian
Religion
,
but
by
denying
,
or
in
some
manner
evading
the
Arguments
drawn
from
the
Prophecies
of
the
Old
Testament
.
Here
they
placed
the
chief
strength
of
their
Cause
,
and
not
in
the
Confutation
of
the
Christian
History
;
the
greatest
part
of
which
is
plainly
granted
in
the
Arguments
they
make
use
of
to
overthrow
the
Faith
built
upon
it
,
and
the
Inferences
drawn
from
it
.
Particularly
Josephus
does
comfirm
the
truth
of
several
of
the
Facts
related
in
the
New
Testament
,
and
such
as
necessarily
determine
the
Oririginal
of
Christianity
.
The
like
account
,
in
a
great
measure
,
may
be
given
of
the
Heathens
whose
Writings
do
any
ways
concern
Christianity
:
For
neither
those
of
them
that
were
Instrumental
in
the
Persecution
of
Christians
,
nor
those
who
endeavour
to
overthrow
the
truth
of
their
Religion
by
Arguments
,
do
deny
any
of
those
matters
of
Fact
related
in
the
New
Testament
,
which
we
have
distinguished
by
the
Title
of
Common
Historical
Facts
;
and
a
great
many
of
them
are
confirm'd
by
other
Heathen
Writers
,
who
treat
of
their
own
affairs
only
,
or
mention
Christian
Matters
occasionally
,
as
they
happen'd
to
be
intermixt
with
those
Things
they
designedly
writ
about
.
Nay
,
some
of
those
that
writ
expresly
against
the
Christian
Religion
,
do
not
only
allow
that
Christ
pretended
to
Miracles
,
and
that
he
did
those
Things
Recorded
of
him
in
appearance
,
(
as
was
the
Opinion
of
several
of
them
)
but
that
he
did
really
work
those
very
Miracles
he
pretended
to
:
But
then
they
endeavour
to
lessen
the
Credit
of
them
,
and
destroy
the
Doctrines
built
upon
them
,
either
by
ascribing
them
(
as
many
of
the
Jews
likewise
did
)
to
Magick
and
Evil
Spirits
;
or
shewing
that
several
of
their
own
Religion
had
done
as
extraordinary
Things
as
any
that
were
attributed
to
Christ
and
his
Apostles
.
A
great
many
of
these
Heathen
Writings
are
quoted
,
some
of
them
particularly
Answer'd
and
Confuted
,
and
several
large
Pieces
of
them
inserted
in
the
Books
of
Christian
Authors
.
There
we
find
,
besides
a
great
many
Passages
out
of
Private
Authors
,
and
Common
Traditions
,
several
Rescripts
,
Edicts
and
Letters
of
Roman
Emperors
,
either
mentioned
or
transcribed
;
and
several
Publick
Acts
and
Records
compiled
by
the
Authority
of
Heathens
,
and
in
their
keeping
,
appeal'd
to
with
the
greatest
Confidence
and
Assurance
imaginable
,
as
extant
in
the
Writers
Time
that
Cites
them
,
and
generally
known
:
Particularly
we
meet
with
divers
of
these
Heathen
Monuments
in
the
Christian
Apologies
,
which
were
at
several
times
,
by
different
Writers
,
Dedicated
to
Roman
Emperors
,
the
Senate
of
Rome
,
and
Governors
of
Provinces
.
Many
such
Proofs
and
Evidences
as
these
of
the
Christian
Faith
and
History
,
are
still
to
be
found
in
the
Christian
Books
which
were
writ
before
Eusebius
,
and
are
now
extant
:
But
there
were
also
extant
in
his
Time
several
of
the
same
Heathen
Books
out
of
which
those
Testimonies
were
taken
,
and
others
which
gave
the
same
Account
of
Christian
Affairs
;
which
was
look'd
upon
by
Eusebius
to
be
so
notorious
a
Truth
,
that
when
he
talks
of
the
State
of
Christianity
under
Domitian
,
he
confirms
what
he
says
by
the
Authority
of
Heathen
Writers
,
without
thinking
it
necessary
to
name
any
particular
Author
:
Eus.
E.
H.
l.
3.
c.
18.
So
mightily
(
says
he
)
did
the
Doctrine
of
our
Faith
flourish
in
those
forementioned
Times
,
that
even
those
Writers
who
are
wholly
estranged
from
our
Religion
,
(
by
which
he
plainly
means
Heathens
)
have
not
thought
it
troublesome
to
set
forth
in
their
Histories
both
this
Persecution
,
and
also
the
Martyrdoms
suffered
therein
;
and
they
have
also
accurately
shewn
the
very
Time
;
relating
that
in
the
Fifteenth
Year
of
Domitian
,
Flavia
Domitilla
,
Daughter
of
the
Sister
of
Fabius
Clemens
,
at
that
time
one
of
the
Consuls
of
Rome
,
was
,
together
with
many
others
,
banished
into
the
Island
of
Pontia
,
for
the
Testimony
of
Christ
.
There
are
likewise
several
Heathen
Authors
still
separately
extant
,
out
of
which
may
be
Collected
a
great
many
Passages
,
which
give
a
concurrent
Evidence
of
the
Truth
of
the
Christian
History
as
Tacitus
and
Pliny
before
quoted
,
and
divers
others
;
and
there
is
nothing
to
be
found
in
any
of
them
that
does
,
in
the
least
,
contradict
any
of
the
principal
Matters
Fact
now
to
be
proved
.
But
,
besides
these
Writings
which
are
acknowledged
to
be
Genuine
,
and
the
true
and
proper
Works
of
those
Persons
whose
Names
they
bear
,
whether
Orthodox
Christians
,
Hereticks
,
Jews
or
Heathens
,
there
were
a
great
many
other
in
the
Primitive
Times
of
Christianity
,
written
by
uncertain
Authors
;
and
either
purposely
Published
under
false
Names
and
Titles
,
with
a
design
to
promote
the
Belief
of
the
Christian
Religion
in
general
,
or
to
advance
and
defend
some
particular
Notions
and
Practices
which
the
Authors
of
them
approved
,
and
had
a
mind
to
recommend
to
the
World
;
or
else
by
some
mistake
ascribed
to
those
Persons
to
whom
they
did
not
really
belong
.
Such
were
a
great
many
false
Gospels
,
Acts
,
Epistles
and
Revelations
,
and
several
other
Historical
and
Doctrinal
Discourses
,
Published
under
the
Names
of
Christ
,
the
Virgin
Mary
,
the
Apostles
,
and
Eminent
Christians
of
the
succeeding
Ages
;
such
were
also
several
Letters
said
to
be
Writ
by
Pilate
,
Seneca
,
and
Lentulus
,
the
Oracles
of
the
Sybils
,
and
several
other
Writings
attributed
to
some
considerable
Heathens
,
a
Passage
in
Josephus
relating
to
Christ
,
&c.
All
which
,
supposing
them
all
Forged
,
or
only
some
of
them
so
,
some
accidentally
mistaken
,
and
others
doubtful
;
whoever
were
the
Authors
of
them
,
so
long
as
it
plainly
appears
they
were
of
such
and
such
Antiquity
,
they
are
certain
proofs
of
the
general
Faith
of
Christians
,
at
the
respective
Times
when
any
of
them
were
Published
,
and
consequently
of
the
Truth
of
those
Facts
in
question
;
forasmuch
as
they
all
evidently
suppose
an
antecedent
Belief
of
the
Christian
Religion
,
founded
upon
those
Facts
,
as
is
visible
by
all
the
Remains
we
have
left
of
them
;
and
therefore
are
as
good
Arguments
of
the
Truth
of
what
I
am
proving
,
as
the
most
Genuine
unquestionable
Writings
of
any
other
Author
whatsoever
,
viz.
That
the
common
Historical
Facts
related
in
the
New
Testament
are
true
.
Which
Point
,
I
think
,
is
proved
by
such
a
multitude
and
variety
of
Evidence
,
that
I
may
take
it
for
granted
,
That
Jesus
Christ
who
lived
and
was
Crucified
at
Jerusalem
,
in
the
Reign
of
Tiberius
Cesar
,
was
the
first
Author
of
the
Christian
Religion
;
That
the
Characters
,
Sufferings
and
Pretences
of
Christ
and
his
Apostles
,
and
the
Doctrines
taught
by
them
,
were
the
same
we
find
represented
in
the
Books
of
the
New
Testament
,
and
that
the
Christian
Religion
there
delivered
,
was
propagated
through
the
World
,
and
those
Books
writ
,
according
to
the
Time
,
Manner
,
and
Circumstances
there
mentioned
,
between
the
middle
of
Tiberius
,
and
the
beginning
of
Trajan's
Reign
;
and
consequently
that
the
Christian
Faith
,
as
to
the
principal
Facts
and
Doctrines
contain'd
in
the
New
Testament
,
was
always
the
same
,
from
the
Time
of
Tiberius
to
the
Council
of
Nice
,
and
from
thence
to
the
present
Age
;
the
greatest
part
of
the
Scriptures
having
been
always
acknowledged
to
be
the
Genuine
Works
of
those
whose
Names
they
bore
,
and
to
contain
the
unalterable
grounds
of
the
Christian
Religion
;
and
the
Sum
of
what
Christians
were
obliged
to
believe
.
2.
In
the
next
place
then
,
I
am
to
prove
that
those
extraordinary
Facts
Recorded
in
the
New
Testament
,
which
we
call
Miracles
and
Prophecies
,
were
really
true
,
according
the
Relation
there
given
of
them
.
That
they
were
constantly
believed
to
be
true
by
all
Christians
ever
since
the
Time
in
which
they
are
first
said
to
happen
,
has
already
been
proved
;
but
whether
their
Faith
was
well
grounded
,
or
not
,
is
now
the
Enquiry
:
That
it
was
,
I
shall
prove
by
shewing
that
the
Miracles
and
Prophecies
Recorded
in
the
New
Testament
,
are
related
and
attested
in
such
a
manner
,
that
the
Truth
of
them
cannot
possibly
be
called
in
question
.
But
that
the
strength
and
validity
of
what
I
have
to
say
upon
this
Head
,
may
be
better
,
and
more
clearly
perceived
,
I
think
fit
,
by
way
of
Introduction
,
to
shew
,
First
,
What
I
mean
by
Miracles
and
Prophecies
;
and
,
Secondly
,
What
kind
of
Evidence
these
Facts
are
capable
of
,
and
which
way
they
are
to
be
proved
.
By
Miracles
,
then
,
I
would
now
be
understood
to
mean
only
strange
unusual
Events
,
out
of
the
common
Road
and
Course
of
Things
,
which
by
all
the
Knowledge
we
have
of
Nature
,
we
cannot
tell
how
to
bring
to
pass
,
nor
account
for
,
when
they
have
happened
:
And
these
are
to
be
distinguished
into
such
as
are
absolutely
,
at
all
Times
strange
,
and
not
to
be
accounted
for
by
what
we
know
of
the
Power
and
Force
of
Nature
,
as
the
Resurrection
of
the
Dead
,
&c.
And
such
as
are
so
only
in
consideration
of
some
particular
Circumstances
;
as
healing
the
Sick
,
which
is
in
it self
no
strange
Thing
,
but
only
when
't
is
done
in
a
shorter
Time
than
Medicines
were
ever
known
to
operate
,
or
without
the
assistance
of
any
visible
means
,
or
the
like
.
By
Prophecies
,
I
here
understand
Relations
of
such
future
Events
,
as
have
no
perceivable
connexion
with
the
State
of
Things
at
the
Time
when
they
are
uttered
.
This
is
all
I
mean
at
present
by
Miracles
and
Prophecies
;
and
every
Body
I
am
sure
will
allow
me
that
there
are
a
great
many
such
Matters
of
Fact
as
these
mention'd
in
the
New
Testament
:
How
,
and
by
what
means
they
were
done
,
whether
they
were
Natural
or
Supernatural
Effects
;
whether
they
were
the
Works
of
Art
or
Magick
;
whether
God
or
Man
,
or
some
Good
or
Evil
Spirit
was
the
Autohr
of
them
,
is
not
my
present
business
to
enquire
;
that
belongs
to
another
place
:
All
that
I
have
now
undertaken
to
shew
,
is
that
they
were
some
way
or
other
really
done
,
according
to
the
Relation
we
have
of
them
in
the
New
Testament
.
Now
I
know
of
no
other
way
of
proving
this
,
but
by
the
Number
and
Character
of
the
Witnesses
who
attest
the
Truth
of
these
Facts
,
and
by
the
Nature
and
Circumstances
of
the
Facts
themselves
,
according
as
they
appear
from
the
Account
the
Witnesses
give
of
them
.
If
the
Witnesses
are
such
,
as
we
have
no
reason
to
think
,
could
be
deceived
themselves
in
what
they
relate
,
or
would
offer
to
impose
upon
others
;
and
if
the
Facts
are
such
as
could
not
be
represented
by
the
Witnesses
otherwise
than
they
were
,
without
a
certain
discovery
of
the
Falshood
of
their
Relation
,
nothing
more
can
be
required
to
justifie
our
Belief
of
the
Miracles
and
Prophecies
Recorded
in
the
New
Testament
.
This
being
premised
,
I
shall
endeavour
to
shew
that
the
Christian
Miracles
and
Prophecies
Recorded
in
the
New
Testament
,
have
all
the
forementioned
Characters
of
Truth
belonging
to
them
,
and
are
therefore
very
reasonably
and
justly
believed
to
be
true
;
which
is
the
Thing
I
have
obliged
my self
to
make
good
,
and
shall
prosecute
my
Design
in
the
following
Method
.
First
,
I
shall
consider
the
Miracles
by
themselves
,
and
this
according
to
the
different
Periods
in
which
they
were
done
,
and
the
different
Persons
they
were
done
by
.
Secondly
,
I
shall
consider
the
Prophecies
apart
according
to
the
same
distinction
of
Times
and
Persons
,
as
I
observe
in
treating
of
Miracles
.
Thirdly
,
I
shall
make
some
general
Reflections
with
Relation
to
the
proof
of
the
Christian
Miracles
and
Prophecies
taken
altogether
.
First
,
Then
as
to
Miracles
;
't
is
very
plain
that
a
great
many
such
Facts
as
these
,
that
I
call
Miracles
,
are
said
to
be
done
by
Jesus
Christ
:
This
is
every
where
asserted
or
supposed
in
the
New
Testament
;
and
the
Gospels
give
a
very
particular
and
circumstantial
Account
of
several
of
them
.
'T
is
certain
also
,
from
the
general
Proofs
before
given
of
the
History
of
the
New
Testament
,
that
these
Miracles
were
believed
by
the
first
Christians
,
both
by
those
that
lived
in
Judea
,
and
those
that
dwelt
in
other
Countries
;
and
the
real
Truth
of
them
will
as
evidently
appear
,
if
we
consider
the
Grounds
and
Reasons
upon
which
they
were
at
first
believed
.
The
greatest
part
of
the
Miracles
Recorded
of
Christ
,
were
done
in
the
presence
of
great
Multitudes
,
at
the
most
Publick
Places
in
Judea
,
and
at
the
most
solemn
Times
of
Meeting
:
Nay
,
he
was
so
constantly
imployed
in
Travelling
and
going
about
,
and
performing
so
many
Signs
and
Wonders
where-ever
he
came
,
and
gave
so
many
repeated
instances
of
his
Power
in
the
same
Places
,
that
there
were
very
few
in
that
whole
Country
,
who
had
not
seen
some
of
his
mighty
Works
themselves
;
and
therefore
the
sole
Ground
and
Reason
upon
which
the
generality
of
the
first
Christians
of
Palestine
believed
these
Miracles
,
was
the
Testimony
of
their
own
Senses
.
The
Facts
themselves
were
so
level
to
their
Capacities
,
and
the
manner
of
doing
them
was
so
open
,
and
so
easily
and
fully
perceived
,
that
they
found
no
reason
to
distrust
their
Senses
,
and
therefore
they
readily
concluded
them
to
be
true
.
A
great
many
of
the
first
Believers
of
Christ's
Miracles
,
had
a
further
and
more
intimate
perception
of
the
Truth
of
them
than
the
rest
,
viz.
those
upon
whom
some
of
the
Miracles
were
wrought
,
or
who
were
made
to
have
a
share
in
the
Actions
themselves
:
Such
were
all
those
that
were
healed
or
fed
by
Christ
,
that
had
Devils
cast
out
of
them
,
that
had
their
secret
Thoughts
or
private
Actions
revealed
to
them
,
&c.
Those
who
saw
none
of
these
mighty
Works
themselves
,
but
believed
upon
the
Testimony
of
others
,
were
confirm'd
in
their
Faith
by
an
universal
concurrence
of
all
Persons
their
Curiosity
or
Concern
disposed
them
to
enquire
of
:
For
,
as
we
read
in
the
New
Testament
,
all
kinds
of
People
believed
the
Miracles
of
Christ
;
not
only
those
who
reverenced
his
Person
and
Character
,
and
imbraced
his
Doctrine
,
but
even
those
who
despised
him
and
set
him
at
nought
,
and
rejected
his
Gospel
.
The
Scribes
and
Pharisees
who
were
the
most
Powerful
and
most
Zealous
Enemies
of
Christ
and
his
Gospel
,
acknowledged
his
Miracles
,
but
attributed
them
to
Evil
Spirits
.
Some
of
the
Pharisees
could
not
deny
his
wonderful
Cure
of
a
Blind
Man
,
but
would
not
allow
that
he
was
of
God
,
because
he
kept
not
the
Sabbath-day
;
though
others
of
them
said
,
how
can
a
Man
that
is
a
Sinner
do
such
Miracles
?
None
of
the
Jews
,
upon
the
strictest
Examination
,
were
able
to
disprove
this
or
any
other
of
his
Miracles
;
but
notwithstanding
,
they
would
not
believe
in
Christ
or
embrace
his
Doctrine
,
because
they
were
Moses's
Disciples
,
and
they
knew
that
God
spake
unto
Moses
;
but
as
for
that
Fellow
who
cured
the
Blind
Man
,
they
knew
not
from
whence
he
was
.
The
Chief
Priests
and
Elders
never
doubted
of
the
mighty
Works
done
by
him
,
but
only
question'd
his
Authority
in
doing
them
.
Among
the
Chief
Rulers
many
believed
on
him
,
but
did
not
confess
him
,
lest
they
should
have
been
put
out
of
the
Synagogue
.
His
Country-men
acknowledg'd
that
mighty
Works
were
wrought
by
his
hands
,
but
were
offended
because
so
mean
a
Person
did
them
,
whose
Birth
,
Relations
and
Education
they
knew
.
The
Gergesenes
were
astonished
at
the
wonderful
Things
he
did
,
though
they
besought
him
to
depart
out
of
their
Coasts
:
And
the
Devils
confessed
his
Power
before
they
were
cast
out
,
though
he
came
to
torment
them
before
the
time
.
A
great
many
were
convinced
of
the
Truth
of
his
Miracles
,
but
did
not
hearken
to
what
he
taught
,
because
none
of
the
Rulers
or
Pharisees
believed
on
him
;
and
because
they
took
him
for
a
Galilean
,
and
thought
that
no
Prophet
arose
out
of
Galilee
.
Several
would
not
believe
on
him
,
because
they
knew
whence
he
was
;
and
when
Christ
came
,
no
Man
they
supposed
knew
from
whence
he
was
;
though
they
were
thus
answered
by
others
who
believed
,
when
Christ
cometh
will
he
do
more
Miracles
than
these
which
this
Man
has
done
?
Some
were
entirely
satisfied
of
his
Miraculous
Power
,
by
being
healed
by
him
,
as
Nine
of
the
Ten
Lepers
,
and
nevertheless
regarded
him
not
.
Abundance
of
People
accompanied
him
where-ever
he
went
,
and
were
continual
Witnesses
of
the
Signs
and
Miracles
done
by
him
,
and
yet
followed
him
not
for
the
sake
of
them
,
but
because
they
were
fed
by
him
.
And
many
there
were
that
believed
in
his
Name
when
they
saw
the
Miracles
that
he
did
;
but
Jesus
did
not
commit
himself
to
them
,
because
he
knew
all
Men.
So
that
all
these
bore
Testimony
to
the
Truth
of
the
greatest
part
of
Christ's
Miracles
,
as
well
as
those
who
became
his
Disciples
,
and
imbraced
his
Doctrine
.
But
other
Miracles
there
are
Recorded
of
Christ
,
which
were
done
in
the
presence
of
his
Apostles
and
Disciples
only
,
who
already
believed
on
him
;
some
of
which
continually
attended
him
,
and
others
of
them
were
very
frequently
with
him
.
Several
of
these
Miracles
were
done
in
his
Life-time
;
sometimes
before
the
whole
Twelve
,
who
are
peculiarly
Styled
Apostles
;
sometimes
before
a
Select
Number
of
the
Twelve
;
sometimes
before
a
promiscuous
Company
of
his
Apostles
and
Disciples
together
:
After
his
Death
,
he
appeared
at
several
times
to
different
Persons
and
different
Companies
;
but
his
Resurrection
,
and
whatever
he
did
or
said
during
Forty
Days
Conversing
upon
Earth
after
he
was
risen
,
his
Ascension
into
Heaven
,
and
Mission
of
the
Holy
Ghost
,
with
many
extraordinary
Signs
and
Wonders
,
none
were
Witnesses
of
,
but
his
own
Disciples
and
Followers
:
and
therefore
the
Truth
of
all
these
Miracles
must
principally
depend
upon
the
Credit
of
the
Disciples
of
Christ
that
relate
them
.
Besides
all
these
wonderful
things
immediately
attributed
to
Christ
himself
,
we
meet
with
several
others
in
the
New
Testament
,
which
are
represented
as
done
by
some
other
Power
,
but
are
such
as
have
a
manifest
relation
to
Christ
,
and
are
designed
to
confirm
the
truth
of
his
Pretences
:
Such
were
the
Appearance
of
Angels
to
Mary
the
Mother
of
Christ
,
Zachariah
the
Father
of
John
,
and
to
the
Shepherds
;
the
appearance
of
a
Star
in
the
East
to
the
Wise-Men
;
the
Dumbness
of
Zachariah
,
and
other
Signs
that
attended
the
Birth
of
John
and
Christ
;
the
Dove
and
Voice
from
Heaven
at
the
Baptism
of
Christ
;
the
Darkness
,
Earthquake
,
Renting
of
the
Vail
of
the
Temple
,
and
Resurrection
of
dead
Bodies
at
his
Crucifixion
.
Several
of
these
things
could
not
be
known
immediately
to
the
Evangelists
that
relate
them
,
or
to
any
other
Disciples
of
Christ
,
but
to
those
only
whom
they
are
told
of
,
and
upon
their
credit
we
must
in
a
great
measure
rely
for
the
truth
of
them
;
but
several
of
them
were
very
publick
;
and
consequently
the
truth
of
these
rests
upon
the
Testimony
of
a
great
number
of
Witnesses
besides
those
that
relate
them
.
In
this
manner
are
the
Miracles
of
Christ
,
and
all
the
Wonders
and
Signs
that
accompanied
him
,
from
his
Conception
to
his
Mission
of
the
Holy
Spirit
upon
his
Apostles
,
Related
and
Attested
in
the
New
Testament
.
But
of
the
same
Jesus
Christ
,
who
has
so
many
wonderful
things
there
reported
of
him
,
it
is
farther
testified
,
that
he
conferred
a
power
of
working
Miracles
upon
a
great
many
of
his
Followers
,
who
believed
in
him
;
and
that
a
great
many
Miracles
were
accordingly
performed
by
their
Hands
.
In
his
Life-time
't
is
said
,
that
he
gave
this
Power
to
Twelve
Apostles
and
Seventy
Disciples
,
whom
he
sent
out
into
all
the
Towns
and
Villages
of
Judea
,
with
a
Commission
to
Preach
his
Gospel
,
to
cast
out
Devils
,
and
to
cure
Diseases
and
they
went
about
Preaching
the
Gospel
,
and
Healing
every
where
,
and
the
Devils
were
subject
to
them
through
his
Name
.
This
we
have
their
own
Testimony
for
;
and
whoever
were
Cured
or
Dispossessed
by
them
,
and
all
that
saw
what
they
did
are
so
many
more
Witnesses
of
the
Miracles
they
wrought
,
but
none
of
the
Particular
Facts
or
Circumstances
of
them
are
mentioned
.
After
the
Ascension
of
Christ
we
read
that
the
Twelve
Apostles
,
being
all
with
one
accord
in
one
place
,
received
a
larger
power
of
working
all
kind
of
Miracles
by
the
Mission
of
the
Holy
Ghost
;
who
,
according
to
the
promise
of
Christ
,
was
to
be
constantly
with
them
,
to
guide
and
assist
them
in
the
whole
course
of
their
Ministry
.
This
Power
immediately
shewed
it self
by
their
speaking
in
several
different
Languages
before
unknown
to
them
;
the
Witnesses
of
which
Fact
are
not
only
these
Apostles
themselves
,
but
a
great
many
others
that
heard
them
;
Parthians
,
and
Elamites
,
and
the
Dwellers
in
Mesopotamia
,
and
in
Judea
,
and
Cappadocia
,
in
Pontus
and
Asia
,
Phrygia
and
Pamphylia
,
in
Egypt
,
and
in
the
parts
of
Libya
,
about
Cyrene
,
and
Strangers
of
Rome
,
Jews
and
Proselytes
,
Cretes
and
Arabians
,
who
were
amazed
to
hear
Galileans
speak
in
their
Tougues
the
wonderful
things
of
God
.
Those
also
confirm
the
truth
of
the
Fact
who
foolishly
imputed
it
to
New
Wine
.
After
this
we
read
of
a
great
many
other
Miracles
of
different
kinds
performed
by
several
Apostles
and
Disciples
,
who
received
their
Power
immediately
from
Jesus
Christ
;
and
,
by
the
account
that
is
given
us
of
them
,
we
find
that
the
particular
Facts
were
more
numerous
,
more
frequent
,
and
more
publick
then
those
of
their
Master
Christ
himself
.
The
time
of
Christ's
Ministry
was
but
Three
Years
or
thereabouts
,
the
Exercise
and
Manifestation
of
his
Power
was
confined
to
the
Country
of
Palestine
,
and
whatever
mighty
things
he
did
,
he
did
them
in
his
own
single
Person
:
Whereas
the
Apostles
and
Disciples
of
Christ
were
a
great
many
;
all
which
were
constantly
imployed
in
Preaching
the
Gospel
,
and
confirming
it
every
where
with
Signs
and
Wonders
,
during
the
whole
course
of
their
several
Lives
;
and
they
performed
this
Work
with
Diligence
,
not
only
in
Judea
and
Samaria
,
but
in
divers
other
Cities
and
Countries
throughout
the
whole
Roman
Empire
.
By
which
Account
it
plainly
appears
,
that
most
of
the
same
Persons
,
who
were
Witnesses
of
those
Miracles
of
Jesus
Christ
,
were
also
Witnesses
of
those
that
were
done
by
the
Hands
of
his
Apostles
and
Disciples
;
the
truth
of
which
was
likewise
owned
and
acknowledged
by
avast
Multitude
more
,
both
of
such
as
believed
the
Gospel
,
and
of
such
as
rejected
and
opposed
it
,
and
violently
Persecuted
the
Teachers
of
it
.
To
omit
the
Testimony
of
true
Believers
,
thus
it
is
Recorded
concerning
those
upon
whom
the
Gospel
of
Christ
had
no
Power
nor
Influence
:
The
Rulers
,
Elders
,
Scribes
and
High
Priests
among
the
Jews
,
when
they
summoned
Peter
and
John
before
them
for
curing
a
Lame
Man
,
could
not
deny
but
that
a
notable
Miracle
had
been
done
by
them
,
which
was
manifest
to
all
them
that
dwelt
at
Jerusalem
.
They
were
afterwards
filled
with
Indignation
,
and
took
Counsel
to
slay
them
,
because
they
could
not
restrain
them
from
doing
more
Miracles
in
the
Name
of
Christ
;
but
they
never
questioned
the
Truth
of
the
Facts
.
Stephen
full
of
Faith
and
Power
,
did
great
Wonders
and
Miracles
among
the
people
;
but
he
was
accused
and
condemned
by
the
Council
of
the
Jews
,
not
for
deceiving
the
People
with
false
Miracles
,
but
for
speaking
things
against
the
Holy
Place
and
the
Law
,
for
saying
that
Jesus
should
destroy
that
Place
,
and
change
the
Customs
which
Moses
delivered
them
;
when
at
the
same
time
it
is
said
,
that
all
that
sat
in
the
Council
looking
stedfastly
on
him
,
saw
his
Face
as
it
had
been
the
Face
of
an
Angel
:
Neither
had
they
any
Thing
to
object
against
his
Life
or
his
Works
.
Simon
,
the
Sorcerer
,
to
whom
all
the
people
in
Samaria
gave
heed
from
the
least
to
the
greatest
,
looking
upon
him
to
be
the
great
Power
of
God
,
was
himself
as
well
as
those
that
were
bewitched
by
him
,
Baptized
by
Philip
,
and
believed
when
he
beheld
the
Miracles
and
Signs
that
were
done
:
But
afterwards
we
find
,
by
the
wickedness
of
his
heart
,
which
he
discovered
to
Peter
,
that
he
was
an
Enemy
to
the
true
Doctrine
of
the
Gospel
.
Elymas
the
Sorcerer
,
who
was
struck
Blind
by
Paul
,
and
yet
not
converted
to
the
Faith
,
is
another
unwilling
Witness
of
the
Power
of
the
Apostles
.
The
People
of
Lystra
confirm
the
same
Truth
who
took
Paul
and
Barnabas
for
Gods
in
the
likeness
of
Men
,
by
reason
of
the
Miracles
they
saw
performed
by
them
,
and
afterwards
,
by
the
Instigation
of
the
Jews
,
stoned
Paul
.
The
Damsel
possess'd
with
a
Spirit
of
Divination
,
and
her
Masters
who
saw
the
hope
of
their
gains
gone
,
by
Paul's
commanding
the
Spirit
to
come
out
of
her
,
several
Vagabond
Jews
Exorcists
,
who
took
upon
them
to
cast
out
Evil
Spirits
in
the
Name
of
Jesus
,
but
suffered
very
much
for
the
Impudence
of
their
Pretences
;
and
a
great
many
other
such
like
,
were
Witnesses
of
the
Miracles
of
the
Apostles
,
who
by
reason
of
some
wicked
or
dishonourable
Motives
rejected
the
Doctrine
they
taught
;
or
profess'd
to
imbrace
it
upon
ill
Designs
;
or
,
after
they
had
received
it
made
Shipwrack
of
the
Faith
:
Great
Complaints
of
all
which
sort
of
Men
we
find
in
the
Epistles
.
Thus
are
the
Miracles
of
the
first
Apostles
and
Disciples
of
Christ
declared
and
attested
.
But
moreover
it
is
Recorded
of
them
,
that
they
had
not
only
a
Power
of
working
Miracles
themselves
,
but
that
they
were
Authorized
and
Enabled
by
Christ
and
his
Spirit
to
convey
the
like
Power
to
others
:
And
accordingly
we
find
a
great
many
Instances
in
the
New
Testament
,
where
Miracles
were
wrought
by
private
Christians
,
by
Virtue
of
a
Power
they
had
received
from
the
Apostles
,
which
was
conferred
upon
them
by
Prayer
and
Imposition
of
Hands
:
After
which
Actions
of
the
Apostles
they
are
immediately
said
to
be
filled
with
the
Holy
Ghost
,
and
to
have
received
the
Gifts
of
the
Spirit
;
which
,
according
to
the
different
exigencies
of
the
Church
,
and
the
different
qualifications
of
the
Persons
indued
with
them
,
were
divers
:
And
among
these
are
reckoned
the
Gifts
of
Tongues
and
of
Interpretation
;
the
Gifts
of
Healing
and
of
Miracles
;
which
Gifts
are
said
to
be
very
common
among
the
first
Converts
to
Christianity
,
in
all
places
where
the
Gospel
was
Preach'd
;
and
the
same
is
plainly
implied
by
the
frequent
Rules
and
Cautions
that
are
given
by
the
Apostles
concerning
the
due
Exercise
of
them
,
and
the
fear
and
apprehension
they
often
express
,
lest
the
Christians
thus
impowered
,
should
,
by
coveting
one
anothers
Gifts
,
or
being
puft
up
with
those
they
were
severally
possessed
of
,
neglect
to
apply
themselves
,
as
they
ought
to
do
,
to
the
Edification
of
the
Church
of
Christ
.
This
is
the
Scripture-Account
of
Miracles
,
and
these
were
those
wonderful
Facts
believed
by
the
first
Christians
;
their
full
assurance
of
the
Truth
of
which
was
the
chief
Ground
and
Motive
of
their
imbracing
the
Gospel
or
Doctrine
of
Christ
.
There
were
likewise
other
strange
Matters
of
Fact
called
Prophecies
,
which
were
most
surely
believed
among
them
,
and
which
contributed
very
much
to
their
receiving
the
Gospel
,
and
continuing
in
the
Profession
of
Christianity
without
wavering
;
and
these
I
shall
consider
in
the
same
Way
and
Method
I
did
Miracles
.
For
there
are
several
Prophecies
Recorded
in
the
New
Testament
as
uttered
by
our
Saviour
himself
,
together
with
several
other
spoken
with
relation
to
him
and
fulfilled
by
him
;
others
there
are
mentioned
as
spoken
by
the
Apostles
and
Disciples
of
Christ
who
had
received
the
Power
of
Prophecy
immediately
from
him
:
'T
is
plain
also
from
several
Instances
and
Passages
in
the
Sacred
Writings
,
that
the
Spirit
of
Prophecy
was
conveyed
by
the
first
Apostles
and
Disciples
to
private
Christians
,
and
was
very
common
among
them
.
The
Prophecies
spoken
by
our
Saviour
,
were
most
of
them
delivered
in
private
to
his
Disciples
;
some
of
which
were
not
written
till
after
the
things
happened
,
and
the
truth
of
these
the
Disciples
are
wholly
answerable
for
;
and
some
of
them
were
Published
in
Writing
before
the
things
happened
,
and
these
might
then
,
and
may
still
be
examined
by
the
Circumstances
of
them
;
others
of
them
were
spoken
publickly
and
frequently
before
great
Multitudes
of
People
,
as
those
about
his
Suffering
and
Resurrection
,
&c.
and
several
,
besides
their
being
spoken
openly
,
in
the
presence
of
many
,
were
also
spread
abroad
in
Writing
long
before
the
Events
actually
happened
,
as
particularly
that
remarkable
one
concerning
the
Destruction
of
Jerusalem
.
Prophecies
spoken
of
Christ
in
former
times
,
with
relation
to
his
Person
,
Actions
,
Sufferings
and
Doctrine
,
with
the
several
Circumstances
belonging
to
the
whole
Dispensation
of
his
Gospel
,
are
to
be
found
written
in
the
Books
of
the
Old
Testament
,
which
were
manifestly
wrote
long
before
his
coming
into
the
World
,
and
are
now
Extant
,
and
might
then
,
and
may
still
be
compared
with
those
Events
related
in
the
New
,
which
are
pretended
to
be
completions
of
them
:
And
some
Prophecies
there
are
concerning
our
Saviour
,
spoken
by
Holy
Persons
a
little
before
and
after
his
Birth
,
and
at
his
Presentation
in
the
Temple
,
as
also
others
concerning
John
his
Forerunner
;
and
all
the
Preaching
of
John
was
Prophetical
of
Christ
.
The
truth
of
all
which
Matters
of
Fact
does
not
depend
wholly
upon
the
Credit
of
the
Prophets
themselves
,
but
upon
the
Testimony
of
those
also
that
heard
them
;
and
some
of
them
were
spoken
before
much
Company
;
particularly
what
John
said
of
Christ
was
very
publick
,
and
frequently
repeated
,
and
consequently
there
were
great
numbers
of
Witnesses
of
it
.
The
particular
Prophecies
of
the
first
Apostles
and
Disciples
,
and
other
Christians
,
preserved
in
the
New
Testament
,
are
but
few
,
and
most
of
the
Events
foretold
,
were
so
near
the
time
of
their
Prediction
,
that
we
cannot
certainly
tell
whether
they
were
written
before
they
were
fulfilled
;
but
some
of
them
there
were
many
Witnesses
of
,
and
consequently
the
truth
of
them
does
not
depend
wholly
upon
the
credit
of
their
Relation
.
But
what
is
frequently
mentioned
in
the
Scriptures
of
the
New
Testament
concerning
the
Gift
of
Prophecy
in
the
Church
,
(
by
which
Expression
is
often
signified
an
extraordinary
Power
of
foretelling
future
Events
as
well
as
interpreting
Scripture
)
is
a
plain
Appeal
to
the
Testimony
of
all
Christans
in
general
:
For
,
according
to
the
account
there
given
,
so
many
were
indued
with
it
,
that
't
was
an
easy
matter
in
any
place
where
the
Gospel
was
spread
,
to
be
satisfied
of
the
truth
of
the
matter
whether
there
were
any
Christian
Prophets
or
not
.
Thus
have
I
taken
a
short
view
of
the
Miracles
and
Prophecies
Recorded
in
the
New
Testament
,
and
shewn
how
they
were
all
attested
,
and
upon
what
grounds
they
were
at
first
believed
.
In
the
next
place
,
I
shall
make
some
general
Reflections
upon
the
account
here
given
,
in
order
to
evince
the
truth
of
these
extraordinary
Facts
,
and
the
reasonableness
of
those
Grounds
upon
which
the
first
Christians
believed
them
.
It
has
been
observed
before
,
that
when
any
Matters
of
Fact
are
attested
by
such
Witnesses
as
cannot
be
imagined
capable
of
being
deceived
themselves
,
or
willing
to
deceive
others
,
and
the
Facts
related
by
them
are
such
as
could
not
possibly
be
represented
falsly
without
a
certain
discovery
,
no
greater
evidence
can
be
required
for
the
proof
of
them
:
And
that
the
Miracles
and
Prophecies
mentioned
in
the
New
Testament
are
such
kind
of
Facts
,
and
so
attested
,
will
plainly
appear
from
the
following
Considerations
.
