CHAP.
I.
THat
We
have
a
power
of
Assenting
,
is
so
manifest
,
as
that
Scepticism
it self
cannot
doubt
it
;
for
that
it
is
very
apparently
built
on
Assent
to
this
Proposition
,
There
is
nothing
certain
.
Who
can
be
of
that
Perswasion
without
Assent
?
It
seems
therefore
certain
,
that
the
Mind
assents
:
and
this
it
doth
to
Testimony
as
well
as
Reason
;
for
the
latter
cannot
be
(
at
least
improved
)
without
the
former
;
because
there
is
no
Reasoning
without
Words
,
and
Words
without
Testimony
signifie
nothing
.
Were
it
not
for
Testimony
,
the
wisest
of
Words
,
and
the
most
inarticulate
of
Sounds
would
be
to
us
equally
significant
:
so
that
not
only
Religion
,
but
also
all
Arts
and
Sciences
are
beholding
p.
16
▪
to
Testimony
:
they
are
(
if
not
founded
on
it
▪
yet
)
unattainable
without
it
.
It
seems
therefore
,
those
who
●raduce
our
Religion
as
fond
Credulity
,
because
it
depends
on
Testimony
,
are
therein
very
disingenuously
Partial
and
irrational
,
especially
considering
,
The
Testimony
of
Jesus
is
the
Spirit
of
Proph●cy
.
Which
Words
are
an
intire
Proposition
,
not
so
difficult
,
but
that
it
may
be
understood
,
nor
yet
so
plain
,
but
that
both
the
Subject
and
the
Predicate
will
need
some
Explication
.
In
order
whereunto
it
will
not
be
amiss
to
observe
,
that
in
all
probability
,
the
Testimony
of
Jesus
is
either
that
which
he
himself
gave
,
or
else
that
which
his
Witnesses
did
bear
of
him
:
of
the
former
,
See
thou
do
it
not
:
of
which
Prohibition
he
gives
this
reason
,
because
(
saith
he
)
I
am
thy
fellow-servant
,
and
of
thy
Brethren
,
that
have
the
testimony
of
Jesus
:
And
who
were
they
that
had
the
testimony
of
Jesus
?
Surely
,
they
were
those
whom
Jesus
himself
had
chosen
to
be
his
Witnesses
,
viz.
the
For
the
testimony
of
Jesus
is
the
Spirit
of
Prophecy
.
Which
words
can
be
no
way
Argumentative
,
unless
the
Testimony
of
Jesus
be
understood
to
signifie
,
not
that
which
Jesus
himself
gave
,
but
that
which
his
Apostles
did
give
of
him
;
but
being
thus
taken
,
they
import
a
two-fold
Argument
,
viz.
ad
hominem
,
and
ad
rem
.
St.
John
we
know
was
(
as
all
the
other
Apostles
)
a
Jew
by
birth
,
one
of
that
Nation
,
wherein
it
was
a
received
opinion
,
that
there
were
ten
degrees
or
Orders
of
Angels
,
the
lowest
whereof
were
called
Ischim
:
by
the
Intervention
and
Ministry
of
this
sort
of
Angels
they
say
(
whether
truly
or
falsly
I
affirm
R.
M.
Maimonides
de
fund
.
Legis
.
c.
2.
Sect.
8.
cum
Vorstii
not
.
Idem
c.
7.
Sect.
2.
not
)
that
Prophecies
were
communicated
unto
Men.
These
Angels
(
as
we
are
told
)
were
chiefly
employed
to
Prophesie
,
and
when
the
Spirit
of
Prophecy
rested
on
any
here
on
Earth
,
his
Soul
was
●ixt
with
,
and
advanced
to
this
Order
of
Angels
in
Heaven
,
and
was
enrolled
among
them
.
If
then
this
were
a
Vulgar
opinion
of
the
Jews
at
the
time
of
St.
John
▪
s
Revelations
,
it
is
apparent
enough
,
that
my
Text
contains
an
Argument
ad
hominem
.
But
the
truth
is
,
the
force
of
the
Angels
Argument
doth
not
lye
so
much
in
St.
John's
opinion
▪
as
in
his
own
employment
at
that
time
,
which
was
to
prophesie
concerning
things
pertaining
to
the
Church
of
Christ
,
as
appears
by
the
preceding
Verses
:
let
's
then
but
cast
the
Argument
into
this
form
,
and
the
strength
of
it
will
be
evident
:
Those
whom
God
employes
to
prophesie
are
Fellow
servants
:
But
you
and
your
brethren
the
Apostles
,
as
well
as
I
,
God
employes
to
prophesie
;
therefore
we
are
Fellow-servants
.
St.
John
could
make
a
doubt
of
nothing
in
this
Argument
,
but
the
Assumption
,
whether
he
and
the
rest
of
the
Apostles
were
sent
to
prophesie
?
Yes
(
sayes
the
Angel
)
that
you
are
,
for
the
Testimony
of
Jesus
is
the
Spirit
of
Prophecy
.
Hereby
to
me
it
seems
apparent
,
that
the
Testimony
of
Jesus
here
signifies
that
which
the
Apostles
gave
unto
him
:
and
would
you
know
why
this
is
called
the
Testimony
of
Jesus
,
not
of
the
Apostle●
concerning
him
,
then
observe
that
this
Testimony
of
Jesus
may
be
considered
two
wayes
,
viz.
Strictly
,
or
Largely
:
if
abstractly
or
strictly
in
it self
,
then
it
is
little
or
nothing
else
but
the
Record
they
gave
of
Christ
,
or
the
Doctrine
they
taught
concerning
him
:
and
this
is
said
to
be
the
Testimony
of
Jesus
,
because
he
is
the
principal
thing
it
treats
of
:
but
if
it
be
considered
largely
,
it
comprehends
not
only
the
Doctrine
of
the
Apostles
concerning
Christ
,
but
also
the
Strength
,
Power
,
and
Authority
whereby
they
taught
it
.
Thus
considered
,
it
is
the
Testimony
of
Jesus
,
not
only
because
they
gave
it
to
him
,
but
also
because
they
received
it
from
him
.
For
he
gave
them
not
only
Command
i.
e.
to
go
into
all
the
World
,
and
to
preach
the
Gospel
to
every
creature
:
but
also
Strength
and
Power
so
to
do
:
for
he
first
opened
their
Vnderstandings
,
that
they
should
understand
the
Scriptures
,
and
afterwards
he
e●dued
them
with
Power
from
on
high
,
by
sending
the
Promise
of
the
Father
,
i.
e.
the
Spirit
,
upon
them
,
to
lead
them
into
all
Truth
,
and
enable
them
to
speak
it
to
all
Nations
whatsoever
:
and
this
was
done
so
that
men
of
every
Nation
under
Heaven
heard
them
speak
in
their
own
Language
:
and
this
surely
in
it self
considered
,
was
no
small
matter
of
Testimony
to
our
Jesus
.
The
Apostles
we
know
were
ignorant
and
unlearned
men
,
that
understood
but
little
of
Scripture
,
less
of
Foreign
Languages
,
yet
hereby
on
a
sudden
they
were
enabled
exquisitely
to
understand
the
one
,
and
to
speak
the
other
of
all
sorts
:
and
doth
it
not
surpass
the
Power
of
Nature
to
make
so
stupendious
a
change
as
this
was
?
What
Creatures
can
make
Men
Wise
,
Holy
,
and
Learned
in
an
instant
?
It
is
a
work
of
Wonder
that
falls
within
the
compass
of
little
less
than
Omnipotent
Power
and
Wisdom
:
Surely
therefore
the
Author
of
it
was
God
,
and
if
so
,
then
Jesus
(
to
whom
the
Apostles
were
thereby
enabled
to
give
Testimony
)
was
at
least
a
Man
approved
of
him
.
On
that
account
therefore
their
Doctrine
,
or
rather
their
Preaching
,
or
Promulgation
of
the
Gospel
by
it
,
may
well
be
called
the
Testimony
of
Jesus
.
And
this
Testimony
of
Jesus
(
my
Text
tells
us
)
is
the
Spirit
of
Prophecy
.
The
truth
and
Essence
of
Prophecy
(
saith
Maimonides
)
is
nothing
else
but
an
Influence
from
God
,
by
the
Mediation
of
the
active
Intellect
,
operating
first
upon
the
Rational
,
afterwards
More
N●voc
.
p.
2.
cap.
36.
on
the
Imaginable
Faculty
.
This
Definition
is
thought
somewhat
too
scanty
and
obscure
to
express
the
nature
of
Prophecy
in
its
full
Latitude
▪
it
is
therefore
conceived
,
that
by
a
little
alteration
of
its
Definition
by
another
Rabbi
,
we
may
have
a
more
adequate
and
clear
conception
of
its
nature
,
viz.
that
it
is
an
Influence
from
God
upon
the
Rational
Faculty
,
either
by
the
Mediation
of
the
Fancy
or
otherwise
:
and
by
this
Influence
(
whether
by
the
Ministry
of
an
Angel
or
otherwise
)
a
man
attains
to
such
knowledge
,
as
by
his
Natural
Abilities
would
be
unattainable
▪
In
these
Definitions
of
Prophecy
we
cap.
2.
have
nothing
at
present
to
observe
,
but
that
wherein
they
both
do
agree
:
namely
,
the
general
Nature
of
it
,
which
they
make
to
consist
in
Influence
from
God
▪
Prophecy
is
not
an
Ignis
fatuus
of
a
disturbed
Fancy
,
but
an
Impression
of
Divine
Light
:
thence
perhaps
it
was
,
that
in
old
time
the
Prophets
were
called
Seers
,
not
because
(
or
at
least
not
so
Properly
because
)
of
their
Fore-sight
of
things
Future
,
as
of
their
Visions
,
those
Images
or
Appearances
of
things
as
Visible
,
which
by
Divine
Influence
,
were
represented
on
the
stage
of
their
Fancy
,
to
the
sight
of
their
Understandings
.
And
afterwards
the
Prophets
were
called
Men
of
God
,
because
God
was
pleased
immediately
to
reveal
himself
Rob.
Steph.
&
Job
.
Buxtorf
.
Lex
.
in
voce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Pet.
1.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
let
loose
.
unto
them
:
and
so
the
word
rendred
Prophet
denotes
one
that
receives
what
he
saith
,
from
God
.
It
seems
then
that
all
Prophecy
,
truly
so
called
,
hath
its
descent
from
Above
;
it
is
not
of
any
Private
interpretation
,
or
rather
of
a
mans
own
starting
or
suggestion
;
for
it
comes
not
by
the
Will
of
Man
,
but
Holy
Men
of
God
did
thereby
speak
as
they
were
moved
by
the
Holy
Ghost
.
We
[
*
](A44932-e4650-b)
*
Nic.
Creed
1
Cor.
12.
8
,
9
,
10.
Apol.
2.
Christians
therefore
believe
,
the
Holy
Ghost
spake
by
the
Prophets
,
and
that
Prophecy
is
a
Gift
of
the
Spirit
.
For
which
cause
,
no
doubt
,
it
was
,
that
Justin
Martyr
intitles
him
the
Spirit
of
Prophecy
.
But
when
we
consider
,
that
the
Spirit
of
Prophecy
,
as
in
my
Text
,
is
affirmed
of
the
Testimony
of
Jesus
,
it
seems
most
probable
,
that
it
therein
signifies
not
his
Person
,
but
his
Gift
,
not
his
Essence
or
Subsistence
,
but
an
Effect
produced
by
him
,
which
is
here
called
by
his
Name
.
Thus
the
Spirit
of
a
sound
Mind
,
the
Spirit
of
Wisdom
and
Meckness
,
the
Spirit
of
Knowledge
,
the
Spirit
of
Grace
,
and
the
Spirit
of
Prayer
,
signifie
Effects
,
Works
,
or
Gifts
,
which
the
Spirit
of
God
produceth
in
the
Souls
of
Men.
So
here
in
my
Text
,
the
Spirit
of
Prophecy
(
by
an
ordinary
Metonymy
of
the
Cause
for
the
Effect
)
is
put
for
the
Gift
or
Ability
to
prophesie
,
which
the
Holy
Ghost
wrought
in
some
of
Gods
Ministers
.
This
Gift
the
Angel
had
when
he
spake
to
St.
John
,
and
so
,
saith
he
,
had
St.
John
too
,
and
the
rest
of
the
Apostles
,
in
their
Testimony
of
Jesus
;
i.
e.
in
the
Record
they
gave
of
Christ
,
or
in
the
promulgation
of
the
Doctrine
they
taught
concerning
him
:
from
whence
it
apparently
follows
,
that
the
Angel
here
speaking
and
they
were
Fellow-servants
.
But
it
is
not
this
their
Association
with
Angels
which
I
now
intend
to
discourse
of
,
but
the
Reason
and
Cause
of
it
,
viz.
their
Gift
of
Prophecy
.
It
is
we
see
here
avouched
by
an
Angel
,
that
the
Apostles
in
the
Promulgation
of
the
Gospel
,
were
indued
with
the
Gift
of
Prophecy
;
or
,
in
short
,
that
they
were
Prophets
:
and
if
they
,
in
their
Testimony
of
Jesus
,
were
Prophets
,
much
more
was
He
himself
(
by
whose
Spirit
they
gave
it
to
him
)
a
Prophet
;
all
then
that
remains
for
me
to
do
will
be
to
prove
,
that
Christ
and
his
Apostles
were
Prophets
.