First
of
all
't
is
certain
,
from
the
account
before
given
,
that
Christ
pretended
to
do
a
great
many
Miracles
,
and
that
vast
Multitudes
of
People
pretended
to
have
seen
a
great
many
Miracles
done
by
him
,
and
to
believe
that
what
they
saw
was
truly
and
really
performed
by
his
means
;
and
some
pretended
further
to
have
experienced
the
effects
of
this
strange
power
in
themselves
:
From
whence
it
evidently
follows
,
that
all
these
Miracles
so
attested
were
true
;
because
it
was
very
easie
for
Christ
to
know
whether
he
had
such
a
Power
as
this
or
not
,
by
an
immediate
Consciousness
,
and
therefore
he
could
not
be
deceived
in
pretending
to
what
he
had
not
;
and
the
Sincerity
,
Innocence
,
and
Integrity
of
his
Life
,
the
Disinterestedness
,
of
all
his
Actions
,
the
Humility
and
Uprightness
of
his
Carriage
,
and
the
many
Troubles
,
Sufferings
and
Afflictions
he
was
actually
exposed
to
upon
account
of
these
Pretences
,
and
which
by
his
great
Wisdom
and
Knowledge
of
Men
he
easily
soresaw
would
happen
to
him
;
all
these
,
I
say
,
do
sufficiently
assure
us
that
he
would
not
offer
to
deceive
others
,
by
pretending
to
such
Works
which
he
knew
he
had
not
done
,
or
could
not
do
.
Then
as
to
the
Persons
pretending
to
have
seen
,
and
,
for
that
reason
,
to
believe
his
Miracles
,
they
could
not
be
deceived
;
because
the
matters
of
Fact
they
are
Witnesses
of
,
are
such
as
were
the
proper
Objects
of
Sense
,
and
were
as
easily
,
distinctly
and
fully
perceivable
,
as
any
other
the
most
common
obvious
Events
dayly
taken
notice
of
;
so
that
every
one
who
had
Ears
to
hear
,
and
Eyes
to
see
,
was
a
capable
Judge
of
what
Christ
said
and
did
,
and
there
wanted
no
great
skill
or
capacity
of
understanding
to
compare
his
Pretences
with
his
Performances
.
But
those
who
felt
the
effects
of
this
wonderful
Power
in
themselves
,
had
a
more
intimate
and
more
infallible
preception
of
the
truth
of
his
Miracles
,
which
gave
them
greater
assurance
of
their
not
being
deceived
.
And
when
we
consider
the
number
of
those
who
had
all
,
at
the
same
time
,
the
same
Preceptions
,
't
is
a
further
confirmation
of
the
truth
and
reality
of
the
Appearances
;
especially
when
we
observed
that
a
great
many
of
these
were
possessed
with
violent
Prejudices
against
the
Person
and
Doctrine
of
Christ
,
and
were
unwilling
to
believe
any
thing
that
seemed
any
way
to
justifie
his
Pretences
.
And
as
all
these
Witnesses
of
the
Miracles
of
Christ
,
cannot
possibly
be
imagined
to
have
been
mistaken
themselves
,
in
thinking
they
perceived
what
they
did
not
really
perceive
;
so
neither
was
it
possible
for
them
to
deceive
others
,
by
telling
them
such
things
were
done
in
their
presence
which
they
knew
were
not
done
:
For
,
besides
that
't
is
utterly
inconceivable
how
so
great
a
Multitude
of
Persons
of
different
Places
,
Degrees
,
and
Opinions
,
as
the
first
Witnesses
of
these
Miracles
were
,
should
agree
together
to
assert
that
they
saw
such
Facts
as
were
never
done
;
and
this
constantly
without
any
ones
ever
discovering
the
Cheat
;
besides
this
,
I
say
the
Characters
of
the
Witnesses
will
not
suffer
us
to
think
they
could
entertain
a
design
of
imposing
upon
the
World
;
and
the
Manner
and
Circumstances
of
their
first
Declaration
of
their
Belief
of
the
Miracles
,
makes
a
Confederacy
to
deceive
utterly
impossible
.
As
to
the
Characters
of
the
Witnesses
,
they
were
either
such
Persons
as
after
they
had
seen
,
believed
and
imbraced
the
Gospel
of
Christ
,
or
such
as
continued
in
the
Religion
they
were
before
educated
in
,
notwithstanding
all
the
Miracles
they
saw
:
Most
of
the
former
sort
were
Persons
of
remarkable
Probity
and
Integrity
,
and
of
great
Simplicity
of
Life
and
Manners
,
who
renounced
all
the
Interests
and
Advantages
of
this
present
World
,
and
exposed
themselves
to
great
variety
of
Troubles
and
Afflictions
,
for
their
constant
profession
of
their
Faith
in
Christ
,
and
his
Miracles
;
and
it
cannot
be
supposed
of
Persons
of
this
Character
,
that
they
would
invent
,
and
industriously
propagate
what
they
knew
to
be
false
,
if
the
agreement
of
so
many
in
the
same
design
had
been
possible
:
But
,
if
so
many
People
could
be
supposed
capable
of
forming
such
a
design
,
and
of
putting
on
such
a
false
Character
for
the
better
promoting
of
it
,
it
is
not
imaginable
that
they
should
be
able
to
continue
their
Plot
,
and
preserve
their
Character
so
long
as
they
did
,
without
betraying
themselves
,
when
they
lost
and
suffered
so
much
for
carrying
on
the
Cheat
,
had
no
prospect
of
future
success
answerable
to
their
present
Sufferings
,
and
might
have
been
very
well
rewarded
by
the
Enemies
of
Christianity
for
a
seasonable
Discovery
.
But
all
the
Witnesses
of
Christ's
Miracles
,
who
afterwards
entertained
his
Gospel
were
not
of
the
same
Character
with
the
former
;
some
of
them
confessed
him
with
their
Mouth
,
but
in
their
Works
denied
him
;
they
acknowledged
his
Authority
,
and
admired
his
Doctrine
;
but
being
led
away
by
their
Lusts
,
or
distracted
by
the
Cares
of
the
World
,
they
continued
still
in
their
Sins
,
and
never
lived
up
to
those
holy
Rules
he
prescribed
:
These
who
never
felt
the
power
of
the
Christian
Religion
,
could
never
be
so
concerned
for
the
Interests
of
it
,
as
constantly
to
vouch
and
maintain
an
unprofitable
Lye
in
its
defence
;
when
't
is
very
probable
they
might
have
had
easier
Consciences
and
better
Fortunes
for
disproving
the
Pretences
it
was
built
upon
:
Others
of
them
made
Shipwrack
of
their
Faith
,
and
turn'd
again
unto
those
beggarly
Elements
or
Idols
they
were
freed
from
,
neither
can
these
be
suspected
of
justifying
what
they
knew
to
be
false
in
behalf
of
a
Religion
they
had
forsaken
:
'T
is
more
reasonable
to
suppose
,
had
they
been
privy
to
any
deceit
,
that
they
would
have
been
very
zealous
in
the
discovery
of
it
.
Then
as
to
those
who
rejected
the
Authority
and
Doctrine
of
Christ
,
and
continued
in
the
Religion
they
were
at
first
Educated
in
,
notwithstanding
all
the
Miracles
they
saw
;
who
,
as
we
find
by
the
History
of
the
Gospel
,
were
frequently
reproached
by
Christ
and
his
Apostles
for
their
Infidelity
,
and
obstinate
adherence
to
the
Religion
and
Traditions
of
their
Fathers
;
the
greatest
part
of
whom
,
and
those
Persons
of
the
greatest
Dignity
,
Authority
and
Learning
among
them
,
made
it
their
business
to
Persecute
Christ
and
his
Apostles
,
and
all
that
professed
the
Christian
Religion
:
'T
is
plainly
as
impossible
to
imagine
that
Persons
of
this
Character
should
agree
to
own
the
truth
of
Christ's
Miracles
,
which
they
knew
to
be
false
,
as
that
honest
sincere
Christians
who
abhorred
a
Lye
,
and
were
throughly
perswaded
Eternal
Misery
was
the
certain
Punishment
of
Lying
,
should
conspire
to
deceive
the
World
,
by
contriving
,
spreading
,
and
continually
supporting
,
what
they
were
sure
was
the
grossest
Cheat
imaginable
.
But
,
without
considering
the
Characters
of
the
Witnesses
,
the
Manner
and
Circumstances
in
which
they
first
gave
Testimony
to
the
truth
of
Christ's
Miracles
,
makes
a
confederacy
to
deceive
utterly
impossible
:
For
in
many
Instances
of
Publick
Miracles
in
the
New
Testament
,
we
find
that
,
upon
the
sight
of
something
done
by
Jesus
Christ
,
the
whole
Multitude
of
Spectators
immediately
declared
their
Belief
and
Admiration
by
openly
glorifying
God
,
or
expressing
their
Wonder
to
one
another
:
So
that
it
plainly
appears
from
hence
,
that
they
were
all
severally
convinced
of
the
truth
and
wonderfulness
of
what
they
saw
before
they
could
know
one
anothers
Minds
concerning
it
,
and
therefore
the
agreement
of
their
Testimony
could
not
be
the
effect
of
any
antecedent
concert
among
themselves
.
Thus
have
I
evidently
proved
the
truth
of
the
Publick
Miracles
of
Jesus
Christ
;
and
whatever
has
been
said
upon
this
Subject
will
hold
with
the
same
,
or
rather
greater
degrees
of
certainty
,
concerning
the
Publick
Miracles
of
the
first
Apostles
and
Disciples
of
Christ
,
who
received
that
Power
immediately
from
their
Master
;
and
of
all
other
Christian
Believers
to
whom
the
same
Gifts
were
conveyed
by
their
Hands
:
For
the
Signs
and
Wonders
Recorded
to
have
been
done
by
any
of
them
were
as
easily
known
and
distinguished
by
vulgar
Senses
and
Capacities
as
those
of
Christ
;
the
Characters
and
Circumstances
of
the
Witnesses
,
so
far
as
concerns
the
credibility
of
their
Testimony
,
was
very
near
the
same
:
But
the
number
of
those
,
who
by
an
intimate
consciousness
of
their
own
Power
knew
they
performed
such
Works
,
of
those
who
felt
the
Effects
of
this
Miraculous
Power
in
themselves
,
and
of
those
who
saw
the
External
Signs
and
Appearances
of
it
in
the
Facts
that
were
done
,
was
very
far
greater
than
in
the
former
Case
;
and
the
impossibility
of
a
general
agreement
to
deceive
,
more
manifest
here
than
there
;
and
consequently
the
truth
of
all
these
Facts
is
as
evident
as
that
of
the
other
before
proved
.
As
to
the
more
Private
Miracles
done
by
Jesus
Christ
himself
in
the
presence
of
his
Disciples
only
,
and
the
Signs
and
Wonders
imployed
by
some
other
Power
for
the
manifestation
of
Christ
to
a
few
chosen
Persons
,
we
have
these
reasons
to
believe
them
true
.
The
Facts
were
of
the
same
nature
,
and
as
easy
to
be
known
and
discerned
as
the
other
before
mentioned
;
the
several
Witnesses
of
these
things
which
happen'd
at
several
times
,
taken
altogether
,
were
a
great
many
,
which
makes
an
agreement
of
them
all
to
deceive
,
and
a
constant
invincible
Perseverance
in
a
Cheat
very
difficult
to
imagine
;
the
Characters
of
them
,
as
far
as
appears
from
the
History
of
the
New
Testament
,
were
such
as
leave
no
room
to
suspect
the
Fidelity
of
their
Relation
;
for
they
are
all
of
them
,
the
Apostles
and
first
Disciples
especially
who
are
principally
concern'd
in
the
present
Cause
,
represented
as
honest
,
sincere
,
undesigning
Persons
,
that
feared
God
and
loved
Mankind
;
that
were
free
from
Pride
and
Vanity
;
and
were
so
far
from
seeking
their
own
Interest
or
Advancement
in
this
World
,
that
they
were
despised
,
and
set
at
nought
,
and
evilly
intreated
whereever
they
came
,
and
were
,
as
to
this
Life
,
of
all
Men
most
miserable
,
for
constantly
asserting
the
truth
of
the
Resurrection
and
Ascention
of
Christ
,
and
such
other
Facts
now
in
question
;
all
which
they
were
as
firmly
perswaded
of
,
as
of
any
of
the
Publick
Miracles
of
Jesus
Crrist
;
and
several
of
them
they
Preach'd
up
as
more
necessary
and
impottant
to
be
believed
.
Besides
all
this
,
many
of
these
Miraculous
Facts
,
which
were
fully
discovered
only
to
a
few
,
were
accompanied
with
several
Circumstances
more
publickly
known
,
with
which
they
have
so
near
,
and
almost
necessary
a
connexion
,
that
't
is
very
difficult
to
imagine
these
Circumstances
should
be
true
,
and
not
the
principal
Facts
also
;
as
will
easily
appear
from
the
Instance
of
the
Resurrection
of
Christ
.
In
the
account
of
which
wonderful
Fact
we
find
,
that
it
was
known
to
the
Chief
Priests
and
Pharisees
among
the
Jews
that
Christ
had
said
,
while
he
was
yet
alive
,
after
three
Days
I
will
rise
again
;
for
which
reason
they
make
Application
to
Pilate
to
secure
his
Sepulchre
,
that
his
Disciples
might
not
come
and
steal
him
away
by
Night
,
and
take
occasion
from
thence
to
give
out
he
was
risen
from
the
Dead
.
The
Sepulchre
was
accordingly
made
sure
by
rolling
a
great
Stone
to
the
Door
of
it
,
by
Sealing
the
Stone
and
setting
a
Watch
:
But
't
is
further
said
that
,
at
the
time
appointed
and
foretold
for
the
rising
of
Christ
,
there
was
a
great
Earthquake
,
and
that
then
the
Angel
of
the
Lord
descended
from
Heaven
,
and
rolled
back
the
Stone
from
the
Door
of
the
Sepulchre
,
and
sat
upon
it
;
that
his
Countenance
was
like
Lightning
and
his
Raiment
White
as
Snow
;
that
the
Keepers
saw
all
these
things
,
and
,
for
fear
of
the
Angel
,
did
shake
and
became
as
dead
Men
:
Afterwards
we
read
that
some
of
the
Watch
came
into
the
City
and
shewed
unto
the
Chief
Priests
all
the
things
that
were
done
;
that
the
Chief
Priests
when
they
were
Assembled
with
the
Elders
,
and
had
taken
Counsel
,
gave
large
Money
to
the
Souldiers
,
to
say
,
his
Disciples
came
by
Night
and
stole
him
away
while
they
Slept
;
which
the
Souldiers
accordingly
did
,
upon
their
Promise
to
perswade
the
Governour
if
it
should
come
to
his
Ears
,
and
secure
them
.
Now
if
all
these
Circumstances
were
true
,
for
the
truth
of
all
which
the
Chief
Priests
,
Pharisees
and
Elders
,
Pilate
,
and
the
Souldiers
that
watch'd
the
Sepulchre
of
Christ
,
are
cited
as
Witnesses
,
then
is
it
certain
that
the
Body
of
Christ
was
removed
out
of
the
Sepulchre
by
an
extraordinary
Power
,
agreeable
to
his
own
Prediction
:
The
belief
of
which
will
render
all
the
after-Accounts
of
Christ
very
easie
and
probable
,
and
the
sincerity
of
the
Witnesses
that
relate
them
will
take
away
all
manner
of
doubt
concerning
the
truth
of
them
.
Which
Sincerity
of
the
Witnesses
is
manifest
,
not
only
from
the
constant
settled
Character
of
the
Men
,
but
from
a
great
many
peculiar
Circumstances
in
the
Relation
it self
that
is
given
of
this
great
and
wonderful
Event
:
Such
as
were
the
Ignorance
of
the
Disciples
of
Christ
,
who
knew
not
the
Scripture
that
he
must
rise
again
from
the
Dead
;
their
Fear
and
Flight
when
he
was
taken
;
their
Sorrow
and
Disconsolate
Dispair
of
seeing
Israel
Redeemed
by
him
after
he
was
Dead
,
as
they
trusted
before
it
should
;
their
Amazement
and
Astonishment
,
Terrour
and
Trembling
when
he
appeared
to
any
of
them
;
the
Trouble
and
Distrust
some
of
them
shewed
upon
his
discovering
himself
to
them
;
the
suspence
of
others
from
believing
by
reason
of
their
Joy
and
Wonder
;
the
difficulty
of
believing
and
hardness
of
Heart
in
all
of
them
,
and
particularly
in
Thomas
,
(
who
believed
not
them
that
had
seen
him
after
he
was
risen
)
till
they
were
convinced
by
the
Testimony
of
their
own
Senses
:
All
which
Passions
are
expressed
in
such
a
manner
,
as
none
but
honest
sincere
Persons
,
who
were
throughly
perswaded
of
the
truth
of
things
,
were
capable
of
expressing
.
Several
other
Circumstances
might
be
alledged
,
and
all
of
them
further
inlarged
upon
,
to
confirm
the
truth
of
what
I
have
advanced
;
and
the
like
might
be
done
in
many
other
Facts
besides
that
of
the
Resurrection
,
as
may
be
plainly
seen
in
the
Gospel-account
of
them
;
but
this
single
Instance
is
sufficient
to
shew
that
the
truth
uf
the
Private
Miracles
of
Christ
,
is
supported
by
the
Publick
Circumstances
with
which
they
were
attended
,
as
well
as
by
the
Characters
of
the
Witnesses
that
related
them
.
But
the
greatest
Confirmation
of
the
Truth
of
all
these
Private
Miracles
of
Christ
,
and
the
chief
Ground
upon
which
the
first
Christians
believed
them
,
was
the
Power
of
working
New
Miracles
,
which
was
so
manifestly
and
remarkably
upon
all
occasions
exercised
by
the
Relatours
and
Publishers
of
them
.
The
Publick
Miracles
of
Christ
were
such
,
and
so
well
known
and
attested
as
made
it
very
easie
to
believe
he
might
do
the
like
,
or
as
great
,
or
greater
privately
,
in
the
presence
of
a
few
:
And
the
publick
Miracles
of
the
Apostles
and
Disciples
of
Christ
,
took
away
all
Suspicion
of
their
forging
privates
ones
done
by
their
Master
;
that
extraordinary
Power
they
were
indued
with
,
being
reckoned
a
certain
Argument
of
the
Divine
Favour
to
them
,
and
consequently
of
their
extraordinary
Piety
and
Holiness
,
which
are
Characters
utterly
inconsistent
with
all
Falshood
and
Lying
Pretences
.
But
,
if
notwithstanding
this
wonderful
Power
and
Appearance
of
Divine
Aid
,
they
were
Persons
of
a
contrary
Character
,
and
otherwise
assisted
;
then
is
it
utterly
inconceivable
they
should
be
so
much
concerned
to
invent
and
propagate
,
and
so
earnest
to
persuade
all
People
to
believe
what
only
made
for
the
Honour
of
another
,
at
the
same
time
they
knew
it
to
be
false
;
when
they
might
better
have
served
their
own
ends
,
whatever
they
were
,
in
concealing
it
from
the
World
,
if
it
had
been
true
.
For
,
whatever
farther
Designs
they
had
,
't
is
certain
they
intended
to
have
their
own
Miracles
believed
in
order
to
compass
them
;
and
they
could
not
possibly
hope
to
make
People
believe
they
work'd
M●racles
openly
and
publickly
in
their
presence
,
by
vouching
some
done
by
another
,
which
they
themselves
only
were
Witnesses
of
:
The
difficulty
of
believing
these
was
likelier
to
lessen
than
increase
the
Credibility
of
their
own
,
the
uncontested
certainty
of
which
,
was
the
chief
Thing
that
made
the
other
believed
.
This
is
sufficient
to
establish
the
private
Miracles
of
Christ
.
Whatever
Miracles
are
Recorded
as
done
by
the
first
Apostles
and
Disciples
of
Christ
,
or
any
other
Christian
Believers
afterwards
privately
in
the
presence
of
a
few
;
the
Characters
and
publick
Miracles
of
the
Persons
that
did
them
,
are
,
to
those
who
were
not
Witnesses
of
them
,
a
sufficient
Warrant
for
the
Truth
of
their
Relation
,
or
of
any
other
Account
not
contradicted
by
them
:
And
those
few
,
who
were
Witnesses
,
had
a
more
Sensible
Conviction
themselves
,
and
were
a
further
security
for
the
Truth
of
the
Relation
of
them
to
others
.
What
hath
been
said
of
the
Miracles
,
will
hold
in
like
manner
of
the
Prophecies
Recorded
in
the
New
Testament
;
only
there
is
one
Thing
to
be
observed
,
which
is
peculiar
to
Prophecies
,
and
which
makes
the
proof
of
them
somewhat
different
from
that
of
Miracles
;
though
,
I
think
,
in
no
respect
less
,
but
in
some
instances
rather
greater
.
This
peculiar
Character
of
Prophecies
is
,
that
every
Prophecy
consists
of
two
Parts
;
a
Prediction
and
an
Accomplishment
,
which
are
commonly
at
some
distance
from
one
another
;
from
whence
it
happens
,
that
the
same
Persons
who
are
Witnesses
of
the
one
,
may
not
be
so
of
the
other
,
which
seems
to
take
off
something
from
the
Credibility
of
the
whole
Fact
,
that
often
depending
upon
the
Agreement
of
several
Persons
,
who
were
at
different
times
Witnesses
to
several
parts
of
it
:
But
then
,
on
the
other
hand
,
if
we
consider
the
Prediction
only
,
as
well
Attested
and
Recorded
in
Writing
before
the
appointed
time
of
its
Accomplishment
,
a
Prophecy
will
have
this
advantage
of
a
Miracle
,
that
more
People
may
have
read
the
Prediction
in
Writing
than
can
possibly
be
Witnesses
of
a
Miracle
at
the
time
when
't
is
done
,
and
consequently
,
there
may
be
often-times
more
Witnesses
of
the
Accomplishment
of
a
Prophecy
than
of
the
Performance
of
a
Miracle
;
forasmuch
as
things
Prophesied
of
are
commonly
Events
of
such
a
nature
as
have
a
more
fixt
and
continued
Existence
,
and
a
much
wider
compass
of
Appearance
than
Miracles
have
:
And
besides
this
,
for
a
Person
acquainted
with
the
Prediction
,
to
be
satisfied
of
the
Accomplishment
,
't
is
sufficient
to
know
such
an
Event
is
any
ways
come
to
pass
,
without
knowing
any
thing
of
the
Power
by
which
it
was
done
,
or
perceiving
any
thing
extraordinary
or
unusual
in
the
manner
of
its
happening
.
Thus
for
Example
,
the
Destruction
of
Jerusalem
,
and
Extirpation
of
the
Jewish
Nation
,
were
Events
of
a
wider
and
more
lasting
Congizance
than
Healing
a
Sick
,
or
Raising
a
Dead
Man
;
and
a
Person
who
knew
the
former
were
foretold
by
reading
the
Prediction
in
Writing
,
might
be
more
easily
and
certainly
satisfied
of
the
truth
of
their
Accomplishment
,
than
one
who
was
not
an
actual
Spectator
of
the
other
Facts
,
could
be
of
the
truth
of
them
:
For
to
be
assured
that
that
Prediction
was
fulfilled
,
and
that
therefore
it
was
a
true
Prophecy
't
was
enough
to
know
that
Jerusalem
was
Destroyed
,
and
the
Jewish
People
driven
out
of
their
Country
,
whatever
way
this
came
about
;
but
to
know
that
such
a
Man
was
Well
,
or
such
another
Alive
,
or
that
the
one
had
been
Sick
,
and
the
other
to
all
appearance
Dead
,
is
not
sufficient
to
convince
a
Man
of
the
truth
of
the
Miracle
in
either
case
;
and
a
Person
who
did
not
see
the
Manner
and
Circumstances
in
which
each
of
these
Facts
was
done
,
can
receive
no
assurance
of
them
afterwards
,
but
from
the
Testimony
of
others
;
because
there
are
no
visible
Remains
and
Footsteps
of
the
Miracle
left
after
the
Action
is
over
;
whereas
,
in
the
other
Instance
of
Prophecy
,
the
Event
is
constantly
the
same
it
was
at
first
,
and
equally
convincing
at
all
times
to
every
one
that
will
take
the
pains
to
satisfie
himself
.
And
further
,
if
a
considerable
time
intervene
between
the
Prediction
and
the
Accomplishment
,
and
the
Record
of
the
Prediction
was
very
publick
before
the
thing
happen'd
,
the
Persons
who
live
after
the
Accomplishment
,
and
so
were
immediate
Witnesses
of
neither
part
of
the
Prophecy
,
may
be
more
easily
and
fully
satisfied
of
the
truth
of
a
particular
Prophecy
,
than
of
a
particular
Miracle
,
they
were
not
Witnesses
of
themselves
;
because
both
the
Prediction
and
the
Accomplishment
being
Common
Facts
,
considered
in
themselves
,
without
any
relation
to
one
another
,
are
less
liable
to
suspicion
than
unusual
Events
of
a
more
surprising
Nature
,
and
the
truth
of
the
latter
Fact
being
often
certainly
cognizable
at
any
time
of
inquiry
,
there
is
so
much
time
supposed
between
this
Accomplishment
and
the
former
Prediction
,
that
't
is
easie
to
find
out
whether
that
really
happened
out
before
this
,
which
is
all
that
is
required
for
the
truth
of
the
whole
Prophecy
;
the
extraordinary
nature
of
which
arises
from
the
comparison
of
both
together
in
order
to
know
the
reason
of
their
Connexion
,
and
not
from
any
thing
in
the
Facts
themselves
severally
considered
,
as
it
does
in
Miracles
,
where
the
Facts
themselves
are
wonderful
,
without
any
consideration
of
the
Causes
or
Occasions
of
them
.
Thus
are
the
first
Christian
Miracles
and
Prophecies
related
and
attested
:
These
are
the
Grounds
and
Reasons
upon
which
they
were
believed
;
and
this
is
the
summ
of
all
the
Evidence
that
is
brought
for
them
;
which
is
capable
of
being
illustrated
and
confirm'd
by
a
vast
variety
of
particular
Observations
;
but
my
intended
Method
not
allowing
me
to
make
such
Inlargments
,
I
shall
conclude
the
Proof
I
was
upon
with
this
General
Reflexion
.
From
the
account
that
is
given
in
the
New
Testament
of
the
Miracles
and
Prophecies
there
Recorded
,
and
of
the
manner
of
Preaching
the
Gospel
,
and
Converting
People
to
the
Christian
Religion
,
it
plainly
appears
that
the
first
and
principal
Motive
upon
which
any
Persons
believed
in
Christ
,
and
imbraced
the
Doctrine
taught
by
him
and
his
Apostles
,
was
some
Miracle
they
themselves
were
actual
Witnesses
of
;
for
Miracles
were
then
so
common
every
where
,
that
there
was
hardly
any
Christian
,
even
among
the
Gentile
Converts
,
for
above
Threescore
Years
after
the
Promulgation
of
the
Gospel
by
Christ
,
but
was
himself
a
Witness
of
some
Miracle
wrought
by
others
:
So
that
,
tho'
they
might
be
further
confirm'd
in
the
belief
of
what
was
taught
them
by
the
Characters
of
Christ
and
his
Apostles
;
the
Testimony
of
Jewish
Christians
,
who
,
upon
the
several
Persecutions
in
Jerusalem
and
all
Judea
,
were
scattered
and
dispersed
among
the
Gentiles
of
all
Nations
;
and
the
Accomplishment
of
Prophecies
written
in
the
Books
of
the
Old
and
New
Testament
,
which
they
knew
to
have
been
written
before
the
Events
happen'd
;
yet
the
first
and
chief
ground
of
their
assent
to
the
Miracles
and
Doctrines
of
the
Gospel
was
some
Miraculous
Power
they
had
themselves
been
Witnesses
of
.
When
therefore
we
consider
the
vast
number
of
Converts
that
were
made
to
Christianity
in
the
first
Age
of
the
Gospel
,
and
consequently
the
vast
Multitude
of
seeming
Miracles
that
must
have
been
continually
wrought
for
their
Conversion
in
all
Places
,
together
with
the
steady
and
invincible
Perseverance
of
Christians
in
the
Faith
,
notwithstanding
all
the
variety
of
Sufferings
they
indured
for
believing
,
't
is
impossible
to
imagine
there
should
be
a
whole
Age
of
Delusion
and
Deceit
;
that
there
should
be
such
a
long
continued
train
and
series
of
meer
empty
Appearances
,
without
any
reality
under
them
;
which
produced
such
real
Effects
,
as
remain
till
this
Day
;
and
Effects
of
such
an
extraordinory
nature
,
as
in
a
very
short
time
gave
a
new
turn
to
the
whole
Scheme
of
Affairs
in
the
most
considerable
part
of
the
World
.
Since
therefore
all
the
common
Matters
of
Fact
mentioned
in
the
History
of
the
Gospel
,
as
we
find
it
delivered
in
the
New
Testament
,
are
true
,
as
I
have
shewed
before
;
and
consequently
,
that
among
the
rest
,
that
the
Miracles
Recorded
in
the
New
Testament
were
believed
,
according
to
the
relation
there
given
of
them
;
it
necessarily
follows
from
hence
,
that
there
were
such
Facts
as
those
,
in
appearance
at
least
,
otherwise
there
could
have
been
no
ground
for
believing
them
in
that
manner
as
't
is
said
they
were
believed
;
and
if
there
were
all
those
appearances
of
something
done
,
I
shall
take
it
for
granted
,
for
the
reason
just
before
given
,
that
there
were
so
many
true
real
Facts
.
And
if
the
Miracles
are
allowed
to
be
real
,
the
Prophecies
must
be
so
too
,
as
being
freer
from
all
suspicion
of
wrong
appearance
.
3.
The
next
step
I
am
to
make
in
the
proof
of
the
Christian
History
,
is
to
shew
,
that
what
is
said
in
the
New
Testament
concerning
Divine
Assistance
and
Revelation
,
is
true
.
Now
't
is
frequently
and
positively
asserted
there
,
not
only
that
such
and
such
Signs
and
Wonders
were
wrought
;
such
Prophecies
uttered
and
fulfilled
;
and
such
Doctrines
preach'd
;
but
that
all
these
things
were
performed
by
the
immediate
Power
and
Authority
of
God
:
This
is
every
where
acknowledg'd
and
insisted
upon
by
Christ
and
his
Apostles
,
and
all
that
were
concerned
in
the
Work
and
Ministry
of
the
Gospel
.
What
they
constantly
affirm
of
themselves
is
,
that
they
were
sent
from
God
;
that
they
were
authorized
and
ordained
by
God
to
Preach
the
Gospel
;
that
they
were
doing
the
Work
of
the
Lord
;
that
the
Doctrine
they
taught
and
preached
came
from
God
;
that
they
had
it
by
Revelation
;
that
God
shewed
them
things
to
come
;
that
they
spake
by
the
Spirit
of
God
;
that
the
Power
they
had
was
from
God
;
and
that
God
was
with
them
,
continually
assisting
them
and
revealing
himself
to
them
.
Whether
the
Matters
of
Fact
were
really
so
as
they
affirmed
,
we
have
no
other
ways
of
knowing
but
these
two
,
their
own
Testimony
,
and
the
nature
of
the
things
said
and
done
by
them
.
As
to
the
Testimony
of
those
who
declare
all
these
wonderful
things
of
themselves
;
their
Condition
,
Character
and
Sufferings
have
been
considered
already
,
and
found
to
be
such
as
are
a
sufficient
warrant
to
secure
us
from
any
fear
or
suspicion
of
their
designing
to
impose
upon
us
:
But
because
they
do
not
require
us
to
believe
their
own
Witness
,
but
bid
us
examine
their
Works
,
and
inquire
of
their
Doctrine
,
in
order
to
know
whether
they
were
of
God
or
not
,
we
will
take
the
Method
they
have
prescribed
us
;
though
I
cannot
but
observe
by
the
way
,
that
the
Appeal
they
make
,
and
the
Directions
they
give
,
for
a
careful
examination
of
their
Pretences
,
is
a
very
good
Argument
of
their
Sincerity
,
and
full
assurance
of
the
truth
of
what
they
pretended
to
.
But
,
waving
all
Observations
of
this
kind
,
I
will
confine
my self
to
the
consideration
of
the
nature
of
the
things
said
and
done
by
Christ
and
his
Disciples
;
and
shew
that
they
were
such
as
neither
they
themselves
who
said
and
did
them
,
nor
those
that
saw
and
heard
them
,
nor
any
body
else
that
is
any
other
way
convinced
of
the
truth
of
the
Appearances
,
could
be
deceived
in
thinking
they
proceeded
wholly
from
God
.
The
Matters
to
be
inquired
into
,
fall
under
one
of
these
Three
Heads
,
viz.
Miracles
,
Prophecies
,
and
Doctrines
;
concerning
which
we
will
inquire
first
whether
the
Persons
themselves
,
who
appeared
to
be
the
immediate
Authors
of
them
,
might
not
be
infallibly
satisfied
,
that
,
whatever
of
this
kind
they
did
or
said
was
from
God
alone
,
and
not
at
all
from
their
own
Power
or
Skill
.
This
is
certainly
and
undeniably
possible
,
that
God
may
,
if
he
so
please
,
reveal
and
discover
something
to
a
Man
,
which
he
did
not
know
before
,
and
something
,
which
,
without
such
discovery
he
could
not
have
known
at
all
,
or
not
at
that
time
when
he
first
perceived
himself
to
know
it
.
He
that
made
us
and
gave
us
the
capacity
of
Perception
and
Understanding
,
may
as
easily
,
when
and
howsoever
he
thinks
fit
,
put
into
our
Minds
such
thoughts
as
our
own
Labour
and
Industry
had
not
yet
,
or
could
not
have
supplied
us
with
.
There
needs
no
further
proof
of
this
to
him
that
believes
a
God
.
And
,
if
God
can
reveal
any
thing
to
Man
,
't
is
likewise
as
certain
that
that
Man
to
whom
such
discovery
is
made
,
may
be
undeceivably
convinced
that
the
Revelation
came
from
God
.
The
same
God
,
who
gave
him
the
faculty
of
difcerning
betwixt
Truth
and
Falshood
in
his
acquired
knowledge
,
can
enable
him
to
distinguish
as
certainly
betwixt
his
own
Attainments
and
Divine
Communications
:
He
may
judge
that
such
a
thing
was
revealed
to
him
by
God
,
with
the
same
Satisfaction
and
Acquiescence
of
Mind
,
and
with
the
same
impossibility
of
entertaining
a
doubt
,
notwithstanding
all
his
efforts
and
endeavours
to
distrust
himself
,
as
he
judges
any
other
Proposition
is
true
in
which
the
connexion
of
the
simplest
and
most
known
Ideas
is
irresistibly
perceived
.
Evidence
of
Perception
is
the
only
Standard
of
Truth
in
all
Cases
:
And
though
several
Men
may
have
been
deceived
in
thinking
some
things
were
revealed
to
them
by
God
which
were
not
so
revealed
;
this
is
no
more
an
Argument
that
a
Man
cannot
be
certain
of
any
Revelation
,
than
't
is
an
Argument
for
Vniversal
Scepticism
that
some
Men
have
been
mistaken
in
what
they
thought
self-evident
Propositions
and
Demonstrations
.
But
not
to
enter
further
into
that
dispute
,
which
I
shall
have
occasion
to
consider
in
another
place
;
besides
the
certainty
that
a
Man
may
have
that
God
has
revealed
himself
to
him
,
from
immediate
consciousness
,
his
Faith
may
be
confirm'd
,
if
any
degrees
of
Evidence
can
be
supposed
wanting
,
by
External
Signs
and
Characters
.
God
may
,
if
he
please
,
give
a
Man
such
a
strong
conviction
of
his
Power
to
do
such
and
such
wonderful
things
,
that
he
may
be
intirely
satisfied
,
without
so
much
as
a
desire
to
make
any
tryal
of
his
Talent
;
and
he
may
likewise
manifest
himself
to
him
in
such
a
manner
as
leaves
some
room
for
Doubts
,
but
such
as
must
needs
yeild
to
further
Proofs
ordained
by
God
for
the
removal
of
them
.
Thus
,
for
Instance
,
a
Man
that
is
strongly
perswaded
God
has
given
him
a
Power
of
performing
such
and
such
extraordinary
things
,
but
has
some
little
distrust
of
himself
lest
he
should
mistake
the
Delusions
of
his
own
Fancy
for
the
Revelations
of
God
,
when
,
upon
trial
,
he
finds
that
such
things
are
really
perform'd
by
his
Hands
,
all
his
doubts
vanish
,
and
he
is
throughly
confirm'd
that
both
his
Power
and
former
Perswasion
were
from
God
.
This
in
general
must
be
granted
,
that
a
Man
may
take
such
a
certain
estimate
of
his
own
Capacities
,
Powers
and
Attainments
,
that
he
may
be
infallibly
sure
that
he
could
not
do
or
know
such
a
thing
of
himself
without
some
other
Assistance
;
that
he
did
not
know
such
a
thing
before
such
a
time
;
that
he
did
not
know
it
then
by
the
help
of
his
Antecedent
Knowledge
;
and
that
he
did
not
do
such
a
thing
by
any
Power
or
Force
of
his
own
,
or
by
any
Skill
or
Knowledge
of
the
manner
how
it
was
done
.
That
I
cannot
now
Cure
the
Sick
,
nor
Raise
the
Dead
,
nor
Speak
the
Syriack
and
Arabick
Tongues
,
nor
tell
when
the
Jews
shall
be
settled
in
their
own
Country
again
,
I
am
as
sure
,
as
't
is
possible
for
me
to
be
,
that
I
can
think
,
or
speak
,
or
move
:
And
if
I
should
hereafter
Cure
the
Sick
,
or
Raise
the
Dead
by
the
word
of
my
Mouth
,
if
I
should
speak
the
Syriack
and
Arabick
Languages
,
without
reading
any
Books
writ
in
those
Tongues
,
or
hearing
them
spoke
,
or
should
foretel
the
exact
time
of
the
Restoration
of
the
Jews
,
I
should
then
be
also
fully
satisfied
and
assured
that
I
did
not
perform
such
Works
,
as
curing
the
Sick
,
and
raising
the
Dead
by
any
Power
or
Skill
of
my
own
;
that
I
did
not
understand
such
Languages
,
or
know
any
thing
of
such
an
Event
before
I
spoke
the
one
and
foretold
the
other
;
and
that
all
the
knowledge
I
had
acquired
before
that
time
,
was
not
sufficient
to
make
me
understand
those
Languages
,
and
that
Event
,
without
some
further
and
more
extraordinary
Assistance
,
exceeding
all
my
Power
and
Knowledge
.
If
I
am
capable
of
knowing
any
thing
at
all
of
my self
,
I
cannot
be
mistaken
in
these
things
;
and
the
same
Experience
every
other
Man
is
alike
capable
of
.
But
supposing
Christ
(
whom
I
consider
now
only
as
a
Man
)
and
his
Apostles
and
Disciples
,
were
all
severally
satisfied
,
by
a
certain
consciousness
of
their
own
Power
and
Knowledge
,
that
the
Miracles
they
performed
exceeded
their
Humane
Power
,
and
the
Prophecies
and
Doctrines
they
delivered
could
not
be
the
Results
and
Products
of
their
antecedent
Knowledge
,
how
could
they
be
assured
that
God
was
the
sole
Author
of
them
all
,
and
not
some
other
Being
of
Superiour
Order
to
Men
?
Why
the
very
same
way
they
were
convinced
that
they
themselves
were
not
.
God
who
made
them
after
such
a
manner
that
they
could
by
immediate
consciousness
perceive
that
such
a
thing
did
not
proceed
from
themselves
,
could
enable
them
in
like
manner
to
judge
that
such
a
thing
did
proceed
from
God
only
,
and
not
from
any
other
Being
.
'T
is
true
indeed
there
may
be
,
and
we
have
several
reasons
to
believe
there
are
other
Beings
,
besides
God
,
of
a
Superiour
Nature
to
Man
;
who
't
is
probable
may
,
and
do
,
by
some
invisible
unperceivable
way
act
upon
the
Mind
of
Man
,
as
we
are
sure
Men
act
upon
one
another
by
the
means
of
External
sensible
Signs
;
but
,
if
God
so
please
,
we
may
distinguish
as
truly
and
certainly
betwixt
the
Revelations
of
God
and
the
Suggestions
of
other
Spirits
,
as
we
can
betwixt
the
thoughts
arising
within
us
from
our selves
,
and
those
raised
in
us
by
other
Men
upon
occasion
of
External
Signs
.
And
though
some
may
have
mistaken
the
Suggestions
of
other
Spirits
for
the
Voice
of
God
,
there
is
no
more
reason
from
hence
for
those
who
have
had
true
Revelations
to
doubt
of
the
certainty
of
them
,
than
there
is
for
me
to
distrust
the
evidence
of
my
own
Perceptions
,
when
I
judge
such
Ideas
were
occasioned
in
me
by
the
real
Voice
and
Presence
of
other
Men
,
because
some
have
imagined
they
heard
such
and
such
Words
spoke
by
such
Persons
,
when
these
Ideas
came
from
their
own
Minds
only
,
without
any
External
Occasions
to
execute
them
.
From
all
which
it
necessarily
follows
,
that
Christ
and
his
Apostles
might
be
infallibly
convinced
that
the
Signs
and
Wonders
they
wrought
were
done
by
the
Power
of
God
;
that
the
knowledge
of
future
Events
was
communicated
to
them
by
God
;
and
that
the
Doctrines
they
preached
were
delivered
to
them
by
God
:
All
this
,
I
say
,
they
might
be
infallibly
convinced
of
by
an
immediate
Consciousness
,
not
only
of
their
own
Disability
to
do
and
say
such
things
of
themselves
,
without
the
assistance
of
some
higher
Power
;
but
of
God's
express
Revelation
of
himself
to
them
in
all
these
Instances
.
Which
sort
of
Evidence
and
Satisfaction
,
though
it
reaches
no
further
than
the
Persons
themselves
who
pretend
to
have
received
any
Revelation
from
God
,
yet
is
it
of
great
use
for
the
Conviction
of
others
,
by
making
way
for
such
Proofs
as
are
proper
to
that
end
,
and
which
will
not
have
any
Force
at
all
without
it
.
For
,
except
it
be
supposed
that
Divine
Revelation
is
possible
,
and
that
the
Person
to
whom
the
Revelation
is
made
may
be
certain
of
it
,
't
is
in
vain
to
perswade
any
Man
that
he
is
obliged
to
believe
and
do
such
and
such
things
,
because
they
were
revealed
by
God
:
For
,
if
Revelation
be
impossible
,
't
is
plainly
absurd
to
make
that
a
foundation
either
of
Faith
or
Obedience
;
and
,
if
Revelation
be
possible
;
but
no
Man
can
be
certain
when
any
thing
is
revealed
to
him
,
and
when
not
;
there
can
be
no
Arguments
found
to
convince
another
of
the
truth
of
a
Revelation
,
which
the
Person
that
pretends
to
it
cannot
be
satisfied
of
himself
.
But
,
both
these
things
being
proved
,
we
are
in
the
next
place
to
examine
how
other
People
can
be
satisfied
that
God
revealed
himself
to
Christ
and
his
Apostles
.
Now
't
is
plain
by
the
Account
before
given
,
that
they
themselves
might
be
intirely
satisfied
by
the
immediate
assurance
of
their
own
Minds
,
that
God
had
given
them
a
Power
of
saying
and
doing
such
things
,
and
had
made
such
things
actually
present
to
their
Minds
as
could
proceed
from
him
only
,
and
from
no
other
Being
:
But
,
except
they
communicated
what
was
given
and
revealed
to
them
by
External
Signs
,
't
is
very
plain
that
the
Revelation
could
not
be
known
to
,
or
concern
any
other
but
themselves
;
and
therefore
the
only
way
that
others
have
of
knowing
the
truth
of
the
Christian
Revelation
,
is
from
the
External
Signs
and
Appearances
by
which
it
was
communicated
to
them
from
those
who
first
received
it
;
which
,
as
has
been
before
observed
,
may
be
considered
under
the
style
of
Miracles
,
Prophecies
,
and
Doctrines
:
So
that
,
if
it
can
be
proved
that
the
Miracles
,
Prophecies
,
and
Doctrines
,
Recorded
in
the
New
Testament
,
did
proceed
from
God
,
this
is
sufficient
to
convince
us
that
God
has
spoken
to
us
by
Christ
and
his
Apostles
;
and
that
we
are
obliged
to
believe
and
obey
the
Christian
Religion
,
as
delivered
to
us
by
Divine
Revelation
and
Authority
.
The
proof
I
shall
give
of
this
great
and
concerning
Point
,
shall
consist
of
these
three
parts
.
First
,
I
will
indeavour
to
shew
,
that
Christ
and
his
Apostles
,
considered
as
meer
Men
,
unassisted
by
any
higher
Power
,
could
not
be
the
Authors
of
the
Miracles
,
Prophecies
,
and
Doctrines
Recorded
in
the
New
Testament
.
Secondly
,
I
will
make
it
appear
,
not
only
that
God
might
be
the
Author
of
them
,
but
that
they
have
such
certain
Marks
and
Characters
of
Divinity
upon
them
,
that
we
cannot
be
mistaken
in
attributing
them
to
God
.
Thirdly
,
I
will
prove
that
't
is
very
improper
and
absurd
to
ascribe
these
things
to
Evil
Spirits
.
First
,
Then
I
am
to
shew
,
that
Christ
and
his
Apostles
,
could
not
by
any
Humane
Skill
or
Power
be
the
Authors
of
those
wonderful
things
said
and
done
by
their
Ministry
.
'T
is
said
of
Christ
,
that
he
spake
as
never
Man
spake
;
and
he
says
of
himself
,
that
he
did
those
things
among
the
Jews
that
Man
never
did
;
which
he
uses
as
an
Argument
to
prove
their
unbelief
in
him
inexcusable
:
The
plain
meaning
of
both
which
Phrases
here
is
,
not
only
that
no
Man
could
of
himself
speak
like
Christ
,
or
perform
such
things
as
he
did
,
but
that
no
Man
had
ever
spake
like
him
,
or
done
what
he
did
,
however
assisted
by
any
other
Power
.
This
appears
from
several
other
Passages
in
the
New
Testament
,
and
particularly
from
Christ's
own
Argument
against
the
Jews
:
For
he
knew
that
they
believed
in
Moses
and
the
Prophets
,
and
were
perswaded
of
the
truth
of
all
the
Miracles
Recorded
in
the
Old
Testament
;
and
therefore
he
did
not
think
it
sufficient
for
them
to
believe
in
him
for
the
sake
of
his
Works
,
though
he
had
done
what
no
Man
,
without
Divine
Assistance
,
was
able
to
do
,
if
he
had
not
also
done
greater
things
than
Moses
,
or
any
other
Person
Divinely
assisted
,
had
done
before
.
So
much
was
necessary
to
convince
the
Jews
,
and
supersede
a
former
Revelation
;
but
for
the
truth
of
Revelation
in
general
,
both
Christ
and
his
Apostles
seem
to
make
this
the
only
Test
,
that
what
they
said
and
did
exceeded
the
Power
and
Wisdom
of
Men
;
from
whence
they
immediately
concluded
that
therefore
it
was
from
God
.
If
this
then
be
the
Standard
we
are
to
judge
of
Revelation
by
,
't
will
be
easily
made
out
that
neither
the
Miracles
,
Prophecies
,
nor
Doctrines
of
the
New
Testament
,
could
be
from
Men
,
and
therefore
that
they
came
from
God
who
assisted
and
revealed
himself
to
those
Men
that
appeared
to
be
the
Authors
of
them
.
It
has
been
observed
already
that
a
Man
may
take
such
a
certain
estimate
of
his
own
Capacities
and
Powers
,
and
of
his
Present
stock
of
Knowledge
,
as
to
be
infallibly
sure
that
he
cannot
do
or
know
such
and
such
things
,
either
at
all
,
or
not
after
such
a
manner
.
And
,
if
we
know
any
thing
certain
of
the
nature
of
Man
in
general
,
we
may
confidently
affirm
that
we
are
made
and
fashioned
with
such
resemblance
to
one
another
,
that
,
notwithstanding
the
great
variety
and
disproportion
of
Faculties
and
Attainments
observable
among
us
,
a
Man
may
be
able
,
by
what
he
knows
of
himself
,
so
far
to
determine
the
Limits
of
Humane
Force
and
Skill
,
as
to
be
firmly
assured
such
and
such
things
cannot
possibly
lye
within
the
reach
and
comprehension
of
meer
Man
,
unassisted
by
any
other
Being
.
Thus
for
Example
,
to
use
the
former
Instances
,
we
are
fully
and
intirely
assured
that
no
Man
whatsoever
,
barely
by
his
own
Power
,
without
the
Assistance
or
Application
of
any
other
Being
,
can
Cure
the
Sick
,
or
Raise
the
Dead
,
or
Speak
a
Language
he
knew
nothing
of
just
before
he
spake
it
,
or
foretell
such
Events
as
that
of
the
Restoration
of
the
Jews
.
We
may
likewise
be
as
fully
sure
that
Persons
of
such
an
Education
and
Course
of
〈◊〉
could
not
possibly
,
of
themselves
,
by
the
force
of
their
own
Capacities
and
Acquisitions
,
conceive
,
speak
,
write
or
do
such
and
such
things
,
in
such
a
particular
way
and
manner
as
we
can
suppose
,
or
may
actually
find
.
Whoever
therefore
believes
the
Miracles
,
Prophe●●s
and
Doctrines
of
Christ
,
and
his
Apostles
,
according
to
the
History
given
of
them
in
the
New
Testament
,
must
have
this
assurance
,
that
if
these
Matters
of
Fact
were
so
as
they
are
there
delivered
,
't
is
impossible
that
those
Men
should
be
the
Authors
of
them
,
as
I
shall
shew
more
particularly
by
considering
them
apart
.
To
begin
with
Prophecies
,
which
have
been
always
reckoned
the
most
unexceptionable
Testimonies
of
an
Intelligence
exceeding
Humane
Knowledge
:
If
the
Books
of
the
Old
Testament
were
writ
long
before
Christ
came
into
the
World
;
and
all
those
Passages
out
of
them
,
which
we
find
applied
to
Christ
,
and
the
Dispensation
of
the
Gospel
in
the
New
Testament
,
〈◊〉
a
designed
relation
to
those
Events
they
are
there
applied
to
;
't
is
impossible
to
imagine
that
either
the
Prediction
or
Accomplishment
of
them
was
the
effect
of
meer
Humane
Knowledge
and
Power
.
Such
a
multitude
and
variety
of
surprizing
Events
,
never
before
heard
of
in
the
World
,
that
had
no
manner
of
perceivable
connexion
with
the
state
of
things
when
they
were
foretold
,
nor
indeed
at
any
other
time
before
they
happened
,
could
not
,
by
any
force
of
Humane
Wisdom
,
be
so
particularly
and
circumstantially
foreknown
.
Neither
can
it
be
supposed
that
Christ
made
all
those
Relations
in
the
Old
Testament
pass
for
Prophecies
by
an
Arbitrary
Application
of
them
to
such
Events
,
as
were
in
his
own
Power
to
bring
about
in
such
a
manner
,
as
he
thought
would
bear
the
nearest
resemblance
to
those
accounts
of
things
he
found
already
written
;
for
't
was
manifestly
impossible
for
Christ
to
order
and
contrive
the
time
,
place
and
manner
of
his
Birth
,
and
all
the
other
Circumstances
which
attended
his
coming
into
the
World
;
and
yet
these
things
are
as
particularly
and
remarkably
expressed
in
the
Writings
of
the
Old
Testament
,
as
any
other
matters
whatsoever
applied
by
Christ
to
himself
;
and
as
certainly
believed
by
the
Jews
to
belong
to
the
Messiah
,
before
the
Pretensions
of
Jesus
Christ
were
heard
of
,
as
any
other
Prophecies
that
were
ever
thought
by
them
to
concern
him
.
If
the
Prophecies
cited
out
of
the
Scriptures
of
the
Jews
relating
to
the
Death
,
Resurrection
and
Ascention
of
Christ
,
the
Mission
of
the
Holy
Spirit
,
Propagation
of
the
Gospel
,
Rejection
of
the
Jews
,
and
Destruction
of
Jerusalem
,
and
the
success
and
continuance
of
the
Christian
Religion
among
the
Gentiles
were
allowed
by
the
Jews
of
that
time
to
belong
to
the
Messiah
,
when
Christ
applied
them
to
himself
,
then
are
they
certain
Arguments
of
a
knowledge
in
the
Prophets
who
uttered
them
exceeding
all
Humane
Sagacity
and
Foresight
:
But
if
none
of
the
Jews
understood
them
in
that
sence
,
or
would
grant
the
Passages
referred
to
,
to
be
Prophetical
of
any
thing
,
then
must
the
Application
of
them
to
such
and
such
future
Events
by
Christ
be
reckoned
as
new
distinct
Prophecies
,
uttered
first
by
himself
,
and
so
they
will
be
equal
proofs
of
an
extraordinary
and
more
than
Humane
Knowledge
in
Christ
;
because
the
Events
foretold
were
such
as
't
was
plainly
impossible
for
Man
to
foresee
or
accomplish
by
his
own
Power
.
For
,
not
to
mention
the
vast
unlikelihood
there
was
,
according
to
all
Humane
Measures
of
Judging
,
that
Jerusalem
should
be
utterly
destroyed
,
and
the
whole
Nation
of
the
Jews
rooted
out
,
so
soon
after
the
time
it
was
foretold
this
should
happen
,
and
in
that
very
manner
in
which
the
whole
Fact
stood
described
;
not
to
insist
upon
all
the
amazing
Difficulties
that
might
be
urged
against
the
success
of
the
Gospel
,
which
render'd
it
,
in
all
Humane
Appearance
,
a
thing
impracticable
that
Christian
Religion
should
so
mightily
and
suddenly
prevail
and
spread
by
such
means
and
instruments
as
is
foretold
it
should
be
propagated
by
:
Waving
,
I
say
,
all
Reflexions
of
this
nature
that
might
be
made
,
which
are
a
great
many
,
this
must
certainly
be
granted
,
that
't
was
utterly
impossible
for
Christ
by
any
Humane
Skill
or
Wisdom
to
know
that
he
should
rise
again
,
and
ascend
into
Heaven
,
and
that
afterwards
his
Apostles
should
receive
such
Knowledge
,
Courage
and
Power
,
as
to
Preach
his
Gospel
boldly
,
indure
Afflictions
patiently
,
confirm
their
Doctrine
by
many
Signs
and
Wonders
,
and
Convert
great
Multitudes
to
the
Christian
Faith
.
And
if
it
was
impossible
for
him
of
himself
to
know
all
these
things
,
it
must
be
accounted
much
more
impossible
for
him
to
effect
and
accomplish
them
by
his
own
Power
.
But
,
if
it
be
said
that
all
these
great
and
wonderful
Events
were
really
foretold
in
the
Old
Testament
,
though
so
darkly
and
obscurely
exprest
,
that
no
Man
,
before
Christ
,
understood
the
method
and
way
of
applying
them
right
,
whence
had
he
the
Art
and
Skill
of
Interpretation
?
This
is
as
great
a
Mark
and
Character
of
an
extraordinary
and
more
than
Humane
Wisdom
,
as
Prophesying
it self
would
be
:
But
then
,
besides
this
wonderful
Skill
of
Interpreting
,
he
must
be
allowed
the
Talent
of
Prophesying
too
,
by
reason
of
several
new
Circumstances
and
Particulars
relating
to
those
great
Events
,
which
are
plainly
and
expresly
mentioned
by
Christ
,
and
cannot
be
deduced
from
any
Passages
of
the
Old
Testament
;
as
will
easily
appear
upon
a
Comparison
of
the
several
Predictions
of
Christ
,
and
the
ancient
Prophecies
of
the
same
Events
referred
to
by
him
:
Which
Particulars
foretold
by
Christ
himself
,
and
others
afterwards
by
some
of
his
Disciples
and
Believers
are
most
of
them
such
as
could
not
be
foreseen
by
any
Labour
,
Art
,
or
Force
of
Humane
Understanding
;
because
they
are
such
Matters
of
Fact
as
before
they
did
actually
happen
,
no
Man
,
without
an
over-ruling
Conviction
could
possibly
perswade
himself
to
believe
would
ever
happen
at
all
,
much
less
to
expect
that
others
should
believe
they
would
upon
his
Testimony
.
From
hence
it
evidently
appears
that
most
of
the
Prophecies
Recorded
in
the
Old
and
New
Testament
relating
to
Christ
,
and
his
Gospel
must
be
the
results
of
some
Higher
Knowledge
than
that
of
Man
,
because
they
are
such
as
cannot
possibly
be
accounted
meer
lucky
Conjectures
,
nor
skilful
Prognosticks
grounded
upon
the
necessary
connexion
and
dependance
of
Natural
Causes
and
Effects
;
which
are
all
the
ways
of
foretelling
things
that
Men
are
capable
of
.
'T
is
true
indeed
some
general
common
Events
,
may
sometimes
by
a
luckly
turn
of
imagination
be
foretold
;
such
as
Life
or
Death
,
Peace
or
War
,
Prosperity
or
Adversity
,
and
the
like
;
and
therefore
had
Christ
spake
no
other
Prophecies
but
such
as
these
that
Peter
should
be
Crucified
,
and
John
should
out
live
the
rest
of
the
Apostles
;
there
might
have
been
some
ground
to
think
them
casual
conjectural
Predictions
;
though
a
great
many
true
Predictions
even
of
this
nature
,
without
one
mistaken
guess
,
could
not
with
any
colour
of
reason
or
probability
have
been
attributed
to
chance
.
Several
other
Events
likewise
there
are
,
which
by
a
skill
in
this
or
that
part
of
Knowledge
,
and
by
an
immediate
information
concerning
several
antecedent
Circumstances
may
be
foretold
:
Thus
does
an
Astronomer
foretel
an
Eclipse
,
a
Physician
the
Death
of
some
particular
Person
,
a
Politician
a
National
Calamity
or
Advantage
;
and
thus
does
a
Wise
Man
understand
how
such
a
Person
,
whose
Temper
and
Principles
he
is
well
acquainted
with
,
will
behave
himself
upon
such
an
occasion
;
and
many
other
the
like
Instances
might
be
given
.
But
the
Prophecies
of
Christ
and
other
Ancient
Prophets
before
him
concerning
the
whole
Dispensation
of
the
Gospel
could
not
possibly
be
meer
Guesses
and
Conjectures
;
because
the
things
foretold
were
,
most
of
them
,
such
as
the
Persons
who
foretold
them
had
never
seen
or
heard
of
any
Instances
of
before
,
and
so
could
have
nothing
to
lead
or
determine
their
thoughts
that
way
:
And
if
the
Ideas
of
such
Facts
could
be
supposed
to
have
entered
their
Minds
,
they
could
not
have
positively
and
confidently
affirmed
that
those
Facts
would
really
happen
,
without
thinking
it
probable
that
they
might
so
happen
;
and
't
is
impossible
that
any
Men
in
their
senses
should
look
upon
such
Events
as
probable
,
which
they
had
had
no
manner
of
experience
of
before
,
without
a
deep
insight
into
the
nature
and
reasons
of
things
,
by
which
they
were
enabled
to
see
such
a
train
and
connexion
of
Causes
as
would
very
likely
produce
such
Effects
.
But
this
cannot
be
pretended
in
the
case
before
us
,
for
several
reasons
.
For
first
of
all
our
Knowledge
of
Nature
and
the
Causes
of
things
,
is
so
very
scanty
and
imperfect
,
that
hardly
any
thing
was
ever
foreknown
by
Man
without
an
antecedent
experience
of
something
of
the
same
kind
or
nature
that
had
already
happen'd
:
Some
Eclipses
were
observed
before
any
were
foretold
,
such
a
complexion
of
Symptoms
had
actually
proved
fatal
before
it
was
known
to
be
a
certain
cause
or
sign
of
approaching
Death
,
and
the
like
will
hold
in
all
other
Instances
of
Humane
Prediction
,
by
virtue
of
any
natural
or
acquired
Knowledge
.
Besides
,
in
none
of
these
cases
can
any
particular
Event
be
foreseen
by
the
most
certain
comprehension
of
all
the
Causes
producing
it
,
without
a
true
and
particular
information
concerning
the
punctual
and
determinate
Existence
of
those
Causes
,
and
all
the
Circumstances
requisite
to
make
their
Influence
effectual
.
If
a
Man
be
never
so
well
acquainted
with
the
Motions
and
Revolutions
of
the
Heavenly
Bodies
,
he
cannot
tell
that
an
Eclipse
will
happen
at
such
a
time
without
knowing
the
particular
position
of
the
Bodies
contributing
to
an
Eclipse
at
that
time
;
nor
can
a
Physician
,
by
all
his
skill
in
the
frame
and
structure
of
Humane
Bodies
foretel
that
such
a
particular
Man
,
whose
Constitution
and
Circumstances
of
Health
he
knows
nothing
of
,
shall
at
such
a
determinate
time
dye
or
recover
of
such
a
Disease
.
But
,
supposing
a
Man
knew
the
whole
Oeconomy
of
the
Corporeal
World
,
was
acquainted
with
all
the
Laws
of
Motion
,
and
saw
the
necessary
dependance
of
all
the
Parts
of
Matter
upon
one
another
,
he
could
not
be
enabled
from
hence
to
foretel
such
things
which
depended
upon
the
free
Resolutions
and
Determinations
of
Intellectual
Beings
;
nor
is
it
possible
for
us
,
by
what
we
know
of
the
Temper
and
Dispositions
of
all
the
Persons
we
converse
with
,
to
foretel
what
Men
will
Live
,
and
what
particular
Actions
will
be
done
by
them
at
a
great
distance
from
us
.
The
connexion
of
all
Humane
Actions
is
nor
discoverable
from
the
clearest
view
we
can
have
of
Humane
Nature
,
and
all
the
Principles
and
Motives
Men
act
upon
.
Now
for
all
these
reasons
,
't
is
impossible
that
those
great
and
wonderful
Events
foretold
by
Christ
and
the
Ancient
Prophets
,
which
we
find
mentioned
in
the
New
Testament
,
could
be
foretold
by
any
Humane
Skill
or
Learning
,
the
same
way
that
we
have
seen
other
natural
Truths
Predicted
.
For
several
of
them
,
't
is
plain
,
were
such
as
the
Prophets
had
never
seen
or
heard
of
any
Instances
of
before
:
As
for
Example
,
that
a
Person
should
come
down
from
Heaven
to
save
Mankind
from
their
Sins
;
that
a
Virgin
should
conceive
&
bear
a
Son
,
&c.
And
indeed
all
those
Facts
we
call
●●raculous
,
may
be
referred
to
this
Head
;
〈◊〉
tho'
some
of
the
same
,
or
alike
kind
were
known
to
have
happen'd
before
,
yet
the
Prophets
,
who
knew
and
believed
them
,
look'd
upon
them
as
exceeding
all
Humane
Power
and
Cognizance
,
and
therefore
could
not
foresee
the
like
by
any
ordinary
Natural
way
of
Knowledge
,
because
they
had
never
had
any
Experience
of
such
things
happening
according
to
the
ordinary
course
of
Things
.
Several
of
the
Matters
prophesied
of
,
if
they
had
depended
upon
certain
necessary
Causes
,
and
that
dependance
had
been
very
well
known
to
the
Prophets
,
yet
they
could
not
have
been
foretold
by
them
,
for
want
of
knowing
some
particular
Circumstances
,
which
must
concurr
to
their
Existence
:
Thus
,
for
instance
,
supposing
a
Man
was
able
,
by
his
extraordinary
Skill
in
Nature
,
to
explain
how
a
Virgin
might
conceive
,
or
the
Dead
rise
,
the
Lame
be
made
to
walk
,
and
the
Sick
be
cured
;
he
could
not
by
the
means
of
this
Knowlede
,
foretell
that
,
at
such
a
certain
time
hereafter
,
such
Facts
as
these
should
happen
,
because
he
could
not
understand
whe
ther
the
State
and
Disposition
of
Things
,
at
that
time
,
would
certainly
be
such
that
those
Facts
must
ensue
.
But
these
Reasons
chiefly
concern
corporeal
Agents
:
Whereas
,
besides
the
difficulties
arising
from
hence
,
all
the
Prophecies
we
are
concerned
to
defend
could
not
be
fulfilled
,
without
the
concurrence
of
an
infinite
variety
of
Humane
Actions
,
which
were
not
the
Results
of
irresistible
Motives
when
they
were
done
;
nor
was
the
Application
of
any
Motives
for
the
doing
of
them
,
nor
even
the
Existence
of
the
Persons
that
did
them
,
necessary
.
That
such
a
Person
as
Christ
should
at
such
a
Time
and
Place
be
Born
,
depended
upon
Ten
Thousand
Millions
of
the
most
contingent
Determinations
Humane
Nature
was
ever
sensible
of
;
which
must
all
happen
in
sucha
manner
,
betwixt
the
time
of
the
Prophesy
and
the
Completion
,
or
else
the
Event
had
never
been
:
And
the
like
might
be
shewn
in
all
the
other
Christian
Facts
,
and
Events
,
prophesied
of
.
All
which
is
abundantly
sufficient
to
prove
,
that
the
Prophecies
mentioned
in
the
New
Testament
,
were
not
conceived
and
uttered
by
meer
Men
,
without
the
assistance
of
some
other
Being
,
of
greater
Knowledge
and
Wisdom
.
And
the
same
likewise
may
easily
be
made
out
of
the
Miracles
there
Recorded
;
that
they
were
such
Works
as
Man
alone
,
by
his
own
Power
could
not
perform
.
For
some
of
them
were
such
,
that
the
Persons
who
did
them
had
never
seen
or
heard
of
before
;
as
casting
out
of
Devils
,
speaking
unknown
Tongues
,
&c.
How
came
it
then
into
their
Minds
to
think
of
them
?
And
when
they
did
think
of
them
,
how
had
they
the
Confidence
to
believe
they
could
do
them
,
and
venture
upon
a
tryal
?
Most
of
those
they
had
heard
of
before
,
were
by
them
themselves
believed
to
surpass
Humane
Skill
,
and
to
have
been
done
by
a
Higher
Power
;
and
therefore
they
could
have
no
Inducement
,
or
Incouragement
from
thence
,
to
try
their
own
Abilities
upon
them
;
nay
,
further
,
any
indeavours
of
this
kind
were
utterly
inconsistent
with
such
a
Belief
as
is
here
supposed
.
The
Skill
or
Art
of
doing
any
of
them
,
in
a
natural
way
,
was
never
pretended
to
before
,
and
was
never
known
to
any
other
Persons
;
Whence
therefore
had
these
Men
their
great
unheard
of
Skill
?
Raising
the
Dead
,
Curing
all
manner
of
Diseases
,
and
several
other
things
Recorded
to
have
been
done
by
Christ
and
his
Apostles
,
have
always
been
lookt
upon
as
impossible
to
be
effected
by
any
Humane
Art
,
or
Application
of
the
Powers
and
Vertues
of
Bodies
to
one
another
:
And
,
not
to
mention
those
other
Miracles
of
Christ
,
and
his
Apostles
,
which
seem
more
above
Humane
Power
,
it
cannot
be
supposed
,
but
among
those
vast
promiscuous
Multitudes
of
Blind
,
Lame
,
Sick
and
Maimed
,
that
were
cured
by
them
,
there
must
have
been
some
,
such
as
were
then
,
and
always
before
,
and
would
be
now
,
accounted
Incurable
by
the
help
of
any
known
Remedies
.
But
,
allowing
that
the
secret
force
of
Nature
is
very
great
;
that
the
Powers
of
Natural
Bodies
,
and
their
Operations
upon
one
another
,
are
very
strange
and
wonderful
;
and
that
we
cannot
conclude
such
or
such
Effects
are
impossible
,
because
we
have
never
seen
the
like
before
;
that
there
may
be
Medicines
proportioned
to
every
Disease
;
and
that
there
may
be
an
Universal
Remedy
for
all
found
out
,
as
several
Learned
Men
have
imagined
:
Allowing
,
I
say
,
all
this
;
and
supposing
further
,
that
Christ
and
his
Disciples
were
acquainted
with
all
these
mighty
Secrets
;
yet
,
if
the
History
of
the
Gospel
be
true
,
as
we
have
proved
before
it
is
;
the
wonderful
Cures
they
did
,
could
not
be
brought
about
in
a
natural
way
,
such
as
is
here
intimated
;
because
't
is
plain
,
by
the
account
we
have
of
these
Matters
,
that
they
never
made
use
of
any
manner
of
Applications
of
other
Bodies
to
the
Persons
Cured
by
them
;
(
excepting
one
in
the
case
of
a
Blind
Man
)
and
,
if
they
had
,
whatever
the
Medicines
were
which
they
used
,
no
body
could
have
been
Cured
by
them
,
in
the
manner
Persons
are
said
to
be
Cured
in
the
New
Testament
.
The
first
is
plain
from
all
the
several
Relations
there
given
of
the
Cures
that
were
done
;
it
being
every
where
almost
positively
affirmed
that
Persons
were
Cured
by
Christ
and
his
Disciples
immediatly
;
most
of
them
upon
their
speaking
the
Word
,
without
any
kind
of
operation
or
process
,
some
of
them
by
a
Touch
of
their
Garment
,
and
some
by
their
Shadow
passing
over
them
.
And
however
ignorant
we
may
be
in
the
Nature
of
Bodies
,
we
comprehend
the
whole
Force
and
Power
,
and
all
the
possible
Vertues
of
a
Word
,
a
Tonch
of
a
Garment
,
and
a
Humane
Shadow
.
But
,
if
the
most
powerful
Medicines
the
World
affords
had
been
applied
,
't
is
demonstrable
from
the
Nature
and
Laws
of
Motion
,
and
the
constant
Manner
of
Operation
,
observed
in
all
other
Natural
Works
,
that
the
Cures
performed
by
Christ
and
his
Disciples
,
could
not
have
been
wrought
in
an
instant
,
nor
in
any
short
time
without
such
violent
Agitations
in
the
Bodies
Cured
as
would
have
appeared
in
strange
External
Marks
;
which
must
have
been
taken
notice
of
by
all
the
Beholders
,
and
consequently
some
of
them
would
have
been
mentioned
in
the
Accounts
that
were
written
of
the
Facts
;
whereas
we
find
no
such
things
in
all
the
History
of
the
New
Testament
;
unless
perhaps
one
Case
of
a
Blind
Man
be
thought
an
Objection
to
what
is
here
advanced
:
But
this
Instance
,
which
is
made
use
of
by
some
to
prove
that
this
,
and
all
other
Miracles
were
brought
about
the
same
way
,
by
the
Application
of
proper
means
,
is
a
very
good
Argument
to
the
contrary
;
for
besides
,
that
the
means
here
used
had
no
particular
fitness
in
them
for
the
End
designed
above
any
other
whatsoever
,
this
was
the
slowest
Cure
we
read
of
,
and
took
up
the
longest
time
in
doing
.
And
,
if
these
Observations
hold
true
,
as
to
the
Cures
wrought
by
Christ
and
his
Disciples
,
they
are
of
much
greater
weight
,
with
respect
to
several
other
of
the
Miracles
done
by
them
.
If
the
Sick
could
not
be
Cured
by
a
Word
's
speaking
without
the
use
of
Remedies
,
How
could
the
Dead
be
Raised
without
any
other
Application
?
If
no
Application
could
Cure
the
Sick
in
an
instant
,
what
Force
or
Power
of
Natural
Bodies
could
Raise
the
Dead
immediately
?
And
to
what
secret
Workings
of
Nature
can
we
ascribe
the
power
of
speaking
several
Languages
,
which
the
Speakers
were
utterly
ignorant
o●
,
immediately
before
they
spoke
them
.
Neither
is
it
to
any
purpose
to
urge
,
that
the
Relation
of
all
these
Miracles
in
the
New
Testament
is
impersect
,
and
several
Circumstances
omitted
;
which
,
if
they
had
been
Recorded
,
would
have
enabled
us
to
explain
how
the
Facts
might
have
been
brought
to
pass
in
a
Natural
,
ordenary
Way
:
For
,
if
that
Account
we
have
of
them
,
or
those
Circumstances
that
are
mentioned
are
true
,
't
is
impossible
,
by
the
addition
of
any
other
Circumstances
whatsoever
,
to
make
the
Events
appear
such
as
might
be
compassed
by
Human
Power
.
If
several
Persons
,
who
were
unknown
to
Christ
,
and
whose
Constitution
and
Case
he
had
no
antecedent
knowledge
of
,
were
Cured
by
him
,
immediately
upon
his
first
view
of
them
,
as
soon
as
he
had
spoke
the
Word
,
as
't
is
plain
they
were
from
abundance
of
Instances
in
the
Gospel's
;
if
Lazarus
came
out
of
the
Grave
immediately
upon
Christ's
calling
of
him
;
if
the
Centurion's
Servant
was
healed
the
self
same
hour
Christ
spoke
that
it
should
be
done
,
without
his
going
to
the
House
where
he
lay
;
and
if
the
Apostles
were
enabled
to
speak
several
Languages
,
which
,
the
Day
before
they
spoke
them
they
knew
nothing
of
;
which
things
are
all
positively
asserted
in
the
New
Testament
,
let
us
imagine
what
other
Circumstances
we
please
,
and
suppose
Christ
and
his
Apostles
,
indued
with
all
the
Knowledge
and
Power
that
any
Man
ever
was
,
or
could
be
Master
of
,
't
is
impossible
to
give
such
an
account
of
these
Matters
,
consistent
with
that
Relation
we
have
of
them
in
the
New
Testament
,
as
can
satisfie
any
Man
they
were
Effected
by
Humane
Skill
and
Power
;
as
does
evidently
appear
from
the
Reflections
before
laid
down
.
But
,
if
it
be
further
Objected
,
notwithstanding
the
Evidence
before
given
,
which
plainly
proves
the
contrary
,
that
all
these
things
we
call
Miracles
would
have
happen'd
according
to
the
Establish'd
Course
of
Nature
,
at
the
time
,
and
in
the
manner
they
did
happen
,
whether
Christ
and
his
Apostles
had
used
such
previous
Signs
as
made
them
appear
to
be
the
Authors
of
them
or
not
;
and
so
all
the
Facts
are
to
be
ascribed
to
other
natural
Causes
,
tho'
they
could
not
be
Effected
by
Man
;
if
this
,
I
say
,
should
be
urged
,
and
the
supposition
allowed
,
then
must
all
the
Miracles
,
with
respect
to
the
pretended
Authors
of
them
,
be
resolved
into
Prophecies
,
and
that
will
amount
to
the
same
thing
:
For
the
foretelling
all
those
wonderful
Events
Recorded
in
the
New
Testament
,
as
done
by
Christ
and
his
Disciples
,
will
plainly
appear
,
by
what
has
been
already
said
upon
the
Subject
of
Prophecies
,
to
be
as
much
above
the
Power
and
Skill
of
Man
as
the
doing
of
them
would
be
.
The
vast
number
of
Miracles
done
,
the
multitude
of
Persons
concern'd
in
them
,
the
publick
Manner
of
doing
them
,
and
the
Times
and
Places
in
which
they
were
done
,
take
off
all
imaginable
suspicion
of
Confederacy
,
if
the
Natures
of
the
Facts
would
have
admitted
it
,
as
't
is
certain
they
would
not
;
and
therefore
I
shall
not
suppose
that
Objection
,
and
nothing
more
can
possibly
be
urged
.
And
as
the
Miracles
and
Prophecies
,
which
concern
the
Christian
Dispensation
,
did
certainly
proceed
from
some
Higher
Power
and
Knowledge
than
that
of
Men
;
so
likewise
did
the
Gospel
it self
;
by
which
I
mean
that
whole
Scheme
of
Doctrine
delivered
by
Christ
and
his
Apostles
,
as
we
find
it
contained
in
the
Books
of
the
New
Testament
.
'T
is
allowed
on
all
Hands
,
that
there
never
was
so
Just
and
Noble
a
Draught
of
Morality
as
the
Christian
;
so
full
and
consistent
a
Scheme
of
Humane
Duty
;
laid
down
in
so
plain
and
simple
a
Manner
,
without
any
Art
or
Ostentation
;
and
press'd
upon
Mankind
with
so
much
Earnestness
and
Authority
;
without
any
visible
Interest
or
Advantage
of
the
Preachers
and
Writers
;
and
without
any
Worldly
Dignity
or
Title
that
made
them
Superiour
to
the
lowest
of
those
they
Preach'd
and
Writ
to
.