Hereof
,
methinks
,
none
can
doubt
,
but
those
that
are
slow
of
heart
to
believe
the
Holy
Scriptures
:
for
therein
we
first
find
it
fore-told
to
the
Jews
,
that
God
would
raise
them
up
a
Prophet
from
among
their
Brethren
,
like
unto
Moses
:
which
Promise
Petrus
Galatinus
him
a
Prophet
mighty
in
deed
and
word
before
God
and
all
the
people
:
i.
e.
that
God
did
demonstrate
,
and
the
People
did
confess
,
that
he
was
a
great
Prophet
:
and
that
they
did
so
is
manifest
,
for
the
Jews
themselves
,
whose
hearts
were
not
subdued
to
his
Doctrine
,
did
yet
believe
that
of
a
truth
he
was
that
Prophet
that
should
come
into
the
world
.
The
Samaritan
woman
also
perceived
that
he
was
a
Prophet
,
and
the
men
of
Samaria
indeed
he
was
the
Christ
,
the
Saviour
of
the
World
:
a
part
to
tell
them
all
things
,
and
so
to
be
a
Prophet
.
And
then
for
the
Apostles
,
we
do
not
only
read
that
God
by
his
Spirit
revealed
things
unto
them
;
but
moreover
we
find
it
recorded
that
he
did
it
in
this
manner
:
Our
blessed
Lord
Jesus
Christ
promised
his
Disciples
to
send
them
a
Comforter
,
and
that
when
He
the
Spirit
of
Truth
should
come
,
he
would
guide
them
into
all
Truth
:
which
it
seems
fell
out
accordingly
,
for
when
the
day
of
Pentecost
was
fully
come
,
the
Apos●les
were
all
with
one
accord
in
one
place
,
and
suddenly
there
came
a
sound
from
Heaven
as
of
a
rushing
mighty
Wind
,
and
it
filled
all
the
House
where
they
were
sitting
,
and
there
appeared
to
them
cloven
Tongues
,
like
as
of
Fire
,
and
it
sat
upon
each
of
them
:
and
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
Tongues
,
as
the
Spirit
gave
them
utterance
.
Nor
did
they
then
receive
only
the
Gift
of
Tongues
,
but
that
also
of
Prophecy
.
For
the
promise
of
God
by
the
Prophet
Joel
,
that
He
would
pour
out
his
Spirit
upon
all
Flesh
,
and
that
their
Sons
and
Daughters
should
Prophesie
&c.
The
Importance
of
which
Promise
is
,
that
in
the
days
a
little
before
the
Destruction
of
the
Jewish
Nation
,
there
should
be
so
great
and
unusual
an
effusion
of
his
Spirit
upon
P●rsons
of
all
sorts
,
as
that
those
who
were
not
brought
up
in
the
Schools
of
Prophets
should
yet
be
indued
with
the
Spirit
or
Gift
of
Prophecy
.
This
Prediction
of
Joel
was
fulfilled
in
the
Apostles
by
the
most
auspicious
Descent
of
the
Holy
Ghost
upon
them
;
for
St.
Peter
affirms
,
this
is
that
which
was
spoken
by
the
Prophet
Joel
.
It
seems
then
the
Mystery
of
Christ
,
which
in
other
Ages
was
not
made
known
unto
the
Sons
of
men
,
as
now
it
is
,
was
revealed
unto
his
Holy
Apostles
and
Prophets
by
the
Spirit
.
CHAP.
III.
The
Tryal
of
Prophets
among
the
Jews
.
Sect.
1.
AND
by
them
doubtless
they
had
much
advantage
;
chiefly
because
by
Their
Ministry
the
Oracles
of
God
were
committed
to
them
.
Yet
,
since
wheresoever
God
employes
men
to
sow
the
Seed
of
his
Word
,
there
will
certainly
be
some
to
scatter
the
Devils
Darnel
,
the
Jews
(
even
while
they
had
the
Happiness
of
Direction
from
true
Prophets
)
were
in
some
danger
of
Seduction
,
from
false
ones
;
for
which
cause
their
Law
did
authorize
them
to
make
trial
of
Pretenders
Gift
of
Prophecy
,
and
gave
them
Rules
for
so
doing
;
of
which
Rules
I
shall
give
an
account
,
not
of
mine
own
,
but
of
the
Jewish
Rabbines
collecting
,
especially
Maimonides
:
by
whom
they
are
digested
into
two
sorts
,
whereof
the
first
concerns
the
conditions
of
a
mans
Admission
to
a
trial
;
the
other
contains
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Notes
,
or
Marks
whereby
they
made
it
.
Concerning
the
first
,
M●imonides
saith
,
Those
who
lay
claim
to
the
Gift
of
Prophecy
,
are
distinguished
into
two
sorts
;
namely
,
those
that
prophesie
in
the
name
of
an
Idol
,
and
those
that
prophesie
in
the
name
of
the
Lord
.
Prophecy
in
the
name
of
an
Idol
is
again
two-fold
.
(
1.
)
When
a
Prophet
that
riseth
up
shall
say
,
such
a
Star
,
by
its
spiritual
influx
upon
me
,
hath
said
,
Worship
me
in
this
manner
,
or
in
this
manner
call
upon
me
:
and
also
when
he
inviteth
to
the
Worship
of
some
Idol
or
Tel●sman
,
saying
,
This
hath
it
shewed
me
,
this
hath
it
told
me
,
or
commanded
me
,
that
I
should
command
the
Worship
of
it
in
such
a
manner
,
as
the
Prophets
of
Baal
and
the
Prophets
of
the
Wood
were
wont
to
do
.
The
second
sort
of
Prophets
in
the
name
of
an
Idol
were
,
when
one
said
,
There
came
a
Revelation
from
God
unto
me
,
that
such
an
Idol
is
to
be
worshipped
,
or
that
any
spiritual
Influx
is
drawn
forth
in
such
a
manner
This
also
is
to
be
reckoned
an
Idolatrous
Prophet
:
for
that
Name
comprehends
not
only
those
that
say
,
an
Idol
commanded
its
own
Worship
,
or
any
thing
else
;
but
also
those
who
say
,
the
Lord
commanded
the
Worship
of
any
Creature
.
When
therefore
we
have
heard
any
one
in
●ither
of
these
manners
boasting
himself
to
be
a
Prophet
,
and
it
be
manifestly
proved
of
him
,
he
ought
to
be
put
to
death
by
st●angling
;
as
God
saith
,
but
that
Prophet
or
dreamer
Thus
far
we
agree
with
him
▪
or
at
least
,
we
put
in
no
Exception
against
what
he
saith
,
because
he
hath
sufficient
Reason
and
Authority
for
it
:
and
we
need
say
no
more
of
it
,
because
it
is
no
way
pertinent
to
our
present
purpose
:
for
manifest
it
is
,
that
Christ
and
his
Apostles
did
equal
the
Jews
(
if
not
exceed
them
)
in
the
Abhorrence
of
Idols
:
that
therefore
that
concerns
the
Trial
of
Idolatrous
Prophets
,
is
no
way
pertinent
unto
theirs
,
but
that
which
our
Author
saith
concerning
those
that
Prophesied
in
the
Name
of
the
Lord
,
it
concerns
us
to
Consider
and
examine
;
and
to
prevent
all
suspicion
of
Partiality
in
this
our
Disquisition
,
I
shall
take
the
pains
to
transcribe
it
at
large
out
of
him
.
Moreover
,
(
saith
he
)
Those
that
proph●sie
in
the
Name
of
the
Lord
are
likewise
of
two
sorts
,
(
1
)
When
one
prophesying
in
the
Name
of
the
Lord
,
allures
men
unto
him
,
and
incites
them
to
Worship
him
,
saying
,
God
hath
added
a
Command
to
his
Precepts
,
or
hath
detracted
some
Precept
from
the
number
of
those
contain'd
in
the
Book
of
the
Law
.
Nor
is
the
matter
much
,
whether
he
add
or
take
from
it
,
either
in
those
things
which
are
in
the
Text
of
the
Law
,
or
in
the
Explication
thereof
received
by
Tradition
.
As
for
Example
,
If
one
should
adde
unto
,
or
detract
from
those
things
which
are
in
the
Text
,
in
this
manner
:
God
hath
said
unto
me
,
the
time
wherein
Fruits
shall
be
uncircumcised
is
but
two
years
,
after
which
it
is
lawful
to
eat
of
the
Fruits
that
have
been
planted
:
or
if
he
shall
say
,
the
Lord
hath
said
unto
me
,
it
shall
be
unlawful
to
eat
of
them
for
four
years
,
whereas
the
Lord
hath
said
,
three
years
shall
they
be
uncircumcised
unto
you
:
and
thus
in
other
matters
of
the
same
nature
.
Thus
also
if
he
shall
make
any
change
whatever
it
be
in
the
Tradition
,
yea
,
though
the
letter
of
the
Text
favour
him
:
As
for
Example
;
If
he
saith
that
saying
in
the
Law
,
and
thou
shalt
cut
off
her
hand
,
thine
eye
shall
not
spare
her
,
is
to
be
understood
of
a
real
and
true
abscission
,
but
not
of
some
mulct
,
so
constituted
as
to
make
her
ashamed
,
as
by
Tradition
it
is
received
,
and
gives
out
he
received
it
by
Prophecy
,
saying
,
The
Lord
hath
said
unto
me
,
that
saying
of
his
,
and
thou
shalt
cut
off
her
hand
,
is
to
be
understood
as
it
soundeth
,
this
man
also
is
to
be
strangled
,
because
he
is
a
lying
Prophet
,
f●igning
that
of
God
which
God
never
spake
unto
him
,
nor
is
he
to
be
regarded
,
no
not
for
a
Sign
or
a
Miracle
done
by
him
;
because
that
Prophet
,
who
astonish'd
the
whole
World
with
his
Miracles
,
whom
also
God
hath
fastned
it
in
our
hearts
to
believe
and
have
Faith
in
,
(
God
himself
affirming
it
,
when
he
said
,
and
they
shall
believe
thee
for
ever
)
hath
now
before-hand
told
us
,
there
was
no
other
Law
but
his
to
come
from
God
,
and
this
is
it
that
he
saith
,
It
is
not
in
the
Heavens
that
thou
shouldest
say
,
Who
shall
ascend
into
Heaven
for
us
,
&
c
?
and
when
he
saith
,
In
thine
heart
,
and
in
thy
mouth
,
he
insinu●tes
,
either
Sentences
delivered
by
the
Mouth
,
or
else
Conclusions
drawn
forth
by
Speculation
,
and
the
Powers
of
the
Heart
,
which
also
he
hath
forbidden
to
make
Addition
to
,
or
Diminution
from
,
saying
,
Thou
shalt
neither
add
unto
it
,
nor
diminish
from
it
:
and
therefore
our
Ancestou●s
(
with
whom
be
Peace
)
have
said
,
from
that
time
it
is
not
granted
to
a
Prophet
to
change
any
thing
:
When
therefore
we
know
him
,
(
the
Prophet
)
in
that
which
he
claims
to
himself
,
to
lye
against
God
,
and
to
feign
that
of
Him
which
He
never
said
unto
him
,
we
are
necessitated
to
kill
him
,
according
to
what
the
Holy
Scripture
de●lar●th
,
while
it
saith
,
The
Prophet
that
shall
have
added
,
&c.
even
that
Prophet
shall
dye
.
The
second
sort
of
Prophets
in
the
Name
of
the
Lord
,
was
,
When
one
invites
men
to
Worship
God
,
and
incites
them
to
keep
his
Commandment
,
and
declares
they
should
observe
the
Law
,
and
that
without
Addition
or
Diminution
,
(
as
the
last
of
them
hath
said
,
Remember
the
Law
of
Moses
my
servant
,
which
I
commanded
unto
him
in
Horeb
for
all
Israel
,
with
the
Statutes
and
Judgments
)
promising
good
to
him
that
shall
keep
,
and
threatning
punishment
to
him
that
shall
break
this
Law
,
as
Isaiah
,
Jeremiah
,
Ezekiel
,
and
the
rest
of
them
did
▪
in
the
mean
time
commanding
and
forbidding
things
different
from
those
of
the
Law
:
As
for
Example
sake
,
if
he
should
say
,
Drive
out
now
that
Country
,
or
this
Faction
,
as
Samuel
of
old
commanded
Saul
,
that
he
should
destroy
Amalek
:
or
if
he
prohibits
the
putting
one
to
death
,
as
Eli●ha
forbad
Jehoram
to
vanquish
the
host
of
Hazael
,
which
had
entred
Samaria
,
(
as
't
is
known
)
and
as
Isaiah
forbad
water
to
be
conveyed
within
the
Walls
,
and
as
J●remiah
forbad
the
Israelites
tp
go
out
of
Jerusalem
,
and
other
such
like
things
.
When
therefore
a
Prophet
doth
claim
to
himself
the
Gift
of
Proph●cy
,
so
as
that
he
neither
ascribes
it
to
any
Idol
,
nor
addeth
to
,
or
diminisheth
ought
from
the
Law
,
but
walks
in
oth●r
wayes
,
in
that
manner
we
have
explained
,
then
our
next
work
is
to
try
him
.
Thus
far
M●imenides
,
concerning
those
conditions
on
which
Pretenders
to
Prophecy
were
to
be
admitted
to
a
Tryal
;
and
thereby
we
see
,
that
(
according
to
him
)
admitted
they
were
not
but
on
these
two
conditions
;
(1)
that
they
prophesied
in
the
Name
of
the
Lord
;
this
we
have
already
granted
:
(2)
that
they
make
no
alteration
either
in
the
written
Law
of
Moses
,
or
in
the
Explication
of
it
received
by
Tradition
.
This
Rule
(
how
confidently
soever
it
be
given
,
yet
)
must
not
be
received
without
Exceptions
.
For
,
first
,
The
Explication
of
the
Law
therein
mentioned
,
certainly
had
no
such
Authority
as
is
thereby
pretended
:
and
to
the
end
we
may
the
more
fully
see
what
that
was
,
together
with
the
improbability
of
it
,
I
shall
shew
you
the
pretended
Original
of
this
Explication
,
as
it
is
recorded
by
our
That
all
the
Prophets
of
the
Law
,
which
came
from
God
to
Moses
,
came
to
him
,
together
with
their
Inte●pretation
.
First
,
God
spake
the
Text
unto
him
,
and
then
the
Explication
,
or
Interpretation
of
it
,
and
what
the
Authentick
Text
it self
comprehended
:
and
the
manner
of
teaching
them
to
Israel
was
such
as
I
am
now
about
to
describe
unto
thee
.
Moses
being
gone
into
his
Tent
,
the
first
that
came
unto
him
was
Aaron
,
to
whom
he
told
the
Text
which
was
given
him
from
God
,
and
taught
him
the
Interpretation
of
it
.
Afterwards
,
he
,
having
placed
himself
at
the
right
hand
of
Moses
,
Eleazar
and
Ithamar
,
his
Sons
,
came
in
,
to
whom
also
Moses
told
the
same
he
had
told
to
Aaron
:
they
then
rose
and
went
,
one
to
the
left
hand
of
Moses
our
Master
,
the
other
to
the
right
hand
of
Aaron
:
afterwards
the
seventy
Elders
came
in
,
whom
also
Moses
taught
in
the
same
manner
that
he
had
taught
Aaron
and
his
Sons
:
after
them
,
a
promiscuous
Assembly
of
the
People
,
viz.
Every
one
that
sought
the
Lord
,
came
in
,
to
him
also
he
repeated
the
same
,
till
they
all
had
heard
it
from
him
.
And
now
Aaron
had
heard
the
Text
four
times
from
Moses
,
his
Sons
twice
,
the
Elders
twice
,
the
rest
of
the
Assembly
once
.
Then
Moses
went
out
from
them
,
and
the
Text
which
Aaron
had
heard
four
times
from
Moses
,
he
repeated
to
all
that
were
present
;
so
that
now
his
Sons
as
well
as
himself
had
heard
it
four
times
,
thrice
from
Moses
,
and
once
from
him
:
and
then
he
himself
also
withdrew
:
and
Eleaz●r
and
Ithamar
repeated
the
same
Text
which
they
had
so
heard
,
to
the
whole
Assembly
,
and
they
rose
up
from
teaching
:
and
by
these
means
the
seventy
Elders
also
had
now
heard
the
Text
four
times
,
twice
from
Moses
,
once
from
Aaron
,
and
once
from
his
Sons
;
then
they
also
repeated
it
once
to
the
People
,
and
so
all
heard
it
four
times
:
fir●t
,
from
Moses
,
secondly
from
Aaron
,
thirdly
,
from
his
Sons
,
and
fourthly
from
the
seventy
Elders
,
who
then
departing
some
taught
some
,
and
some
,
others
,
that
which
they
had
received
from
Gods
messenger
.
The
Text
they
writ
in
Volumes
:
then
the
chief
of
the
people
dispersed
themselves
throughout
all
Israel
to
teach
and
instruct
them
,
until
they
remembered
the
Text
,
and
could
read
it
in
writing
:
afterwards
they
taught
them
also
the
Interpretation
of
the
Text
it
s●lf
which
came
from
God
,
which
Interpretation
contained
the
universal
sense
and
meaning
of
it
.
The
Text
they
committed
to
writing
,
but
the
tradition
to
memory
.
And
had
they
not
all
good
memories
to
retain
so
much
?
yes
surely
.
For
Moses
(
they
say
)
brought
no
l●ss
then
613
Precepts
together
with
their
Interpretations
from
mount
Sinai
;
of
nec●ssity
(
we
know
)
the
Comment
must
be
larger
than
the
Text
,
and
was
it
not
a
wonder
that
he
at
once
,
and
they
at
four
times
hearing
should
be
able
to
repeat
it
?
yet
(
if
you
will
believe
him
)
they
did
it
so
exactly
as
that
neither
the
Text
,
nor
its
Interpretation
,
lost
any
thing
of
their
Perfection
or
Authority
:
for
not
the
Text
only
,
but
the
Interpretation
too
had
the
Nature
of
a
Law
;
and
thus
(
as
our
Author
informs
as
)
say
the
wise
men
,
the
Law
that
is
written
,
and
the
Law
that
is
delivered
by
word
of
mouth
.
It
seems
then
that
they
(
just
as
the
Papists
do
now
)
did
receive
and
venerate
the
with
equal
affection
of
Pi●ty
and
Reverence
.
But
was
not
this
tradition
more
liable
to
the
Corruptions
of
men
and
the
Injuries
of
Time
than
the
Text
was
?
yes
surely
:
for
Maimonides
himself
insinuates
,
that
even
in
the
dayes
of
Joshua
,
there
was
some
small
dissension
about
it
;
but
that
being
appeased
by
the
consent
of
the
greater
part
,
he
commended
it
to
the
Elders
,
that
overlived
him
,
and
they
to
the
Prophets
,
and
the
Prophets
delivered
it
one
to
another
,
till
at
length
it
came
to
the
great
Synagogue
,
at
which
time
there
was
such
a
stirr
,
as
that
that
Council
was
fain
to
make
Decrees
and
Constitutions
about
it
:
nor
was
it
then
safe
.
And
therefore
Rabbenu
Hakkadosh
(
about
18
generations
afterwards
)
gathered
together
the
Sentences
and
Sayings
thereof
a●d
composed
the
Mishna
,
which
Contains
the
Explication
of
all
those
vid.
lib.
●und
.
p.
33.
34
,
35
,
36
,
37.
&c.
Precepts
,
which
are
written
in
the
Law
.
And
why
was
this
Comment
committed
to
writing
as
well
as
the
Text
,
but
because
there
was
no
preserving
it
intire
without
it
.
Why
then
should
it
be
set
cheek
by
jole
with
the
Text
it self
?
Was
Rabbie
Judah
a
Prophet
as
well
as
Moses
?
no
:
He
lived
a
long
time
after
the
Spirit
of
Prophecy
was
ceased
among
them
;
his
writings
therefore
ought
in
all
reason
to
truckle
under
the
Scripture
which
was
given
by
Inspiration
of
God
,
and
although
the
matters
contained
in
them
(
as
is
pretended
)
came
together
with
those
of
Holy
Scripture
from
God
Almighty
,
yet
having
been
for
many
hundreds
of
years
,
most
easiely
subject
to
Corruptions
,
Changes
and
Depravations
(
for
the
prevention
whereof
he
committed
them
to
writing
)
there
can
be
but
little
or
no
certainty
,
and
consequently
no
knowledg
of
such
Authority
as
is
pretended
to
be
in
them
,
and
if
not
after
,
much
less
before
he
wrote
them
.
For
by
committing
them
to
writing
,
without
all
doubt
he
did
rather
add
unto
then
diminish
their
Authority
:
and
truly
it
seems
probable
,
that
He
devised
the
fable
of
their
descent
from
God
Almighty
:
for
had
there
been
such
an
Explication
(
as
they
say
)
delivered
by
God
to
Moses
,
by
Moses
to
Aaron
and
his
sons
,
by
them
to
the
seventy
Elders
,
by
them
to
Joshu●
,
by
him
to
the
surviving
Elders
,
by
them
to
the
succeeding
Prophets
,
who
delivered
it
from
one
to
another
through
at
least
a
thousand
years
:
had
this
I
say
been
true
,
it
is
very
strange
that
in
all
that
time
they
did
not
drop
one
word
from
their
pens
about
it
;
although
certainly
they
had
frequent
occasions
of
so
doing
▪
for
a
great
part
of
their
Office
was
to
uphold
the
practice
of
the
Law
in
the
Purity
and
Integrity
of
it
,
which
they
could
no
way
have
done
better
,
than
by
reducing
Transgresso●s
to
that
authentick
Interpretation
of
it
,
yet
we
find
not
a
word
of
it
:
but
that
that
falls
out
most
unluckily
is
,
that
this
traditional
Interpretation
of
the
Law
doth
thwrat
and
contradict
the
Exposition
thereof
by
the
Prophets
:
this
wretch●d
Tr●dition
restrained
the
sense
of
the
Law
to
the
letter
of
it
,
Divine
Majesty
(
as
our
Author
often
calls
the
Spirit
of
Prophecy
)
should
be
made
to
hold
up
its
hand
at
the
Bar
of
this
Tradition
which
perhaps
was
made
worse
by
its
keepers
But
the
other
part
of
Maimonides
his
assertion
(
viz.
That
Pretenders
to
the
Spirit
of
Prophecy
were
not
admitted
to
a
Trial
unless
they
made
no
alteration
in
the
written
Law
of
Moses
)
is
something
more
probable
;
for
doubtless
an
attempt
to
null
the
Obligation
of
a
Law
,
which
God
himself
hath
established
,
if
he
that
makes
it
gives
little
or
no
Evidence
of
Gods
Intention
by
him
to
do
it
,
is
a
strong
presumption
,
yea
a
sufficient
argument
,
that
he
therein
is
a
false
Prophet
.
But
if
God
hath
constituted
a
Law
which
in
it self
is
mutable
,
and
withal
hath
declared
that
it
shall
be
changed
,
if
the
Pretender
to
Prophecy
gives
as
great
or
greater
Evidence
of
Gods
Intention
by
him
to
do
it
,
then
he
did
at
first
to
establish
it
,
there
is
no
more
Reason
to
reject
him
than
there
was
Moses
:
and
if
so
,
the
Jews
were
certainly
very
rude
and
barbarous
,
if
they
would
not
vouchsafe
him
a
Trial
,
but
forthwith
put
him
to
Death
without
it
.
What
Law
therefore
of
the
Jews
it
was
wherein
(
our
Author
saith
)
this
Rule
was
contained
,
is
yet
unknown
to
us
;
however
assured
we
are
,
that
though
it
might
be
of
theirs
,
yet
it
was
no
part
of
Gods
Law
,
because
it
inflicts
Death
on
them
,
who
bring
the
broad
Seal
of
Heaven
to
avouch
their
Authority
to
speak
what
they
do
in
his
Name
.
I
suppose
therefore
the
Rule
is
seldom
or
never
true
but
in
case
either
of
Immutability
in
the
Law
it self
,
or
want
of
sufficient
Evidence
of
Gods
Intention
by
the
pretender
to
change
it
:
and
that
neither
of
these
is
the
case
now
under
debate
will
be
evident
by
considering
these
two
things
.
1.
That
the
Law
of
Moses
(
as
to
the
Ceremonial
and
Judicial
parts
of
it
)
was
not
immutable
,
for
it
was
founded
upon
no
immutable
Reasons
:
this
methinks
Maimonides
himself
must
needs
have
confessed
,
if
he
had
consider'd
what
he
himself
hath
elsewhere
told
us
,
viz.
That
the
first
intention
of
our
Law
is
,
to
take
away
Idolatry
,
to
blot
out
the
memory
of
it
,
and
of
all
things
that
adhere
to
it
,
or
give
occasion
of
it
.
And
then
,
after
some
digression
,
he
returns
to
his
purpose
,
and
saith
,
the
Reasons
and
Causes
of
many
of
our
Laws
became
known
to
me
,
through
the
knowledge
of
the
Faith
,
Rites
,
and
Worship
of
the
Zabians
,
the
knowledge
of
their
Opinions
and
Sciences
is
a
great
Gate
(
i.
e.
it
serves
much
)
to
let
in
the
sight
of
the
Causes
of
the
Precepts
;
for
the
very
foundation
of
our
whole
Law
,
and
the
book
whereon
it
turns
,
is
to
raze
those
Opinions
out
of
mens
heart●
,
and
to
extirpate
their
memory
.
This
also
is
the
primary
and
principal
Intention
of
all
our
whole
Law
,
as
our
Wise
men
have
taught
us
,
in
saying
,
Whosoever
confesseth
Idolatry
,
is
accounted
to
deny
the
whole
Law
,
but
whosoever
denies
Idolatry
,
is
reckon'd
to
confess
it
.
If
their
Voice
was
heard
,
and
their
Prayer
came
up
to
his
Holy
dwelling
Place
,
even
to
Heaven
:
whereby
't
is
evident
,
that
when
men
did
prepare
their
Hearts
to
seek
God
,
he
himself
did
dispense
with
the
strict
Observation
of
the
Ceremonial
Law
.
Yea
God
himself
hath
declared
,
that
he
desired
Mercy
and
not
Sacrifice
,
and
the
Knowledge
of
God
more
than
burnt
Offerings
.
whereby
't
is
plain
,
that
God
preferred
the
Duti●s
of
Morality
,
for
before
all
Ceremonial
Performances
,
and
consequently
when
they
stand
in
Competition
,
the
latter
was
to
yield
and
give
place
unto
the
former
:
it
seems
then
that
in
such
cases
the
Ceremonial
Law
was
suspended
by
the
moral
;
and
if
so
,
then
certainly
it
was
not
immutable
:
and
that
that
admits
of
a
temporal
Suspension
is
not
in
its
own
Nature
u●terly
uncapable
of
a
total
Abolition
:
that
which
may
be
made
void
for
a
time
may
certainly
be
made
so
for
ever
:
it
is
not
repugnant
to
its
Nature
.
Obj.
But
Moses
hath
told
us
,
there
was
no
other
Law
to
come
from
God
,
but
that
which
he
gave
unto
us
,
and
this
is
it
that
he
saith
,
it
is
not
in
the
Heavens
,
that
thou
shouldest
say
who
shall
ascend
into
Heaven
for
us
,
&c.
but
it
is
in
thine
Heart
and
in
thy
Mouth
.
Ans.