It
must
be
likewise
confessed
that
the
Grounds
and
Reasons
upon
which
the
Practise
of
this
Morality
is
inforced
,
by
the
Preachers
of
it
,
are
very
New
and
Surprizing
;
that
the
things
they
require
Men
to
believe
,
in
order
to
render
their
Practice
of
the
Duties
injoyned
them
effectual
,
are
very
shocking
and
repugnant
to
the
common
Opinions
and
Prejudices
of
Mankind
,
but
especially
those
of
that
time
in
which
they
were
first
Published
;
and
that
the
very
Language
and
Forms
of
Expression
,
in
which
the
great
Articles
of
the
Christian
Faith
are
delivered
in
the
Scriptures
,
are
very
different
from
whatever
we
find
used
upon
any
other
Occasion
.
Now
,
these
Things
being
granted
,
I
cannot
possibly
conceive
how
any
Man
should
at
once
invent
such
a
System
of
Morality
as
the
Christian
,
so
very
different
from
all
others
known
before
,
and
so
contrary
to
all
the
Passions
and
reputed
Interests
of
Men
;
nor
how
he
should
take
upon
him
to
injoyn
several
Duties
as
necessary
,
whichnone
of
the
Learned
in
these
Matters
had
judg'd
so
before
;
as
bearing
and
forgiving
Injuries
,
doing
Good
for
Evil
,
and
the
like
;
should
possitively
affirm
some
Things
as
certain
,
which
were
doubted
of
till
then
,
as
the
Resurrection
of
the
Body
,
and
a
future
state
of
Happiness
and
Misery
,
&c.
should
command
every
thing
he
said
to
be
believed
,
or
done
,
under
the
severest
Penalties
imaginable
;
and
all
this
barely
upon
his
own
Word
and
Authority
,
without
consulting
any
other
Principles
,
or
Rules
of
Action
,
which
had
before
obtained
,
or
giving
any
Reasons
to
prove
his
own
,
were
better
,
and
therefore
ought
to
be
submitted
to
.
But
,
if
any
Man
can
be
supposed
to
have
invented
all
the
Christian
Morality
himself
;
what
force
of
Imagination
,
what
turn
or
agitation
of
Thoughts
,
could
have
helpt
him
to
conceive
that
Set
of
Notions
which
make
up
the
whole
Christian
Faith
,
in
the
way
and
manner
they
are
joyned
together
in
the
New
Testament
?
If
they
had
entered
into
his
Mind
,
what
Reason
or
Motives
could
he
have
to
believe
them
?
And
,
had
he
believed
them
himself
,
how
could
he
expect
to
make
others
assent
to
the
truth
of
them
?
How
could
he
imagine
that
these
Opinions
would
recommend
his
Morality
to
the
World
?
Why
should
he
think
himself
obliged
to
propagate
them
;
to
insist
upon
them
as
necessary
;
to
make
the
danger
of
disbelieving
them
as
great
,
as
neglecting
the
Duties
of
his
Morality
;
and
yet
give
no
other
Reason
to
the
World
for
what
he
said
,
but
his
bare
Saying
it
?
Besides
,
were
all
these
Christian
Doctrines
,
relating
both
to
Faith
and
Practice
,
found
out
by
meer
Humane
Sagacity
;
't
is
extreamly
difficult
to
imagine
,
that
neither
the
Contrivers
,
nor
Publishers
of
them
,
should
any where
in
their
Preaching
or
Writing
,
arrogate
any
Thing
to
themselves
upon
this
account
;
but
should
constantly
renounce
the
Honour
of
the
Discovery
,
and
never
betray
any
design
of
procuring
to
themselves
Esteem
,
or
any
other
Advantage
of
Life
whatsoever
,
for
obliging
Mankind
with
so
beneficial
a
Scheme
of
Things
as
the
Gospel
proposes
.
And
,
to
carry
this
Point
yet
farther
;
If
it
be
so
very
hard
to
imagine
how
any
Person
whatsoever
should
frame
such
Notions
and
Opinions
to
themselves
,
and
afterwards
act
upon
such
Motives
,
and
observe
such
a
Conduct
in
the
Publication
of
them
;
't
is
much
more
inconceivable
how
ignorant
and
unlearned
Men
,
of
very
low
Education
,
and
constantly
imployed
in
mean
Affairs
,
should
do
all
this
:
And
't
is
particularly
unaccountable
how
Jews
should
give
such
a
Character
and
Representation
of
their
Messiah
,
and
his
Office
and
Business
in
the
World
,
so
directly
contrary
to
all
the
Opinions
and
Expectations
of
that
whole
People
;
and
upon
that
account
so
very
unlikely
to
be
entertained
or
credited
.
'T
is
moreover
impossible
to
conceive
how
so
many
Men
,
as
were
concern'd
in
the
Preaching
and
Propagating
Christianity
in
several
parts
of
the
World
,
at
the
same
time
,
should
,
before
any
thing
was
committed
to
Writing
,
all
agree
upon
the
same
Set
of
Doctrines
,
use
the
same
open
,
sincere
,
unartful
Method
of
delivering
them
,
and
the
same
bold
,
authoritative
way
of
inforcing
them
;
and
should
all
shew
the
same
Courage
and
Resolution
in
maintaining
the
Truth
of
what
they
Preach'd
,
and
in
bearing
all
manner
of
Losses
and
Afflictions
for
the
sake
of
that
Testimony
:
This
,
I
say
,
is
not
to
be
conceived
or
accounted
for
,
if
they
were
not
assisted
by
continual
Revelations
,
and
constant
supplies
of
Spiritual
Strength
and
Force
,
which
proceeded
from
some
more
powerful
and
knowing
Being
than
Man
.
That
they
were
all
firmly
persuaded
they
were
thus
assisted
,
is
the
least
that
can
possibly
be
supposed
;
and
how
the
invention
of
the
whole
Christian
Scheme
,
and
the
conduct
of
those
that
Publish'd
and
Preach'd
it
to
the
World
,
and
Suffered
for
it
,
can
be
ascribed
to
Resvery
and
Enthusiasm
(
which
must
be
the
Case
,
if
that
Persuasion
was
ill
grounded
)
is
much
more
unintelligible
;
since
,
as
has
been
proved
before
,
these
Effects
are
such
as
exceed
the
most
improved
Force
,
and
most
accomplish'd
Wisdom
of
Man
.
'T
is
certain
then
,
from
all
that
has
been
said
,
that
the
Miracles
,
Prophecies
and
Doctrines
,
contained
in
the
New
Testament
could
not
be
the
Work
and
Contrivance
of
meer
Man
.
In
the
next
place
therefore
,
I
am
to
prove
that
God
was
the
Author
of
them
all
.
That
God
might
,
if
he
pleased
,
Reveal
such
Things
to
Men
,
by
secret
Impression
upon
their
Minds
,
as
they
did
not
know
before
,
and
could
not
have
found
out
of
themselves
,
has
been
proved
already
;
and
therefore
all
the
Prophecies
mentioned
in
the
New
Testament
;
all
the
Doctrines
which
peculiarly
concern
Christianity
;
the
consciousness
that
Christ
and
his
Apostles
had
,
that
they
could
do
such
Miracles
as
are
Recorded
of
them
;
or
a
firm
Persuasion
that
they
would
be
done
,
upon
their
use
of
such
external
Signs
;
and
several
of
the
Miracles
themselves
,
such
as
telling
the
private
Thoughts
and
Actions
of
Men
,
speaking
strange
Languages
,
and
the
like
,
may
all
be
accounted
for
this
way
.
And
whoever
believes
a
God
,
must
likewise
grant
,
that
't
was
possible
for
him
to
effect
all
the
other
Miracles
,
either
by
an
original
Designation
of
such
a
chain
and
connexion
of
Events
,
or
by
an
immediate
interposition
of
his
Power
.
That
it
was
not
only
possible
,
but
very
likely
and
probable
,
that
God
should
reveal
himself
to
Mankind
in
this
manner
,
appears
from
the
common
Opinion
of
Men
in
all
Ages
,
that
he
had
revealed
something
to
the
World
,
and
their
common
Expectation
that
he
would
manifest
his
Will
to
them
in
further
Discoveries
.
In
all
the
Accounts
of
past
Things
we
have
left
us
,
we
find
that
every
where
what
was
Great
or
Good
,
was
always
ascribed
to
some
Divine
Power
.
Not
to
mention
the
Jews
,
whose
Opinions
in
this
respect
,
are
sufficiently
known
and
allowed
;
if
any
thing
useful
or
beneficial
to
Mankind
,
was
invented
among
the
Heathens
,
the
Gods
had
the
Praise
and
Honour
of
the
Discovery
;
if
by
Dreams
or
waking
Suggestions
,
Men
were
put
in
mind
of
procuring
themselves
some
Advantage
,
or
avoiding
some
Evil
,
the
Gods
were
thank'd
for
it
;
many
also
were
the
absurd
and
the
superstitious
Opinions
of
the
People
,
concerning
the
way
and
manner
of
the
Gods
discovering
Things
to
them
,
by
the
means
of
external
Signs
;
but
this
they
were
all
most
constantly
and
unanimously
satisfied
of
,
That
their
Religion
came
immediately
from
Heaven
;
and
what
we
call
Prophecies
and
Miracles
were
always
esteemed
proper
Marks
and
Characters
of
Divine
Power
;
especially
if
they
any
ways
contributed
to
the
happiness
and
welfare
of
Mankind
.
This
has
been
the
constant
Faith
of
the
World
at
all
Times
;
and
so
far
as
it
concerns
Divine
Revelation
in
general
,
and
the
ways
of
conveying
and
confirming
it
by
inward
impressions
upon
the
Mind
,
and
by
Prophecies
and
Miracles
,
I
think
,
is
very
well
grounded
.
For
,
first
,
That
there
has
been
such
a
Thing
as
Revelation
in
the
World
;
and
that
there
have
been
true
Prophecies
uttered
,
and
true
Miracles
wrought
to
confirm
it
,
seems
to
me
very
plain
.
For
,
not
to
insist
upon
that
common
,
but
very
true
Observation
,
that
all
Pretences
of
this
nature
must
be
founded
upon
Realities
,
and
that
therefore
it
cannot
be
conceived
how
Revelations
,
Prophecies
or
Miracles
should
ever
have
been
pretended
to
or
believed
,
if
there
never
had
been
any
true
ones
of
each
kind
;
omitting
,
I
say
,
this
Reflection
,
it
appears
very
unaccountable
to
me
,
upon
a
supposition
that
there
never
was
any
Revelation
,
how
there
could
be
any
such
Thing
as
Religion
,
Civil
Government
,
or
Learning
in
the
World
.
Learning
certainly
depends
upon
Government
:
When
Men
are
not
united
together
in
Society
,
and
live
securely
under
good
Laws
and
Defences
,
no
Improvements
of
Knowledge
are
to
be
expected
;
and
I
do
not
see
how
such
a
Union
should
be
made
without
a
good
share
of
Religious
Notions
;
nor
how
a
loose
divided
Herd
of
Men
,
such
as
we
must
now
suppose
,
living
in
a
State
of
Want
and
Ignorance
,
who
are
wholly
imployed
in
providing
themselves
Necessaries
,
and
securing
what
they
have
from
others
,
and
consequently
who
have
but
few
Ideas
,
and
no
leisure
or
curiosity
to
get
more
;
how
,
I
say
,
such
Men
as
these
should
be
furnished
with
any
Notions
of
Religion
,
or
how
they
should
be
able
to
form
a
Regular
Government
and
Constitution
without
,
I
cannot
possibly
imagine
.
The
present
State
of
the
Americans
is
an
instance
which
confirms
me
in
the
Opinion
I
have
laid
down
;
for
,
I
cannot
help
believing
,
that
if
this
People
should
always
continue
divided
from
the
rest
of
the
World
,
and
have
no
Commerce
with
other
Men
,
nor
any
Revelation
from
God
,
they
would
constantly
,
as
long
as
the
World
should
indure
,
remain
in
the
same
stupid
ignorant
Condition
we
now
find
them
in
;
or
,
if
possible
,
worse
,
without
any
further
improvement
in
Religion
,
Policy
or
Learning
.
This
seems
to
me
much
more
probable
than
that
any
Polite
,
Learned
,
and
well-govern'd
Nation
,
which
once
lived
under
the
Advantages
of
Wise
Laws
and
a
Rational
Religion
,
should
in
some
few
Ages
become
as
Rude
,
Barbarous
,
and
Ignorant
as
the
present
Americans
;
and
yet
this
has
been
almost
the
Fate
of
many
a
Countrey
,
and
would
have
been
quite
,
if
they
had
been
deprived
of
the
Assistance
of
better
,
and
more
inlightened
Neighbours
,
as
the
poor
Americans
were
.
And
in
general
,
from
many
Observations
't
is
evident
,
That
Men
are
naturally
so
apt
to
degenerate
,
and
fall
into
a
State
of
Ignorance
,
Confusion
,
and
Wildness
,
even
till
they
become
like
the
Beasts
that
perish
,
that
all
remains
of
natural
Religion
,
seem
purely
owing
to
Tradition
,
and
not
to
Study
and
Search
;
and
if
so
,
that
Tradition
must
have
had
its
Original
from
Revelation
,
the
former
set
of
Men
being
as
unlikely
to
find
out
and
cultivate
Religion
of
themselves
,
as
the
present
.
So
much
is
visibly
owing
to
Revelation
,
That
,
had
it
not
been
for
the
Jewish
and
Christian
Pretences
,
there
had
hardly
been
now
any
such
Thing
as
Religion
in
the
World
,
if
we
may
judge
what
would
have
been
in
other
Places
,
by
what
we
find
actually
is
in
those
Countries
where
the
Jewish
and
Christian
Revelation
were
ever
heard
of
,
or
are
now
forgot
.
Nay
,
those
obscure
Notices
of
Religion
we
find
among
the
Ancient
and
Modern
Pagans
,
are
,
most
of
them
,
plainly
derived
from
something
contained
in
the
Scriptures
of
the
Old
and
New
Testament
.
And
,
as
from
these
Observations
concerning
the
general
Opinion
of
Mankind
about
Revelation
,
and
the
different
State
and
Condition
of
Humane
Affairs
where
Revelation
is
supposed
,
and
where
none
is
pretended
to
,
it
appears
very
probable
,
that
there
has
been
such
a
thing
in
the
World
;
so
likewise
does
it
seem
very
agreeable
to
the
best
and
purest
Notions
our
most
improved
Reason
is
now
able
to
form
concerning
God
,
and
our selves
,
and
the
Obligations
we
owe
to
him
that
God
should
reveal
himself
to
us
.
We
cannot
but
think
,
however
we
came
first
by
these
Opinions
,
that
't
is
highly
suitable
to
the
Nature
of
God
,
to
give
Men
true
Notions
concerning
himself
;
to
acquaint
them
how
and
in
what
manner
they
ought
to
Obey
and
Worship
him
;
and
to
direct
them
in
the
Knowledge
,
and
assist
them
in
the
Attainment
of
their
Happiness
.
We
are
very
sensible
of
our
own
Ignorance
,
Misery
,
and
Impotence
:
We
cannot
by
any
Arguments
of
Reason
find
out
how
,
or
when
we
were
made
;
what
should
be
the
occasion
of
that
contrariety
of
Principles
and
Inclinations
we
experience
within
us
;
why
we
should
act
contrary
to
what
we
our selves
think
our selves
obliged
to
act
,
and
be
more
disposed
so
to
act
,
than
otherwise
;
why
we
should
be
determined
to
pursue
Hapness
,
and
yet
be
Miserable
;
why
the
injoyment
of
several
Pleasures
we
are
inclined
to
,
should
be
often
attended
with
greater
degrees
of
Pain
;
and
acting
as
our
Reason
approves
and
prescribes
,
should
be
oftentimes
as
prejudicial
to
our
present
Happiness
;
why
we
should
look
upon
it
as
our
Duty
to
serve
God
,
and
yet
in
several
Instances
,
indure
more
Trouble
and
Misery
upon
that
account
,
than
those
who
live
in
defiance
of
Religion
;
these
are
Things
our
Reason
is
puzled
to
explain
to
us
:
And
,
if
there
should
be
a
future
State
after
this
Life
,
as
we
have
very
good
grounds
to
believe
there
is
,
how
can
we
be
sure
our
Religion
or
Piety
was
acceptable
to
God
?
And
,
supposing
our
service
was
proper
so
far
as
it
went
,
what
assurance
can
we
have
,
that
the
many
constant
violations
of
our
Duty
which
our
own
Consciences
accuse
us
of
,
may
not
render
our
small
Service
ineffectual
?
Besides
,
the
Bounds
and
Limits
of
our
Conduct
and
Behaviour
,
with
regard
to
our selves
,
and
one
another
,
must
be
very
uncertain
and
precarious
,
when
we
have
no
other
Guide
but
our
unassisted
Reason
;
and
no
Man
is
obliged
to
submit
to
any
other
Judgment
but
his
own
;
for
in
this
Case
,
every
Man
,
according
to
the
difference
of
his
Passions
,
Prejudices
and
Interests
,
must
have
a
different
Standard
to
regulate
his
Actions
by
.
These
are
Things
we
are
all
sensible
of
now
,
and
which
,
without
allowing
Revelation
,
we
are
not
able
to
account
for
,
or
satisfie
our selves
about
,
notwithstanding
all
the
improvements
of
Rational
Knowledge
we
at
present
enjoy
:
And
the
expediency
of
being
rightly
inform'd
in
all
these
Matters
,
is
esteemed
so
great
,
that
't
is
urg'd
by
some
,
as
an
Argument
against
the
Truth
of
the
Jewish
and
Christian
Revelation
,
that
they
have
not
been
Universal
enough
;
it
being
look'd
upon
by
the
Objectors
,
as
a
Thing
inconsistent
with
the
Goodness
of
God
,
to
suffer
so
great
a
part
of
the
World
,
in
all
Ages
,
to
live
in
a
State
of
gross
Ignorance
,
Barbarity
and
Disorder
,
as
Ancient
History
and
Modern
Experience
inform
us
of
.
Since
therefore
we
cannot
but
be
satisfied
from
Reflections
upon
our
own
Nature
improved
,
and
from
Observations
upon
the
wretched
State
of
a
large
part
of
Mankind
who
live
in
Ignorance
,
that
the
Difficulties
which
concern
the
Knowledge
of
Religion
,
are
very
great
,
that
the
Effects
and
Consequences
of
the
want
of
Religion
,
are
very
Dismal
and
Calamitous
;
and
that
Men
in
such
a
State
of
Ignorance
,
as
we
find
some
whole
Countries
are
,
would
very
probably
,
never
,
by
any
force
of
their
own
Faculties
,
without
foreign
Helps
and
Assistances
,
reach
to
that
Knowledge
of
Natural
Religion
,
that
some
Nations
of
the
present
Age
are
arrived
to
,
which
is
manifestly
owing
to
those
Books
they
have
among
them
,
and
which
they
look
upon
as
communicated
to
them
from
God
:
Since
we
are
further
convinced
,
that
Persons
in
such
a
State
of
Ignorance
,
as
we
now
suppose
,
if
they
should
be
allowed
to
make
some
advances
in
the
Knowledge
of
Natural
Religion
,
could
not
,
by
meer
Reason
,
without
Revelation
,
proceed
so
far
,
as
upon
good
grounds
,
to
be
fully
assured
of
the
Truth
and
Obligation
of
what
they
knew
,
and
the
Advantages
or
Dangers
that
attended
their
Performance
,
or
Transgression
of
the
Rules
they
laid
down
;
that
they
would
never
be
able
to
explain
any
of
the
Difficulties
before
mentioned
;
and
that
,
in
a
short
Time
,
by
the
over-ruling
prevalence
of
present
Pleasures
and
Passions
,
working
differently
in
different
Men
,
they
would
relapse
into
their
former
State
again
:
Upon
all
these
Accounts
,
it
seems
very
expedient
,
that
God
should
give
Men
a
true
and
perfect
Scheme
of
Religion
,
agreeable
to
the
Reason
,
and
fitted
to
all
the
Wants
and
Exigencies
of
Mankind
.
However
,
I
dare
not
venture
to
argue
that
,
because
it
appears
so
very
expedient
for
us
,
and
so
suitable
to
the
Nature
of
God
,
that
there
should
be
some
Revelation
made
to
the
World
;
therefore
God
has
actually
done
it
,
because
I
cannot
comprehend
all
the
particular
Reasons
and
Ends
of
God's
acting
with
regard
to
Men
here
;
nor
what
allowance
he
will
be
pleased
to
make
in
his
Future
Judgment
upon
them
,
in
order
to
an
other
State
:
But
,
if
there
be
a
Revelation
pretended
to
,
and
I
find
,
upon
a
strict
Examination
of
it
,
that
it
has
all
the
Marks
and
Characters
of
such
a
Revelation
,
as
our
Reason
tells
us
Men
wanted
,
and
was
very
proper
and
becoming
God
to
give
,
and
such
a
one
,
as
has
been
proved
before
,
Man
himself
could
not
be
the
Author
of
,
I
must
be
convinced
from
hence
that
it
came
from
God
.
And
such
a
Revelation
as
this
is
the
Christian
.
There
we
find
a
very
just
and
rational
Account
of
the
Nature
and
Attributes
of
God
,
of
the
Original
Formation
of
the
World
,
and
particularly
the
Creation
of
Man
,
the
change
and
alteration
of
his
first
Condition
,
and
the
unhappy
Consequences
of
it
;
from
thence
we
are
enabled
to
explain
these
contrary
Tendencies
and
Principles
of
Action
we
experience
in
our selves
,
that
unequal
Composition
of
Perfections
and
Weaknesses
,
Capacities
and
Wants
we
are
sensible
of
,
the
Ignorance
of
which
makes
Man
the
most
unaccountable
part
of
the
whole
Universe
;
There
we
are
acquainted
with
the
most
proper
suitable
way
of
Worshipping
and
Serving
God
;
There
we
have
the
truest
draught
of
Morality
,
the
best
and
most
exalted
Scheme
of
all
the
Duties
which
concern
the
Government
of
our selves
,
and
our
Behaviour
to
one
another
;
By
this
Revelation
we
are
assured
,
that
the
observance
of
Religious
Duties
in
such
a
manner
will
be
acceptable
to
God
;
all
our
Doubts
about
the
Imperfections
of
our
Obedience
are
removed
,
and
our
Consciences
intirely
satisfied
,
a
way
being
there
shewed
us
how
our
Piety
and
Vertue
may
be
rendred
well
pleasing
to
God
,
notwithstanding
the
many
failings
they
are
accompanied
with
,
the
Wisdom
and
Kindness
of
which
Expedient
we
cannot
but
acknowledge
and
admire
;
The
same
Revelation
does
likewise
fix
and
ascertain
our
Belief
of
a
Future
State
,
and
proposes
such
Rewards
and
Punishments
in
another
World
as
are
proper
and
sufficient
Motives
to
determine
us
to
the
Practice
of
Religion
in
this
,
and
gives
us
a
satisfactory
Explication
of
all
the
present
Inequalities
of
Providence
in
the
conduct
of
Humane
Affairs
.
This
is
certainly
a
very
rational
Scheme
of
things
,
and
very
agreeable
to
all
the
Notions
our
Souls
are
able
to
frame
of
God
;
and
therefore
since
it
could
not
proceed
from
Man
,
as
has
already
been
shewn
,
we
must
ascribe
it
to
God
.
But
moreover
,
besides
the
nature
of
the
Things
revealed
,
the
Ways
and
Methods
made
use
of
to
Communicate
them
to
the
World
,
and
to
Establish
and
Propagate
the
Belief
of
them
among
Men
,
are
Infallible
Marks
that
the
Revelation
came
from
God
.
His
Power
and
Wisdom
are
as
Legible
in
this
whole
Dispensation
,
as
in
the
Frame
and
Structure
of
the
Universe
,
as
will
easily
appear
from
a
short
view
of
the
Progress
and
Conduct
of
this
great
Work
of
the
Salvation
of
Man
.
For
,
except
the
Hand
of
the
Lord
was
in
it
,
how
came
the
Jews
to
have
better
and
juster
Notions
of
God
,
the
Original
of
the
World
,
and
the
Nature
of
Man
than
any
other
Nation
under
Heaven
,
when
they
had
no
manner
of
Learning
among
them
,
no
gradual
Improvements
in
Knowledge
as
we
find
other
Countries
had
?
How
came
the
whole
People
to
have
these
Notions
as
well
as
the
chief
and
most
knowing
among
them
?
In
all
the
Periods
of
Learning
among
the
Egyptians
,
Chaldeans
,
Greeks
and
Romans
,
the
People
were
generally
Idolaters
,
and
the
Priests
and
Philosophers
durst
not
propagate
better
Notions
of
God
when
they
had
found
them
out
,
tho'
even
their
best
had
a
ridiculous
mixture
of
Fable
and
Superstition
in
them
,
How
then
came
the
People
of
the
Jews
to
remain
intirely
free
from
Idolatry
for
so
many
Years
,
ever
since
they
became
a
Nation
?
Or
,
if
we
believe
their
own
Story
,
and
they
were
as
inclinable
to
Worship
Idols
,
and
imbrace
absurd
Opinions
of
God
and
Religion
as
any
other
Nation
,
How
came
they
to
recover
themselves
again
,
and
preserve
the
true
Worship
of
God
among
them
?
And
how
at
last
,
when
they
were
so
wedded
to
the
external
form
and
manner
of
Worshipping
the
true
God
as
to
place
all
their
Religion
in
it
,
to
the
neglect
of
Moral
Duties
,
at
a
time
when
there
was
no
other
sort
of
Learning
among
them
,
how
I
say
,
came
a
perfecter
Scheme
of
Morality
and
Religion
to
proceed
from
thence
than
from
any
other
Quarter
of
the
World
;
and
such
a
Scheme
as
no
body
that
professed
it
durst
think
of
altering
,
adding
to
,
or
diminishing
,
when
no
such
respect
was
paid
to
any
Philosophers
Scheme
by
his
own
Sect
or
Party
?
To
whom
can
we
ascribe
such
a
wonderful
Preservation
of
true
Religion
but
to
God
,
who
was
able
to
bring
Strength
out
of
Weakness
,
and
even
of
Stones
to
raise
up
Children
unto
Abraham
.
If
afterwards
we
consider
by
what
particular
Hands
this
perfecter
Scheme
of
Religion
was
delivered
to
Mankind
,
and
in
what
manner
it
was
first
Published
and
Preached
to
the
World
,
here
the
Finger
of
God
will
plainly
appear
also
.
For
all
the
Instruments
and
Ministers
of
this
great
Work
were
Persons
of
a
low
Rank
and
mean
Occupations
,
Ignorant
and
Unlearned
,
and
of
no
Reputation
in
the
World
,
and
their
Preaching
was
plain
and
simple
,
without
the
enticing
Words
of
Man's
Eloquence
;
and
yet
,
where-ever
they
came
the
Gospel
prevailed
,
many
were
daily
added
to
the
Church
,
and
,
in
a
little
time
,
they
drew
the
whole
World
after
them
;
this
they
did
notwithstanding
all
the
Opposition
that
was
made
to
them
,
by
the
Reasonings
and
Disputings
of
the
Learned
,
and
by
the
Force
and
Authority
of
Magistrates
and
Men
in
Power
;
notwithstanding
the
Doctrine
they
Preached
was
everywhere
spoken
against
,
and
the
Preachers
and
Believers
of
it
were
everywhere
Persecuted
and
Afflicted
with
all
the
variety
of
Sufferings
their
Enemies
could
invent
:
And
when
we
perceive
it
so
ordered
that
the
Foolish
things
of
the
World
should
Confound
the
Wise
,
that
the
Weak
and
Base
things
of
the
World
,
and
things
which
are
despised
,
should
Confound
the
things
which
are
Mighty
and
in
great
Esteem
,
we
cannot
but
acknowledge
that
God
hath
chosen
them
,
and
what
is
thus
wonderful
in
our
Eyes
is
the
Lord
's
doing
.
Thus
it
became
God
Almighty
to
humble
Men
,
and
shew
his
Power
in
a
way
directly
contrary
to
all
the
measures
they
would
have
imagined
proper
.
Was
it
not
likewise
every
way
worthy
of
God
,
and
agreeable
both
to
the
Wisdom
and
Goodness
of
his
Designs
in
giving
Mankind
a
more
perfect
Model
of
Religion
than
they
were
hitherto
acquainted
with
,
that
he
should
convince
them
of
the
Beauty
and
Reasonableness
,
and
incourage
them
to
the
Practice
of
it
,
by
exemplifying
the
whole
Scheme
in
the
Lives
of
the
first
Publishers
and
Preachers
of
this
Religion
?
And
where
were
such
perfect
Characters
of
Men
ever
heard
of
before
,
as
those
of
Christ
and
his
Apostles
,
and
most
of
the
first
Christian
Believers
?
What
could
more
demonstrate
the
Force
and
Influence
of
the
Christian
Religion
,
and
recommend
it
more
Effectually
to
the
World
than
this
?
As
therefore
the
Knowledge
of
a
true
and
reasonable
Service
of
God
must
be
referred
to
him
,
so
must
likewise
the
power
to
will
and
to
do
,
according
to
all
those
Rules
and
Measures
he
has
been
pleased
to
prescribe
us
.
But
further
,
when
such
Doctrines
as
those
of
the
Gospel
which
were
Preached
,
Believed
,
and
Propagated
in
such
a
manner
,
and
recommended
by
Persons
of
such
Characters
,
as
is
before
specified
,
are
confirm'd
by
so
many
Prophecies
and
Miracles
,
and
those
of
such
kinds
as
we
find
mentioned
in
the
New
Testament
;
it
must
be
likewise
allowed
that
God
was
the
Author
of
all
these
Signs
and
Wonders
.
For
,
if
it
be
possible
,
and
sometimes
expedient
,
for
God
to
reveal
something
to
Mankind
,
as
has
been
already
shewn
,
more
infallible
Tokens
and
Indications
of
himself
he
cannot
give
us
,
than
such
Prophecies
,
and
such
Miracles
as
those
Recorded
in
the
New
Testament
;
no
greater
Instances
of
Knowledge
and
Power
,
besides
what
appear
in
the
Making
and
Governing
the
World
,
are
conceivable
by
us
;
and
what
better
deserved
such
an
extraordinary
and
immediate
Manifestation
of
these
Attributes
of
God
then
the
Gospel
?
To
what
nobler
Ends
could
God
imploy
his
Power
than
for
the
confirming
and
promoting
the
belief
of
such
a
just
,
reasonable
,
and
beneficial
Scheme
of
things
as
the
Christian
Religion
?
But
besides
,
these
Prophecies
and
Miracles
were
not
only
certain
Indications
of
Divine
Revelation
and
Assistance
in
themselves
,
and
more
undoubtedly
so
to
us
,
for
being
made
use
of
to
confirm
a
Doctrine
which
deserved
such
Attestation
;
but
they
were
also
the
properest
and
most
suitable
means
that
could
be
chosen
for
Establishing
the
belief
of
the
Gospel
,
to
which
they
were
designed
,
and
consequently
must
be
imployed
by
God
to
that
End
:
For
,
what
was
more
becoming
the
Divine
Wisdom
,
and
what
could
be
more
effectual
to
convince
Men
of
the
truth
of
such
future
things
as
are
Promised
and
Threatened
in
the
Christian
Religion
,
than
by
the
Completion
of
Prophecies
,
spoken
of
at
several
distant
Periods
of
time
before
the
Events
happen'd
,
to
give
them
a
sensible
proof
,
that
all
things
were
manifest
and
open
to
the
Eyes
of
God
,
and
that
a
Thousand
Years
was
to
him
but
as
One
Day
?
And
that
the
strangeness
of
the
Christian
Events
relating
to
a
Future
State
,
upon
the
prospect
of
which
the
whole
Religion
is
founded
,
might
not
shock
the
Faith
of
Mankind
,
what
wiser
and
more
convincing
Method
could
be
taken
,
than
by
various
Instances
of
things
actually
done
in
their
Presence
,
of
as
strange
and
surprizing
a
Nature
as
those
foretold
,
and
some
of
them
of
the
very
same
kind
,
as
the
Resurrection
of
the
Dead
,
Ascension
into
Heaven
,
&c.
How
,
I
say
,
could
Men
be
better
satisfied
,
than
by
such
present
Experience
of
the
Divine
Power
that
nothing
was
impossible
to
God
;
and
that
there
might
be
such
things
in
a
Future
State
,
which
Eye
had
not
yet
seen
,
nor
Ear
heard
,
nor
had
entered
into
the
Heart
of
Man
to
conceive
?
Thus
have
I
proved
in
short
,
that
the
Prophecies
,
Miracles
and
Doctrines
contained
in
the
New
Testament
,
and
consequently
the
whole
Christian
Religion
,
which
were
before
shewn
to
exceed
all
Humane
Reach
and
Capacity
,
did
certainly
proceed
from
God
.
After
which
proof
the
third
thing
proposed
will
be
very
easily
made
out
,
viz.
that
't
is
very
improper
and
absurd
to
ascribe
these
things
to
Evil
Spirits
.
All
that
we
know
of
Good
or
Evil
Spirits
,
without
Revelation
,
is
that
there
have
been
some
Men
unaccountably
assisted
by
some
invisible
Power
,
to
say
and
do
certain
things
which
they
knew
they
could
not
have
said
or
done
without
such
Assistance
;
that
,
if
what
was
said
or
done
this
way
was
serious
and
concerning
,
and
seem'd
to
contribute
any
thing
to
the
Good
of
Men
,
it
was
reckoned
to
proceed
from
a
Good
Spirit
appointed
by
the
Supreme
God
for
that
End
;
if
the
things
said
or
done
were
Trifling
or
Hurtful
they
were
thought
to
come
from
Evil
Spirits
permitted
by
the
Supreme
God
to
Amuse
or
Punish
Men
;
and
that
Sacrifices
and
other
Religious
Rites
were
performed
by
the
Persons
particularly
concern'd
to
express
their
Thanks
to
the
One
,
or
to
appease
the
Other
,
these
Good
and
Evil
Spirits
being
esteemed
as
Gods
of
a
Lower
Order
,
who
had
different
Offices
assign'd
them
by
the
Supreme
.
In
the
Scriptures
of
the
Old
and
New
Testament
,
we
have
a
more
particular
account
of
Good
and
Evil
Spirits
,
the
first
occasion
of
their
Distinction
,
and
their
different
Offices
and
Imployments
as
such
;
and
there
we
find
that
what
was
said
or
done
by
Angels
,
or
Good
Spirits
,
was
by
the
express
Order
and
Command
of
God
,
and
is
Attributed
to
him
in
the
same
manner
,
as
if
it
had
proceeded
immediately
from
himself
;
and
what
was
said
or
done
by
Devils
or
Evil
Spirits
,
was
by
the
Permission
of
God
for
the
Trial
or
Punishment
of
Men.
The
Power
God
suffered
Evil
Spirits
to
Exercise
,
and
the
Signs
and
Wonders
he
permitted
them
to
do
,
in
order
to
tempt
Men
from
the
Belief
or
Practice
of
those
things
he
had
injoined
and
commanded
them
,
were
so
easily
distinguishable
from
the
positive
express
Manifestations
of
Divine
Power
,
that
any
Man
was
justly
to
be
Condemn'd
for
being
deceived
by
them
:
For
besides
that
Miracles
done
by
the
help
of
Evil
Spirits
,
were
,
Divine
Revelation
:
Besides
this
,
I
say
,
the
Works
of
the
Devil
,
and
the
Doctrines
of
Devils
,
are
so
contrary
to
the
Reason
and
truest
Interests
of
Mankind
,
and
so
easily
known
to
be
so
,
especially
when
compared
with
the
Doctrine
of
God
and
the
Fruits
of
it
,
that
no
Miracles
or
Signs
whatsoever
can
be
sufficient
to
establish
their
Credit
.
And
therefore
't
is
very
absurd
,
and
contrary
to
all
that
the
Scriptures
inform
us
of
concerning
Devils
or
Evil
Spirits
,
to
suppose
that
they
should
imploy
all
their
Power
and
Cunning
to
promote
a
pure
and
holy
Service
of
One
God
,
and
to
destroy
all
the
Pretences
of
Superstition
and
Idolatry
:
'T
is
contrary
to
all
the
Policy
of
the
Kingdom
of
Darkness
,
as
our
Saviour
argues
,
that
it
should
be
divided
against
it self
,
and
that
some
Evil
Spirits
should
disturb
and
oppose
the
rest
,
when
they
are
all
carrying
on
the
same
Work
.
But
neither
Jews
,
Christians
,
or
Heathens
,
ever
entertained
any
such
Notions
of
Devils
or
Evil
Spirits
,
as
to
make
them
the
Authors
of
any
thing
that
recommended
and
establish'd
what
they
call'd
Vertue
in
the
World
,
or
contributed
to
the
Peace
,
Welfare
,
or
Happiness
of
Mankind
.
'T
is
manifest
then
that
such
a
Scheme
,
as
we
have
seen
the
Christian
Religion
is
,
could
not
be
Contrived
,
and
Propagated
through
the
World
in
such
a
manner
by
Evil
Spirits
;
neither
was
it
possible
that
the
first
Preachers
and
Professors
of
this
Religion
should
derive
their
extraordinary
Characters
from
the
Possession
and
Influence
of
Devils
.
These
are
such
Notorious
Truths
,
that
there
is
no
need
of
further
Inlargments
upon
this
Head
.
Thus
have
I
finished
what
I
undertook
under
my
Second
General
,
and
by
a
full
and
direct
Proof
made
it
very
Evident
that
all
the
principal
Matters
of
Fact
related
in
the
New
Testament
are
true
.
III.
I
shall
strengthen
and
confirm
the
same
Truth
by
shewing
the
improbability
and
absurdity
of
a
contrary
Supposition
,
and
the
weakness
of
all
the
Difficulties
and
Objections
rais'd
against
the
Scriptures
,
and
the
Matters
contained
in
them
;
which
is
the
third
thing
I
proposed
to
make
good
,
in
order
to
my
main
Design
,
which
is
to
establish
a
firm
Belief
of
the
Christian
Religion
,
and
all
the
Obligations
of
it
.