But
was
this
it
that
M●ses
there
saith
?
no
surely
:
for
whoever
considers
the
Series
of
his
Discourse
will
easily
find
,
that
he
is
not
speaking
of
the
Duration
of
his
Law
whither
long
or
short
,
but
requiring
Obedience
to
it
:
the
Reason
of
his
so
doing
is
because
the
Commandment
is
not
hidden
,
neither
is
it
far
off
.
It
is
not
in
Heaven
that
thou
shouldest
say
,
who
shall
go
up
to
Heaven
for
us
and
bring
it
unto
us
,
that
we
may
hear
and
do
it
?
Neither
is
it
beyond
the
Sea
,
that
thou
shouldest
say
who
shall
go
over
the
Sea
for
us
,
and
bring
it
to
us
,
that
we
may
hear
and
do
it
?
But
the
Word
is
very
nigh
unto
th●e
,
in
thy
Mo●th
and
in
thy
Heart
,
that
thou
mayest
do
it
.
But
what
is
this
to
the
pretended
Eternity
of
the
Law
?
because
the
Law
was
neither
hidden
nor
far
off
,
so
that
they
need
not
to
send
either
to
Heaven
or
beyond
Sea
to
fetch
it
,
was
it
therefore
Eternal
?
either
this
argument
is
wholly
impertinent
,
or
else
I
do
not
understand
it
.
De
fund
.
Leg.
c.
9
▪
●
.
1.
Obj.
2.
But
it
is
(
saith
our
Author
)
expounded
and
declared
in
our
Law
,
that
the
Precept
is
●ixt
for
ever
,
that
it
shall
not
be
obnoxious
to
variations
,
neither
Diminution
nor
Addition
.
Every
Word
that
I
command
you
,
you
shall
keep
,
that
you
may
do
it
:
thou
shalt
neither
adde
unto
it
,
nor
diminish
from
it
.
And
therefore
our
Ancestours
have
said
,
it
is
not
granted
to
a
Prophet
to
change
any
thing
.
Have
they
so
?
but
what
Authority
had
they
for
so
saying
?
for
divers
of
their
Rabbies
(
disputing
against
the
pretended
Eternity
of
their
Law
)
tell
us
,
the
Holy
Scripture
admonisheth
none
but
Vs
,
that
we
should
not
for
our
pleasure
,
or
according
to
our
own
judgement
,
add
unto
the
Precepts
,
or
diminish
ought
from
them
;
but
what
hinders
,
why
the
blessed
God
himself
may
not
add
unto
the
Law
,
or
diminish
from
it
,
as
his
Wisdom
shall
appoint
?
Nay
,
it
seems
that
R.
Albo
(
whom
the
Jews
call
the
Divine
Philosopher
,
and
adorn
with
more
than
a
little
praise
)
restrains
the
place
now
cited
,
to
Idolatry
,
and
understands
it
to
speak
of
Idolatrous
Additions
and
Diminutions
from
the
Manner
or
Form
of
Gods
Worship
constituted
by
the
Law
.
And
this
,
saith
he
,
may
rightly
be
gathered
from
the
Context
:
for
in
the
two
preceding
Verses
,
the
People
are
dehorted
from
the
horrible
Worship
of
the
Gentiles
,
and
the
Oblation
of
their
c.
9.
Not.
2.
Children
:
whereunto
this
Admonition
is
immediately
subjoyned
.
If
then
this
be
the
meaning
of
the
place
(
as
R.
Moses
Nachman
also
thought
it
was
)
it
puts
in
no
Caveats
against
those
that
(
for
ought
appears
)
by
the
Spirit
of
Prophecy
teach
a
variation
in
other
matters
from
the
Law
of
Moses
.
Of
which
Law
,
we
are
to
observe
2.
That
Moses
himself
declared
,
there
should
be
a
Change
and
Abrogation
of
it
;
for
he
foretold
such
a
state
of
things
as
was
utterly
Inconsistent
with
its
Observation
in
all
particulars
.
Evident
it
is
by
his
Writings
,
that
long
before
the
Promulgation
of
his
Law
,
God
had
a
purpose
to
communicate
his
Grace
and
Goodness
to
all
Nations
:
for
he
it
was
that
Abraham
,
that
in
his
Seed
should
all
the
Nations
of
the
Earth
be
blessed
.
And
the
gathering
of
the
People
should
be
to
Shiloh
.
But
shall
all
Nations
be
blessed
at
Jerusalem
?
must
they
all
resort
thither
De
Resar
.
Mor.
1.
3.
c.
2.
to
Shiloh
?
All
Nations
(
saith
Menasse●
Ben
Israel
)
with
unanimous
consent
shall
adhere
to
the
God
of
Jacob
and
Isaac
,
and
embracing
his
Doctrine
,
with
one
and
the
same
Worship
they
shall
serve
him
.
But
shall
the
Worship
of
God
be
then
confined
(
as
it
is
by
the
Law
of
Moses
)
to
the
place
which
the
Lord
shall
chuse
And
this
which
we
have
thus
deduced
from
the
Predictions
of
Moses
,
was
more
fully
revealed
by
succeeding
Prophets
,
viz.
That
it
should
come
to
pass
in
the
last
Dayes
,
that
the
Mountain
of
the
Lords
house
should
be
established
on
the
top
of
the
Mountains
,
and
should
be
exalted
above
the
Hills
,
and
all
Nations
should
flow
unto
it
.
The
Prophet
here
teacheth
,
that
not
only
temporal
Good
things
,
but
also
Spiritual
shall
be
given
unto
men
of
all
Nations
,
when
the
Messias
shall
come
:
saith
the
last
cited
Author
.
I
have
no
Pleasure
in
you
(
the
Priests
of
the
Jews
)
saith
the
Lord
of
hosts
,
neither
will
I
accept
an
offering
at
your
Hand
.
For
from
the
rising
of
the
Sun
,
even
unto
the
going
down
of
the
same
,
my
Name
shall
be
great
among
the
Gentiles
,
and
in
every
place
Incense
shall
be
offered
unto
my
Name
a
pure
Offering
;
for
my
Name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
Hosts
.
But
who
shall
then
shall
come
to
pass
saith
the
Lord
,
that
I
will
gather
all
Nations
and
Tongues
,
and
they
shall
come
and
see
my
Glory
,
and
I
will
also
take
of
them
for
Priests
,
and
for
Levites
,
saith
the
Lord
.
Whereby
't
is
plain
,
Thou
art
a
Priest
for
ever
after
the
order
of
Melchisedek
;
for
this
Priest
was
to
judge
(
i.
e.
to
Reign
and
Rule
)
among
the
Heathen
,
and
to
wound
the
heads
(
of
those
that
oppose
him
)
over
many
Countreys
;
and
Messias
,
Petrus
Galatinus
makes
evident
by
divers
of
their
most
De
Arc.
Fid.
Cath.
1.
8.
c.
24.
Ancient
and
Authentick
Writings
.
From
these
Premises
they
might
have
inferred
,
that
there
was
to
be
a
Priesthood
(
subject
to
the
Mess●as
)
not
after
the
Order
of
Aaron
,
but
taken
out
of
all
Nations
:
and
concerning
the
promised
Messias
the
Jews
were
expresly
taught
to
believe
,
not
only
that
he
should
confirm
the
Covenant
(
viz.
which
God
made
with
Abraham
shall
cause
the
S●crifice
and
Oblation
to
cease
.
On
this
account
it
is
like
it
was
,
that
many
Masters
in
Isra●l
have
said
as
much
,
viz.
That
all
the
Feasts
and
Oblations
,
b●sides
that
of
Consession
or
giving
of
Thanks
,
shall
ceas●
in
the
future
Age
:
Yea
,
that
the
Holy
Blessed
one
now
re●ts
,
and
considers
of
a
new
Law
which
●e
will
give
by
the
h●nd
of
cap.
13.
the
Messias
:
and
that
God
shall
make
a
new
Covenant
with
him
:
and
surely
not
with
him
only
,
but
in
him
with
them
also
;
for
,
Behold
,
the
day's
●ome
,
saith
the
Lord
,
that
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
and
with
the
house
of
Juda●
:
n●t
according
to
the
Covenant
which
I
made
with
their
Fathers
,
in
the
day
that
I
took
them
by
the
hand
,
to
bring
them
out
of
the
land
of
Egypt
;
but
this
shall
be
the
Covenant
that
I
will
make
with
the
house
of
Israel
▪
●fter
those
dayes
saith
the
Lord
,
I
will
put
my
Law
,
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
People
:
In
that
he
saith
a
New
Covenant
,
he
mak●th
the
●irst
Old
:
and
in
that
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
he
clearly
teacheth
,
that
this
New
Covenant
was
to
be
a
more
Spiritual
Dispensation
than
the
former
.
The
first
had
multifarious
Ordinances
of
Divine
Service
,
and
Pandects
of
Laws
,
enjoyning
such
things
as
were
not
good
in
themselves
,
but
only
because
they
were
commanded
:
but
the
New
Covenant
hath
Laws
,
agreeable
to
the
dictates
of
Right
Reason
,
and
Natural
Morality
written
in
our
hearts
:
and
these
shall
be
those
,
whereby
men
in
this
Covenant
shall
have
the
Lord
to
be
their
God
,
and
they
his
People
.
By
all
which
't
is
evident
,
not
only
that
the
Law
of
Moses
was
in
it self
mutable
,
but
also
that
it
should
be
actually
changed
,
another
more
Divine
and
Spiritual
Dispensation
was
to
be
substituted
in
the
room
of
it
;
and
if
so
,
it
is
very
unlikely
that
by
Gods
Authority
any
were
denied
admittance
to
a
tryal
of
their
pretended
Gift
of
Prophecy
,
barely
for
want
of
strict
Conformity
to
the
Law
of
Moses
,
especially
if
they
gave
evidence
of
Gods
intention
by
them
to
repeal
either
the
whole
or
any
part
of
it
.
The
reason
is
manifest
,
because
God
not
intending
it
to
b●
perpetual
,
did
not
certainly
ty●
himself
up
to
send
no
Prophets
but
such
as
should
in
no
case
teach
an
abrogation
of
it
;
nay
,
by
declaring
that
it
should
be
changed
,
he
hath
evidently
reserved
to
himself
a
Power
of
so
doing
.
And
of
this
we
are
assured
by
Maimonides
his
own
concessions
,
viz.
That
a
Prophet
had
Pow●r
to
command
the
omission
of
an
Affirmative
Precept
,
and
to
enjoyn
the
doing
of
what
was
forbidden
by
a
Negative
,
except
only
in
case
of
Idolatry
;
and
this
,
saith
he
,
was
the
opinion
of
the
Wise
men
in
●heir
Talmud
,
where
they
say
,
In
all
things
,
except
Idolatry
,
if
a
Prophet
shall
say
unto
thee
,
transgr●ss
the
Law
,
thou
art
bound
to
obey
him
.
And
is
it
likely
that
God
should
endue
men
with
Power
to
Suspend
his
Laws
,
and
yet
give
order
,
that
they
should
be
put
to
death
for
offering
to
do
it
?
It
is
unworthy
of
God
to
think
so
of
him
.
Obj.
Aye
bu●
,
saith
our
Author
,
This
pow●r
was
granted
not
to
Candidates
for
the
Prophetick
Office
,
but
only
to
those
,
of
whom
it
was
certainly
known
,
they
were
called
unto
it
,
as
Samuel
,
Elias
,
&c.
Answ.
But
where
,
I
pray
,
hath
God
declared
,
he
will
not
do
it
by
any
other
?
but
if
he
hath
not
,
why
may
not
one
but
newly
●ndued
with
the
Spirit
of
Prophecy
give
sufficient
and
certain
evidence
of
it
?
and
if
he
doth
,
it
is
unreasonable
to
reject
him
,
rebellicus
against
God
to
r●fuse
him
,
and
barbarous
murder
to
kill
him
.
In
this
case
therefore
(
and
doubtless
this
was
the
case
of
Christ
and
his
Apostles
)
they
ought
not
so
to
do
,
but
to
allow
him
a
fair
Tryal
.
And
so
I
come
to
consider
Sect.
2.
The
Ant●●●dents
or
Concomitants
of
a
Prophe●ick
Spirit
.
The
Jewish
Rabbies
inform
us
,
there
were
certain
Qualifications
antecedently
or
concomitantly
useful
to
sit
a
man
for
the
Spirit
of
Proph●cy
,
or
rather
for
the
Office
of
a
Prophet
:
all
which
(
according
to
their
Recension
of
them
)
Vorstius
hath
reduced
to
these
six
Heads
,
viz.
1.
Good
Constitution
of
Body
,
even
from
the
very
Conception
.
2.
Endowment
with
Goods
both
of
Wit
and
Fortune
.
3.
Sequestration
from
the
common
and
profane
manner
of
living
.
4.
Convenience
of
Place
,
and
that
they
make
proper
to
their
own
land
.
5.
Seasonableness
of
time
,
because
(
say
they
)
all
times
are
not
equally
apt
for
the
reception
of
Prophecy
.
Divine
Disposition
,
or
the
free
Gift
and
Suggestion
of
God
.
The
nece●sity
of
all
these
is
deservedly
questioned
,
not
only
by
Christians
,
but
also
by
some
of
the
Jews
themselves
:
insomuth
that
(
as
far
as
I
can
find
)
there
is
no
one
of
them
that
hath
spoken
distinctly
of
them
all
as
Requisites
to
Prophecy
.
Yet
one
Maxim
there
is
(
pertinent
to
this
Subject
)
whereunto
they
all
seem
to
yield
Assent
,
and
that
is
,
That
Prophecy
rest●th
on
none
but
the
Wise
,
the
Strong
,
and
the
Samuel
,
Amos
and
Jonas
from
it
:
whereunto
they
might
have
added
Deborah
and
Elisha
:
Mor
N●●och
p.