It
has
been
sufficiently
proved
already
,
that
if
all
the
common
Matters
of
Fact
related
in
the
New
Testament
,
or
only
the
principal
of
them
,
such
as
have
been
before
mentioned
are
true
,
in
the
Manner
and
Circumstances
there
set
down
,
it
necessarily
follows
from
hence
that
the
Miracles
and
Prophecies
there
Recorded
must
be
true
also
;
and
if
the
Miracles
and
Prophecies
are
true
,
they
must
certainly
be
the
Effects
of
Divine
Assistance
and
Revelation
;
and
consequently
,
the
Doctrines
delivered
by
Persons
so
assisted
must
come
from
God
:
This
,
I
say
,
has
been
fully
made
out
beyond
all
possibility
of
a
a
reasonable
Contradiction
,
and
every
thing
that
could
be
supposed
,
all
the
different
Accounts
that
could
be
given
of
these
Matters
,
in
order
to
invalidate
the
strength
of
the
Inferences
drawn
from
them
,
have
been
shewn
to
be
false
and
groundless
.
The
next
Pretence
which
the
Enemies
of
Revealed
Religion
make
use
of
in
the
behalf
of
Infidelity
,
is
that
the
whole
Body
of
the
Scriptures
of
the
New
Testament
are
Forged
and
Suppositious
,
that
all
the
principal
Matters
of
Fact
there
Recorded
,
with
all
the
Strange
and
New
Doctrines
built
upon
them
,
were
purely
the
Inventions
of
Men
;
and
that
the
Books
were
given
out
by
the
Contrivers
of
them
,
as
containing
the
Revelations
of
God
,
in
order
to
Establish
their
Credit
and
Authority
in
the
World
.
This
is
the
worst
that
the
utmost
Malice
of
Scoffers
and
Unbelievers
can
suggest
,
but
the
Folly
and
unpresidented
Absurdity
of
this
Plea
will
easily
appear
upon
a
slight
Examination
of
it
.
For
first
,
'T
is
very
manifest
from
what
has
been
said
already
,
that
it
has
been
a
constant
and
universal
Tradition
,
in
this
part
of
the
World
,
that
most
of
the
Books
of
the
New
Testament
were
written
by
those
very
Persons
,
whom
we
that
are
now
called
Christians
pretend
they
were
Written
by
,
and
that
all
of
them
were
writ
about
the
same
time
we
now
believe
and
affirm
they
were
,
and
therefore
there
is
the
same
reason
to
believe
these
Books
to
be
true
and
genuine
as
any
other
of
the
same
Standing
and
Antiquity
,
and
,
if
we
consider
the
importance
of
the
Books
,
much
greater
.
In
the
next
place
't
is
certain
,
that
in
all
the
Accounts
we
have
left
us
of
the
History
of
Christianity
,
it
no
where
appears
that
any
of
the
Ancient
Adversaries
of
this
Religion
,
either
Jews
or
Heathens
,
Prophane
or
Revolting
Christians
,
ever
Objected
to
the
true
Christian
Believers
,
that
the
Books
in
which
they
pretended
their
Religion
was
contained
were
Forg'd
and
Supposititious
,
and
consequently
that
their
Faith
was
Vain
and
Ill-grounded
:
And
if
those
who
lived
at
and
near
the
first
rise
of
Christianity
never
made
use
of
this
Objection
against
it
then
,
what
strength
can
it
have
now
,
when
urged
by
those
who
cannot
well
be
more
industrious
Enemies
of
the
Christian
Religion
,
than
their
Unbelieving
Predecessors
were
,
and
cannot
possibly
at
this
distance
make
out
such
a
discovery
as
they
pretend
to
,
could
we
suppose
the
thing
true
and
never
detected
before
,
by
such
as
sought
all
occasions
to
lessen
the
Credit
,
and
stop
the
growth
of
Christianity
in
every
Age
;
which
to
me
seems
utterly
inconceivable
.
I
am
likewise
perswaded
that
no
meer
Man
,
by
the
strength
of
his
own
unassisted
Capacities
,
could
have
framed
and
contrived
such
a
Book
as
the
New
Testament
is
.
I
cannot
possibly
prevail
upon
my self
to
believe
that
such
Facts
as
are
there
Recorded
,
such
a
Contexture
of
History
,
such
a
Scheme
of
Doctrines
,
such
Characters
of
Men
,
and
such
a
manner
of
Writing
as
we
find
throughout
that
Book
,
could
be
altogether
the
Issue
and
Result
of
Humane
Sagacity
alone
.
But
supposing
it
to
be
possible
,
that
all
these
things
might
have
enter'd
into
a
Man's
Mind
;
supposing
likewise
that
notwithstanding
the
present
appearance
of
Vniversal
uncontradicted
Tradition
to
the
contrary
,
a
Book
now
believed
to
be
true
,
might
some
time
or
other
have
been
invented
without
any
ground
for
such
a
Work
in
the
reality
of
things
;
allowing
,
I
say
,
the
possibility
of
these
things
,
't
is
still
upon
many
other
Accounts
manifestly
absurd
to
imagine
that
the
Writings
of
the
New
Testament
,
were
the
Work
and
Contrivance
of
Men
,
without
a
sufficient
Foundation
of
true
real
Facts
to
support
them
.
This
will
more
paticularly
appear
from
these
two
Considerations
.
1.
That
there
is
no
End
or
Design
imaginable
sufficient
to
have
determined
the
supposed
Author
of
the
New
Testament
to
undertake
such
a
Work
.
2.
That
if
the
Principal
Matters
of
Fact
contained
in
the
New
Testament
,
both
Common
and
Extraordinary
,
had
not
been
true
,
't
would
have
been
utterly
impossible
that
the
Christian
Religion
should
ever
have
been
believed
and
propagated
in
the
World
,
in
the
manner
we
find
it
is
at
present
.
First
then
I
am
to
prove
that
there
is
no
End
or
Design
imaginable
sufficient
to
have
determined
the
supposed
Author
of
the
New
Testament
to
undertake
such
a
Work
.
All
the
Ends
we
can
imagine
the
Author
of
this
Extraordinary
Performance
acted
upon
,
must
be
either
the
Good
of
Mankind
,
his
own
particular
Interest
,
or
Reputation
in
the
World
,
or
purely
the
pleasure
of
deceiving
,
but
none
of
these
could
have
Influence
enough
to
produce
such
a
Work
,
and
therefore
we
must
account
for
its
Original
some
other
way
.
For
first
,
it
cannot
be
supposed
that
some
Vertuous
Good
Man
,
who
endeavoured
,
as
far
as
he
was
able
,
to
live
up
to
those
Rules
we
find
delivered
in
the
New
Testament
,
should
,
out
of
pure
Zeal
for
the
Welfare
and
Interest
of
Mankind
,
Publish
such
a
Scheme
of
Living
,
as
is
there
laid
down
,
under
the
grossest
form
of
Imposture
imaginable
;
it
could
never
enter
into
the
thoughts
of
such
a
Man
as
this
,
to
recommend
Simplicity
,
Truth
and
Integrity
by
the
most
solemn
variety
of
Lyes
and
Falshoods
that
ever
were
invented
:
He
that
was
concern'd
to
establish
a
Form
of
sound
Words
,
who
represents
all
manner
of
Lying
,
Deceit
and
Dissimulation
as
utterly
inconsistent
with
that
Model
of
Religion
he
was
setting
up
,
and
who
strictly
forbids
all
Men
to
do
Evil
that
Good
might
come
of
it
;
a
Person
,
I
say
,
of
this
Character
,
who
was
in
earnest
,
and
throughly
perswaded
of
the
truth
of
the
Principles
he
recommended
,
cannot
be
imagined
to
have
acted
directly
contrary
to
them
himself
,
in
order
to
have
them
Believed
and
Observed
by
others
.
'T
is
true
indeed
Fables
and
Parables
have
been
often
made
use
of
as
very
proper
and
easie
means
of
conveying
good
Instructions
to
Mankind
;
but
the
History
of
the
New
Testament
is
too
Particular
and
Circumstantial
to
be
reckoned
an
Allegory
,
and
therefore
there
is
no
occasion
to
prove
it
none
;
so
that
if
the
Principal
Matters
of
Fact
Recorded
in
the
New
Testament
are
not
true
,
according
to
the
first
obvious
literal
meaning
of
them
,
the
whole
Relation
must
be
a
downright
Forgery
,
and
consequently
could
not
be
the
Work
of
an
Honest
Man
invented
by
him
merely
for
the
good
of
Mankind
.
The
possibility
of
which
Supposition
can
no
ways
be
accounted
for
by
the
many
Forged
and
Supposititious
Writings
,
Published
by
some
of
the
first
Christians
,
in
favour
of
that
Religion
;
for
,
considering
only
those
which
made
for
the
Christian
Religion
in
General
,
and
may
seem
to
have
been
contrived
purely
for
the
Propagation
of
it
among
such
whose
Condition
was
lookt
upon
as
very
Miserable
,
by
reason
of
their
Ignorance
or
Disbelief
of
Christianity
;
whatever
of
this
Nature
was
Forged
by
any
Christians
was
not
really
done
upon
any
good
Motive
,
but
proceeded
from
too
passionate
a
Concern
for
the
Party
they
were
of
,
and
the
Opinions
they
had
undertook
to
defend
:
When
the
Enemies
of
their
Religion
stood
out
against
all
the
true
rational
Proofs
urged
for
it
,
an
eager
desire
of
convincing
those
they
Disputed
with
,
and
doing
Honour
to
their
own
Cause
and
Management
of
it
,
put
them
upon
inventing
such
things
as
by
the
Temper
or
Concessions
of
their
Adversaries
were
likelier
to
prevail
with
them
.
This
I
take
to
be
the
true
Spring
and
Cause
of
most
of
those
False
and
Spurious
Writings
which
were
designed
for
the
advantage
of
the
Christian
Cause
in
General
,
the
Forgeries
that
were
contrived
for
the
defence
of
some
Particular
Doctrine
proceeding
most
commonly
from
a
worse
Original
.
But
't
is
very
evident
,
that
the
first
Invention
and
Publication
of
the
whole
Christian
Scheme
could
not
be
owing
to
the
Influence
of
any
such
Principle
or
Motive
as
is
before
mentioned
;
and
if
it
had
,
the
Inventer
and
Publisher
could
not
have
been
a
Good
Man
,
that
was
so
Influenced
,
nor
such
a
good
Man
as
we
suppose
acted
upon
a
pure
disinterested
Principle
of
Love
to
Mankind
.
And
if
it
should
be
further
Objected
,
that
't
is
very
probable
some
honest
well-meaning
Christians
were
guilty
of
the
like
indirect
Practices
,
as
well
as
others
,
and
that
Purely
out
of
Love
and
Compassion
to
Mankind
for
no
other
End
and
Design
,
but
to
bring
over
as
many
as
they
could
to
the
belief
of
that
Religion
which
they
were
perswaded
would
make
them
happy
;
the
Answer
to
this
is
very
ready
and
obvious
,
viz.
That
these
were
very
plain
simple
Men
,
as
manifestly
appears
by
those
Circumstances
whereby
their
Forgeries
were
discovered
;
their
great
Zeal
for
the
Salvation
of
their
Brethren
was
without
Knowledge
,
and
they
were
ignorant
of
the
Nature
and
Power
of
that
Religion
they
sought
to
Propagate
,
as
imagining
such
well-intended
Frauds
allowable
.
But
the
Author
of
the
New
Testament
,
if
the
Work
was
wholly
Humane
,
was
certainly
a
wise
knowing
Man
,
his
Forgery
;
if
it
was
one
,
was
so
well
laid
and
contrived
,
that
no
body
has
been
yet
able
to
find
it
out
;
and
he
cannot
be
thought
to
have
been
so
ignorant
of
the
Religion
he
made
himself
,
as
to
believe
that
to
be
lawful
which
he
had
expressly
forbid
;
and
therefore
we
may
certainly
conclude
,
that
if
the
Scriptures
of
the
New
Testament
were
Forged
,
the
Author
of
them
was
an
Ill
Man
who
acted
upon
some
Private
Motive
,
and
not
out
of
a
true
generous
Concern
for
the
good
of
Mankind
.
But
what
Principle
or
Motive
can
we
imagine
strong
enough
to
have
disposed
an
ill
Man
to
frame
such
a
Work
?
Not
any
Profit
,
Interest
or
Advantage
that
could
accrue
to
him
from
it
.
He
could
not
but
foresee
,
that
to
impose
a
New
Religion
upon
the
World
,
to
change
the
Ancient
Laws
and
Customs
of
Nations
,
to
Condemn
and
Expose
to
Contempt
,
what
the
Wisest
and
most
Powerful
part
of
Mankind
had
in
Veneration
,
to
disturb
Men
in
the
Possession
of
Advantageous
Errors
and
Prejudices
,
and
to
put
a
Restraint
upon
their
most
agreeable
Passions
and
Inclinations
:
This
,
I
say
,
he
must
needs
foresee
,
would
be
an
attempt
too
difficult
to
be
manag'd
without
the
most
violent
Opposition
imaginable
,
and
too
great
to
be
effected
in
his
Days
.
'T
was
hardly
possible
,
I
think
,
for
a
Man
of
Common
Sense
,
to
perswade
himself
such
a
design
as
this
should
succeed
at
all
;
but
much
more
inconceivable
,
that
he
should
imagine
Things
should
be
carried
on
so
smoothly
and
easily
,
that
he
should
live
to
enjoy
the
Fruits
of
his
Labour
;
and
a
future
Reward
in
another
Life
,
could
have
no
antecedent
Influence
upon
him
,
who
is
supposed
to
Invent
the
Notion
,
or
at
least
,
to
inforce
it
upon
others
,
without
having
any
good
Reason
to
believe
it
himself
.
And
as
it
must
be
acknowledged
,
't
was
very
easie
to
foresee
the
many
Troubles
and
Difficulties
that
would
attend
the
Establishment
of
Christianity
;
so
't
is
plain
,
that
the
Author
of
the
New
Testament
,
whoever
he
was
,
understood
very
well
,
what
the
Natural
Consequences
of
such
an
Attempt
were
,
as
appears
by
the
large
Representation
he
makes
of
the
manifold
Sufferings
and
Afflictions
which
befel
all
the
first
Publishers
and
Preachers
of
the
Christian
Religion
,
and
those
who
embrac'd
the
Doctrines
they
taught
.
It
must
be
likewise
confessed
,
That
if
any
of
those
mentioned
in
the
New
Testament
,
as
concern'd
in
Publishing
or
Preaching
what
is
there
call'd
the
Gospel
,
did
really
Suffer
such
things
as
are
there
Written
of
them
,
for
endeavouring
to
persuade
people
to
believe
such
Wonderful
Facts
and
Doctrines
as
we
now
find
Recorded
in
that
Book
,
which
some
of
them
had
before
invented
,
and
afterwards
caused
to
be
written
,
together
with
the
Account
of
their
own
Sufferings
:
If
this
,
I
say
,
be
supposed
,
then
it
must
be
granted
,
That
the
Event
was
every
way
answerable
to
the
Prospect
which
we
have
seen
the
Author
of
the
Christian
Scheme
must
have
had
before
him
when
he
was
upon
that
Design
;
and
which
soever
of
these
Persons
we
ascribe
the
Work
to
,
we
must
be
convinced
,
that
he
did
,
by
no
means
,
consult
his
own
Interest
in
it
.
But
if
some
unknown
Person
was
the
Author
of
the
New
Testament
,
and
the
whole
History
of
it
is
pure
Fiction
,
as
must
be
allowed
in
the
Supposition
we
are
at
present
concerned
to
disprove
,
then
is
it
utterly
impossible
to
find
out
what
Advantage
he
could
propose
to
himself
by
a
Performance
of
this
Nature
.
I
cannot
conceive
,
for
the
Reasons
before
given
,
that
he
should
design
any
Interest
of
his
own
at
all
in
it
;
and
his
being
unknown
,
is
no
small
Argument
that
the
Advantages
gained
,
whatever
they
were
,
were
too
inconsiderable
a
Recompence
for
such
a
noble
,
well-invented
Scheme
,
as
he
has
given
us
in
the
Scriptures
of
the
New
Testament
.
'T
was
not
then
for
any
Private
Interest
or
Advantage
assignable
by
us
,
That
any
Person
,
who
thought
fit
to
conceal
himself
,
could
frame
and
contrive
the
New
Testament
;
and
much
less
can
it
be
supposed
,
that
a
desire
of
Reputation
put
him
upon
such
a
Work
,
since
he
has
taken
such
effectual
care
to
suppress
his
own
Name
,
and
attribute
the
Glory
of
his
Invention
to
another
.
Nothing
therefore
remains
,
but
that
we
say
't
was
purely
the
pleasure
of
deceiving
,
which
occasioned
the
writing
that
Book
:
But
this
is
as
unlikely
and
insufficient
a
Cause
of
such
an
Effect
,
as
any
of
the
other
before
mentioned
:
For
the
secret
Pleasure
of
deceiving
,
without
the
Reputation
which
is
wont
to
attend
an
artful
Deceiver
,
could
never
work
so
strongly
,
as
to
produce
any
thing
of
that
excellent
Skill
and
Contrivance
in
the
making
,
and
of
such
mighty
tendency
in
the
Consequences
of
it
as
the
Christian
Religion
is
.
Besides
,
when
a
Man
acts
for
no
other
End
,
but
to
deceive
,
his
Designs
can
never
be
such
as
serve
for
the
procuring
and
promoting
the
benefit
of
Mankind
.
The
pleasure
that
an
ill
Man
takes
in
deceiving
,
is
always
a
malicious
pleasure
,
which
is
raised
and
heightned
by
the
prospect
either
of
the
Folly
or
Misery
of
the
deceived
.
Had
such
an
Impostor
as
this
,
contrived
the
Christian
Religion
,
he
would
never
have
taken
the
pains
to
oblige
the
World
with
such
a
Rational
Scheme
of
Life
,
as
was
never
before
exhibited
,
and
could
never
since
be
mended
;
he
would
rather
have
chose
to
triumph
over
the
Ignorance
and
Credulity
of
Mankind
by
giving
them
false
and
pernicious
Rules
of
Action
,
as
well
as
monstrous
and
improbable
Articles
of
Belief
;
but
those
who
considering
the
Christian
Facts
and
Doctrines
as
meer
Imposture
,
talk
of
them
under
that
Style
,
are
forced
to
allow
,
that
the
Christian
Morality
,
whether
it
be
of
Humane
Invention
,
or
Divine
Revelation
,
is
certainly
the
most
perfect
accomplish'd
Piece
that
was
ever
declared
to
Mankind
.
There
is
no
other
Motive
imaginable
the
Author
of
the
New
Testament
,
if
it
be
all
a
Forgery
,
could
have
acted
upon
;
and
the
insufficiency
of
those
alledged
,
has
been
already
shewn
,
and
might
be
further
made
to
appear
,
if
there
were
occasion
for
such
an
inlargement
;
But
the
absurdity
and
impossibility
of
the
supposed
Forgery
,
appearing
more
plainly
from
the
following
Head
,
I
shall
add
but
one
Argument
more
for
the
Confirmation
of
what
I
have
said
very
briefly
upon
this
.
Now
the
Argument
I
shall
insist
upon
,
is
this
;
That
't
is
utterly
inconceivable
,
that
the
supposed
Author
and
Contriver
of
that
Book
,
could
have
imagined
that
such
a
Scheme
of
Things
,
as
we
there
find
delivered
,
should
ever
come
to
be
believed
and
established
in
the
World
;
and
without
such
a
Thought
and
Perswasion
of
this
in
the
Author
,
we
can
never
account
for
either
the
first
Contrivance
or
Publication
of
it
.
Whatever
it
was
that
determined
him
to
frame
the
Christian
Scheme
;
whatever
End
he
proposed
to
himself
from
his
Labour
and
Skill
in
making
it
,
he
must
certainly
design
that
the
whole
Fiction
should
be
believed
by
those
it
was
communicated
to
;
otherwise
it
was
impossible
for
him
to
compass
the
End
he
aimed
at
:
If
therefore
't
is
certain
,
That
the
first
Author
and
Publisher
of
the
Christian
Religion
did
design
and
intend
to
have
it
believed
;
and
if
he
was
a
Wise
,
Understanding
Man
,
of
great
Reach
and
Sagacity
,
as
the
Enemies
of
his
Religion
allow
,
and
is
very
evident
from
that
Rational
Draught
of
Morality
the
World
is
obliged
to
him
for
;
then
does
it
plainly
follow
,
That
Christianity
is
no
Imposture
,
and
that
the
Books
of
the
New
Testament
are
not
Forged
and
Invented
.
For
how
was
't
possible
for
a
Wise
Man
to
think
,
that
such
a
Multitude
of
strange
,
unheard
of
Facts
as
are
Recorded
in
the
New
Testament
,
and
made
the
Foundation
of
the
Christian
Religion
,
should
be
believed
without
any
manner
of
Proof
,
or
Evidence
,
of
the
Truth
of
them
?
But
if
he
did
not
distrust
the
credibility
of
the
Facts
themselves
,
what
could
induce
him
to
give
such
a
particular
circumstantial
Relation
of
them
,
as
submitted
them
to
every
Bodies
Enquiry
and
Examination
,
and
made
the
discovery
of
their
Falshood
easie
and
obvious
?
How
could
he
perswade
himself
,
that
such
New
and
Difficult
Doctrines
should
be
entertained
,
which
no
former
Notions
of
Learning
or
Religion
,
prepared
Men
to
receive
,
and
which
no
Discovery
or
Revelation
could
make
them
fully
comprehend
?
And
how
was
it
possible
for
him
to
imagine
,
That
such
Doctrines
and
Facts
as
these
,
should
set
off
and
recommend
his
Morality
to
the
World
,
which
considered
by
it self
,
is
granted
to
be
unexceptionable
?
Had
the
principal
Aim
and
Design
of
this
supposed
Impostor
,
been
to
establish
the
Christian
Morality
,
he
would
rather
have
Published
it
alone
,
in
the
Name
of
some
admired
Prince
or
Philosopher
;
or
have
pretended
,
by
some
secret
way
of
conveyance
,
to
have
received
it
from
Heaven
.
This
,
any
Man
of
common
Sense
,
would
have
judged
a
likelier
Method
of
getting
it
believed
,
than
the
mixing
and
blending
so
many
strange
Facts
and
Doctrines
amongst
it
,
and
laying
the
whole
Work
upon
such
a
Foundation
as
he
knew
had
no
manner
of
Support
from
Reality
.
And
,
on
the
other
side
,
had
it
been
his
chief
Intention
to
abuse
the
Credulity
of
Mankind
,
by
making
them
believe
so
many
strange
and
unaccountable
Lyes
,
as
are
contained
in
the
History
and
peculiar
Doctrines
of
Christianity
,
if
they
are
all
False
,
he
would
have
taken
care
to
have
made
his
Morality
more
easie
and
palatable
,
and
more
suited
to
the
common
Prejudices
and
Inclinations
of
the
generality
of
Mankind
,
that
so
the
other
parts
of
the
Scheme
might
have
been
taken
down
readily
,
and
without
Examination
,
for
the
sake
of
this
.
But
taking
the
Christian
Religion
altogether
,
as
we
now
find
it
,
't
is
not
to
be
imagined
,
that
a
Wise
Man
should
believe
he
was
able
to
bring
People
over
to
imbrace
it
,
supposing
it
purely
an
Invention
of
his
own
,
which
he
knew
had
no
Foundation
in
true
Facts
:
And
therefore
there
could
be
no
End
or
Motive
sufficient
to
Influence
him
to
contrive
what
he
could
not
believe
would
ever
be
received
so
far
,
as
to
answer
any
End
proposed
.
But
,
supposing
it
possible
that
there
should
have
been
some
Man
,
who
was
Wise
enough
to
invent
the
whole
Christian
Scheme
,
as
we
now
find
it
in
the
Scriptures
of
the
New
Testament
,
and
who
was
at
the
same
time
so
absurdly
foolish
,
as
to
think
it
would
be
believed
so
far
,
as
to
recompence
him
for
the
pains
of
making
,
and
the
hazard
of
Publishing
it
:
Supposing
,
I
say
,
all
this
,
which
to
me
is
perfectly
unconceivable
,
yet
the
Books
of
the
New
Testament
could
not
be
forged
:
Because
,
2.
If
the
Principal
Matters
of
Fact
contained
in
the
New
Testament
,
both
Common
and
Extraordinary
,
had
not
been
true
,
't
would
have
been
utterly
impossible
,
that
the
Christian
Religion
should
ever
have
been
believed
and
propagated
in
the
World
,
in
the
manner
we
find
it
is
at
present
;
which
I
shall
endeavour
to
prove
in
the
following
Method
.
That
the
Christian
Religion
,
such
as
we
find
delivered
in
the
Books
of
the
New
Testament
,
is
at
present
own'd
and
profess'd
in
a
great
part
of
the
World
;
and
that
,
where-ever
this
Religion
is
profess'd
,
those
Books
are
appeal'd
to
as
the
Rule
and
Standard
of
it
,
as
to
every
thing
therein
contained
,
are
Truths
I
shall
take
for
granted
.
It
is
likewise
as
evident
,
that
there
was
a
Time
when
there
were
no
such
Books
,
or
Religion
known
or
heard
of
.
The
inquiry
then
will
be
when
,
and
how
,
the
Christian
Religion
came
to
be
Establish'd
in
the
World
?
In
answer
to
which
,
it
must
be
allowed
,
that
either
the
Books
of
the
New
Testament
were
written
first
,
and
the
Christian
Religion
Propagated
from
them
;
or
the
Doctrines
therein
contained
,
were
spread
first
by
Preaching
and
Conversation
,
and
afterwards
committed
to
Writing
:
But
which
soever
of
these
Suppositions
we
take
,
the
Publication
of
the
Christian
History
,
and
the
Doctrines
built
upon
it
,
cannot
possibly
be
placed
above
the
Times
mentioned
in
the
New
Testament
;
because
there
are
abundance
of
Names
,
and
other
Circumstances
allowed
to
be
true
,
which
could
not
be
known
before
without
a
Spirit
of
Prophecy
,
which
Imposture
has
nothing
to
do
with
.
In
the
Account
the
New
Testament
gives
of
this
Matter
,
the
first
Scene
of
the
Imposture
,
if
the
Christian
Religion
be
accounted
such
,
is
laid
at
Jerusalem
,
in
the
time
of
Tiberius
Cesar
,
and
consequently
the
Period
fix'd
upon
for
first
acquainting
the
World
with
what
is
pretended
to
have
happen'd
then
at
Jerusalem
must
be
at
,
or
near
that
time
,
or
at
some
distance
since
.
Let
us
consider
this
great
Event
in
all
these
different
Periods
,
and
see
what
the
Success
will
be
.
In
the
first
place
then
,
let
us
suppose
the
Christian
Religion
Invented
and
Published
at
Jerusalem
in
the
Reign
of
Tiberius
Cesar
:
'T
is
plain
the
way
of
Propagating
the
belief
of
it
must
have
been
by
Writing
or
Preaching
;
if
the
Work
was
begun
by
Writing
,
it
must
be
by
some
of
the
Gospels
,
none
of
the
other
Books
of
the
New
Testament
can
be
pretended
to
be
then
Written
without
Prophecy
:
But
whether
it
were
by
one
or
more
of
the
Gospels
,
or
by
Preaching
the
things
contained
in
them
,
't
was
absolutely
impossible
such
a
Scheme
of
Falshood
should
be
believed
by
those
who
by
an
Infallible
Consciousness
must
know
it
to
be
so
;
or
be
spread
,
propagated
and
defended
by
those
who
did
not
believe
it
themselves
,
in
places
where
every
body
was
as
capable
and
certain
a
Judge
of
the
Cheat
as
they
.
Was
not
there
such
a
Man
as
Christ
?
Did
he
not
,
in
all
appearance
maintain
such
a
Character
?
Did
he
not
pretend
to
such
Discoveries
,
and
Wonderful
Works
,
and
did
he
not
really
Suffer
such
things
upon
account
of
his
Pretences
,
as
we
find
Recorded
in
those
Books
call'd
the
Gospels
?
All
this
must
be
granted
in
the
present
Supposition
,
which
fixes
the
real
Publication
of
that
Religion
,
we
now
profess
,
at
the
same
date
we
find
mentioned
in
the
New
Testament
:
And
if
it
be
allowed
that
these
Facts
were
true
,
then
does
it
certainly
follow
that
all
the
Pretences
of
Christ
were
real
,
for
otherwise
they
could
never
have
been
believed
,
as
has
been
sufficiently
proved
already
,
and
will
more
fully
appear
under
another
Head
,
where
I
shall
shew
the
necessary
Connexion
betwixt
the
truth
of
the
Common
and
the
Extraordinary
Facts
mentioned
in
the
New
Testament
.
But
if
these
Common
Matters
of
Fact
just
now
instanced
in
were
false
as
well
as
the
other
,
then
must
the
whole
Story
be
much
more
Ridiculous
and
Incredible
.
If
the
Forgery
be
dated
about
Forty
Years
lower
at
some
time
near
the
Destruction
of
Jerusalem
,
then
must
we
take
in
the
Acts
of
the
Apostles
and
the
other
Books
of
the
New
Testament
into
our
Account
,
which
will
render
the
difficulty
of
believing
the
Christian
Religion
much
greater
:
For
here
we
have
abundance
of
New
Matters
of
Fact
to
believe
as
strange
as
those
in
the
Gospels
,
and
as
easie
to
be
known
and
disproved
,
but
vastly
more
Numerous
,
and
more
Publick
,
to
the
truth
of
which
a
great
many
more
Cities
and
Nations
are
brought
in
as
Witnesses
,
all
which
are
supposed
false
and
consequently
could
never
obtain
Credit
in
the
World
at
that
time
.
If
the
Christian
Religion
was
not
heard
of
any
where
,
till
some
time
after
the
Destruction
of
Jerusalem
,
how
could
it
possibly
be
then
believed
,
when
its
chief
Pretence
was
,
that
it
had
been
Published
,
Believed
,
and
Establisted
in
many
places
long
before
,
which
was
palpably
and
notoriously
false
?
Now
that
this
must
be
the
Pretence
upon
which
the
Christian
Religion
was
first
Founded
,
whatever
Period
we
suppose
,
this
Event
happen'd
in
after
the
Destruction
of
Jerusalem
,
is
very
plain
from
the
Nature
of
the
Religion
its
self
,
and
the
Manner
of
its
Publication
,
which
are
intirely
built
upon
Matters
of
Fact
;
so
that
if
the
History
of
Christianity
,
or
the
Principal
Matters
of
Fact
contained
in
the
New
Testament
are
false
,
the
whole
Religion
must
fall
:
And
the
Nature
of
those
Facts
't
is
built
upon
is
such
,
that
't
is
imposible
for
any
body
to
believe
them
at
any
distance
from
the
time
in
which
they
are
affirmed
to
happen
,
if
they
were
then
first
invented
,
when
he
is
required
to
believe
them
.
For
,
let
us
fix
the
Period
when
we
will
,
how
can
we
imagine
that
the
History
contained
in
the
Books
of
the
New
Testamen
should
be
believed
by
those
who
are
supposed
to
live
after
the
Times
of
all
the
Transactions
therein
mention'd
,
and
yet
who
had
never
before
heard
or
read
of
any
of
them
?
Can
it
possibly
be
thought
,
that
any
People
would
change
their
Laws
and
Religion
upon
such
a
Story
as
this
,
without
enquiring
into
the
truth
of
it
?
And
how
could
they
be
satisfied
upon
enquiry
when
the
supposition
of
an
Imposture
makes
all
other
Information
,
but
that
of
the
Publishers
utterly
impossible
?
And
what
reason
could
there
be
to
believe
him
,
who
gives
only
a
positive
bare
Relation
of
Matter
of
Fact
,
done
before
his
time
,
which
he
delivers
without
any
pretence
to
Revelation
himself
,
and
without
any
Authority
but
his
own
to
confirm
the
truth
of
what
he
endeavours
to
impose
upon
the
World
?
Would
not
these
have
been
every
Man's
Questions
?
Why
was
not
the
Religion
now
offered
to
us
imbraced
when
it
was
first
prescribed
to
Mankind
,
with
all
those
wonderful
Evidences
of
its
Divine
Original
we
are
told
of
?
Why
were
not
those
strange
Facts
believed
by
those
that
were
the
immediate
Witnesses
of
them
?
If
they
were
,
and
if
the
Christian
Religion
spread
and
increased
upon
the
Credit
of
them
(
as
is
affirmed
,
and
if
the
Miracles
were
true
,
must
needs
be
allow'd
)
How
came
it
to
pass
that
neither
We
nor
our
Forefathers
ever
heard
of
these
things
,
and
that
we
have
no
History
or
Monuments
of
them
remaining
?
How
should
such
a
New
Religion
as
this
,
Establish'd
upon
the
evidence
of
Sense
,
and
Propagated
by
vast
Multitudes
of
Professors
,
be
quite
lost
and
worn
out
of
the
memory
of
Men
already
?
How
came
you
that
Publish
it
to
be
the
only
Person
that
could
recover
the
Knowledge
of
it
?
What
reason
have
you
now
to
believe
what
has
been
laid
aside
by
those
,
who
,
by
being
nearer
the
Original
,
were
better
Judges
of
the
truth
of
it
?
And
what
Authority
have
you
to
receive
it
,
and
enjoyn
Mankind
the
belief
of
it
?
These
were
Questions
which
an
Impostor
could
never
give
any
Answer
to
;
and
without
satisfaction
in
these
Matters
,
so
great
and
wise
a
part
of
Mankind
as
are
now
,
and
were
formerly
throughly
perswaded
of
the
truth
of
the
Christian
Religion
could
not
voluntarily
lay
aside
all
their
ancient
Prejudices
and
Ingagements
,
and
imbrace
a
New
Religion
,
with
all
the
dangerous
Consequences
that
they
knew
must
attend
such
a
change
.
It
is
therefore
manifestly
absurd
,
to
suppose
there
ever
were
any
Men
Foolish
and
Impudent
enough
to
Publish
a
false
History
of
Matters
of
Fact
,
pretended
to
be
done
just
before
the
Publication
,
and
in
the
very
Place
where
the
Scene
is
laid
,
within
the
immediate
Cognizance
of
all
the
People
to
whom
the
Relation
is
directed
;
and
if
there
were
any
such
Pretenders
,
't
is
impossible
to
think
there
should
be
any
People
so
Stupid
,
as
to
believe
they
themselves
saw
and
heard
such
Things
as
were
never
said
or
done
among
them
,
and
this
purely
upon
the
Information
of
others
,
without
which
they
had
remained
intirely
ignorant
of
them
;
from
whence
it
necessarily
follows
,
that
the
Christian
Scheme
could
not
be
Published
at
the
Time
't
is
dated
at
,
if
it
were
meer
Forgery
and
Invention
.
It
is
likewise
very
ridiculous
and
irrational
to
imagine
,
that
a
long
series
of
Publick
Notorious
Facts
,
said
to
be
done
in
the
presence
of
great
Multitudes
of
all
sorts
of
Persons
in
different
Countries
and
Nations
;
the
Consequences
of
which
,
are
pretended
to
be
very
great
and
concerning
to
all
Mankind
;
and
which
,
by
the
Credit
they
had
obtained
,
and
the
Opposition
that
had
been
made
to
them
,
had
occasioned
mighty
Changes
and
Alterations
in
the
World
:
'T
is
very
absurd
,
I
say
,
to
maintain
that
such
Facts
as
these
,
which
never
happen'd
at
all
,
should
at
any
distance
,
from
the
Time
in
which
they
are
pretended
to
have
happen'd
,
ever
come
to
be
genenerally
believed
,
in
,
or
near
those
Places
they
are
appropriated
to
,
barely
upon
the
Authority
of
their
Publication
;
when
those
that
were
supposed
to
believe
them
,
can
have
no
other
Reason
for
their
Faith
but
this
,
That
some
body
had
the
confidence
to
Publish
a
strange
,
unheard
of
Story
:
And
if
there
be
any
absurdity
in
this
supposition
,
't
is
impossible
the
Christian
Religion
should
have
been
first
Promulg'd
any
time
after
the
Period
assign'd
for
its
Publication
in
the
New
Testament
;
because
it
was
impossible
it
should
ever
have
been
believed
,
as
it
now
is
,
if
it
had
.
A
great
deal
more
might
be
said
to
prove
the
Christian
Religion
no
Imposture
,
and
to
expose
the
gross
absurdity
of
such
a
Supposition
;
but
I
do
not
think
it
necessary
to
inlarge
upon
this
Point
,
both
because
I
have
,
in
a
great
measure
,
prevented
my self
in
the
direct
Proofs
I
have
before
given
of
the
Truth
of
the
Christian
Religion
;
which
,
with
a
different
manner
of
Application
,
would
serve
the
same
purpose
here
;
and
because
this
is
thought
,
by
the
Enemies
of
Christianity
themselves
,
too
weak
a
Post
to
defend
,
and
is
rarely
insisted
upon
by
them
,
any
further
than
as
Trick
,
Cheat
,
and
Imposture
are
odious
discrediting
Names
,
which
serve
to
blacken
the
Cause
they
want
Arguments
to
overthrow
.
The
chief
strength
of
Modern
Infidelity
,
or
,
as
its
Favourers
and
Professors
delight
to
call
it
,
Deism
,
consists
in
a
great
many
loose
Objections
,
levelled
against
something
or
other
in
the
Scriptures
,
without
any
certain
aim
,
without
any
relation
to
a
Scheme
or
Hypothesis
to
account
for
all
standing
Appearances
,
and
without
any
regular
Deduction
of
Consequences
from
what
is
Objected
,
or
Answer
to
contrary
Proofs
.
But
,
before
I
enter
upon
a
particular
Examination
of
these
Objections
,
it
is
to
be
observed
,
that
they
are
directed
indifferently
against
any
part
of
the
Scriptures
of
the
Old
or
New
Testament
;
and
therefore
I
shall
think
my self
obliged
to
consider
them
only
so
far
as
they
are
made
use
of
,
or
intended
to
lessen
the
certainty
of
Divine
Revelation
in
General
,
or
of
the
truth
either
of
the
Jewish
or
Christian
Religion
,
both
which
we
pretend
,
and
undertake
to
maintain
,
did
come
from
God
.