2.
cap.
32.
Thesau
.
Phil.
l●b.
2.
c.
3.
§.
4.
is
the
onely
true
one
;
namely
,
that
God
chuseth
and
sends
whom
he
pleases
,
without
regarding
whether
they
be
wise
and
learned
,
ignorant
,
young
or
old
:
and
if
so
,
then
we
may
conclude
with
Hottinger
,
that
this
Rule
is
not
worth
a
nut-shell
:
or
else
we
must
find
out
some
s●nse
wherein
it
may
be
admitted
:
but
admit
it
I
think
we
may
not
,
unless
it
be
on
these
two
conditions
;
1.
That
the
Prophet's
Wisdom
(
distinct
from
that
they
had
by
Rev●lation
)
be
not
thought
alwayes
to
consist
in
humane
Learning
,
acquir●d
by
s●udy
,
but
in
their
natural
Sagacity
or
Prudence
,
improved
by
Experience
or
otherwise
;
and
that
their
Strength
was
not
alwayes
that
of
the
Body
,
but
the
Fortitude
of
the
Mind
:
and
lastly
,
that
their
Riches
be
not
those
of
the
World
;
but
of
Virtue
and
probity
of
Manners
.
2.
That
these
things
,
even
thus
understood
,
be
not
made
necessary
Antecedents
of
Prophecy
,
but
concomitant
Attendants
on
it
:
they
are
not
necessary
for
the
Gift
of
Prophecy
,
but
convenient
for
the
Office
of
a
Prophet
:
In
this
sense
,
and
this
only
,
the
Jews
perhaps
may
justifie
their
Rule
,
and
we
may
allow
it
some
measure
of
Admittance
,
and
in
this
sence
we
are
not
unwilling
,
that
the
Spirit
or
Gift
of
Prophecy
which
we
assert
to
have
been
in
Christ
and
his
Apostles
,
should
be
tryed
by
it
:
in
order
whereunto
it
will
not
be
amiss
to
take
a
distinct
Survey
of
the
Prophets
Wisdome
,
Strength
,
and
Riches
.
By
the
Prophets
Wisdom
,
Maimonides
understands
humane
Learning
and
Knowledge
acquired
by
Study
:
This
therefore
(
saith
he
)
is
our
foundation
,
without
without
Study
and
Perfection
no
man
can
Prophesie
,
and
Mo●
.
N●vo●●
〈◊〉
c.
32.
that
the
possibility
of
it
depends
thereon
.
But
was
Samuel
perfect
in
his
Childhood
?
had
Elisha
and
Amos
been
so
studious
as
to
arrive
at
Perfection
,
before
God
took
the
one
from
holding
the
Plough
,
and
the
other
from
following
the
Flock
?
It
seems
not
:
although
teach
,
reprove
,
correct
,
and
instruct
men
in
righteousness
,
to
declare
what
they
ought
to
know
and
believe
,
to
convince
them
in
Falshood
and
Error
,
to
reform
and
amend
their
Lives
,
to
build
them
up
,
and
carry
them
on
unto
Perfection
,
in
all
Vertue
and
Holiness
of
living
:
without
Discretion
and
Prudence
who
were
sufficient
for
these
things
?
Can
Ignorance
teach
,
or
Folly
reprove
?
Can
Weakness
of
Judgment
demolish
the
Strong
Holds
of
Errour
,
or
discover
the
Fallacies
of
Falshood
?
Can
Shallow
Apprehensions
fathom
the
Depths
of
Sin
,
or
detect
the
Mysteries
of
Iniquity
?
Can
Ideots
make
men
Wise
,
or
Fools
Instruct
others
in
Righteousness
?
Yet
so
they
must
,
unless
the
rational
Faculties
of
the
People
rather
than
of
the
Prophets
,
were
almost
wholly
absorpt
by
the
Spirit
of
Prophecy
,
and
so
their
Wisdom
and
Holiness
were
increased
by
a
strange
antiperistasis
of
Folly
and
Ignorance
,
than
which
there
was
nothing
more
unlikely
and
ridiculous
.
It
must
therefore
be
granted
to
the
Jews
,
that
Gods
Prophets
were
(
though
it
may
be
not
alwayes
Learned
in
Languages
,
Arts
and
Sciences
&c.
yet
)
Wise
and
Prudent
Men
:
and
this
their
Prudence
dwelt
with
such
knowledge
,
as
was
unattainable
without
Revelation
,
and
that
in
one
or
more
of
these
three
respects
.
Either
,
first
,
in
respect
of
the
nature
of
the
things
known
,
as
in
their
Predictions
of
Future
Contingences
,
(
of
which
hereafter
.
)
Or
,
secondly
,
in
respect
of
the
manner
of
their
Knowledge
;
my
meaning
is
,
that
those
things
which
of
their
own
nature
were
such
as
might
have
been
known
by
the
power
of
our
Natural
Abilities
,
were
sometimes
made
known
to
the
Prophets
by
immediate
Revelation
.
Thus
the
Prophet
Samuel
knew
where
Sauls
Asses
were
:
and
Gentiles
,
that
not
only
their
Poets
and
their
Sophisters
drank
out
of
the
Prophets
Fountain
,
but
also
their
Philosophers
quenched
the
thirst
of
their
Wit
therefrom
.
They
all
were
Plagiaries
,
and
stole
the
choicest
of
their
Notions
from
the
Revelations
made
to
the
Prophets
.
How
partial
then
are
we
in
counting
the
Philosophers
Wise
,
unless
we
also
reckon
that
the
Prophets
did
excell
them
in
Wisdom
,
if
not
in
respect
of
that
which
they
themselves
acquired
,
yet
in
respect
of
that
which
was
revealed
unto
them
.
And
this
their
Wisdom
was
far
more
excellent
than
that
of
the
Philosophers
,
not
only
in
respect
of
the
Matter
,
Manner
,
or
Measure
of
it
,
but
also
in
respect
of
the
Effect
or
Operation
of
it
in
them
:
and
this
brings
me
to
the
second
thing
enquired
after
by
the
Jews
in
the
Tryal
of
Prophets
,
●amely
,
their
Strength
,
or
Fortitude
.
So
Servile
and
Pusillanimous
were
the
Heathen
Philosophers
(
even
Plato
himself
)
as
that
for
fear
Is
not
my
Word
like
as
Fire
,
saith
the
Lord
,
and
like
an
Hammer
that
breaketh
the
Rock
in
pieces
.
The
word
of
Proph●cy
can
hardly
be
imprisoned
in
Unrighteousness
:
the
Prophets
must
●ither
burn
or
break
unless
they
utter
it
.
Hence
no
doubt
it
was
,
that
when
the
Prophet
Jeremiah
was
so
passionate
and
petti●h
as
to
say
,
I
will
not
make
mention
of
the
Lord
,
nor
speak
any
more
in
his
Name
;
he
thought
(
no
doubt
)
it
had
b●●n
in
his
power
to
have
concealed
Gods
Word
,
and
he
it
seems
resolved
so
to
do
;
but
(
saith
he
)
his
word
was
in
mine
heart
,
as
a
burning
Fire
shut
up
in
my
bones
,
and
I
was
weary
with
forbearing
,
and
I
could
not
stay
.
Such
was
the
strength
of
the
Prophetick
Impression
,
and
such
the
Energy
of
its
Power
in
the
Souls
of
the
Prophets
,
as
that
(
like
a
Fire
burning
in
their
bones
)
it
would
force
its
way
out
,
or
else
consume
them
.
This
I
presume
was
a
great
cause
of
that
admirable
Fortitude
and
Magnanimity
,
which
made
them
despise
the
terrours
of
Men
,
and
the
threats
of
wicked
Princes
;
neither
the
indocible
temper
of
the
People
,
nor
the
ruggedness
of
their
behaviour
,
neither
the
power
of
Monarchs
,
nor
the
menaces
of
Rulers
,
could
ever
deterr
them
from
uttering
their
Prophecies
.
Of
this
we
have
a
pregnant
instance
in
Moses
,
who
,
with
nothing
but
his
Staff
went
boldly
to
Pharaoh
,
and
(
notwithstanding
his
Power
and
Tyranny
)
undauntedly
told
him
,
the
Lord
God
of
Israel
would
have
him
to
let
his
People
go
.
the
Waters
in
the
River
should
be
turned
into
Bloud
,
and
that
all
his
borders
should
be
smitten
with
Frogs
,
&c.
Thus
did
he
prevail
against
a
mighty
King
,
and
retrieve
a
whole
Nation
out
of
bondage
.
Nor
was
this
Courage
peculiar
to
the
Mosaick
d●gree
of
Prophecy
,
but
common
therewith
to
others
:
as
appears
by
Nathan's
application
of
his
Parable
to
David
;
Ahab
;
Isaiah
,
Jeremiah
,
Ezekiel
,
and
the
rest
of
the
Prophets
,
most
Faithful
and
couragious
discharge
of
their
Office
:
they
all
therein
had
,
and
discovered
such
Prowess
and
Fortitude
,
such
Magnanimity
and
nobleness
of
Resolution
,
as
cannot
be
parallel'd
by
the
Examples
of
the
most
heroick
Teachers
of
Wisdom
and
Vertue
among
the
Gentiles
.
That
therefore
in
respect
of
this
their
Fortitude
and
Courage
in
the
Execution
of
their
Office
,
the
Prophets
were
alwayes
strong
,
will
easily
be
granted
:
But
that
they
were
alwayes
rich
in
respect
of
Worldly
Wealth
,
may
justly
be
denied
;
and
since
the
Jews
give
us
no
reason
for
their
confidence
in
Affirming
it
,
we
need
give
them
none
for
our
denying
it
.
Yet
since
the
Rabbies
were
oftentimes
pleased
to
speak
mystically
in
other
things
,
it
is
possible
they
did
so
in
this
;
and
if
they
did
so
,
who
knows
but
that
the
word
rich
may
be
taken
in
them
as
it
Solomon
,
viz.
for
one
that
is
rich
,
not
so
much
Money
and
Earthly
Possessions
,
as
in
Prudence
and
Moral
Vertues
.
Which
Conjecture
seems
somewhat
strengthened
by
Maimonides
his
Expositions
of
the
Rule
now
debated
:
for
he
therein
makes
no
mention
at
all
of
Riches
,
but
of
Learning
,
Religion
,
Continence
,
Vnderstanding
,
and
all
probity
of
Manners
.
And
Prophecy
falls
on
none
but
the
excellently
Wise
,
one
that
is
able
to
rule
his
Affections
,
and
cast
off
the
dominion
of
Worldly
Concupiscence
;
one
whose
Reason
rules
his
Appetite
,
and
is
indued
with
large
and
very
well
disposed
Intellectuals
.
Not
one
word
of
Wealth
or
Worldly
Riches
;
and
is
it
not
somewhat
strange
,
that
when
he
professedly
Expounds
this
Rule
,
he
should
so
utterly
forget
the
third
part
of
its
Contents
,
if
they
had
so
been
,
or
he
had
thought
them
so
?
Surely
he
did
not
,
for
in
another
place
of
his
Writings
he
tells
us
,
that
in
this
Rule
the
word
Wise
without
doubt
comprehends
Intellectual
Vertues
,
but
the
words
Strong
and
Rich
import
Morals
;
the
former
denotes
Fortitude
,
the
latter
Contentment
:
for
his
words
are
these
;
Gihbor
[
Strong
]
is
of
the
Moral
Vertues
,
viz
,
He
who
doth
moderate
and
rule
the
Powers
of
his
Soul
according
to
right
Reason
:
and
this
is
it
which
they
say
,
when
they
ask
who
is
strong
?
and
answer
,
he
that
subjugates
his
own
Concupiscence
.
And
so
also
Ashir
[
Rich
]
is
of
the
Moral
Vertues
,
viz.
the
vertue
of
a
contented
mind
;
for
he
that
is
contented
with
his
portion
,
they
call
Rich:
this
is
it
they
say
,
when
describing
a
rich
man
they
ask
,
who
is
rich
?
and
return
answer
,
He
that
rejoyceth
in
his
own
portion
.
i.
e.
He
that
is
content
with
what
the
time
present
affords
him
,
and
doth
not
grieve
at
what
it
denies
him
.
By
all
this
it
is
very
there
never
was
any
one
hitherto
who
would
have
it
,
that
God
made
his
Divine
Majesty
(
so
he
calls
the
Spirit
of
Prophecy
)
Mor.
Nevoch
.
p.
2.
c.
32.
to
dwell
in
a
wicked
man
:
for
a
man
of
a
more
Excellent
Spirit
than
he
hath
told
us
,
they
were
holy
men
of
God
that
in
old
time
spake
as
they
were
Jast
.
Mart.
Dial.
cum
Tryph.
moved
by
the
Holy
Ghost
.
They
were
blessed
and
just
,
Lovers
of
God
,
and
beloved
of
him
.
And
it
was
need
ful
for
them
so
to
be
,
for
being
by
their
Office
obliged
to
pull
the
Motes
out
of
the
Eyes
of
others
,
it
highly
concerned
them
to
have
no
Beams
in
their
own
:
so
base
a
thing
is
Vice
,
that
it
villifies
the
authority
of
Instruction
,
and
abates
the
credit
of
Predictions
by
them
that
are
Vicious
;
and
on
the
contrary
,
an
holy
Magnanimity
and
Contempt
of
the
World
,
accompanied
with
all
other
probity
of
Manners
,
do
conciliate
Authority
,
and
facilitate
Belief
.
Since
then
the
Prophets
were
Men
of
Gods
own
immediate
chusing
,
and
that
on
purpose
to
propagate
his
Holiness
to
others
,
and
infuse
it
into
them
,
it
is
more
than
probable
that
they
themselves
had
a
great
share
of
it
.