I
have
not
indeed
given
a
particular
Proof
of
the
Jewish
Revelation
,
because
it
is
supposed
in
the
Christian
,
and
confirmed
by
it
;
and
therefore
what
proves
the
Latter
must
establish
the
Former
:
But
if
any
Man
will
take
a
short
view
of
the
Jewish
Revelation
,
as
we
find
it
delivered
in
the
Books
of
the
Old
Testament
,
and
impartially
consider
the
Nature
,
Variety
and
Number
of
the
Facts
there
Recorded
;
the
Relation
and
Connexion
they
have
to
one
another
;
the
Time
and
Manner
in
which
they
were
Recorded
;
the
Ways
and
Methods
of
preserving
the
memory
of
them
;
together
with
the
Characters
and
Circumstances
of
all
the
Persons
concern'd
in
them
;
He
will
never
be
able
to
doubt
but
the
Principal
Matters
of
Fact
mentioned
in
the
Old
Testament
were
true
;
it
being
impossible
to
conceive
they
should
have
been
Forged
,
either
altogether
or
separately
,
since
they
are
the
Foundations
of
all
the
Jewish
Religion
and
Policy
,
and
are
of
such
a
nature
that
we
cannot
suppose
any
time
when
the
Forgery
should
begin
without
a
discovery
of
it
;
which
would
appear
more
evidently
if
we
applied
all
the
Characters
of
Truth
and
Divinity
,
remarkable
in
the
Christian
Revelation
to
the
Jewish
;
but
such
a
Repetition
being
altogether
unnecessary
in
its
self
,
and
without
the
bounds
of
my
Present
Subject
,
I
shall
immediately
proceed
to
examine
the
Deist's
Objections
to
Scripture
and
Revelation
.
Now
the
summ
of
what
they
have
to
say
,
which
has
not
been
already
particularly
considered
,
tends
to
shew
that
the
Miracles
and
Prophecies
mentioned
in
the
Scriptures
(
allowing
the
Accounts
there
given
of
the
Facts
to
be
true
)
are
no
Proofs
of
a
Divine
Revelation
;
and
that
there
are
a
great
many
such
Faults
observable
in
the
other
parts
of
Scripture
as
prove
the
whole
to
be
a
pure
Humane
Composure
.
What
they
object
against
Miracles
being
used
as
an
Argument
to
prove
a
Doctrine
Revealed
from
God
is
,
that
it
Derogates
from
the
Nature
and
Perfection
of
God
to
work
Miracles
;
and
that
the
Regular
Frame
of
the
World
,
with
a
constant
unalterable
Connexion
of
Causes
and
Effects
in
it
,
gives
us
a
truer
and
juster
Idea
of
God
,
and
is
a
better
Argument
of
his
Being
,
than
any
Extraordinary
Interposition
of
Providence
,
which
alters
and
perverts
the
course
of
Nature
:
To
which
I
answer
.
First
,
That
I
cannot
see
how
it
Derogates
from
God
,
to
suppose
his
immediate
Interposition
in
some
Cases
,
or
how
his
working
of
Miracles
is
a
perverting
of
the
Course
of
Nature
,
any
more
than
it
Derogates
from
the
Soul
,
or
the
Soul
perverts
the
Course
of
Nature
,
when
by
a
Thought
it
changes
or
stops
the
Motion
of
the
Animal
Spirits
,
which
according
to
their
usual
course
would
have
moved
otherwise
:
When
the
Soul
exercises
this
Power
over
the
Body
,
the
Sinews
and
Bones
continue
as
they
were
,
and
so
do
the
bulk
and
principal
parts
of
Nature
for
all
Miracles
.
God
does
not
order
Men
to
be
born
of
Beasts
,
nor
change
Beasts
into
Men
,
nor
create
New
Suns
,
nor
annihilate
any
Systems
of
Matter
to
work
Miracles
;
but
by
a
Thought
he
separates
or
unites
the
insensible
parts
of
Matter
,
he
stops
,
retards
,
or
quickens
their
Motion
,
or
alters
their
Figures
:
This
is
God's
common
Method
of
working
Miracles
.
But
,
in
the
next
place
,
what
if
we
should
say
that
God
did
every
thing
by
an
immediate
Will
?
What
if
we
affirm'd
that
he
often
Created
some
Beings
and
Destroyed
others
,
that
he
changed
the
Laws
of
Motion
,
and
suspended
the
Effects
of
it
?
None
of
these
ways
of
acting
can
Derogate
from
God
,
forasmuch
as
they
cannot
be
proved
,
either
to
imply
a
Contradiction
in
themselves
,
to
be
inconsistent
with
the
Happiniss
of
God
,
or
to
be
repugnant
to
the
Goodness
or
Justice
of
his
Dealings
with
his
Intelligent
Creatures
.
These
are
the
true
and
only
Measures
of
all
the
other
Notions
we
frame
of
the
Perfections
of
the
Divine
Nature
:
And
therefore
when
we
say
God
cannot
act
contrary
to
Nature
,
we
must
mean
it
in
one
of
these
Senses
,
either
that
he
cannot
act
what
is
a
Contradiction
in
it self
,
or
what
is
contrary
to
his
own
Nature
,
or
to
the
Nature
he
has
given
his
Intelligent
Creatures
:
But
when
any
Changes
or
Alterations
in
Material
Beings
,
consistent
with
the
fore-mention'd
Principles
are
said
to
be
contrary
to
Nature
,
that
is
only
a
popular
Expression
which
signifies
that
the
course
of
things
is
different
from
what
it
constantly
appeared
to
us
before
:
but
no
colour
of
reason
can
possibly
be
given
either
from
the
Properties
of
Body
,
or
the
Constancy
of
Appearance
,
why
such
a
change
should
not
be
made
by
God
.
That
Miracles
are
not
,
in
their
own
Nature
,
a
better
proof
of
the
Being
of
God
,
than
the
standing
Frame
and
regular
Order
and
Disposition
of
things
is
certain
;
but
if
the
generality
of
Men
are
apt
to
forget
God
,
notwithstanding
they
are
surrounded
with
so
many
visible
Evidences
of
his
Being
,
Why
is
it
not
agreeable
to
the
Wisdom
and
Goodness
of
God
to
raise
and
excite
their
Attention
by
new
and
surprizing
Manifestations
of
his
Power
;
the
impression
of
which
would
be
much
livelier
and
stronger
than
those
they
received
from
a
constant
Repetition
of
the
same
appearances
?
But
't
is
not
to
prove
a
God
or
Providence
,
or
the
first
General
Principles
of
Natural
Religion
,
that
Miracles
are
urged
;
these
things
are
all
so
plain
and
easie
,
without
such
a
confirmation
,
that
they
are
altogether
without
excuse
who
do
not
believe
them
or
act
contrary
to
their
belief
;
but
when
Men
are
lost
and
gone
out
of
the
way
,
and
are
become
altogether
Corrupt
;
when
through
Blindness
and
Ignorance
they
know
not
how
to
serve
God
aright
,
and
when
those
who
use
their
endeavours
to
do
it
can
have
no
assurance
of
being
accepted
;
if
in
compassion
to
this
sad
and
distressed
Estate
of
Mankind
God
is
pleased
to
reveal
himself
to
them
,
and
acquaint
them
with
a
true
and
certain
way
to
Happiness
,
which
they
were
not
able
to
find
out
of
themselves
,
what
Perfections
of
God
is
it
contrary
to
to
make
such
a
discovery
to
his
Creatures
?
And
how
could
he
take
a
more
effectual
way
to
convince
them
of
the
truth
of
the
Revelation
than
by
Miracles
,
which
are
real
Effects
of
Divine
Power
,
and
which
Men
are
readily
disposed
to
acknowledge
as
Infallible
Signs
and
Indications
of
it
?
If
these
were
the
Works
of
God
,
and
might
certainly
be
known
to
be
so
,
as
has
already
been
proved
in
the
former
part
of
this
Discourse
,
then
were
they
very
fit
and
proper
Proofs
that
the
Doctrine
they
were
intended
to
comfirm
came
from
God
,
though
they
were
not
brought
about
by
an
immediate
Interposition
,
but
were
part
of
the
General
Scheme
of
Nature
.
And
therefore
,
though
it
should
be
allowed
to
be
a
Derogation
to
God
to
make
him
the
Author
of
those
Works
we
call
Miracles
,
by
a
present
and
immediate
exercise
of
his
Power
;
yet
it
can
be
no
diminution
to
any
of
his
Perfections
to
affirm
,
that
originally
at
the
beginning
of
the
World
,
he
ordered
such
Effects
to
proceed
from
the
General
Laws
of
Nature
,
at
such
a
time
,
that
they
might
be
for
Signs
and
Tokens
to
Mankind
,
that
the
Revelation
which
should
then
be
given
them
came
from
him
.
Another
Objection
made
to
the
Argument
of
Miracles
is
,
that
Miracles
have
been
wrought
by
other
Men
,
as
well
as
Moses
and
Christ
,
and
as
great
as
those
that
were
Recorded
of
them
;
from
whence
it
is
inferred
,
that
the
Doctrines
they
taught
are
never
the
truer
for
their
Working
Miracles
:
To
which
I
Answer
,
that
the
Matter
of
Fact
is
none
of
it
sufficiently
attested
;
a
great
deal
or
it
manifestly
false
;
and
were
it
all
true
,
the
Inference
drawn
from
it
does
not
hold
.
To
make
good
this
Charge
,
I
shall
instance
in
the
Miracles
attributed
to
Vespasian
and
Apollonius
Tyanaeus
,
which
have
been
particularly
made
use
of
by
the
Enemies
of
our
Religion
to
lessen
the
Credit
and
Authority
of
it
.
Of
Vespasian
it
is
Recorded
,
That
he
once
cured
two
Blind
Men
;
but
the
strange
and
wonderful
Works
of
Apollonius
,
fill
a
Book
writ
on
purpose
to
give
an
account
of
them
.
Now
as
to
Vespasian's
Cure
of
the
Blind
,
't
is
but
one
single
Miracle
,
and
therefore
is
very
unjustly
compared
with
that
Multitude
of
mighty
Works
that
were
wrought
by
the
Hands
of
Christ
;
neither
is
it
so
well
attested
,
but
Reasons
may
be
given
why
it
should
be
false
,
notwithstanding
the
reality
of
all
the
appearing
Circumstances
of
it
:
Several
Inducements
might
be
alledged
,
that
very
probably
disposed
this
Emperor
to
pretend
to
such
a
Miracle
;
't
is
very
easie
to
conceive
how
his
Design
might
be
brought
about
in
the
Presence
of
a
great
many
People
without
their
discovering
the
Cheat
;
and
,
should
any
have
found
it
out
,
't
is
very
obvious
to
imagine
why
they
did
not
Publish
it
:
But
nothing
of
all
this
would
hold
when
applied
to
Christ
,
had
he
pretended
to
no
more
than
the
Cure
of
two
Blind
Men
:
A
Man
of
his
Character
and
Condition
in
the
World
,
could
not
promise
himself
any
Honour
,
Respect
,
or
Advantage
from
such
a
Pretence
;
and
should
he
have
made
this
use
of
it
,
he
would
very
probably
have
raised
the
Envy
of
all
the
People
of
the
same
Rank
,
and
the
Jealousie
of
his
Superiors
;
upon
these
,
and
other
Motives
,
as
well
as
Natural
Curiosity
,
a
great
many
would
have
been
very
Industrious
and
Inquisitive
in
searching
into
the
Truth
of
the
Fact
;
and
whom
can
we
imagine
so
far
concern'd
for
such
a
Pretender
,
as
to
be
privy
or
assisting
to
his
Cheat
at
the
first
,
or
to
conceal
his
shame
after
they
had
found
it
out
:
But
,
supposing
an
Account
could
be
given
in
one
or
two
Instances
,
how
't
was
possible
for
Christ
to
pretend
to
such
Works
as
were
never
done
;
there
are
abundance
still
remaining
upon
Record
,
that
are
manifestly
incapable
of
such
a
Solution
;
which
puts
an
unanswerable
difference
betwixt
the
Miracles
of
Christ
,
and
the
Pretences
of
other
Men.
As
to
the
Story
of
Apollonius
,
the
whole
Credit
of
it
depends
upon
the
Testimony
of
one
single
Author
,
who
lived
too
long
after
him
to
be
a
competent
Witness
of
the
Truth
of
what
he
Relates
,
and
was
too
Credulous
and
Partial
to
be
believed
if
he
had
lived
at
the
same
time
with
him
.
The
strange
unusual
Things
Related
to
have
been
done
by
this
Apollonius
,
bear
no
Proportion
to
the
Miracles
of
Christ
,
either
as
to
the
Number
of
the
Facts
and
Persons
concern'd
in
them
;
the
Wonderful
and
Extraordinary
Nature
of
them
,
the
beneficial
Design
of
them
,
or
the
publick
and
hazardous
Manner
in
which
they
were
done
;
and
a
great
many
of
these
have
been
proved
to
be
false
upon
examination
,
from
the
manifest
inconsistencies
and
contradictions
in
the
Relation
of
them
.
But
supposing
the
Miracles
attributed
to
Vespasian
and
Apollonius
were
true
in
Fact
,
what
Reasons
can
we
alledge
,
either
from
the
Characters
of
the
pretended
Authors
,
the
Ends
and
Designs
they
acted
upon
,
the
Consequences
and
Effects
of
the
Pretences
,
or
from
any
other
Circumstances
of
their
Story
,
that
the
strange
Things
Recorded
of
them
,
were
not
done
by
the
Ministry
of
Evil
Spirits
?
Let
us
suppose
farther
,
That
the
Facts
were
not
only
real
,
but
true
and
proper
Miracles
,
performed
by
the
express
and
immediate
Assistance
of
God
;
What
can
be
inferred
from
thence
?
Not
that
the
Heathen
Religion
was
true
;
because
these
Miracles
were
not
design'd
or
intended
for
a
Confirmation
of
it
:
Not
that
the
Christian
Religion
was
purely
Humane
;
because
the
whole
End
of
Christ's
working
Miracles
was
to
prove
that
his
Doctrine
came
from
God
.
There
may
be
several
Reasons
given
why
it
may
please
God
sometimes
to
work
Miracles
indifferently
by
the
Hands
of
good
or
ill
Men
,
Men
of
a
true
or
false
Religion
;
but
it
cannot
possibly
be
supposed
of
God
,
that
he
should
imploy
Good
Men
,
or
concur
with
the
Wicked
,
in
working
Miracles
,
in
order
to
their
deceiving
Mankind
,
and
establishing
a
Lye
by
such
Evidence
as
cannot
be
disproved
;
and
no
Instance
can
be
given
where
any
one
true
Miracle
was
wrought
by
a
Person
that
made
use
of
it
to
prove
any
other
Doctrine
by
,
than
what
we
have
delivered
in
the
Scriptures
.
By
a
true
Miracle
I
mean
such
as
is
as
well
attested
to
have
been
done
as
those
Recorded
in
the
Scriptures
,
and
can
no
more
be
accounted
for
,
without
the
Power
of
God
,
than
they
can
;
many
of
which
I
will
allow
to
have
been
done
upon
other
occasions
,
without
any
Application
of
them
to
the
advantage
of
the
Religion
of
those
that
performed
them
.
'T
is
true
indeed
many
Signs
and
Wonders
may
have
been
wrought
for
the
Confirmation
of
false
Doctrines
,
and
may
have
deceived
many
whom
Simplicity
and
Bigotry
to
the
Cause
they
made
for
disposed
to
entertain
them
;
but
we
have
no
Records
of
any
such
ill-intended
Miracles
left
,
which
by
the
Nature
,
Circumstances
,
Effects
,
or
Attestation
of
them
,
can
dispose
a
rational
Man
to
ascribe
them
to
God
.
And
,
whatever
Pretences
of
this
kind
there
may
have
been
,
't
is
a
very
good
Argument
that
the
World
can
distinguish
betwixt
the
wonderful
Works
of
God
,
and
the
little
Feats
of
Men
and
Evil
Spirits
;
That
there
are
now
no
Opinions
or
Doctrines
whatsoever
remaining
,
besides
what
are
contained
in
the
Jewish
and
Christian
Revelations
;
nor
any
particular
Explications
of
,
or
Deductions
from
them
,
which
were
at
first
Believed
and
Propagated
upon
the
Strength
and
Authority
of
strange
and
wonderful
Facts
publickly
and
really
done
for
that
end
.
The
next
Intimation
made
use
of
to
overthrow
the
Truth
of
the
Scripture-Revelation
concerns
the
Prophecies
which
make
a
great
part
of
it
:
And
this
,
as
well
as
the
first
Objection
against
Miracles
,
is
wholly
new
,
the
Invention
of
these
latter
Days
,
wherein
the
Improvements
of
rational
Knowledge
have
forced
the
Patrons
of
Irreligion
upon
new
Absurdities
.
Now
the
Argument
,
as
far
as
't
is
capable
of
being
expressed
in
such
a
form
,
is
this
,
That
the
Prophecies
of
the
Old
Testament
,
upon
which
the
Christian
Religion
is
principally
built
,
proceeded
from
Impressions
made
upon
the
Imaginations
of
the
Prophets
;
which
Impressions
were
always
agreeable
to
their
several
Tempers
,
Complexions
and
Opinions
;
from
whence
it
must
be
inferr'd
that
such
Visionary
Scenes
,
and
Figurative
Expressions
as
these
Prophecies
are
delivered
in
,
could
be
attributed
to
God
only
in
a
popular
way
,
as
all
other
extraordinary
and
unusual
Events
were
,
and
therefore
cannot
be
made
use
of
to
prove
a
Divine
Revelation
,
because
they
proceeded
wholly
from
Natural
Causes
though
unknown
to
us
.
But
,
whatever
of
this
nature
is
advanced
by
Spinoza
,
or
whatever
Inferences
are
drawn
from
it
by
others
,
who
apply
it
further
than
he
durst
openly
assert
,
nothing
can
be
concluded
from
his
Account
of
Prophecy
to
the
Prejudice
of
the
Scripture-Revelation
;
were
all
his
Observations
upon
this
Subject
true
,
as
't
is
manifest
to
any
one
that
reads
the
Bible
,
they
are
not
.
For
supposing
all
he
says
upon
this
Head
were
true
,
viz.
That
the
Prophets
were
Persons
of
livelier
Imaginations
than
others
,
(
as
't
is
plain
of
some
of
them
that
they
were
not
)
That
the
Angry
,
Chearful
or
Melancholy
Prophet
always
Prophesied
things
suitable
to
his
particular
Temper
(
as
there
are
several
Instances
to
be
given
to
the
contrary
)
and
that
the
Jews
had
a
pious
way
of
Attributing
every
thing
strange
or
unusual
to
God
,
&c.
What
if
all
these
things
were
so
as
Spinoza
observes
?
The
Knowledge
which
these
Angry
,
Chearful
,
&c.
Prophets
,
of
lively
Imaginations
had
of
Future
Things
must
be
allowed
to
come
from
God
,
in
a
different
manner
from
that
whereby
they
received
all
their
other
Knowledge
,
as
Spinoza
himself
plainly
owns
;
and
if
it
be
so
,
't
is
a
very
good
Argument
that
the
Doctrines
Preached
by
those
Prophets
were
delivered
to
them
by
God
also
,
in
the
same
way
that
their
Prophecies
were
;
which
is
sufficient
to
inforce
the
Obligation
of
them
upon
us
,
whatever
Natural
Causes
God
was
pleased
to
make
use
of
in
the
Revelation
;
and
that
is
all
we
contend
for
,
or
are
concern'd
to
maintain
.
This
is
all
that
either
the
Ancient
or
Modern
Enemies
of
the
Christian
Religion
had
,
or
can
have
to
object
to
the
Miracles
and
Prophecies
Recorded
in
the
Bible
;
excepting
what
has
been
already
Answered
in
the
direct
proof
that
was
given
of
the
Truth
of
them
.
The
other
parts
of
Scripture
are
charged
with
almost
all
the
Faults
which
any
Humane
Writing
is
capable
of
,
viz.
Contradictions
to
Reason
and
Philosophy
.
Contradictions
of
one
part
to
another
.
Mistakes
as
to
the
Authors
of
the
Books
,
Connexion
of
the
Parts
,
Chronology
,
Geography
,
&c.
Ridiculous
and
Improbable
Stories
.
Absurd
and
Irrational
Laws
and
Injunctions
.
Trifling
and
Impertinent
Reasons
and
Arguments
.
Low
and
Unartful
Language
.
The
Injustice
of
which
Objections
I
shall
shew
very
briefly
,
as
sying
very
open
and
obvious
.
As
to
Contradictions
to
Reason
and
Philosophy
pretended
to
be
in
the
Scriptures
,
no
body
has
been
acute
enough
yet
,
or
sufficiently
instructed
in
the
true
System
of
things
to
make
good
this
Charge
.
We
have
lived
to
see
several
New
Schemes
,
Hypotheses
and
Theories
of
the
World
Confuted
and
Exploded
;
but
the
Plainest
,
Simplest
,
and
most
Demonstrative
Account
of
Nature
that
is
now
extant
,
is
found
to
be
the
most
agreeable
to
Scripture
,
and
answers
all
the
Ancient
Blasphemies
against
Providence
which
were
grounded
upon
false
Hypotheses
then
in
Reputation
.
But
,
after
all
,
the
Scriptures
were
not
written
to
teach
us
Philosophy
:
If
this
had
been
the
Design
of
them
,
no
doubt
but
we
had
had
a
truer
Scheme
of
Knowledge
than
any
Philosopher
has
been
yet
able
to
give
us
;
but
then
't
is
certain
we
should
have
had
much
less
Religion
,
if
that
and
our
Philosophy
had
been
revealed
to
us
together
.
Had
the
Language
of
Scripture
been
every
where
adapted
to
the
true
Nature
of
Things
,
't
is
hard
to
conceive
how
it
should
ever
have
come
to
be
believed
.
For
,
supposing
these
Notions
to
be
true
;
That
the
Earth
moves
;
That
the
Sun
is
a
Hundred
thousand
times
bigger
than
the
Earth
;
That
the
Moon
and
the
other
Planets
are
inhabited
;
That
Beasts
are
senseless
Machines
,
and
meer
Clock-work
,
and
the
like
:
And
supposing
all
the
popular
Expressions
of
Scripture
concerning
such
Matters
were
changed
,
and
suited
to
these
Notions
,
would
not
all
the
Learned
part
of
Mankind
,
who
lived
before
these
new
Discoveries
in
Nature
were
made
,
have
been
apt
to
reject
the
whole
Revelation
as
absurd
,
and
unphilosophical
?
But
if
some
of
the
Learned
had
been
so
sensible
of
their
Ignorance
of
Nature
and
the
Power
of
God
,
as
to
make
all
the
Prejudices
of
their
Reason
,
Submit
to
their
Faith
,
't
is
hardly
possible
to
imagine
how
the
People
should
ever
have
been
induced
to
believe
such
Opinions
as
shock
those
Common
Natural
Notions
they
have
of
Things
,
which
come
to
them
without
teaching
,
and
Opinions
that
will
always
seem
to
contradict
their
Senses
.
The
greatest
Evidence
of
Miracles
would
not
be
sufficient
to
convince
the
People
of
the
Truth
of
such
Notions
as
those
before-mention'd
;
for
though
strange
and
wonderful
Things
which
they
actually
and
certainly
perceive
come
to
pass
,
may
satisfie
them
,
that
as
strange
Things
as
these
may
happen
hereafter
;
yet
even
such
Signs
and
Wonders
as
these
which
they
see
,
can
hardly
be
supposed
to
convince
them
,
that
there
are
at
present
other
strange
Things
which
they
do
not
see
,
and
which
they
believe
their
Senses
as
capable
Judges
of
,
as
of
those
which
they
do
see
.
But
whether
the
Scriptures
were
believed
in
this
Case
by
few
or
more
,
those
who
had
not
been
disposed
to
like
them
,
would
have
had
greater
,
and
more
unanswerable
Objections
to
make
to
them
from
Reason
and
Philosophy
,
than
our
present
Unbelievers
have
:
How
could
a
faithful
Christian
who
lived
before
Copernicus
and
Des
Cartes
have
defended
the
Philosophy
of
the
Scriptures
against
such
as
rejected
the
forementioned
Notions
,
and
exposed
them
as
ridiculous
and
absurd
?
The
bare
Authority
of
the
Revelation
without
the
Assistance
of
all
our
Modern
Experiments
and
Observations
,
would
have
been
less
effectual
to
convince
Gainsayers
then
,
than
it
is
now
;
because
the
Opinions
contrary
to
the
Doctrines
of
Scripture
then
would
have
been
more
easie
and
popular
,
than
those
contained
in
Scripture
;
and
therefore
if
the
Scripture
Notions
were
not
true
,
no
Reason
could
be
given
why
they
should
be
there
:
For
it
could
not
then
be
said
,
as
it
is
very
justly
and
properly
now
in
several
Cases
,
that
the
Expressions
of
Scripture
were
suited
to
the
common
Notions
of
the
People
who
were
to
read
them
:
from
whence
it
follows
,
that
the
appearing
Falshood
of
the
Opinions
above-mentioned
,
if
they
had
been
found
in
Scripture
,
would
have
been
a
more
puzling
Objection
to
the
Christians
of
former
Times
,
than
the
allowed
Falshood
of
the
Common
Vulgar
Notions
of
Philosophy
,
which
the
Scriptures
are
at
present
charg'd
with
,
can
be
to
us
.
And
what
we
suppose
of
the
Times
before
Copernicus
,
would
hold
good
of
the
present
upon
the
like
Tryal
:
For
it
is
not
to
be
contested
,
but
there
are
a
great
many
other
true
Notions
in
Philosophy
hitherto
unknown
to
us
,
which
upon
the
first
discovery
,
would
appear
as
shocking
,
and
contrary
to
all
our
former
Knowledge
,
as
the
Motion
of
the
Earth
,
the
Planetary
Worlds
,
&c.
did
to
our
Predecessors
;
and
were
these
delivered
in
our
Bibles
,
as
we
have
supposed
the
other
to
be
,
they
would
furnish
as
much
matter
of
Cavil
to
our
Modern
,
and
all
succeeding
Scepticks
,
as
those
would
have
done
to
the
Philosophers
of
former
Ages
,
till
further
Experience
had
reconciled
them
to
their
Reason
;
which
could
never
be
expected
in
all
Points
:
For
,
had
every
Thing
the
Scripture
has
occasion
to
mention
,
been
expressed
according
to
the
true
Philosophy
of
it
,
the
whole
Race
of
Mankind
could
never
make
Experiments
and
Observations
enough
to
satisfie
themselves
of
the
Truth
of
all
the
Scripture-Notions
,
without
the
Authority
of
the
Revelation
,
as
long
as
the
World
indures
.
But
beside
this
general
Defence
of
the
Philosophy
of
Scripture
,
it
may
be
said
,
that
several
seeming
Contradictions
to
Reason
,
which
the
Enemies
of
our
Religion
have
laid
a
great
stress
upon
,
have
been
proved
to
be
true
and
consistent
by
Learned
Men
,
and
some
of
them
that
were
capable
of
it
,
Mathema●ically
demonstrated
?
As
particularly
the
Capacity
of
Noah's
Ark.
The
same
Thing
may
be
answered
to
the
next
Objections
made
to
Scripture
,
viz.
That
several
Places
which
seem'd
to
contradict
one
another
,
have
been
plainly
reconciled
,
and
several
things
which
have
been
look'd
upon
as
Mistakes
,
as
to
the
Authors
of
the
Books
,
Connexion
of
the
Parts
,
Chronology
,
Geography
,
&c.
have
been
clearly
proved
to
be
none
,
by
those
who
have
particularly
undertook
the
Examination
of
these
Difficulties
:
And
as
to
those
Places
which
do
not
admit
of
such
a
Solution
,
all
the
Faults
and
Defects
they
are
charged
with
,
are
wholly
owing
to
the
Tradition
and
way
of
Conveyance
which
was
purely
Humane
,
and
were
not
in
the
Original
Revelation
which
we
say
was
Divine
,
and
have
proved
to
be
so
by
many
incontestable
Evidences
.
Allowing
therefore
,
that
the
Text
of
the
Scriptures
,
like
that
of
other
Books
,
hath
received
some
alterations
by
Time
and
variety
of
Copies
;
That
some
of
the
Rolls
or
Sheets
of
the
Old
Testament
have
been
misplaced
;
that
some
Things
have
been
inserted
afterwards
;
Words
and
Sentences
have
been
left
out
,
Letters
have
been
changed
,
and
other
Mistakes
have
been
made
by
Transcribers
:
That
some
of
the
Books
,
or
some
parts
of
them
are
ascribed
to
wrong
Authors
;
and
that
it
has
been
much
controverted
,
whether
some
of
them
should
be
admitted
into
the
Canon
:
Should
we
,
I
say
,
allow
all
this
,
I
do
not
see
what
use
could
be
made
of
it
,
to
the
prejudice
either
of
the
Truth
or
Divinity
of
the
Jewish
and
Christian
Revelations
.
For
variety
of
Copies
from
whence
all
the
alterations
of
the
Text
proceed
,
are
a
very
great
Argument
of
the
Sincerity
and
Importance
of
the
Original
,
as
being
the
best
Preservative
against
all
Corruption
in
the
Substance
and
principal
parts
of
it
:
And
the
Controverted
Books
only
shew
what
care
and
faithful
Examination
there
was
of
every
Book
,
before
it
was
admitted
into
the
Canon
.
But
,
to
give
all
the
force
and
weight
to
these
Objections
which
they
can
possibly
have
;
should
we
reject
all
Controverted
Books
and
Passages
whatsoever
,
and
should
we
establish
any
Reading
we
please
where
there
is
variety
,
only
letting
the
authentick
,
undoubted
Places
be
the
Rule
of
Exposition
to
the
doubtful
(
than
which
nothing
can
be
more
reasonable
)
in
this
Case
I
dare
affirm
,
that
not
one
Article
of
Faith
or
Rule
of
Practice
,
or
any
of
the
principal
Facts
our
Religion
is
built
upon
,
would
be
cut
off
,
but
might
be
as
evidently
proved
from
what
remains
uncontested
as
from
the
whole
.
It
does
not
therefore
follow
from
those
Changes
and
Alterations
that
have
crept
into
the
Scriptures
since
they
were
deposited
in
the
hands
of
Men
to
keep
,
or
the
Contests
they
have
had
about
the
Authority
of
some
parts
of
them
,
that
what
remains
unaltered
and
uncontested
,
is
not
true
and
of
Divine
Original
;
because
God
has
no
where
promised
to
exempt
the
Books
,
in
which
his
Revelations
to
Man
are
preserved
,
from
the
accidents
common
to
other
Books
.
Nay
further
,
should
we
allow
what
some
have
the
confidence
to
assert
,
That
the
Sacred
Writers
themselves
were
liable
to
the
same
Mistakes
as
other
Men
are
,
in
the
Relation
of
Matters
of
Fact
from
〈◊〉
own
Memories
,
or
the
Information
of
credible
Witnesses
;
it
cannot
be
concluded
from
hence
,
that
any
of
the
principal
Facts
which
make
a
necessary
part
of
our
Religion
are
false
:
Because
these
were
all
so
very
extraordinary
and
notorious
,
and
so
impossible
to
be
believed
,
or
pass'd
by
without
Censure
and
Contradiction
,
if
they
could
have
been
denied
,
that
had
the
Authors
of
the
Books
of
Scripture
had
no
peculiar
Assistance
from
God
in
the
Composure
of
them
,
we
can
have
no
manner
of
Reason
to
disbelieve
or
question
the
Truth
of
any
Thing
of
the
Substance
and
principal
Parts
either
of
the
History
or
Doctrine
there
delivered
:
For
supposing
those
we
call
the
Sacred
Writers
were
not
Divinely
inspired
(
as
we
believe
they
were
;
)
yet
were
they
capable
,
and
faithful
Witnesses
of
what
they
writ
;
and
did
not
this
appear
to
us
from
their
Way
and
Manner
of
Writing
,
and
from
the
Testimony
of
others
concerning
them
,
yet
are
the
Accounts
they
give
us
of
such
a
Nature
,
and
Writ
at
such
Times
,
that
't
is
impossible
they
should
ever
have
been
believed
,
if
they
had
not
been
true
;
from
whence
it
follows
,
That
the
History
of
the
Scriptures
must
be
true
,
and
the
Doctrines
they
contain
,
given
by
Divine
Inspiration
,
though
the
Persons
that
Recorded
the
wonderful
Works
and
Revelations
of
God
were
not
Divinely
assisted
in
the
same
manner
in
the
Writing
,
as
they
themselves
,
or
others
they
write
of
,
were
in
the
first
Preaching
and
Publishing
the
Will
of
God
.
As
to
the
remaining
Objections
to
Scripture
,
viz.
Ridiculous
and
Improbable
Stories
,
absurd
Laws
and
Injunctions
,
Impertinent
Reasons
and
Arguments
,
low
and
unartful
Expressions
:
All
those
will
admit
of
one
common
Answer
,
and
are
easily
and
justly
accountable
for
,
from
our
Ignorance
of
the
Language
in
which
the
Scriptures
,
and
especially
those
of
the
Old
Testament
were
writ
.
Ancient
Customs
and
Vsages
in
speaking
and
acting
,
and
the
Temper
and
Circumstances
of
the
People
where
the
Things
were
said
and
done
.
The
Wisdom
of
all
Laws
and
Institutions
,
is
to
be
judg'd
of
by
the
Temper
and
Circumstances
of
the
Persons
for
whom
they
were
made
,
particularly
at
the
Time
when
they
were
made
.
The
Eloquence
and
Propriety
at
all
Discourses
,
and
the
Force
and
Weight
of
Arguments
depend
likewise
upon
the
Character
of
the
Persons
the
Discourses
were
directed
to
,
or
intended
for
;
and
their
peculiar
Disposition
and
Circumstances
at
such
and
such
Times
.
Ridiculous
and
absurd
are
arbitrary
and
relative
Terms
,
and
vary
according
to
the
different
Notions
of
the
Persons
that
use
them
,
there
being
several
Things
,
which
to
some
appear
absurd
and
ludicrous
,
which
considered
by
others
in
different
Circumstances
,
appear
proper
and
grave
.
From
these
Considerations
,
might
all
the
particular
Things
objected
under
the
forementioned
Heads
be
answered
,
as
a
great
many
of
them
have
been
already
,
were
we
throughly
instructed
in
those
Matters
which
are
absolutely
necessary
,
in
order
to
make
any
Judgment
upon
the
Things
in
question
,
which
at
this
distance
from
the
first
delivery
of
them
,
is
in
several
Cases
impossible
.
But
in
defect
of
such
Information
as
is
necessary
to
give
a
clear
and
particular
Account
of
all
the
Passages
of
Scripture
excepted
against
by
Prophane
and
Cavilling
Men
,
't
is
sufficient
to
say
in
general
what
has
been
before
unanswerably
proved
,
that
all
the
principal
Matters
of
Fact
Recorded
in
the
Holy
Writings
,
upon
which
the
Certainty
of
the
Revelation
,
and
the
Obligations
of
the
Religion
therein
contained
,
are
founded
,
are
beyond
all
exception
true
;
for
the
Authority
of
these
,
will
bear
down
and
over-rule
all
other
seeming
difficulties
that
occur
in
Scripture
,
which
are
not
manifestly
inconsistent
with
the
first
Principles
of
our
Knowledge
upon
which
all
our
Faith
as
well
as
Reason
is
grounded
.
There
are
several
Relations
of
Things
,
in
the
most
approved
Books
,
which
I
should
not
believe
so
readily
if
they
were
not
supported
by
the
Authority
of
the
rest
:
But
when
I
have
unquestionable
proof
of
the
Veracity
and
Wisdom
of
the
Writer
in
some
things
,
I
can
easily
believe
other
things
which
he
says
must
be
true
and
wise
though
they
seem
to
me
foolish
and
untrue
.
And
therefore
when
I
am
certainly
convinced
,
't
is
God
that
speaks
,
by
Infallible
Signs
,
and
a
great
part
of
the
Discourse
appears
to
me
worthy
of
God
,
I
cannot
doubt
but
all
the
rest
must
proceed
from
God
,
and
be
worthy
of
him
,
though
it
would
not
appear
so
without
this
support
.
Had
the
Bible
came
down
to
us
with
all
the
exceptionable
Stories
and
Expressions
put
together
,
without
the
other
parts
of
it
,
I
could
not
have
perceived
it
belonged
to
God
,
without
many
wonderful
Signs
to
confirm
it
,
and
I
should
have
been
very
distrustful
of
the
Signs
;
but
when
I
am
throughly
convinced
of
the
Authority
of
a
Testimony
nothing
but
a
downright
Contradiction
would
shock
my
Belief
.
Did
Twelve
Men
of
known
Integrity
to
me
,
affirm
they
heard
an
Ass
or
Serpent
Speak
,
or
any
such
thing
as
is
Recorded
in
Scriture
,
I
should
believe
them
without
any
manner
of
Scruple
or
Hesitation
;
and
according
to
the
Nature
and
Importance
of
what
was
said
I
should
judge
it
proceeded
either
from
the
secret
force
of
Nature
,
or
from
Evil
Spirits
,
or
from
God
.
If
therefore
we
are
satisfied
by
undeniable
Arguments
,
that
the
Substance
and
Principal
parts
of
the
Scripture-History
are
true
,
and
consequently
that
the
Bible
is
the
Word
of
God
;
it
necessarily
follows
,
that
all
the
questionable
Places
of
it
are
capable
of
such
a
Solution
as
is
very
consistent
with
the
Wisdom
and
Designs
of
God
,
and
with
all
the
Principles
of
our
Reason
,
though
we
should
not
be
able
to
give
it
:
And
indeed
such
Answers
have
been
already
made
to
several
things
which
seemed
most
liable
to
Exception
,
that
't
is
very
easie
to
conceive
how
those
that
are
yet
unanswered
might
be
Solved
,
were
we
furnished
with
all
the
Knowledge
requisite
for
such
a
Performance
:
But
it
has
not
pleased
God
to
give
us
such
Light
,
and
it
does
not
seem
Repugnant
to
any
thing
in
the
Divine
Nature
to
deny
it
us
;
and
therefore
the
Difficulties
of
Scripture
,
as
well
as
those
of
Natural
Providence
,
may
be
a
proper
Exercise
of
our
Faith
,
but
are
a
very
unjust
and
unwarrantable
ground
of
Infidelity
;
since
in
both
he
has
vouchsased
us
such
plain
and
certain
Manifestations
of
himself
,
as
cannot
be
darkned
by
all
that
infinite
abyss
of
Knowledge
which
is
veiled
and
concealed
from
us
.