Concerning
these
things
then
,
(
viz.
Wisdom
,
Strength
and
Holiness
,
but
especially
Fortitude
and
Contentment
)
when
the
Jews
were
satisfied
,
they
had
at
least
some
probable
Arguments
,
that
the
Pretenders
to
Prophecy
were
indeed
indued
with
it
.
For
the
Spirit
of
Prophecy
and
the
Office
of
a
Prophet
,
had
so
little
of
Secular
advantage
to
allure
mens
Affections
,
and
so
much
of
likelihood
to
expose
them
to
all
manner
of
hardships
,
yea
,
perhaps
to
Death
it self
,
as
that
it
was
altogether
improbable
that
a
Wise
and
Prudent
man
would
undertake
it
without
a
Call
,
or
Necessity
laid
upon
him
to
do
it
:
much
more
unlikely
is
it
,
that
he
should
be
Couragious
and
Resolute
in
it
,
when
in
his
Conscience
he
knew
,
he
had
nothing
to
do
(
and
so
might
be
put
to
death
,
and
damned
for
medling
)
with
it
.
Nor
was
it
at
all
likely
,
that
any
Holy
man
,
content
and
well-pleased
with
his
Condition
,
should
lye
so
horridly
,
and
prevaricate
so
prodigiously
in
a
matter
of
this
nature
.
If
then
the
Pretenders
to
Prophephecy
were
found
to
be
Wise
,
Strong
,
and
Rich
,
i.
e.
Eminently
indued
both
with
Intellectual
and
Moral
Vertues
,
especially
Fortitude
and
Contentment
,
the
Jews
had
great
reason
to
believe
them
,
or
at
least
,
to
proceed
to
some
farther
Tryal
of
them
Of
Prophetick
Predictions
.
Sect.
3.
For
the
performance
whereof
,
they
had
yet
another
kind
of
ordinary
Means
,
which
in
their
esteem
was
most
certain
and
demonstrative
:
viz.
the
accomplishment
of
Predictions
.
These
they
enquired
after
,
and
sufficient
warrant
they
had
for
so
doing
:
for
Moses
having
told
them
,
that
by
the
non-accomplishment
of
Prediction
,
they
might
know
the
word
which
the
Lord
had
not
spoken
,
it
was
easie
and
Logical
from
thence
to
infer
,
that
by
the
accomplishment
of
Predictions
,
they
might
know
the
Prophet
did
not
speak
presumptuously
.
Yet
forasmuch
as
most
(
if
not
all
)
Predictions
were
either
Promises
of
some
future
Good
,
or
Comminations
of
Evil
to
come
,
and
the
Lord
had
declared
that
the
conditions
of
both
that
the
full
and
exact
accomplishments
of
Predictions
(
whether
Promises
or
Comminations
)
were
sure
and
certain
signs
of
a
Prophetick
Spirit
.
They
expected
,
that
not
so
much
as
a
tittle
of
what
the
Prophets
foretold
should
ever
fail
,
or
fall
to
the
ground
,
but
that
all
should
be
fulfilled
and
accompli●hed
by
the
Event
.
And
this
they
pretend
to
have
learned
from
the
words
of
Jehu
to
the
Rulers
of
Jesreel
,
there
shall
fall
unto
the
Earth
nothing
of
the
word
of
the
Lord
.
Which
also
,
as
they
think
the
Lord
himself
insinuates
,
when
he
saith
,
the
Prophet
that
hath
a
dream
,
let
him
tell
a
dream
;
and
he
that
hath
my
Word
,
let
him
speak
my
Word
faithfully
;
what
is
the
Chaff
to
the
Wheat
,
saith
the
Lord
?
In
which
words
(
saith
M●im●nides
)
there
are
some
persons
reprehended
for
taking
their
Dreams
to
be
prophetick
,
and
divulging
them
for
such
,
and
themselves
for
Prophets
:
although
the
Lord
allows
them
to
tell
their
Dreams
,
yet
he
approves
not
their
doing
it
for
Revelations
:
however
,
he
that
hath
his
Word
may
say
that
he
hath
so
,
provided
he
do
it
faithfully
,
i.
e.
without
Addition
or
Diminution
:
and
this
surely
(
saith
the
Lord
)
will
be
disc●rnable
from
Dreams
:
for
what
is
the
chaff
to
the
wheat
?
The
sense
of
which
Question
,
our
Author
saith
,
their
Wise
men
have
rendred
to
be
this
;
That
all
Indications
of
things
Future
,
whether
by
Dreams
or
otherwise
(
besides
those
of
Prophecy
)
are
like
to
Chaff
:
for
as
in
that
there
may
be
some
few
grains
of
Wheat
,
so
say
they
,
perhaps
there
is
in
these
some
small
measure
of
Truth
mix'd
with
much
more
Mistake
and
Falshood
,
but
Prophecy
is
a
thing
pure
,
having
no
more
mixture
than
Wheat
well
of
necessity
(
saith
mine
Author
)
they
had
falshood
as
well
as
truth
in
them
:
this
we
alwayes
see
,
and
they
themselves
that
profess
these
Arts
confirm
it
to
us
:
because
they
make
it
matt●r
of
glory
to
themselves
,
that
their
Lies
were
not
so
many
as
anothers
of
the
same
Profession
,
but
that
any
one
of
them
should
speak
truth
in
each
of
his
Predictions
is
impossible
:
nor
indeed
do
the
skilful
therein
arrogate
that
to
themselves
:
for
when
something
comes
to
pass
,
which
looks
but
like
an
accomplishment
,
they
account
th●
Foreteller
excellent
,
and
enroll
him
among
men
of
illustrious
Fame
,
whom
Histories
celebrate
:
and
this
is
the
sense
of
what
Isaiah
saith
to
Let
now
the
Astrologers
,
the
Star-gazers
,
the
Monthly
Prognosticators
stand
up
,
and
save
thee
from
these
things
that
shall
come
upon
thee
.
Let
them
try
if
they
can
foretell
these
things
,
that
thou
mayest
escape
from
them
.
The
challenge
implies
that
they
cannot
:
and
R.
Albo
it
seems
gives
the
reason
of
it
:
viz.
because
Hen.
More
,
Mystery
of
Godliness
,
lib.
7.
c.
15
,
16
,
17.
of
our
own
.
And
truly
the
things
from
whence
these
Foretellers
pretend
to
deduce
their
Judgments
,
are
certainly
so
remote
,
intricate
and
various
,
as
that
it
seems
impossible
for
any
to
arrive
at
perfect
knowledge
of
them
:
how
then
is
it
possible
for
their
Prognostications
to
be
certain
Predictions
:
they
can
be
but
Conjectures
,
and
Conjectures
we
know
(
especially
in
such
cases
)
are
very
often
wholly
false
,
very
rarely
(
if
ever
)
wholly
true
:
but
the
Promises
of
the
Prophets
(
saith
our
Author
)
were
very
much
otherwise
,
viz.
alwayes
true
,
but
never
false
:
it
cannot
be
found
throughout
all
Ages
,
that
ever
any
thing
,
either
much
or
little
of
the
Word
of
the
Lord
by
the
Prophets
,
(
unless
the
Conditions
were
altered
)
ever
yet
fell
to
the
ground
.
But
the
Of
Miracles
.
Sect.
4.
But
besides
these
Ordinary
,
the
Jews
had
some
Extraordinary
means
of
discerning
the
truth
of
mens
Pretensions
to
the
Spirit
of
Prophecy
,
viz.
Miracles
.
Not
only
the
Vulgar
,
but
more
than
a
few
of
the
Better
sort
among
the
Jews
,
w●re
of
opinion
,
they
were
not
to
believe
any
Pretender
to
Prophecy
,
till
he
had
done
a
Miracle
,
equal
to
some
of
those
of
Moses
,
or
had
disturbed
the
ordinary
course
of
Nature
,
as
Elijah
did
in
raising
the
Widows
Son
:
but
this
rule
(
saith
Maimonides
)
hath
nothing
of
truth
in
it
.
And
indeed
we
are
apt
to
think
it
hath
not
much
:
the
reason
is
,
because
the
Order
of
Prophets
was
at
first
founded
by
Miracles
:
for
evident
it
is
,
that
Moses
(
the
first
of
that
Order
)
was
indued
with
a
power
of
working
Miracles
,
on
purpose
to
the
Lord
God
of
their
Fathers
had
appeared
unto
him
.
Yet
that
great
R.
Maimonides
(
out
of
design
,
I
suppose
,
to
derogate
from
the
belief
of
Chri●tianity
)
was
not
ashamed
The
Israelites
did
not
believe
Moses
our
Master
,
because
of
the
Miracles
he
wrought
.
And
elsewhere
he
tells
us
,
that
,
Elias
,
Elisha
,
and
the
rest
of
the
Prophets
,
did
not
their
Miracles
to
confirm
th●ir
Prophecies
,
but
to
supply
their
own
and
others
necessity
.
But
it
seems
at
another
time
he
was
of
another
mind
:
for
he
expresly
affirms
,
that
a
Prophet
may
be
sent
to
the
common
People
,
or
to
the
Inhabitants
of
a
City
or
Kingdom
,
to
prepare
,
and
warn
them
what
shall
be
done
unto
them
,
or
to
dehort
them
from
the
wicked
works
that
are
in
their
hands
:
but
when
God
so
sends
him
,
He
gives
him
a
Sign
or
a
Wonder
,
that
the
People
may
know
God
hath
truly
sent
him
.
And
in
the
next
Section
he
saith
,
But
we
believe
not
every
one
that
shews
a
Sign
,
or
doth
a
Miracle
,
to
be
a
Prophet
,
unless
from
the
beginning
we
have
known
him
to
be
sit
for
Prophecy
,
that
in
his
Wisdome
and
his
Works
he
hath
excelled
his
Contemporaries
,
and
hath
walked
in
the
wayes
of
Prophecy
,
in
Holiness
and
separation
from
others
:
then
if
such
an
one
should
come
,
and
do
a
Sign
or
a
Wond●r
,
and
should
s●y
that
God
had
sent
him
,
then
it
is
commanded
that
we
should
hear
him
,
as
it
is
said
,
ye
shall
hear
him
.
These
his
conc●ssions
(
although
Lord
had
spoken
.
Thus
in
the
Baal
,
Elijah
obtained
Fire
to
fall
upon
the
Sacrifice
CHAP.
IV.
The
Application
of
the
fore-going
Discourse
to
Christ
and
his
Apostles
.
Sect.
1.
HAving
thus
cleared
the
Ground
,
and
laid
the
Foundation
,
We
are
next
to
erect
the
Superstructure
;
i.
e.
to
shew
,
that
by
all
these
means
of
Probation
,
viz.
both
by
the
probable
and
demonstrative
Arguments
,
both
Ordinary
and
Extraordinary
,
it
may
be
proved
,
that
Christ
and
his
Apostles
were
Prophets
.
We
are
to
take
them
as
they
lye
in
order
,
and
so
to
begin
with
the
Conditions
,
whereon
,
among
the
Jews
,
Pretenders
to
Prophecy
were
admitted
to
a
Tryal
.
By
what
we
have
already
discussed
out
of
Maimonides
,
it
appears
,
that
Pretenders
to
Prophecy
(
even
in
the
Name
of
the
Lord
)
were
not
admitted
to
a
Tryal
,
but
upon
condition
of
conformity
to
the
Law
of
Moses
:
they
were
in
no
point
allowed
to
teach
a
perpetual
variation
from
it
,
unless
they
gave
as
great
or
greater
Evidence
of
Gods
intention
by
them
to
change
it
,
as
Moses
at
first
did
to
establish
it
.
Whether
or
no
Christ
and
his
Apostles
on
the
account
hereof
were
justly
denied
the
benefit
of
a
fair
Tryal
,
we
our selves
may
perceive
by
these
following
Observations
.
1.
There
are
two
things
considerable
in
the
Law
of
Moses
,
viz.
the
External
,
and
the
Internal
parts
of
of
it
.
The
former
is
the
Letter
,
or
the
Words
wh●rein
it
is
expressed
;
the
latter
is
the
Sense
and
Meaning
,
the
Scope
,
Design
,
and
End
of
it
:
the
one
is
the
Shell
,
the
other
the
Kernel
:
in
respect
of
the
one
,
it
was
Civil
or
Positive
;
in
respect
of
the
other
,
Natural
.
As
Positive
,
it
could
oblige
only
that
People
to
whom
it
was
given
:
and
therefore
the
literal
Observation
of
it
among
the
Gen●iles
,
was
no
way
necessary
;
nor
was
it
so
esteemed
by
the
Jews
'
th●mselves
,
as
appears
by
the
Proselytes
of
their
Gates
,
who
were
neither
circumcised
,
nor
did
they
conform
to
the
Rites
and
Ordinances
of
that
Law
,
according
to
the
letter
of
it
:
the
seven
Precepts
of
No●h
w●re
thought
sufficient
for
them
,
they
w●re
oblig●d
to
no
more
.
If
th●n
Christ
and
his
Apostles
in
posed
no
more
than
these
upon
the
Gentiles
,
and
disswaded
not
the
Jews
from
literal
Obedience
to
the
Law
of
Moses
,
they
could
not
be
judged
false
Prophets
,
on
the
account
of
subverting
it
.
Next
then
observe
,
2.
That
Christ
and
his
Apostles
were
so
far
from
d●troying
the
Law
,
as
that
they
did
most
excellently
fulfill
and
establish
it
among
the
Gentiles
,
as
to
the
Sense
and
Meaning
,
the
Scope
,
Design
,
and
End
of
it
.
What
was
natural
in
the
Law
(
saith
Irenaeus
)
the
Lord
bath
extended
and
fulfilled
.