I
shall
not
therefore
concern
my self
any
further
,
to
give
a
particular
Answer
to
the
many
minute
Objections
that
are
made
to
Scripture
;
because
if
the
Authority
of
the
Holy
Writings
depended
upon
the
Force
or
Invalidity
of
these
Objections
,
in
order
to
prove
the
Truth
of
those
Writings
,
every
one
of
them
must
be
distinctly
and
satisfactorily
Answered
;
and
that
is
plainly
impossible
,
by
reason
that
they
cannot
all
receive
their
proper
Solutions
without
a
through
insight
into
the
whole
compass
of
Humane
Knowledge
,
which
no
Man
,
or
Generation
of
Men
,
is
capable
of
;
and
without
such
a
Penetration
into
the
Ways
and
Designs
of
God
as
is
not
attainable
but
by
Revelation
.
But
if
it
be
urged
that
there
are
some
particular
Objections
which
do
of
themselves
,
without
the
assistance
of
any
other
Arguments
,
overthrow
the
Credit
and
Authority
of
the
Scriptures
,
these
having
been
never
yet
alledged
,
't
is
time
enough
to
give
an
Answer
to
them
when
the
whole
Cause
is
put
upon
that
Issue
.
But
,
besides
all
this
,
a
particular
Answer
to
all
or
any
Objections
is
a
needless
trouble
,
because
the
proof
that
has
been
given
of
the
Christian
Revelation
is
sufficient
to
Establish
the
Authority
of
it
,
notwithstanding
any
Objection
that
can
be
made
to
the
Books
of
Scripture
;
which
I
shall
endeavour
more
fully
to
make
out
under
the
next
General
Head
of
Discourse
.
IV.
Forurthly
then
I
shall
shew
the
Sufficiency
of
such
a
Proof
as
has
before
been
given
by
Matters
of
Fact
,
to
induce
us
to
believe
the
Christian
Religion
,
and
render
us
inexcusable
if
we
do
not
.
Now
the
Matters
of
Fact
I
have
undertook
to
prove
,
lying
out
of
the
reach
of
our
own
present
Perceptions
and
Memories
,
and
being
not
Communicated
to
us
by
Immediate
Revelation
from
God
,
we
can
be
informed
and
assured
of
the
truth
of
them
no
other
way
than
by
Humane
Testimony
;
the
Connexion
of
present
Appearances
with
former
;
and
from
the
Nature
of
things
either
in
General
,
or
the
Particular
Facts
in
Question
.
If
therefore
it
can
be
shewn
that
those
Matters
of
Fact
which
make
up
the
Christian
History
,
and
upon
which
the
Christian
Religion
is
Founded
,
are
as
well
attested
as
any
other
distant
Facts
whatsoever
;
that
there
is
as
necessary
a
Connexion
betwixt
them
and
the
present
state
of
things
in
the
World
,
as
betwixt
the
present
and
any
former
Appearances
;
and
that
we
have
as
much
assurance
both
from
the
Nature
of
things
in
General
,
and
these
in
Particular
,
that
they
are
true
,
as
we
can
have
that
any
thing
else
is
so
at
a
distance
from
us
:
If
,
I
say
,
it
can
be
shewn
that
the
Proof
before
given
answers
all
these
Characters
,
then
does
it
evidently
follow
,
that
there
is
as
much
reason
to
believe
the
Christian
Religion
,
as
there
can
possibly
be
to
be
believe
any
Matters
of
Fact
out
of
the
Notice
and
Observation
of
the
Living
;
and
that
there
are
some
such
Matters
of
Fact
as
these
,
which
deserve
our
assent
to
them
,
as
well
as
any
Truths
concerning
the
real
Nature
of
things
,
cannot
be
questioned
.
1.
First
,
Then
as
to
Humane
Testimony
;
What
true
Matters
of
Fact
are
there
now
believed
in
the
World
which
are
better
attested
than
the
Christian
are
?
There
is
no
History
of
former
Times
,
now
extant
,
confirm'd
by
such
a
Cloud
of
Witnesses
,
and
there
never
were
any
Witnesses
of
such
unquestionable
Characters
.
We
have
a
great
many
Authors
now
extant
,
who
had
themselves
a
Principal
Concern
in
the
Transactions
they
write
of
;
They
were
all
Persons
of
great
Probity
and
Integrity
,
of
a
disinteressed
,
undesigning
Simplicity
of
Manners
,
Men
without
Guile
,
and
without
Deceit
;
They
were
bred
up
in
a
different
Religion
from
that
they
Recommended
in
their
Writings
;
They
were
very
much
Prejudiced
against
the
Pretences
of
their
Master
who
came
to
instruct
them
in
it
;
They
were
slow
to
believe
the
Account
he
gave
of
Himself
and
the
Gospel
he
Preached
;
and
the
Meanness
and
Poverty
of
his
Condition
while
he
Lived
,
the
Scandal
of
his
Death
,
and
the
many
Afflictions
and
Dangers
his
Disciples
and
Followers
were
exposed
to
after
his
Death
,
were
very
great
Discouragements
from
imbracing
his
Doctrine
.
The
History
these
Persons
acquaint
us
with
,
consists
of
such
a
multiplicity
of
Publick
Notorious
Facts
,
so
easie
to
be
known
,
so
curious
to
be
enquired
into
,
and
of
such
vast
Consequence
and
Importance
for
all
Persons
to
be
rightly
imform'd
in
,
that
every
body
might
have
disproved
them
if
they
had
been
False
,
and
every
body
that
did
not
believe
them
would
have
thought
himself
concern'd
to
have
done
it
if
he
could
.
After
these
first
Christian
Writers
,
we
have
a
large
Succession
of
other
Authors
,
who
Lived
at
different
Times
,
during
the
space
of
Three
Hundred
Years
,
and
in
several
distant
Countries
and
Nations
throughout
the
Roman
Empire
,
who
do
unanimously
acquaint
us
,
that
Copies
of
those
first
Writers
were
carefully
preserved
in
every
Place
;
and
who
confirm
their
Characters
,
and
the
Truth
of
their
Relation
;
which
they
assure
us
were
every
where
believed
so
firmly
and
heartily
,
that
vast
Multitudes
of
People
,
in
all
Places
,
forsook
the
Religion
they
had
been
bred
up
in
,
laid
aside
the
old
Laws
and
Customs
they
had
lived
by
,
restrained
the
Inclinations
,
and
denied
the
Appetites
they
had
indulged
,
and
conquered
inveterate
Prejudices
and
Aversions
,
in
order
to
comply
with
the
Doctrine
and
Institution
of
Christ
,
according
as
it
was
delivered
in
the
Scriptures
of
the
New
Testament
.
And
in
the
same
manner
we
are
informed
,
that
during
these
Three
Hundred
Years
,
all
sorts
of
Christians
were
exposed
to
great
Troubles
,
Losses
and
Sufferings
,
upon
account
of
their
Profession
;
and
that
abundance
of
them
indured
various
Tortures
,
and
suffered
Death
and
Reproach
,
for
not
renouncing
their
Faith
;
of
which
number
were
most
of
the
Writers
of
those
Times
,
of
whose
Sincerity
,
Piety
,
and
Diligent
Enquiry
into
the
Truth
of
the
Christian
History
and
Revelation
,
we
have
ample
Testimonies
remaining
:
Several
of
them
were
likewise
very
Learned
Men
,
of
great
Fame
and
Reputation
for
Philosophy
,
and
who
would
not
yeild
to
the
Simplicity
of
the
Gospel
till
over-ruled
and
bore
down
by
the
Irresistible
Authority
of
Matters
of
Fact
well
proved
and
attested
.
All
of
them
writ
at
such
Times
,
and
in
such
Places
,
when
and
where
every
body
that
read
what
they
had
writ
,
was
as
capable
of
imforming
himself
of
the
Truth
and
Integrity
of
the
Christian
Tradition
as
the
Authors
themselves
were
,
there
being
a
great
many
other
Writers
cited
by
them
,
and
divers
other
Monuments
and
Records
appealed
to
,
which
were
then
extant
and
publickly
known
.
It
is
moreover
very
remarkable
,
That
,
during
this
forementioned
Term
of
300
Years
,
while
Christianity
was
new
,
and
under
Persecution
,
neither
the
Jews
nor
Heathens
,
those
industrious
Enemies
and
Opposers
of
the
Gospel
,
who
were
every
where
mixt
with
the
Christians
,
and
were
continually
Disputing
with
them
:
This
,
I
say
,
is
a
further
confirmation
of
the
Truth
of
the
Christian
Religion
,
that
not
one
of
all
its
Ancient
Enemies
,
either
Jew
or
Heathen
,
should
ever
deny
or
call
in
question
the
great
and
wonderful
Facts
't
was
built
upon
;
but
that
several
of
them
should
corroborate
the
Christian
Accounts
by
many
Circumstances
mention'd
in
their
own
Writings
,
as
't
is
manifest
they
have
done
.
Thus
stands
the
first
and
earliest
Proof
of
the
Christian
Religion
from
Humane
Testimony
;
which
is
further
confirmed
by
an
innumerable
and
continually
increasing
Company
of
Writers
,
and
the
Constancy
and
Vniversality
of
Belief
ever
since
,
which
,
by
reason
of
some
Opposition
or
other
,
has
been
,
in
every
Age
almost
examined
over
again
,
and
stood
the
Test
of
the
most
Malicious
Examination
.
2.
In
the
next
place
then
,
without
considering
these
Humane
Authorities
in
particular
,
let
us
examine
what
Connexion
there
is
betwixt
the
present
State
of
Christianity
in
the
World
,
and
the
Ancient
History
of
it
.
That
the
Christian
Religion
is
now
own'd
and
professed
in
a
great
many
Countries
;
that
,
where-ever
the
Christian
Religion
is
believed
,
there
the
Scriptures
of
the
New
Testament
are
acknowledged
also
as
the
Rule
and
Standard
of
it
;
and
that
all
the
wonderful
Facts
therein
Recorded
,
are
believed
by
Christians
to
have
really
happen'd
at
the
Times
and
Places
there
mentioned
,
are
Matters
of
Fact
which
every
Body
may
,
by
his
own
Observation
,
find
to
be
true
,
and
I
shall
here
take
for
granted
.
This
therefore
being
the
present
State
of
Things
in
the
World
,
it
necessarily
follows
from
hence
,
That
the
Christian
Religion
had
a
Beginning
:
There
was
a
Time
when
the
Christian
Religion
was
no
where
practised
,
nor
any
of
those
Facts
,
Recorded
in
the
New
Testament
,
believed
.
How
then
came
it
to
pass
,
That
any
Body
should
Contrive
and
Publish
such
a
Scheme
as
this
?
And
how
came
any
Body
to
believe
it
when
Published
,
if
it
had
not
been
true
?
'T
is
plain
that
the
first
Contrivers
,
Publishers
,
and
Believers
of
the
Christian
Religion
,
whoever
they
were
,
must
have
been
either
Persons
of
no
Religion
at
all
before
,
or
of
a
different
one
from
the
Christian
;
they
must
have
been
either
Good
Men
or
Ill
Men
,
such
as
lived
up
to
the
Rules
and
Principles
of
the
Christian
Religion
,
or
contrary
to
them
:
But
whichsoever
of
these
Characters
we
suppose
belong'd
to
the
first
Christians
,
I
cannot
possibly
account
for
the
Present
State
of
Christianity
,
if
the
Principal
Facts
related
in
the
New
Testament
were
not
true
.
I
cannot
conceive
that
an
Atheist
,
or
a
Wicked
Man
,
that
was
bred
up
in
different
Notions
of
Religion
,
and
whose
Practice
was
contrary
to
the
Christian
Rules
of
Life
,
could
invent
such
a
Scheme
as
contradicted
and
condemned
all
his
former
Opinions
and
Practices
,
or
would
have
been
at
the
pains
to
do
it
if
he
could
.
And
I
can
as
little
imagine
that
there
was
any
Person
before
the
appearance
of
Christianity
in
the
World
,
who
could
,
by
the
strength
of
his
own
Capacities
,
without
any
Divine
Assistance
,
find
out
such
a
noble
Plan
and
Model
of
Humane
Life
as
that
contained
in
the
New
Testament
,
and
by
the
extraordinary
force
and
goodness
of
his
own
Disposition
,
live
up
to
it
himself
before
he
recommended
it
to
others
;
and
as
impossible
is
it
to
suppose
that
such
a
good
Man
as
this
should
throw
off
those
contrary
Sentiments
and
Impressions
of
Religion
he
had
been
brought
up
in
,
for
being
False
and
Ineffectual
for
the
promoting
a
good
Life
;
and
at
the
same
time
forge
a
Set
of
the
most
unaccountable
Lyes
that
were
ever
known
,
and
make
use
of
this
Imposture
to
inforce
the
Belief
and
Practice
of
his
new
Principles
,
which
are
plainly
and
directly
inconsistent
with
such
Methods
.
But
could
we
suppose
any
Person
capable
of
framing
such
a
Scheme
as
the
〈…〉
,
without
the
help
of
Revelation
for
the
Doctrines
of
it
,
or
true
History
for
the
Facts
't
is
built
upon
;
What
End
or
Motive
could
be
imagined
sufficient
to
determine
him
to
do
it
?
He
could
not
propose
any
Profit
or
Advantage
to
himself
from
a
Work
which
he
knew
would
render
all
the
Promoters
of
it
liable
to
Reproaches
,
Troubles
and
Afflictions
,
and
every
thing
that
was
hard
and
grievous
in
Life
:
For
this
,
whoever
Published
the
Christian
Religion
first
,
assures
us
was
to
be
the
Lot
and
Portion
of
those
that
imbraced
it
:
This
is
one
of
the
Principal
Doctrines
of
the
Gospel
;
where
we
are
commanded
to
quit
all
we
Possess
;
to
renounce
all
the
Pleasures
and
Enjoyments
of
the
World
;
to
expect
Tribulation
and
Anguish
,
Ignominy
and
Death
,
and
to
suffer
all
manner
of
Persecution
gladly
for
the
sake
of
the
Christian
Profession
.
How
could
a
Man
that
made
this
a
part
of
his
Religion
,
and
had
foresight
enough
to
know
he
should
have
occasion
to
practice
it
himself
,
think
of
advancing
his
Interest
in
the
World
by
such
an
Invention
.
And
how
can
we
imagine
any
uncertain
,
doubtful
Prospect
of
Future
Reputation
after
Death
should
be
strong
enough
to
bear
him
up
against
all
the
sure
and
sensible
Discouragements
he
was
to
meet
with
while
he
Lived
?
As
this
cannot
well
be
imagined
,
so
neither
is
it
probable
to
believe
,
that
the
meer
pleasure
of
deceiving
should
put
a
Man
upon
the
contrivance
of
such
a
Scheme
as
was
very
unlikely
to
take
,
very
hazardous
to
the
Impostor
,
and
very
beneficial
to
all
that
were
deceived
.
It
is
moreover
very
unconceivable
how
any
Man
should
think
of
advancing
the
present
Interest
and
Welfare
of
Mankind
by
perswading
them
to
believe
all
the
Wonderful
Facts
and
Extraordinary
Doctrines
of
the
Christian
Religion
,
which
have
no
manner
of
relation
to
it
;
and
how
he
should
come
to
be
so
mightily
for
their
Happiness
in
a
Future
State
,
which
he
had
no
certainty
of
from
Revelation
:
Neither
is
there
any
reason
to
be
given
why
he
should
imagine
the
belief
of
those
Facts
and
Doctrines
necessary
to
their
Happiness
in
a
Future
State
,
if
he
had
been
sure
there
was
one
;
nor
why
he
should
pitch
upon
the
grossest
Forgeries
imaginable
,
in
order
to
promote
the
practice
of
such
Vertues
among
Men
as
are
directly
opposite
to
the
means
he
used
for
this
end
.
We
cannot
therefore
account
for
the
contrivance
of
the
Christian
Religion
from
any
End
or
Motive
that
was
likely
to
put
a
Man
upon
such
a
Work
,
because
it
is
very
manifest
from
the
whole
Tenour
of
this
Religion
,
that
the
Author
of
it
,
if
it
had
been
an
Imposture
,
could
not
have
promised
himself
any
kind
of
advantage
from
his
Undertaking
.
And
upon
further
Enquiry
and
Examination
,
it
will
appear
,
That
if
any
Man
had
been
wise
enough
to
invent
such
a
Religion
,
and
foolish
enough
to
have
had
some
certain
aim
and
prospect
in
effecting
it
,
his
Success
could
never
have
been
answerable
to
his
Expectation
.
For
how
could
such
a
Religion
as
the
Christian
,
have
ever
obtained
so
general
a
Credit
in
the
World
,
as
we
find
it
now
has
,
if
it
had
been
purely
Humane
Invention
?
The
Morality
of
it
is
so
Pure
and
Holy
,
so
contrary
to
all
the
prevailing
Inclinations
and
Interests
of
Mankind
in
this
Life
,
that
we
find
it
the
hardest
thing
in
the
World
,
by
continual
Care
and
Instruction
,
to
bring
Men
to
submit
to
it
,
who
have
been
accustomed
by
Education
to
believe
it
Revealed
by
God
,
and
Established
upon
the
Conditions
of
Eternal
Happiness
and
Misery
in
another
World
,
who
are
confirm'd
in
that
belief
by
the
concurrent
Faith
of
all
they
know
and
converse
with
,
and
who
are
left
without
a
possibility
of
disproving
the
Truth
of
the
pretended
Revetion
,
if
it
had
been
at
first
an
Imposture
:
How
then
can
we
imagine
that
the
Christian
Laws
and
Rules
of
Life
should
have
been
so
easily
received
at
their
first
Publication
,
so
widely
Propagated
afterwards
,
and
so
absolutely
and
intirely
submitted
to
,
that
they
should
become
the
standing
unalterable
Laws
of
so
many
different
Countries
and
Nations
as
do
now
profess
the
Christian
Faith
;
How
,
I
say
,
could
this
have
ever
happen'd
,
if
the
first
Set
of
Persons
that
imbraced
this
Morality
had
not
been
fully
convinced
that
it
had
been
expresly
revealed
by
God
,
and
injoyned
Mankind
under
the
Sanction
of
Eternal
Rewards
and
Punishments
?
And
how
could
any
Man
be
perswaded
of
this
without
believing
those
wonderful
Facts
,
upon
the
Credit
of
which
the
Truth
of
the
whole
Revelation
is
Founded
?
But
if
we
suppose
the
first
Christians
that
ever
were
,
believed
all
those
Matters
of
Fact
,
how
can
this
be
supposed
of
them
except
they
were
true
?
How
can
we
possibly
imagine
that
the
Principal
Matters
of
Fact
related
in
the
New
Testament
,
which
are
now
a
necessary
part
of
the
Faith
of
all
Christians
should
be
believed
by
those
in
whose
times
the
Scheme
is
laid
,
in
contradiction
to
all
their
Senses
,
or
first
obtain
Credit
among
those
who
lived
afterwards
,
without
any
proof
of
their
being
done
or
believed
before
?
And
if
we
suppose
the
Christian
Morality
Entertained
and
Established
in
the
World
,
without
the
present
History
we
have
of
it
,
the
Forgery
of
that
afterwards
would
have
been
wholly
unnecessary
,
and
the
difficulty
of
getting
such
a
Forgery
believed
,
much
greater
.
From
hence
then
it
plainly
follows
that
there
could
never
have
been
such
a
state
of
things
in
the
World
as
we
now
perceive
,
if
all
the
Principal
Parts
and
Substance
of
the
Christian
History
,
as
it
is
at
present
generally
believed
,
were
not
true
,
and
had
some
time
or
other
really
happen'd
out
according
to
the
Relation
we
find
given
of
them
.
This
does
likewise
further
appear
from
the
way
and
manner
in
which
those
Books
that
contain
this
History
are
Written
;
where
we
find
so
many
extraordinary
Marks
and
Characters
of
the
Simplicity
,
Integrity
,
and
undesigning
Humility
of
the
Writers
,
their
hearty
Belief
of
what
they
wrote
themselves
,
and
their
great
Zeal
and
Concern
for
the
Good
of
Mankind
,
as
plainly
shew
them
to
have
been
Influenced
not
only
by
the
force
of
well-attested
Truth
,
but
by
some
extraordinary
and
more
than
Humane
Impressions
.
3.
These
are
in
short
the
Reasons
we
have
to
believe
the
Truth
of
the
Christian
Religion
:
The
Validity
and
Force
of
which
I
shall
endeavour
to
make
out
more
fully
under
the
Third
Head
;
where
I
am
to
shew
the
Sufficiency
of
the
Proof
that
has
been
given
of
the
Christian
Matters
of
Fact
from
the
Nature
of
Things
,
upon
which
the
certainty
of
all
Matters
of
Fact
,
as
well
as
other
Truths
,
is
ultimately
founded
.
Now
the
chief
and
immediate
Reason
of
believing
most
Facts
,
being
taken
from
the
Nature
of
Man
,
and
there
being
nothing
we
are
so
well
acquainted
with
as
the
common
Original
,
Capacities
and
Powers
,
Inclinations
and
Aversions
of
Mankind
,
and
consequently
their
Ends
and
Motives
of
acting
,
it
will
be
easie
to
shew
from
hence
,
that
the
proof
of
the
Christian
Religion
before
given
,
is
not
only
sufficient
to
determine
our
assent
to
it
,
but
does
in
Evidence
,
and
Multiplicity
of
Conviction
,
far
exceed
the
Proof
any
other
Matters
of
Fact
are
capable
of
.
In
the
first
place
then
,
let
us
consider
why
we
believe
any
Matter
of
Fact
,
which
never
fell
within
our
own
particular
and
immediate
Cognizance
?
Why
do
we
so
firmly
believe
the
Story
of
Julius
Cesar
,
and
William
the
Conqueror
,
that
there
is
such
a
place
as
Italy
or
China
,
&
c
?
Now
the
reason
of
this
,
upon
examining
our selves
,
we
shall
find
to
be
,
because
a
great
many
Men
have
acquainted
us
that
there
were
formerly
such
Persons
who
did
such
and
such
Things
;
and
that
there
are
now
such
Places
in
the
World
,
&c.
which
Men
were
competent
Judges
of
what
they
tell
us
,
had
sufficient
Opportunities
of
knowing
the
Truth
themselves
,
no
Motives
conceivable
that
could
dispose
them
to
lye
to
others
,
and
are
contradicted
by
no
body
of
equal
Authority
with
them
;
these
are
all
the
grounds
of
Credibility
,
upon
which
Matters
of
Fact
are
generally
believed
;
and
no
further
Characters
of
Truth
are
required
by
one
that
is
satisfied
of
these
.
But
we
have
all
these
Reasons
to
believe
the
Common
Matters
of
Fact
related
in
the
New
Testament
,
in
the
fullest
Force
and
Extent
of
them
,
and
several
other
besides
,
as
the
Incapacity
of
the
Witnesses
to
deceive
,
if
they
had
been
disposed
to
do
it
,
the
greater
Motives
they
had
not
to
say
what
they
did
,
than
to
say
it
if
it
had
been
false
,
and
the
greater
Motives
other
Persons
had
to
contradict
them
if
they
could
have
been
disproved
.
Let
us
examine
all
these
Characters
of
Truth
,
and
see
how
far
the
Proof
of
the
Christian
History
exceeds
that
of
other
Matters
of
Fact
;
and
how
far
the
supposed
Falshood
of
it
,
notwithstanding
these
Characters
,
is
consistent
with
that
certain
Knowledge
we
have
of
Humane
Nature
.
As
to
the
first
Character
required
for
the
Proof
of
Matters
of
Fact
,
the
Number
of
the
Witnesses
;
there
never
was
certainly
so
vast
a
Multitude
of
Persons
,
all
unanimously
agreeing
to
assert
the
Truth
of
so
great
a
variety
of
Matters
of
Fact
,
as
there
is
in
the
Case
before
us
;
because
the
Progress
of
Christianity
was
so
swift
,
that
we
cannot
suppose
more
Persons
could
have
been
acquainted
with
the
History
and
Doctrines
of
it
in
so
short
a
time
;
and
there
never
was
such
industrious
Care
taken
to
propagate
the
Belief
of
any
other
Facts
and
Opinions
that
we
ever
read
of
.
It
is
likewise
as
certain
,
that
the
whole
Multitude
of
the
first
Publishers
,
and
Professors
of
Christianity
were
as
competent
Judges
of
the
Matters
they
bear
witness
of
,
as
't
is
possible
for
any
Man
to
be
of
any
thing
else
whatsoever
.
We
will
only
suppose
now
,
that
Christ
and
his
Apostles
and
Disciples
,
pretended
to
such
Things
as
are
Recorded
of
them
in
the
Scriptures
,
and
consequently
to
believe
their
own
Pretences
;
and
that
all
others
who
profess'd
the
Gospel
of
Christ
,
did
declare
their
Belief
of
all
those
Things
which
are
related
as
said
or
done
by
Christ
and
his
Apostles
:
And
surely
a
Man
may
infallibly
know
his
own
Thoughts
and
Imaginations
;
he
can
tell
whether
he
believes
such
or
such
a
Thing
or
no
,
or
at
least
he
can
be
certain
that
he
thinks
or
fancies
he
believes
it
;
and
,
if
there
be
any
Intercourse
or
Communication
betwixt
Men
,
one
Man
may
know
that
another
pretends
to
believe
or
do
a
Thing
,
whether
he
really
believes
or
does
it
or
no.
If
a
Multitude
of
Men
can
be
deceived
in
such
Judgments
as
these
concerning
themselves
and
one
another
,
't
is
evident
that
there
is
no
such
thing
as
Knowledge
at
all
.
If
therefore
it
must
be
allowed
,
that
a
vast
Multitude
of
Persons
did
pretend
to
believe
all
those
things
that
they
are
said
to
believe
in
the
New
Testament
,
it
necessarily
follows
from
hence
,
that
they
did
really
and
truly
believe
them
,
or
else
they
pretended
to
believe
what
they
certainly
knew
to
be
false
.
But
that
they
did
not
pretend
to
believe
what
they
knew
to
be
false
will
evidently
appear
from
these
further
Reflections
upon
Humane
Nature
.
First
,
then
't
is
certain
that
every
Man
must
act
for
some
End
or
Motive
,
and
here
is
no
End
or
Motive
conceivable
that
could
determine
any
of
the
first
Publishers
or
Professors
of
Christianity
,
to
pretend
to
believe
those
Facts
which
they
knew
to
be
false
.
All
the
Ends
and
Motives
we
can
imagine
any
Man
to
act
upon
in
such
a
Case
,
we
have
reckoned
up
before
;
and
we
find
,
that
if
we
put
our selves
into
the
same
Circumstances
with
those
first
Witnesses
of
Christianity
,
it
would
have
been
impossible
for
us
to
have
been
influenced
by
any
of
them
to
make
the
same
pretences
,
being
infallibly
assured
at
the
same
time
,
that
they
were
utterly
false
and
groundless
;
from
whence
we
conclude
,
that
neither
did
they
,
since
all
Men
are
so
made
and
contrived
,
as
to
be
determined
by
the
same
general
Motives
,
though
,
according
to
the
difference
of
the
Objects
that
affect
them
,
and
the
difference
of
the
Imaginations
of
those
that
are
affected
,
the
Influence
may
be
stronger
upon
some
than
others
.
If
we
consider
the
Power
and
Force
of
Truth
in
general
,
the
natural
Ease
and
Pleasure
that
accompanies
Sincerity
,
and
the
Difficulty
and
Reluctance
with
which
Men
practise
known
Deceit
and
Falshood
;
we
cannot
but
infer
from
hence
,
that
it
very
rarely
happens
,
that
any
Men
come
to
find
a
pleasure
in
Lying
,
purely
for
deceiving
sake
,
without
any
further
End
or
Prospect
;
and
all
Observations
upon
the
History
of
Mankind
confirm
this
Conclusion
;
and
therefore
we
judge
it
contrary
to
the
Nature
of
Man
to
suppose
there
was
a
whole
Age
of
such
Deceivers
as
these
,
who
pretended
to
believe
a
great
number
of
unprofitable
Lyes
,
which
were
to
bring
them
in
no
other
Pleasure
or
Satisfaction
than
what
every
one
found
in
deceiving
others
.
But
't
is
plain
,
that
if
Christianty
was
an
Imposture
,
this
must
be
supposed
:
For
none
of
the
first
Christians
ever
pretended
to
any
other
Pleasures
or
Advantages
of
Life
:
They
made
it
part
of
their
Religion
to
renounce
them
all
;
and
the
World
was
not
so
kind
as
to
force
them
to
accept
what
they
had
voluntarily
abandoned
.
And
if
it
be
contrary
to
Humane
Nature
in
General
,
to
imagine
that
a
vast
Multitude
of
People
of
different
Tempers
and
Inclinations
,
should
all
conspire
together
to
pretend
a
Belief
of
what
they
knew
to
be
false
,
without
any
further
prospect
of
Pleasure
and
Advantage
,
than
what
immediately
resulted
from
such
Pretences
;
much
more
repugnant
is
it
when
we
consider
the
Characters
of
these
Pretenders
;
the
greatest
part
of
which
were
Persons
of
such
steady
integrity
before
,
that
Lying
must
have
offered
the
greatest
violence
imaginable
to
their
Consciences
.
But
further
,
supposing
the
first
Christians
had
some
Motives
sufficient
to
determine
them
all
to
agree
in
the
same
false
Pretences
,
notwithstanding
that
great
contrariety
of
Interests
such
a
Multitude
is
commonly
govern'd
by
;
whatever
Advantages
they
proposed
to
themselves
,
they
found
such
mighty
disappointments
every
where
in
their
Hopes
,
and
indured
such
unspeakable
Troubles
and
Afflictions
for
the
sake
of
their
Profession
,
that
they
had
stronger
Motives
for
their
discovering
and
relinquishing
the
Cheat
they
had
maintained
,
than
they
could
have
at
first
to
begin
it
;
and
therefore
,
if
none
of
them
were
induced
to
confess
their
Pretences
false
,
in
such
occasions
where
other
Men
have
been
often
tempted
,
or
forced
to
disown
the
Truth
,
we
must
infer
from
hence
,
that
they
did
really
believe
all
they
pretended
to
,
or
they
were
not
like
other
Men
,
but
of
a
strange
Nature
,
different
from
whatever
we
have
known
or
heard
of
.
This
must
be
likewise
said
too
of
all
the
other
People
of
that
Age
when
Christianity
was
first
Published
,
who
refused
to
believe
the
Christian
Pretences
:
For
how
otherwise
can
we
account
for
their
not
contradicting
and
disproving
them
when
they
had
all
those
Motives
and
Reasons
for
discovering
the
Imposture
,
which
were
manifestly
wanting
for
the
Invention
and
Propagation
of
it
.
From
all
which
,
I
think
we
may
with
confidence
conclude
,
that
the
first
Authors
,
Publishers
,
and
Professors
of
Christianity
,
did
really
believe
all
they
declared
and
asserted
:
From
whence
it
immediately
and
necessarily
follows
,
that
all
the
Common
Matters
of
Fact
which
they
believed
to
be
true
,
were
actually
true
,
they
having
the
same
Evidence
of
Sense
for
them
,
as
we
have
now
,
or
any
other
Generation
of
Men
ever
had
,
for
whatever
fell
under
the
Cognizance
of
their
Senses
;
so
that
if
they
were
deceived
,
we
must
call
in
question
all
our
own
Sensations
,
which
are
the
Foundations
of
all
our
other
Knowledge
.
And
the
same
Evidence
that
they
had
for
these
Common
Matters
of
Fact
,
they
had
also
for
all
the
Extraordinary
Facts
mention'd
in
the
Christian
History
,
so
far
as
concerns
the
Things
done
,
and
the
Pretences
of
the
Authors
;
and
as
to
the
Power
by
which
they
were
done
,
I
am
as
sure
they
exceed
all
Humane
Strength
and
Skill
,
as
I
am
sure
any
thing
else
does
.
And
then
,
according
to
the
best
and
truest
Notions
we
are
able
to
frame
of
the
Divine
Nature
,
we
cannot
but
judge
they
were
very
proper
Marks
and
Indications
of
his
Power
,
manifest
Tokens
of
his
Goodness
to
Men
,
and
so
suited
and
adapted
to
their
Capacities
,
that
we
cannot
frame
or
imagine
a
way
whereby
God
could
have
more
effectually
revealed
himself
to
us
,
if
he
ever
designed
to
reveal
himself
to
us
at
all
;
and
it
appears
very
agreeable
both
to
his
Wisdom
and
Goodness
,
that
he
should
make
such
a
Revelation
as
the
Christian
Religion
is
to
us
,
as
has
been
shown
more
at
large
before
.
If
therefore
there
was
an
Age
when
the
several
Persons
mention'd
in
the
New
Testament
did
pretend
to
do
what
is
there
Recorded
of
them
,
and
all
the
principal
Matters
of
Fact
which
make
up
the
Christian
History
were
believed
far
and
wide
,
according
to
the
Relation
there
given
,
't
is
inconsistent
with
all
the
Principles
of
Humane
Nature
,
and
repugnant
to
the
Nature
of
God
,
that
they
should
be
false
,
as
far
as
we
are
able
,
by
all
the
Knowledge
we
have
of
the
Nature
of
God
and
Man
to
judge
.
That
there
was
such
an
Age
as
this
,
we
have
the
constant
,
universal
,
and
uninterrupted
Testimony
of
all
the
succeeding
Ages
;
and
when
a
great
many
different
Countries
and
Nations
do
all
Unanimously
agree
to
assert
,
that
their
Immediate
Forefathers
did
receive
such
a
Religion
,
consisting
of
a
great
variety
of
Facts
and
Doctrines
;
and
all
these
being
contained
in
certain
Books
,
and
Copies
of
those
Books
being
dispersed
throughout
these
several
Countries
,
the
Faith
is
every
where
the
same
:
In
such
a
case
as
this
,
it
is
not
to
be
doubted
,
but
so
far
as
the
succeeding
Generation
of
Men
agree
in
their
Testimony
concerning
the
Faith
of
their
immediate
Predecessors
,
so
far
they
were
of
the
same
Faith
with
them
.
If
this
be
not
allowed
,
't
is
impossible
to
know
any
thing
beyond
our
own
Time
,
and
no
Humane
Testimony
is
to
be
admitted
upon
any
occasion
,
a
greater
and
more
unsuspected
Testimony
then
this
being
utterly
inconceivable
:
But
,
if
such
Evidence
as
this
be
certain
and
unquestionable
,
as
indeed
it
is
,
then
is
the
present
universal
belief
of
the
Scriptures
of
the
New
Testament
an
undeniable
Argument
that
there
was
a
time
when
the
Principal
Matters
of
Fact
there
Recorded
were
pretended
to
be
done
,
and
were
believed
by
vast
Multitudes
of
those
who
lived
at
that
time
,
to
be
really
done
in
the
way
and
manner
in
which
they
are
now
related
to
have
happen'd
;
and
if
they
were
then
believed
,
they
must
be
true
for
the
Reasons
before
given
.
Thus
far
the
Sufficiency
of
the
positive
and
direct
part
of
the
proof
of
the
Christian
Religion
is
manifested
from
the
Nature
of
Things
:
And
in
the
same
manner
it
will
appear
,
that
what
has
been
before
offered
to
shew
the
absurdity
of
supposing
the
Christian
Religion
an
Imposture
,
is
sufficient
to
determine
any
Man
to
believe
it
.
For
if
we
throughly
and
impartially
consider
the
whole
Christian
Scheme
,
as
delivered
in
the
Writings
of
the
New
Testament
,
which
we
have
before
laid
together
in
a
short
Draught
and
Representation
of
the
Principal
Parts
and
Characters
of
it
;
and
if
at
the
same
time
we
take
a
just
view
of
Humane
Nature
,
we
shall
find
it
utterly
impossible
that
such
a
Scheme
as
this
should
ever
have
been
contrived
or
believed
without
any
Extraordinary
Interposition
of
Divine
Providence
.
All
the
Notions
we
have
of
the
Powers
and
Capacities
of
the
Soul
of
Man
,
will
not
enable
us
to
conceive
how
such
a
Set
of
Thoughts
as
compose
the
Christian
Scheme
,
could
be
brought
together
by
the
meer
unassisted
Force
and
Agitation
of
the
Soul
,
whatever
Internal
Springs
we
imagine
that
Force
derived
from
.
But
when
we
consider
further
,
that
if
there
had
been
any
Man
capable
of
such
an
Invention
,
there
was
no
End
or
Motive
sufficient
to
determine
him
to
undertake
it
,
and
Conduct
and
Support
him
in
the
Management
of
the
whole
Work
,
we
must
conclude
that
it
was
not
of
Humane
Composition
.
And
this
we
are
assured
of
,
because
there
are
but
such
and
such
Ends
that
Mankind
can
act
upon
,
and
none
of
these
could
have
any
influence
in
the
Contrivance
of
the
Christian
Religion
in
the
manner
we
find
it
delivered
to
us
in
the
New
Testament
;
for
it
is
so
Framed
and
Contrived
in
all
its
Parts
and
Circumstances
,
that
't
was
impossible
for
any
one
that
could
be
the
Author
of
it
,
not
to
perceive
that
all
the
Ways
and
Methods
he
took
of
Establishing
his
Invention
would
most
certainly
and
effectually
defeat
the
End
he
aimed
at
,
whatever
we
suppose
that
to
be
;
and
no
Man
could
make
use
of
such
means
for
the
obtaining
an
End
which
he
knew
would
destroy
it
.