And
again
,
All
the
Natural
Precepts
are
common
to
us
with
them
(
viz.
the
Jews
)
among
them
they
had
their
beginning
,
and
their
rise
,
among
us
they
receive
their
increase
and
adimpletion
:
so
that
the
whole
Law
,
as
to
the
End
and
Design
of
it
,
if
that
be
Moral
and
purely
Natural
)
is
not
only
not
Abolish'd
,
but
Extended
and
Improved
by
the
Doctrine
of
Christ
among
us
Gentiles
.
In
order
to
the
demonstration
hereof
,
it
will
not
be
amiss
to
observe
out
of
M●imonides
,
That
the
general
intention
of
the
Law
is
a
double
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Well-being
of
the
Body
and
of
t●e
Soul
:
all
and
every
of
the
Precepts
tends
either
to
the
one
or
to
the
other
:
to
demonstrate
An
excellent
Hi●ronymus
O●orius
de
Reg.
Instit.
1.
6.
c.
238.
endowment
of
mind
,
continually
flourishing
from
due
Piety
towards
God
,
with
an
ardent
study
of
the
Eternal
Beauty
,
and
an
imitation
of
it
.
And
this
it
is
,
not
only
in
the
Inward
Operations
,
but
also
in
the
Outward
Exercise
of
it
;
for
the
Christian
Worship
of
God
tends
to
nothing
so
much
as
his
Glory
,
by
making
us
like
unto
him
.
It
consists
not
in
Mystical
Oblations
,
Sacrifices
,
and
Purifications
,
but
in
Direct
and
strenuous
Striving
after
that
Holiness
and
Purity
which
,
perhaps
,
was
shadowed
thereby
:
that
pure
and
Spiritual
Devotion
,
which
was
hardly
discernable
in
the
Carnal
Ordinances
of
the
Law
,
is
openly
and
clearly
proposed
unto
us
by
the
Institutions
of
the
Gospel
:
insomuch
that
among
Christians
,
there
are
hardly
any
▪
so
ignorant
as
not
to
know
,
they
ought
to
pursue
it
in
all
the
parts
of
Divine
Worship
.
And
together
herewith
,
it
doth
not
only
(
as
the
Law
)
restrain
men
from
Idolatry
,
but
it
utterly
destroyes
it
.
And
what
can
be
more
effectual
to
extirpate
Vice
and
promote
Vertue
than
such
a
Religion
?
And
besides
that
,
the
Gospel
gives
us
the
severest
Precepts
and
strongest
Motives
that
can
be
,
to
avoid
all
Vice
and
Wickedness
of
Living
,
and
to
follow
Holiness
in
all
manner
of
Conversation
:
and
above
all
things
,
it
asserts
the
highest
necessity
of
Charity
,
which
will
certainly
uphold
Justice
and
Equity
,
and
indeed
the
most
elevated
Vertue
of
all
sorts
.
Apparent
therefore
it
is
,
that
the
Gospel
doth
most
highly
establish
the
Law
,
as
to
the
general
Intention
of
it
,
viz.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Well-being
both
of
the
Souls
and
Bodies
of
men
,
in
their
respective
Societies
.
What
then
,
though
Christ
and
his
Apostles
were
not
so
zealous
for
Obedience
to
the
letter
of
the
Law
,
as
to
the
End
and
Scope
of
it
?
Were
they
therefore
transgr●ssours
of
the
Law
?
No
,
surely
;
for
they
therein
had
the
Example
of
the
Prophets
to
warrant
them
in
so
being
:
sor
which
of
them
was
there
,
that
had
not
more
regard
to
the
Sense
and
Meaning
than
to
the
Letter
of
the
Law
of
M●s●s
?
How
severely
did
they
reprehend
the
Moral
Vices
forbidden
,
and
constantly
inculcate
the
Duties
of
Morality
that
lay
hidden
under
it
?
yea
,
so
contemptuously
did
they
seem
to
speak
of
obedi●nce
to
the
Letter
,
without
conformity
to
the
Scope
of
it
,
as
would
even
tempt
one
to
think
it
was
a
part
of
their
Office
to
contradict
and
null
the
Law
of
Moses
.
An
instance
of
this
we
have
in
Isaiah
,
who
brings
in
the
Lord
thus
speaking
to
his
formal
People
;
To
what
purpose
is
the
multitude
of
your
Sacrisices
unto
me
?
I
am
full
of
the
burnt-offerings
of
Rams
,
and
the
fat
of
s●d
Beasts
,
and
I
delight
not
in
the
blood
of
Bullocks
▪
or
os
Lambs
,
or
of
He-goats
.
When
you
come
to
app●ar
b●fore
me
,
who
●●th
required
this
at
y●ur
b●nd
to
tre●d
my
Courts
?
Bring
no
more
vain
obl●tions
,
Incense
is
an
abomination
unto
me
,
the
new
Moons
and
Sabbaths
,
the
calling
of
Assembli●s
I
cannot
away
with
,
it
is
iniquity
,
even
the
Solemn
meeting
.
Your
new
Moons
,
and
your
app●inted
Fe●sts
my
Soul
hateth
,
they
a●e
a
trouble
to
me
,
I
am
weary
to
bear
them
.
And
elsewhere
,
(
to
express
his
detestation
of
their
formal
hypocrisie
)
he
tells
them
,
He
that
killeth
an
Ox
,
is
as
if
he
slew
a
Man
:
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dogs
neck
:
he
that
offereth
an
Oblation
,
as
if
he
offered
Swines
blood
:
he
that
burneth
Incense
,
as
if
he
blessed
an
Idol
.
But
why
so
?
Were
not
they
chose
their
own
wayes
,
and
their
Soul
delighted
in
their
abominations
.
And
the
Prophets
we
see
did
as
sharply
reprove
them
for
it
,
as
if
they
had
had
no
respect
at
all
to
the
Law
of
their
God
among
them
:
whence
't
is
plain
,
that
they
did
prefer
Obedience
to
the
Intention
of
the
Law
,
far
before
that
to
the
Letter
of
it
:
the
latter
they
looked
on
as
a
thing
of
no
value
,
yea
,
detestable
and
odious
,
without
the
former
.
If
then
Christ
and
his
Apostles
did
so
likewise
,
they
were
not
for
that
cause
worthy
of
Rejection
,
but
rather
of
all
Acceptation
,
because
they
thereby
gave
evidence
of
a
truly
Prophetick
Spirit
in
them
;
by
making
the
Scope
of
the
Law
the
Rule
and
Standard
of
their
Doctrine
,
they
did
most
excellently
ful●ill
it
:
and
by
so
doing
they
cast
a
greater
honour
upon
Moses
and
his
Law
,
than
ev●r
they
received
from
the
greatest
Bigots
among
the
Jews
:
for
the
Fame
of
the
one
,
and
the
Worth
of
the
other
is
hereby
p●●pagated
to
all
Nations
.
How
rash
then
and
ignorant
was
their
Zeal
?
how
absurd
the
fierceness
of
their
Devotion
in
rejecting
them
?
especially
considering
3.
That
as
the
Prophets
of
old
,
so
Christ
and
his
Apostles
were
strict
Observers
of
the
Law
,
even
according
to
the
Letter
of
it
:
they
were
not
only
circumcised
the
eighth
day
,
but
in
their
Lives
they
discharged
the
Obligations
of
their
Circumcision
by
their
literal
Observance
of
the
whole
Law
,
as
well
the
Statutes
as
the
Judgments
of
it
,
i.
e.
those
Precepts
whose
Reasons
were
not
vulgarly
known
,
as
well
as
those
that
were
[
*
](A44932-e13450-b)
*
Vid.
Maimon
M●r.
Nevo●●
,
p.
3.
c.
26.
.
So
that
,
touching
the
Righteousness
which
is
in
the
Law
,
they
were
as
blameless
as
any
other
Jews
whatever
:
yea
,
though
they
did
not
put
the
necks
of
the
Gentiles
under
the
yoke
of
Literal
obedience
to
the
Law
of
Moses
,
yet
they
never
taught
the
Jews
to
withdraw
theirs
,
but
rather
to
keep
them
under
,
and
submit
unto
it
:
for
Jesus
spake
to
the
multitude
,
and
to
his
Disciples
,
saying
,
the
Scribes
and
the
Pharisees
sit
in
Mos●s
seat
:
all
therefore
whatsoever
th●y
bid
you
observe
,
that
observe
and
do
.
Nor
did
the
Apostles
ever
teach
them
otherwise
:
't
is
true
indeed
,
it
was
once
reported
of
St.
Paul
,
that
he
taught
●he
Jews
which
were
among
the
Gentiles
,
to
forsake
Moses
,
saying
,
that
they
ought
not
to
Circumcise
t●eir
Children
,
neither
to
walk
after
t●e
Customs
:
the
rest
of
the
Apostles
and
Elders
were
so
concerned
at
this
News
,
as
that
(
to
wipe
off
the
scandal
)
they
advised
him
by
all
means
to
purifie
himself
with
four
men
that
had
the
Nazarites
vow
to
be
at
charges
with
them
to
provide
such
Sacrifices
for
them
as
the
Law
prescribed
:
this
they
would
have
him
to
do
,
that
all
might
know
,
that
those
things
,
whereof
they
were
informed
concerning
●im
,
were
nothing
,
but
that
he
himself
also
walked
orderly
and
kept
the
Law
.
Thus
careful
were
they
,
Wisdom
.
Sect.
2.
And
these
we
have
already
granted
were
Wisdom
,
Fortitude
,
and
Probity
of
Manners
,
especially
Contentment
.
The
Method
proposed
leads
me
to
begin
with
the
first
of
these
,
viz.
Wisdom
:
which
being
an
intellectual
Virtue
is
without
doubt
(
in
the
preceeding
rule
of
the
Rabbins
)
put
to
signifie
those
excellent
endowments
of
mind
,
whereof
the
Prophets
usually
were
Partakers
:
and
these
't
is
confessed
were
sometimes
those
useful
Ornaments
of
Arts
and
Sciences
,
but
more
frequently
if
not
alwayes
those
of
Intelligence
and
Prudence
,
somewhat
above
the
ordinary
rate
of
others
:
the
Spirit
of
Prophecy
seldom
or
never
rested
on
any
,
but
those
whose
minds
were
very
capable
of
first
principles
,
and
able
to
guide
their
actions
with
Judgment
and
Discretion
.
Now
that
Christ
and
his
Apostles
were
so
,
is
a
thing
whereof
it
seems
needless
to
make
proof
:
because
among
all
the
Enemies
of
Christianity
I
can
find
none
that
ever
had
the
Impudence
to
say
that
its
Founders
were
Fools
:
but
rather
they
acknowledg
,
it
is
such
a
cunningly
devised
Fable
or
so
subtil
a
Contrivance
as
that
they
are
forced
to
confess
,
the
Authors
of
it
were
men
of
excellent
Intellectuals
:
Even
Atheists
themselves
by
saying
that
our
Religion
is
an
humane
Invention
(
allowed
of
and
defended
by
Princes
)
to
keep
men
in
Subjection
,
do
declare
plainly
,
that
its
Authors
or
first
Founders
(
who
in
all
appearance
were
Christ
and
his
Apostles
)
were
men
of
no
shallow
apprehension
,
but
rather
of
deep
judgment
and
profound
Ratiocination
.
The
whole
Christian
World
must
be
thought
to
consist
of
these
Fools
,
if
those
that
have
given
these
Laws
to
it
,
were
not
wise
.
Yet
evident
it
is
,
whoever
saith
so
,
deserves
to
be
reckoned
one
of
that
number
or
worse
.
However
it
see●s
the
first
Opponents
of
Christ
and
his
Apostl●s
(
although
they
were
extreamly
malicious
,
yet
)
were
not
so
far
transported
with
the
madness
of
Pride
,
as
to
say
any
such
thing
of
them
;
but
contrariwise
they
admired
and
marvelled
at
them
:
insomuch
that
not
only
the
People
were
astonished
at
the
Doctrine
never
man
spake
like
this
man
.
Insomuch
that
the
wicked
had
a
Devil
,
but
others
said
(
and
gave
a
good
reason
not
the
words
of
one
that
had
a
devil
,
if
we
lay
both
togeth●r
we
may
from
thence
gather
,
that
his
discourse
was
extraordinary
,
so
far
above
the
pitch
of
the
hearers
,
as
that
it
gave
Evidence
of
transcendent
Wisdom
in
the
Speaker
.
Which
also
in
some
measure
discovered
it self
in
his
Apostles
;
for
the
Elders
of
Israel
marvelled
,
and
Sergius
Paulus
(
a
prudent
man
)
was
astonished
,
at
what
they
heard
from
them
:
and
wise
men
we
know
use
not
to
admire
and
marvel
at
the
Rhapsodies
of
Fools
:
if
therefore
the
People
or
yet
their
Rulers
were
wise
,
it
must
be
concluded
,
that
Christ
and
his
Apostles
were
such
,
because
(
in
despite
of
Malice
)
they
were
forced
to
admire
them
for
so
being
.
But
in
this
point
the
confessions
of
our
modern
Scoffers
have
given
me
a
Supersedeas
from
the
trouble
of
saying
any
more
:
for
though
they
will
sometimes
shoot
their
bolts
at
some
Parts
of
our
Religion
,
divided
from
the
rest
;
yet
they
dare
not
say
but
that
the
Whole
is
so
consistent
with
it self
and
subservient
to
the
End
whereunto
they
say
it
is
designed
,
as
that
th●y
presume
to
disgrace
it
only
with
slie
Insinuations
that
it
savours
more
of
Subtilty
and
Guile
than
of
Honesty
;
of
Craft
and
Cunning
,
than
of
the
thing
called
Conscience
.