But
besides
the
difficulties
of
the
Invention
,
which
cannot
be
accounted
for
by
all
the
knowledge
we
have
of
the
Nature
of
Man
,
the
Propagation
of
the
Christian
Religion
does
plainly
surmount
all
Humane
Art
and
Power
.
For
supposing
the
first
Christians
never
so
well
inclined
to
believe
Christianity
when
it
was
proposed
to
them
,
't
is
impossible
for
Men
to
belive
what
they
will
.
The
Evidence
of
some
things
is
so
great
,
that
we
cannot
resist
;
and
,
on
the
contrary
,
there
are
some
things
of
such
a
Nature
,
that
no
Byass
or
Prejudice
whatsoever
is
strong
enough
to
make
us
believe
them
without
their
proper
Evidence
;
and
such
are
all
the
Principal
parts
of
the
Christian
History
,
as
appears
from
the
Reflections
before
made
upon
them
.
But
if
we
consider
the
first
Christians
,
as
being
all
strongly
disposed
to
reject
the
Christian
Religion
before
they
imbraced
it
,
as
't
is
certain
they
were
,
whoever
we
suppose
them
to
be
,
then
was
their
difficulty
of
believing
much
greater
:
From
whence
it
is
necessarily
inferr'd
that
if
the
Principal
Matters
of
Fact
contained
in
the
Christian
History
had
not
been
proved
to
be
true
,
when
they
were
first
Published
,
they
could
never
have
been
believed
;
and
if
they
could
not
have
been
truly
and
really
believed
,
't
was
full
as
impossible
that
great
Multitudes
of
People
should
pretend
to
believe
them
when
they
did
not
;
because
all
the
Reasons
and
Motives
that
can
be
supposed
for
such
Pretences
,
could
have
no
more
Influence
in
the
first
Profession
then
they
had
in
the
Invention
of
Christianity
,
and
there
they
had
none
at
all
,
as
we
have
shewn
before
.
Thus
does
it
plainly
appear
from
the
whole
Frame
and
Texture
of
the
Christian
Religion
,
the
Nature
of
the
Facts
and
Doctrines
contained
in
it
,
and
the
manner
in
which
it
is
delivered
to
the
World
,
compared
with
the
Nature
of
Man
,
that
the
Christian
Religion
,
as
we
now
find
it
contained
in
the
Scriptures
of
the
New
Testament
,
was
Discovered
,
Published
,
and
Propagated
in
the
way
and
manner
there
Recorded
:
From
whence
I
shall
infer
,
that
it
certainly
came
from
God
,
for
the
Reasons
given
in
the
former
part
of
this
Discourse
,
concerning
the
Nature
of
God
,
and
Evil
Spirits
,
which
I
shall
not
repeat
here
;
because
if
the
first
Point
be
granted
,
this
Inference
,
I
believe
,
will
not
be
disputed
by
any
Man
.
Now
that
the
Arguments
here
taken
from
the
Nature
of
Man
have
all
the
force
and
weight
that
is
laid
upon
them
,
I
shall
further
endeavour
to
make
good
,
by
shewing
that
we
have
as
much
reason
to
conclude
that
these
are
Just
and
True
,
as
we
have
that
any
other
Arguments
drawn
from
the
Nature
of
Things
are
Valid
:
In
order
to
which
end
I
shall
take
the
liberty
to
go
over
the
chief
Proofs
of
the
Christian
Religion
again
,
and
consider
them
with
this
particular
View
.
Let
us
then
examine
what
ground
we
proceed
upon
in
our
reasoning
upon
other
Matters
,
and
how
we
arrive
at
any
certainty
concerning
them
.
How
come
we
to
affirm
that
a
Body
of
such
a
Density
and
Bulk
is
of
such
a
Weight
;
that
a
Body
of
such
a
Weight
,
has
such
a
force
in
Projection
;
that
such
a
particular
Body
,
in
such
and
such
Circumstances
,
will
certainly
produce
such
Effects
;
that
't
is
impossible
that
such
a
Body
should
exceed
such
limits
in
its
Motion
,
and
the
like
?
Now
the
only
reason
we
have
to
conclude
such
Propositions
concerning
Bodies
to
be
true
,
upon
which
all
the
fine
Mathematical
Demonstrations
in
Natural
Philosophy
,
and
all
the
useful
Inventions
in
Mechanicks
are
grounded
,
is
this
,
That
all
the
Observations
and
Experiments
that
have
ever
been
made
upon
these
things
do
assure
us
,
that
they
have
always
been
after
this
manner
;
and
the
like
will
hold
in
our
Reasonings
from
Humane
Nature
.
I
can
no
more
believe
the
whole
Christian
Scheme
an
Imposture
of
mere
Humane
Contrivance
,
than
I
can
believe
that
all
the
Materials
which
composed
the
City
of
Rome
met
together
,
and
put
themselves
into
that
Form
:
For
as
I
cannot
see
what
should
give
those
Materials
a
determinate
Motion
towards
the
building
that
City
,
no
more
can
I
comprehend
what
should
influence
or
determine
a
Man
to
Frame
and
Contrive
such
a
History
and
Religion
as
the
Christian
.
And
,
as
't
is
impossible
to
believe
that
,
if
all
the
Materials
necessary
for
the
Building
of
Rome
had
,
by
some
extraordinary
Motion
,
been
carried
to
that
Place
,
they
would
have
fashioned
themselves
and
fell
into
that
exact
Form
we
find
that
City
built
in
;
so
likewise
is
it
equally
impossible
to
conceive
,
that
if
there
was
any
End
or
Motive
in
Nature
sufficient
to
determine
a
Man
to
invent
such
a
Religion
as
the
Christian
,
he
should
have
made
and
contrived
it
,
in
all
its
Parts
and
Circumstances
,
just
such
as
it
is
delivered
to
us
in
the
Scriptures
,
and
that
so
contrived
it
should
have
been
Entertained
,
Propagated
,
and
Fixt
in
the
World
upon
lasting
Foundations
.
Now
the
reason
why
I
conclude
both
these
things
equally
impossible
is
,
because
there
never
was
any
thing
like
either
of
these
Events
ever
known
to
have
happen'd
in
the
World
,
and
because
upon
the
utmost
stretch
of
Thought
,
grounded
upon
the
most
intimate
Knowledge
we
can
have
of
the
Nature
of
the
Things
concern'd
,
and
the
greatest
compass
of
Observation
that
can
be
made
upon
the
course
of
things
in
the
World
,
it
cannot
be
conceived
or
imagined
that
such
Events
as
these
should
ever
happen
.
That
there
never
was
an
Instance
of
any
thing
like
the
Christian
Scheme
,
which
was
proved
or
allowed
by
any
body
in
the
World
to
be
an
Imposture
,
I
shall
take
for
granted
,
since
none
of
the
Enemies
of
Christianity
have
ever
produced
one
.
As
for
Mahometism
,
which
some
have
had
the
impudence
to
compare
with
Christianity
;
so
far
as
both
they
and
we
allow
it
to
be
an
Imposture
,
it
can
have
no
manner
of
place
here
as
a
Parallel
Instance
.
For
it
is
on
all
hands
granted
that
there
was
such
a
Man
as
Mahomet
,
who
lived
at
the
Time
and
Place
't
is
pretended
by
his
Followers
he
did
;
't
is
granted
likewise
that
he
wrote
the
Alcoran
,
and
pretended
to
the
things
there
Recorded
of
him
;
and
that
his
Religion
prevailed
,
and
was
Propagated
in
the
way
and
manner
there
related
and
described
by
him
:
But
,
in
the
present
supposition
of
the
whole
Christian
Scheme's
being
an
Imposture
,
it
must
be
affirmed
that
call
the
Scriptures
of
the
New
Testament
,
and
the
whole
History
therein
contained
,
are
meer
Forgery
and
Invention
,
without
any
Foundation
of
Truth
in
the
Common
Matters
of
Fact
there
Recorded
,
which
makes
the
case
of
Christianity
,
in
all
the
important
variety
of
Circumstances
and
Events
possible
,
unlike
that
of
Mahometism
.
And
as
no
Instance
of
such
an
Imposture
,
as
is
here
pretended
,
can
be
given
out
of
the
History
of
former
times
,
so
likewise
is
it
utterly
impossible
to
imagine
that
such
an
Instance
as
this
could
ever
happen
at
all
.
To
give
our selves
a
fuller
and
more
sensible
Conviction
of
this
,
let
us
take
as
exact
and
extensive
a
view
as
we
can
of
the
State
of
the
World
,
just
before
we
affirm
that
Christianity
was
discovered
,
or
at
the
latest
Period
of
Time
mentioned
in
the
New
Testament
;
Let
us
consider
the
General
Temper
,
Inclinations
,
Opinions
,
and
Interests
of
the
Jews
at
that
time
,
together
with
the
highest
Improvements
in
Learning
and
Religion
then
amongst
them
;
Let
us
make
the
same
Reflections
upon
the
Roman
State
and
Government
,
and
the
Principal
Nations
and
Countries
within
that
Empire
:
Then
let
us
carefully
weigh
and
examine
the
Christian
History
and
Religion
contained
in
the
Scriptures
of
the
New
Testament
;
let
us
represent
to
our selves
,
in
one
continued
Prospect
,
all
the
Principal
Facts
there
Recorded
,
drawn
forth
in
all
their
variety
of
Circumstances
,
the
whole
System
of
Doctrines
and
Rules
,
in
their
just
Dependance
and
Connexion
,
the
Characters
of
the
Persons
concerned
in
the
Publishing
and
Establishing
them
,
together
with
the
way
and
manner
in
which
all
these
things
are
Written
;
and
when
we
have
done
this
,
let
us
truly
and
impartially
ask
our
selves
whether
we
can
possibly
conceive
how
any
Person
could
at
that
time
Invent
and
Publish
that
whole
Scheme
of
Things
at
Jerusalem
,
Rome
,
or
any
other
part
of
the
Roman
Empire
,
without
any
ground
of
truth
to
build
upon
;
and
,
supposing
it
Published
,
how
it
could
be
Believed
so
firmly
,
and
Propagated
so
far
and
wide
,
that
it
should
be
fixt
and
continue
in
all
this
part
of
the
World
to
this
day
,
without
any
Footsteps
or
Motives
remaining
whereby
we
might
be
able
to
detect
the
Imposture
.
This
,
I
say
,
appears
to
me
as
hard
to
conceive
,
as
that
Rome
should
build
it self
;
and
I
am
verily
perswaded
would
appear
so
to
any
one
else
,
that
had
as
fully
and
impartially
considered
the
Matter
as
I
have
endeavoured
to
do
.
If
we
date
the
Imposture
later
,
the
same
difficulty
will
attend
the
Invention
and
Propagation
of
it
,
and
we
shall
be
further
puzled
to
account
for
all
the
Signs
and
Monuments
of
Christianity
,
which
will
appear
to
have
been
before
the
Period
assigned
for
its
Original
,
wheresoever
we
place
it
.
But
if
we
deal
as
fairly
by
Christianity
as
we
do
by
Mahometism
,
and
allow
the
Common
Matters
of
Fact
Recorded
of
it
to
be
true
;
if
we
grant
that
there
was
such
a
Man
as
Christ
,
who
lived
at
the
Time
and
Place
't
is
affirmed
by
Christians
he
did
;
that
he
and
his
Disciples
pretended
to
what
is
Recorded
in
the
Scriptures
of
the
New
Testament
of
them
;
that
those
Books
were
written
by
the
Persons
whose
Names
they
bear
;
and
that
the
Christian
Religion
spread
and
prevail'd
over
the
World
in
the
way
and
manner
,
and
by
the
means
of
those
Pretences
we
have
there
an
account
of
:
Granting
,
I
say
,
all
these
things
,
as
by
the
general
acknowledgement
of
all
sorts
of
Persons
,
and
the
impossibility
of
their
being
false
just
before
proved
,
they
must
be
granted
:
From
hence
it
necessarily
follows
that
all
the
other
Extraordinary
Facts
are
true
,
and
consequently
that
the
Christian
Religion
came
from
God
,
and
lays
a
necessary
Obligation
upon
Mankind
to
believe
it
,
and
conform
themselves
to
it
.
This
is
certain
in
the
same
way
of
Reasoning
we
used
before
,
because
there
never
was
an
Instance
,
and
it
cannot
be
conceived
there
ever
should
be
one
,
where
such
Marks
and
Indications
of
Truth
,
as
accompany
these
things
,
should
all
belong
to
an
Imposture
.
Upon
this
account
therefore
it
is
that
we
affirm
all
these
things
to
be
impossible
;
viz.
That
Persons
of
such
Characters
,
as
Christ
and
his
Disciples
were
represented
to
be
,
should
invent
and
contrive
the
Christian
Doctrine
and
Institution
,
or
perform
those
things
that
are
Recorded
of
them
,
meerly
by
their
own
Skill
and
Power
.
That
Christ
and
his
Disciples
should
pretend
to
have
done
such
Extraordinary
Facts
as
are
attributed
to
them
in
the
New
Testament
,
if
they
were
not
the
true
and
immediate
Instruments
by
whom
they
were
done
.
That
such
Multitudes
of
Persons
as
we
there
Read
of
,
should
believe
these
Facts
,
and
imbrace
Christianity
upon
the
Credit
of
them
if
they
were
not
true
,
or
should
pretend
to
believe
them
if
they
were
not
really
perswaded
of
their
truth
.
And
if
all
the
Principal
Facts
,
both
Common
and
Extraordinary
,
were
certainly
true
,
as
far
as
the
Persons
concerned
in
bearing
Testimony
to
them
were
capable
of
perceiving
their
Truth
;
It
is
likewise
impossible
but
the
whole
Christian
Religion
,
and
all
the
Conduct
and
Management
in
the
Discovery
and
Propagation
of
it
must
come
from
God
.
All
these
Propositions
we
are
firmly
assured
of
upon
this
ground
,
viz.
because
,
if
we
suppose
the
contrary
of
any
thing
here
alledged
,
no
Parallel
Instance
can
be
given
to
prove
the
truth
of
what
we
suppose
;
and
if
we
represent
any
of
these
Cases
to
our selves
fairly
in
all
its
Circumstances
,
we
cannot
possibly
conceive
it
should
ever
happen
.
'T
is
true
indeed
there
have
been
Persons
of
low
Fortunes
and
mean
Imployments
in
the
World
,
who
have
,
by
the
meer
force
of
their
Natural
Genius
,
spoke
Wisely
,
and
acted
Gallantly
,
upon
some
Occasions
;
but
't
was
never
known
,
and
't
is
impossible
to
conceive
,
that
Persons
of
no
Learning
or
Education
,
who
knew
nothing
beyond
the
mean
Affairs
of
their
own
Village
,
and
never
Converst
with
any
of
higher
Improvements
than
themselves
;
it
is
impossible
,
I
say
,
to
imagine
that
such
Persons
as
these
should
be
able
,
by
the
meer
strength
of
their
Natural
Parts
,
to
Compose
such
Poems
as
Virgil's
,
and
such
Orations
as
Tully's
,
and
should
likewise
at
the
same
time
exceed
all
others
in
the
Skill
of
Explaining
hard
Authors
,
and
in
the
Knowledge
of
Physick
:
But
't
is
much
harder
to
conceive
,
that
Christ
and
his
Disciples
,
being
Persons
of
such
Education
and
Character
,
as
they
are
represented
to
us
to
be
,
could
,
by
their
own
unasisted
Capacities
,
Compose
the
Christian
Religion
,
Interpret
Ancient
Prophecies
,
Foretel
Future
Events
,
Cure
all
manner
of
Sick
and
Maimed
,
and
perform
all
those
other
Mighty
Works
that
are
Recorded
of
them
.
We
have
heard
of
several
Persons
who
have
pretended
to
Revelations
,
to
Prophecies
,
to
Miracles
,
and
to
all
of
them
falsly
,
without
any
ground
for
their
pretences
;
but
there
never
were
any
who
pretended
to
such
Revelations
,
such
Prophecies
,
and
such
Miracles
,
as
we
find
in
the
Scriptures
of
the
New
Testament
,
so
many
,
and
so
publick
,
so
far
exceeding
all
the
conceivable
Power
of
Art
and
Confederacy
,
so
liable
to
discovery
and
contradiction
,
if
they
were
false
;
so
hazardous
to
the
Undertakers
,
and
so
beneficial
to
the
World
,
in
such
a
continued
Series
,
all
of
them
concurrent
to
the
same
End
,
and
accompanied
with
such
other
Circumstances
as
these
are
related
to
be
.
Whoever
will
be
at
the
pains
to
consider
all
this
wonderful
Scheme
of
Things
together
,
will
find
it
impossible
to
contrive
such
another
,
though
he
has
the
Advantage
of
a
Model
before
him
,
which
the
Author
of
this
had
not
;
and
,
supposing
he
had
succeeded
in
such
a
Contrivance
,
he
would
find
it
impossible
to
prevail
upon
himself
to
pretend
to
act
it
over
;
there
being
no
Motives
conceivable
which
bear
any
manner
of
Proportion
to
the
plain
and
certain
discouragements
he
must
foresee
,
supposing
he
knew
all
his
Pretences
to
be
false
,
as
in
the
present
Case
must
be
supposed
:
And
the
same
will
hold
with
respect
to
the
first
Professors
of
Christianity
:
'T
would
be
equally
impossible
for
them
to
pretend
to
believe
all
these
Things
,
if
they
were
not
really
and
fully
persuaded
of
the
Truth
of
them
.
Lying
and
Deceiving
are
a
pleasure
to
some
Men
,
and
the
more
notorious
and
gross
the
Deceit
is
,
the
greater
is
the
Satisfaction
:
But
then
't
is
certain
likewise
,
that
there
are
very
few
of
such
a
temper
,
as
to
be
pleased
with
Lying
and
Forgery
,
without
any
other
design
or
prospect
;
but
that
there
should
be
a
large
Succession
,
and
continual
increase
of
such
Men
in
divers
Countries
and
Nations
,
is
much
more
difficult
to
conceive
,
than
that
there
should
be
an
Age
of
Crookedness
,
and
Deformity
,
when
,
in
a
considerable
part
of
the
World
,
the
generality
of
People
of
all
sorts
,
had
,
of
a
sudden
,
by
some
strange
unknown
Influence
,
some
parts
of
their
Bodies
distorted
;
and
the
Calamity
was
continually
propagated
all
the
time
by
an
unusual
sort
of
Infection
.
But
if
this
were
allowed
;
if
all
the
first
Christians
were
granted
to
be
pure
Deceivers
;
't
would
be
exceedingly
more
difficult
to
imagine
,
that
the
pleasure
of
Deceiving
was
so
strong
,
as
to
be
able
to
support
such
vast
Multitudes
of
Persons
under
all
the
other
Losses
and
Sufferings
Humane
Nature
is
capable
of
.
'T
is
possible
indeed
,
for
Men
to
suffer
all
manner
of
Affliction
,
and
even
to
die
Martyrs
for
the
falsest
and
most
absurd
Religion
that
can
be
devised
;
and
frequent
Instances
may
be
given
of
such
as
have
done
so
;
but
then
't
is
certain
also
,
that
they
truly
and
firmly
believed
what
they
Suffered
for
.
There
never
was
,
nor
ever
can
be
such
an
extravagant
Army
of
Martyrs
and
Confessors
,
as
did
,
or
will
renounce
all
the
Comforts
and
Satisfactions
of
Life
,
indure
Grief
and
Pain
chearfully
,
and
be
ready
,
upon
all
occasions
,
to
lay
down
their
Lives
for
the
Profession
of
such
Matters
of
Fact
,
as
they
are
all
infallibly
convinced
are
false
,
and
which
,
they
are
sure
all
their
Persecutors
have
the
same
Reason
to
know
are
false
that
they
have
:
To
affirm
or
imagine
that
any
Men
can
act
upon
such
disproportionate
Motives
as
such
Men
must
be
supposed
to
act
upon
,
is
full
as
absurd
and
ridiculous
,
as
to
suppose
that
the
Sea
may
be
restrained
with
Bars
,
and
that
the
Hills
and
Mountains
are
lighter
than
the
Dust
of
the
Balance
.
But
if
it
be
granted
,
as
we
have
shewn
it
must
,
that
all
those
who
pretended
to
say
and
do
such
strange
Things
as
are
related
of
them
in
the
New
Testament
,
and
those
who
pretended
to
be
persuaded
of
the
Truth
of
what
was
said
and
done
,
did
all
really
and
truly
believe
what
they
pretended
to
;
then
is
it
impossible
to
conceive
,
that
the
Things
thus
believed
to
be
true
,
should
notwithstanding
be
false
.
There
are
,
it
is
confessed
,
no
Opinions
so
extravagant
and
absurd
,
but
a
great
many
Persons
may
be
throughly
persuaded
of
the
Truth
of
them
;
but
there
never
was
an
Instance
of
such
Stupidity
or
Enthusiasm
yet
,
where
such
Facts
as
those
related
in
the
New
Testament
,
were
by
great
Multitudes
believed
to
have
happen'd
within
their
own
immediate
Cognizance
,
when
no
such
Things
did
really
and
truly
happen
at
all
:
And
't
is
impossible
to
conceive
there
ever
should
be
such
an
Instance
as
this
in
the
World
,
without
a
through
change
of
Humane
Nature
,
and
all
the
Powers
and
Faculties
of
it
:
And
we
have
no
more
reason
to
think
it
was
so
in
the
Case
before
us
,
than
we
have
to
believe
that
there
was
a
Time
when
the
Earth
and
all
the
Bodies
belonging
to
it
,
did
exist
in
the
same
State
of
outward
appearance
we
now
perceive
them
without
Motion
,
Figure
,
or
Extension
.
And
,
if
all
the
Principal
Matters
of
Fact
,
both
Common
and
Extraordinary
,
were
really
true
,
or
did
really
and
certainly
happen
,
so
far
as
Humane
Perceptions
are
to
be
relied
on
;
it
cannot
be
doubted
but
God
was
the
Author
of
the
whole
Christian
Scheme
,
because
we
have
no
Example
of
any
such
Scheme
as
this
,
that
was
ever
made
by
any
other
Power
but
the
Divine
.
We
cannot
,
by
the
utmost
Knowledge
we
have
of
all
the
Powers
that
be
,
conceive
that
any
Power
less
than
the
Divine
,
could
produce
such
an
Effect
;
or
that
any
other
,
besides
such
as
were
Commission'd
by
him
would
have
produced
it
if
they
could
.
By
what
we
know
of
the
Nature
of
God
,
the
Work
appears
very
worthy
of
him
,
and
very
agreeable
to
all
his
Attributes
;
and
we
cannot
possibly
imagine
what
more
proper
and
effectual
ways
God
could
have
taken
to
manifest
himself
to
us
,
if
he
was
pleased
to
vouchsafe
us
that
Favour
.
These
are
the
Reasons
upon
which
we
conclude
that
the
Christian
Religion
came
from
God
,
supposing
all
the
Facts
before-mentioned
to
be
true
,
as
I
think
they
have
been
proved
to
be
;
which
Proof
being
allowed
,
we
have
as
much
Reason
to
believe
that
the
Christian
Religion
proceeded
from
God
,
as
that
the
World
was
Created
by
him
.
Thus
does
it
plainly
appear
from
the
Nature
of
Things
,
that
the
Proofs
before
given
of
the
Christian
Religion
,
severally
examined
,
were
all
very
well
founded
.
And
now
,
if
we
take
a
just
view
of
them
,
and
consider
them
all
together
,
we
shall
be
obliged
to
make
the
following
Conclusions
.
1.
That
there
never
was
any
Thing
discovered
,
or
so
much
as
suspected
to
be
an
Imposture
,
that
had
so
many
Marks
and
Characters
of
Truth
upon
it
,
as
the
Christian
Religion
has
.
2.
That
there
never
were
any
true
Matters
of
Fact
so
well
attested
,
or
that
were
capable
of
such
a
Proof
,
as
the
Christian
Facts
are
:
There
being
no
Ancient
Facts
which
have
so
many
sensible
Monuments
and
Effects
of
them
left
,
and
in
the
Proof
of
which
,
Mankind
was
so
nearly
and
necessarily
concern'd
.
3.
That
it
is
impossible
to
conceive
,
or
frame
any
Notion
how
,
or
in
what
manner
the
Christian
Religion
might
possibly
have
been
an
Imposture
,
notwithstanding
all
the
present
appearances
of
its
being
true
.
And
,
if
all
these
Conclusions
are
right
,
as
I
am
throughly
and
irresistibly
convinced
they
are
;
and
,
I
think
,
have
proved
them
so
to
be
;
there
can
be
no
room
left
to
disbelieve
the
Christian
Religion
,
without
distrusting
all
our
Knowledge
,
and
renouncing
all
pretences
to
Reasoning
.
But
,
supposing
these
Conclusions
were
not
any
of
them
fully
proved
,
and
it
could
be
shewn
,
That
something
else
,
which
had
once
all
the
appearance
of
Truth
that
the
Christian
Religion
now
has
,
had
afterwards
been
detected
to
be
false
;
that
some
other
Ancient
Matters
of
Fact
are
as
well
attested
and
proved
to
be
true
,
as
the
Christian
seem
to
be
;
and
that
't
is
possible
to
imagine
,
which
way
the
Christian
Religion
might
come
to
obtain
its
present
Credit
in
the
World
,
notwithstanding
it
was
at
first
an
Imposture
,
none
of
which
I
am
sure
can
be
proved
:
Yet
,
even
in
this
Case
,
the
Proof
that
has
now
been
given
of
the
Christian
Religion
,
is
sufficient
to
build
our
Faith
upon
;
because
the
most
that
can
be
inferr'd
from
all
these
Arguments
,
is
only
this
,
That
there
is
a
bare
possibility
in
the
Nature
of
Things
,
that
the
Christian
Religion
may
be
false
:
But
he
that
from
hence
should
conclude
,
that
it
was
really
so
,
without
any
other
Reasons
to
support
his
Opinion
,
and
in
opposition
to
all
that
multiplicity
of
Proof
that
has
been
offered
for
the
Truth
of
it
,
must
not
pretend
Reason
,
but
only
Resolution
for
his
Infidelity
.
Such
therefore
is
the
Sufficiency
of
the
Proof
before
given
,
whatever
be
the
Nature
or
Kind
of
it
;
or
however
it
may
be
thought
to
differ
from
,
or
fall
short
of
the
Demonstration
used
in
other
Matters
,
that
we
are
utterly
inexcusable
,
if
we
do
not
believe
the
Christian
Religion
upon
it
,
and
God
may
justly
Condemn
us
for
our
disbelief
,
and
that
upon
these
two
accounts
:
1.
Because
we
believe
other
Matters
of
Fact
upon
less
Evidence
;
and
,
2.
Because
we
are
obliged
to
believe
such
Facts
as
have
these
appearances
of
Truth
,
which
the
Christian
Religion
has
,
though
they
should
really
be
false
.
1.
That
we
believe
Matters
of
Fact
upon
less
Evidence
than
the
Christian
Religion
is
received
upon
,
is
manifest
,
by
what
has
been
before
proved
,
that
no
Matters
of
Fact
have
or
are
capable
of
so
great
;
and
therefore
,
to
confirm
this
Point
,
I
shall
only
bring
that
one
Instance
of
Mahometism
.
Now
't
is
certain
that
those
who
look
upon
the
Christian
Religion
as
an
Imposture
do
at
the
same
time
profess
to
believe
all
the
principal
Parts
of
the
History
of
Mahomet
:
Such
as
his
Pretences
to
Revelation
,
his
Writing
the
Alcoran
,
and
his
Propagating
the
Belief
of
the
things
contained
in
it
,
in
the
way
and
manner
therein
mentioned
:
These
,
I
say
,
they
do
not
in
the
least
question
,
notwithstanding
that
the
Mahometan
Religion
pretends
to
a
Divine
Original
as
well
as
the
Christian
,
and
is
in
like
manner
addrest
to
Mankind
under
the
Promises
and
Threatnings
of
Future
Happiness
and
Misery
;
though
it
is
withal
a
very
absurd
Composition
in
it self
,
and
of
very
pernicious
Consequence
to
the
World
to
be
Believed
and
Established
.
It
is
therefore
very
unreasonable
for
Men
that
believe
these
things
,
to
deny
the
Common
History
of
Christianity
;
such
as
the
Pretences
of
Christ
and
his
Disciples
to
Revelations
,
Prophecies
,
and
Miracles
,
the
Writing
of
the
Scriptures
of
the
New
Testament
by
those
whose
Names
they
bear
,
or
at
least
by
some
of
Christ's
immediate
Disciples
;
and
the
Propagation
of
the
Christian
Religion
according
to
the
Times
,
Places
,
Ways
and
Methods
Recorded
in
those
Books
:
'T
is
very
unreasonable
,
I
say
,
for
Men
who
believe
the
History
of
Mahometism
,
to
question
the
truth
of
these
things
;
because
they
are
attested
by
a
much
greater
variety
of
Books
and
other
Monuments
,
and
a
greater
multiplicity
of
the
Copies
of
the
Scriptures
;
all
which
Testimonies
we
are
sure
,
by
a
numerous
succession
of
others
,
were
extant
nearer
the
date
of
the
several
Facts
attested
,
and
in
an
Age
of
Learning
,
among
People
of
much
higher
Improvements
than
the
first
Mahometans
were
;
and
moreover
because
it
is
certain
that
the
Pretences
of
Christ
were
more
difficult
to
be
Feigned
by
himself
,
or
Forged
by
others
afterwards
;
that
the
Promises
and
Threatnings
of
the
Gospel
are
of
more
Concern
and
Importance
to
be
enquired
into
;
and
the
Establishment
of
Christianity
,
whether
true
or
false
in
its
Original
,
would
so
certainly
contribute
to
the
Happiness
of
Mankind
,
that
't
is
one
very
good
Argument
of
its
being
true
,
that
it
is
impossible
to
make
and
contrive
any
other
Scheme
every
way
so
suitable
and
agreeable
to
the
truest
Interests
of
Humane
Nature
.
From
whence
I
conclude
,
that
we
cannot
question
the
Truth
of
the
History
of
Christianity
so
far
as
concerns
the
Common
Matters
of
Fact
,
without
distrusting
all
the
Knowledge
we
have
of
every
Thing
that
happen'd
at
any
distance
from
us
:
And
if
the
Common
Matters
of
Fact
are
true
,
all
the
other
are
plainly
demonstrable
from
them
;
as
far
as
we
have
any
certain
Knowledge
of
the
Natures
of
Things
;
as
has
already
been
proved
:
We
are
therefore
obliged
either
to
believe
the
Christian
Religion
,
or
to
renounce
our
belief
of
all
other
Facts
whatsoever
;
because
whatever
of
this
kind
we
believe
besides
,
we
believe
upon
less
Evidence
.
2.
But
Secondly
,
Whatever
degree
of
Evidence
other
Matters
of
Fact
may
be
supposed
to
have
,
we
are
absolutely
obliged
to
believe
the
Christian
Religion
upon
that
Evidence
that
is
brought
for
it
,
because
we
are
obliged
to
believe
such
Facts
as
have
those
appearances
of
Truth
the
Christian
Religion
has
,
though
they
should
be
really
false
.
We
are
to
judge
of
Things
by
the
Faculties
God
has
given
us
,
according
to
those
grounds
and
measures
of
Truth
he
has
suited
and
proportion'd
to
them
:
and
therefore
,
when
we
have
the
greatest
assurance
of
a
Thing
that
we
are
capable
of
according
to
the
present
frame
our
Nature
,
and
the
State
of
Things
in
the
World
,
it
would
be
highly
unreasonable
in
us
to
deny
it
whatever
it
was
,
barely
upon
a
Suspicion
it
might
be
false
,
though
it
should
afterwards
really
prove
to
be
so
;
but
,
if
what
we
had
this
apparent
Proof
of
,
was
a
Matter
of
concern
and
importance
to
us
,
upon
the
Belief
or
Disbelief
of
which
,
our
utmost
Happiness
or
Misery
seemed
to
depend
,
and
we
should
prefer
a
meer
Suspicion
to
all
the
appearing
Marks
and
Characters
of
Truth
,
God
might
as
justly
punish
us
for
disbelieving
a
real
Error
upon
such
grounds
,
as
for
rejecting
the
Truth
.
It
is
not
whether
our
Opinions
are
true
or
false
,
but
whether
we
have
judg'd
well
or
ill
,
that
we
are
accountable
for
;
neither
in
Matters
of
meer
Speculation
is
it
of
much
concern
whether
we
judge
well
or
ill
,
because
it
is
of
no
great
moment
whether
we
judge
at
all
;
but
it
is
not
indifferent
to
us
whether
we
will
be
happy
or
no
;
Happiness
is
,
and
must
be
,
the
end
of
all
our
Thoughts
,
and
the
governing
Principle
of
our
Lives
;
upon
this
Account
it
is
,
as
we
have
seen
in
a
former
Discourse
,
that
we
are
necessarily
concerned
to
know
,
whether
there
be
a
God
,
or
no
;
whether
he
requires
any
thing
of
us
,
if
there
is
;
and
whether
he
has
appointed
any
Future
State
of
Life
for
us
.
And
these
things
our
Reason
has
assured
us
are
true
,
and
fit
to
be
believed
,
notwithstanding
any
Suspicions
we
may
have
to
the
contrary
,
because
we
venture
all
our
Happiness
by
disbelieving
them
:
And
upon
the
same
Score
it
is
,
that
the
Christian
Religion
challenges
our
Assent
to
it
;
because
,
if
all
the
fore-mentioned
Principles
be
true
,
we
venture
our
Happiness
as
much
in
denying
it
.
For
,
if
this
does
not
contain
the
Will
of
God
,
it
is
impossible
to
know
what
is
required
of
us
;
because
we
can
never
give
so
strong
,
and
certain
a
Proof
of
what
our
Particular
Duty
to
God
is
without
Divine
Revelation
,
as
we
can
that
the
Christian
Revelation
is
true
.
We
are
therefore
in
as
high
a
manner
obliged
to
believe
Christianity
as
Natural
Religion
;
because
the
Proofs
of
that
are
very
near
,
if
not
quite
as
strong
,
as
those
that
are
brought
for
the
other
,
and
our
Happiness
is
more
certainly
ventured
here
than
there
,
for
this
reason
;
that
,
if
the
First
General
Principles
of
Religion
should
be
false
,
he
that
denies
them
will
suffer
nothing
for
his
denial
;
but
,
if
those
be
true
,
and
the
Christian
Religion
should
be
false
,
he
that
rejects
that
,
runs
as
great
a
hazard
as
if
it
had
been
true
;
because
God
will
certainly
Judge
him
according
to
the
Evidence
,
and
not
according
to
the
Reality
of
things
:
And
therefore
he
that
believes
in
God
is
obliged
to
believe
in
Christ
also
;
since
't
is
certain
that
the
Christian
Religion
has
a
great
many
Extraordinary
Marks
and
Characters
of
Truth
to
recommend
it
,
and
is
pressed
upon
our
Belief
under
the
Considerations
of
Eternal
Happiness
and
Misery
,
and
we
have
nothing
to
oppose
to
all
the
appearing
Evidence
it
is
built
upon
,
but
barely
a
Suspicion
,
that
notwithstanding
what
appears
to
us
,
it
may
possibly
be
false
.
The
two
first
of
these
Assertions
are
manifest
;
and
the
Truth
of
the
latter
will
be
very
visible
to
any
one
,
that
will
give
himself
the
trouble
of
considering
all
the
Objections
that
have
ever
been
made
to
the
Christian
Revelation
;
which
taken
altogether
,
will
not
so
much
as
make
out
the
meer
possibility
of
the
Christian
Schemes
being
false
;
but
amount
to
no
more
than
this
,
that
something
else
,
like
something
contained
in
the
History
of
Christianity
,
has
been
proved
to
be
false
,
therefore
the
Christian
Religion
is
an
Imposture
.
For
all
that
has
ever
been
urged
against
the
Truth
of
the
Christian
Religion
is
,
in
short
,
but
this
;
that
Histories
have
been
false
;
Prophecies
and
Miracles
have
been
counterfeit
;
there
have
been
false
Pretences
to
Revelation
;
Books
have
been
forged
;
strange
Things
have
been
said
and
done
by
Men
,
and
stranger
by
Evil
Spirits
:
But
it
can
no
more
be
inferr'd
from
hence
,
that
the
Christian
History
and
Revelation
,
and
all
the
Christian
Prophecies
and
Miracles
are
false
,
and
the
Scriptures
of
the
New
Testament
are
forged
;
than
it
can
be
concluded
that
all
Men
are
mad
or
asleep
,
because
there
have
been
several
in
these
Conditions
that
have
thought
themselves
awake
and
in
their
Senses
;
or
that
all
the
Arguments
and
Proofs
made
use
of
in
Mathematical
Knowledge
are
false
,
because
some
pretended
Demonstrations
have
been
Undemonstrated
and
Confuted
:
And
yet
this
is
the
utmost
defence
that
Infidelity
can
make
for
it self
,
as
has
before
been
more
particularly
shewn
.
Wherefore
they
are
utterly
inexcusable
,
whoever
they
are
,
who
believe
there
is
a
God
,
and
that
he
is
a
Rewarder
of
all
those
that
diligently
seek
him
;
and
yet
reject
so
plain
and
evident
a
Revelation
of
himself
as
the
Christian
Religion
is
.
But
there
are
very
few
,
I
believe
,
of
this
Character
to
be
found
in
the
Christian
World
:
'T
is
more
reasonable
to
think
,
that
those
among
us
,
who
will
not
have
the
Son
of
God
to
Reign
over
them
,
have
as
little
regard
for
the
Father
that
sent
him
;
and
that
if
they
will
not
hear
Moses
and
the
Prophets
,
nor
be
perswaded
by
one
that
rose
from
the
Dead
,
neither
will
they
understand
the
Eternal
Power
and
Godhead
by
the
things
that
are
made
.
And
if
this
be
the
Case
of
our
Modern
Deists
and
Vnbelievers
;
if
their
Minds
are
Blinded
,
and
their
foolish
Hearts
Darkned
to
such
a
degree
that
they
cannot
perceive
God
in
any
of
the
other
ways
he
has
took
of
Revealing
himself
to
them
,
we
must
leave
them
to
be
convinced
by
the
last
Revelation
that
will
be
made
of
the
Righteous
Judgment
of
God
,
when
they
shall
be
forced
to
Believe
and
Tremble
.