Were
this
as
great
a
Truth
as
it
is
a
Slaunder
,
yet
this
might
we
learn
from
it
,
namely
that
the
Author
of
our
Faith
and
Founders
of
our
Religion
were
very
intelligent
Persons
,
men
so
far
from
Defects
in
their
Understandings
,
as
that
they
had
very
large
Intellectuals
and
comprehensive
Capacities
:
can
Naturals
befool
the
World
and
make
it
dance
after
their
Pipe
?
no
surely
:
it
must
therefore
be
concluded
that
Christ
and
his
Apostles
were
men
of
Parts
and
Prudence
;
of
Profound
Judgment
and
deep
Intentions
.
And
in
that
Respect
they
were
such
as
the
preceeding
Rule
of
the
Rabbins
style
Wise
.
But
this
sort
of
Wisdom
(
not
being
peculiar
to
Prophets
)
was
not
I
suppose
so
much
inquired
after
in
the
Trial
of
those
that
pretended
to
the
gift
of
Prophecy
as
that
that
was
supernatural
;
namely
,
that
Knowledg
which
without
Revelation
was
utterly
unattainable
,
and
that
in
respect
either
of
the
Matter
,
Manner
,
or
Measure
of
it
.
That
Knowledg
ledg
or
Wisdom
which
in
one
or
other
of
these
respects
was
supernatural
,
was
I
think
,
principally
enquired
after
in
the
Trial
of
Pretenders
to
Prophecy
:
the
Reason
of
this
my
Conjecture
is
,
not
only
because
the
Nature
of
the
thing
requires
that
it
should
be
so
,
but
because
the
contumelious
carriage
of
the
Jews
towards
our
blessed
Saviour
seems
to
intimate
that
it
was
so
:
for
when
they
had
blind-folded
him
,
they
stroke
him
on
the
face
and
asked
him
,
saying
,
Prophesie
,
who
is
it
that
smote
thee
.
It
seems
far
more
probable
Fore-knowledge
of
future
Contingencies
,
the
Jews
very
justly
held
to
be
Supernatural
,
in
respect
of
the
Matter
of
it
.
That
Christ
and
his
Apostles
were
endued
therewith
,
will
hereafter
appear
by
the
account
we
are
to
give
of
their
Predictions
:
at
present
therefore
I
shall
wave
that
,
and
observe
,
that
they
,
as
well
as
the
Prophets
before
them
,
had
a
sort
of
knowledge
which
was
truly
Supernatural
,
in
respect
of
the
Manner
of
it
;
i.
e.
those
things
which
of
their
own
nature
were
such
as
might
have
been
known
by
the
power
of
mens
Natural
Faculties
,
were
sometimes
made
known
to
them
by
immediate
Revelation
,
as
appears
not
only
by
Jesus
his
knowledge
of
Nathaneel
,
had
not
lied
unto
Men
,
but
to
the
Holy
Ghost
:
i.
e.
to
God
himself
.
But
of
this
I
shall
say
no
more
,
because
I
would
here
speak
somewhat
largely
of
the
third
sort
of
Supernatural
Knowledg
,
viz.
that
that
is
so
in
respect
of
its
Degree
or
Measure
.
The
Spirit
of
Prophecy
did
not
only
Reveal
those
things
,
all
knowledge
whereof
was
utterly
unattainable
by
the
Light
of
Nature
;
but
moreover
,
it
did
oft-times
illustrate
those
things
whereof
men
had
some
obscure
Conceptions
without
it
.
Thus
the
Being
and
Attributes
of
God
,
although
they
may
in
some
measure
be
understood
by
the
things
that
are
made
,
yet
much
more
clearly
by
those
that
are
Revealed
.
Now
that
Knowledge
which
doth
clear
up
and
elucidate
the
Principles
of
Natural
Theology
,
beyond
the
possibility
of
Study
and
Industry
,
is
that
which
I
mean
by
Divine
and
Supernatural
Knowledge
,
in
respect
of
its
Degree
or
measure
:
and
this
is
that
Knowledge
which
ought
in
all
reason
among
the
Jews
to
have
been
honoured
with
the
name
of
Wisdom
:
if
they
were
so
prodigal
of
that
honourable
Divine
Wisdome
.
And
well
might
it
be
so
called
,
because
not
only
the
Object
,
but
also
the
Teachers
of
it
were
Divine
;
for
they
were
the
Men
of
God
,
or
the
Prophets
from
whom
they
first
learned
it
.
Probable
therefore
it
is
,
that
in
the
Trial
of
Pretenders
to
the
Gift
of
Prophecy
,
especial
s●arch
was
made
after
this
Wisdom
:
and
for
this
cause
it
will
now
be
my
business
to
enquire
,
whether
or
no
on
the
account
of
this
Wisdom
,
Christ
and
his
Apostles
were
not
worthy
to
be
thought
wise
?
this
Question
't
is
true
was
denyed
by
many
in
the
dayes
of
their
Flesh
,
and
seems
hardly
believed
by
more
than
a
few
now
in
ours
;
and
among
those
that
affirm
▪
it
in
their
words
,
there
are
many
that
deny
it
in
their
deeds
,
as
if
there
were
Wisdom
in
the
Profession
,
but
Foolishness
in
the
Practice
of
our
Religion
.
I
fear
therefore
it
will
be
no
needless
or
unseasonable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
demonstrate
their
superlative
Wisdom
in
this
kind
.
Which
it
seems
was
so
transcendent
,
as
that
Justine
Martyr
after
all
his
hard
Study
and
Travel
in
almost
all
sorts
of
humane
Learning
found
Christianity
to
be
the
only
sure
and
useful
Philosophy
.
The
Jews
we
know
rested
in
the
Law
,
and
made
their
boast
of
God
,
that
they
knew
his
Will
,
and
approved
the
things
that
are
more
excellent
,
being
instructed
out
of
the
Law
:
on
this
account
they
were
confident
,
that
they
were
Guides
of
the
Blind
,
Lights
of
them
which
are
in
Darkness
,
Instructers
of
the
Foolish
,
and
Teachers
of
Babes
.
And
although
their
Theology
was
grievously
corrupted
by
their
Traditions
,
yet
those
that
were
Learned
in
their
Law
,
were
on
that
account
so
Conceited
and
Insolent
,
as
that
they
did
almost
wholly
ingross
the
name
of
Wise
men
to
themselves
:
this
they
did
with
such
a
matchle●s
Pride
and
Contempt
of
others
,
as
would
even
tempt
one
to
think
that
(
at
least
in
their
opinion
)
there
was
●●arce
any
Wisdom
in
any
thing
but
Theology
.
Methinks
then
(
if
they
had
understood
it
)
they
could
not
have
been
so
disingenuously
partial
,
as
to
have
denied
the
title
of
Wisdom
to
Christianity
:
the
reason
is
,
because
it
is
a
sort
of
Theology
far
more
excellent
than
their
own
,
and
that
in
a
three-fold
reference
;
namely
,
to
our
Faith
,
our
Hope
,
and
our
Practice
.
For
,
The
Object
of
Faith
is
more
clearly
revealed
by
Christ
and
his
Apostles
,
than
by
Moses
and
the
Prophets
:
For
very
evident
it
is
,
that
not
only
the
Trinity
of
Persons
in
the
Unity
of
the
Divine
Essence
,
the
Person
and
Office
of
the
Messiah
,
are
more
fully
discovered
,
but
also
the
very
Attributes
of
God
are
most
auspiciously
asserted
and
illustrated
by
the
Doctrine
of
the
Gospel
.
No
man
hath
seen
God
at
any
time
;
the
only
begotten
Son
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
Our
minds
may
apprehend
God
,
but
our
eyes
cannot
see
him
:
We
can
therefore
have
no
knowledge
of
him
,
but
by
Ratiocination
or
Revelation
:
the
former
we
have
by
the
Light
of
Nature
,
the
latter
by
the
Spirit
of
Prophecy
;
which
surely
is
apt
and
able
to
advance
our
knowledge
,
above
the
highest
pitch
of
meer
Nature
:
for
to
that
end
(
among
the
Jews
)
it
spake
by
the
Prophets
,
and
after
them
by
Christ
and
his
Apostles
:
for
they
have
blessed
the
World
with
the
greatest
Illustration
viz.
Fundamental
and
Practical
:
the
former
are
those
whose
foundation
is
laid
in
the
very
Essence
of
God
it self
,
such
as
Power
,
Wisdom
,
Holiness
,
&c.
the
latter
are
such
as
have
relation
and
reference
to
the
Works
of
God
,
in
and
about
his
Creatures
,
such
as
Mercy
,
Goodness
,
Truth
,
&c.
Whether
this
Distinction
be
Orthodox
and
Adaequate
,
I
will
not
now
enquire
:
but
sure
I
am
,
that
Divine
Attributes
of
both
sorts
are
most
evidently
illustrated
by
the
Gospel
:
for
its
Doctrine
doth
not
only
teach
us
to
b●lieve
that
God
is
Powerful
,
Wise
and
Holy
,
Merciful
,
Just
and
true
;
but
the
Work
of
Redemption
(
therein
made
known
)
doth
demonstrate
that
he
is
so
.
Where
can
we
find
so
magnificent
a
demonstration
of
infinite
Power
and
Wisdom
,
as
in
the
Incarnation
of
the
Son
of
God
,
and
his
Resurrection
from
the
Dead
?
wherein
are
Gods
Holiness
and
Mercy
,
his
Justice
and
Goodness
so
conspicuous
,
as
in
the
Death
and
Sufferings
of
Christ
?
and
where
do
Divine
Truth
and
Veracity
shine
so
brightly
as
in
the
Completion
of
Prophecies
in
and
by
our
Saviour
,
from
his
Birth
to
his
Burial
,
yea
,
from
his
Conception
to
his
Ascension
?
It
seems
then
the
Object
of
Faith
(
as
to
the
greatest
part
of
it
)
is
not
only
more
clearly
revealed
by
Christ
and
his
Apostles
,
than
by
Moses
and
the
Prophets
,
but
also
that
part
thereof
wherein
they
were
most
distinct
and
clear
,
is
illustriously
demonstrated
by
the
Gospel
.
Nor
have
they
therein
provided
worse
for
our
Hope
than
they
have
for
our
Faith
;
but
as
in
the
Object
of
that
,
so
also
of
this
,
the
Gospel
far
excels
the
Divinity
of
the
Jews
;
for
their
Master
Moses
in
the
Institution
of
their
Religion
,
either
promised
them
nothing
beyond
the
good
things
of
this
Life
,
or
if
he
did
,
it
was
covered
with
such
Clouds
,
and
wrapp'd
up
in
such
Obscurity
,
as
that
none
but
the
most
piercing
eyes
could
see
it
.
Thence
it
was
,
that
(
viz.
the
Sadduces
)
did
reject
all
hope
of
any
good
after
this
Life
was
ended
.
But
the
Founders
of
our
Faith
obtained
a
more
Excellent
Ministry
,
in
that
they
preached
and
made
known
a
better
Covenant
,
established
upon
better
Promises
;
for
Life
and
Immortality
are
brought
to
light
through
the
Gospel
:
they
are
thereby
so
clearly
revealed
,
as
that
among
those
who
believe
that
,
there
can
be
no
doubt
of
them
.
As
all
the
lesser
Rivers
of
the
Earth
do
at
length
empty
themselves
into
the
Sea
,
so
all
the
other
Promises
of
the
Gospel
(
although
exceeding
great
and
precious
,
yet
)
do
bend
their
course
towards
the
Ocean
of
Immortal
Glory
in
the
World
to
come
:
even
those
that
concern
this
Life
,
teach
us
to
look
beyond
it
.
We
are
indeed
assured
,
that
all
these
things
shall
be
added
to
us
,
but
't
is
upon
condition
,
that
we
seek
first
the
Kingdom
of
God
,
and
his
Righteousness
.
Our
Temporal
Interests
and
Eternal
Glory
,
the
Wisdom
and
Goodness
of
the
Gospel
have
so
twisted
together
,
as
we
best
mind
the
one
by
seeking
the
other
.
And
indeed
,
the
Gospel
doth
Strengthen
our
hopes
of
Salvation
as
well
as
Raise
them
:
for
it
shews
us
an
inestimable
Price
paid
for
it
,
and
assures
us
that
(
if
we
are
not
wanting
to
our selves
)
we
shall
be
raised
up
unto
it
,
and
by
Eternal
Judgment
bidden
to
take
possession
of
it
.
And
forasmuch
as
in
this
Life
we
are
at
a
Distance
from
it
,
the
Gospel
hath
given
us
Tokens
and
Pledges
to
assure
us
of
it
.
To
this
end
(
saith
St.
Bernard
)
were
the
Sacraments
ordained
,
viz.
that
the
Invisible
Grace
of
our
Lord
might
be
assured
by
some
Visible
Sign
unto
us
.
Hence
no
doubt
it
was
,
that
one
of
the
most
Ancient
Fathers
called
the
Eucharist
the
Physick
,
another
the
Food
of
Immortality
:
And
in
order
to
the
obtainment
thereof
,
Christ
and
his
Apostles
have
given
us
far
better
Rules
than
any
among
the
Jews
,
for
the
guidance
of
our
Lives
and
Actions
.
Besides
the
Moral
Law
,
Moses
we
know
required
obedi●nce
to
a
great
number
of
positive
Precepts
,
enjoyning
such
things
as
were
not
good
in
themselves
,
but
barely
because
they
were
Commanded
,
or
else
for
some
other
Reason
wholly
extrinsick
to
Moral
Goodness
,
(
as
we
have
already
seen
by
Maimonides
his
account
of
the
first
End
and
intention
,
the
Causes
and
Reasons
of
their
Law
)
and
these
positive
a
Yoke
which
neither
our
Fathers
nor
we
were
able
to
bear
.
Let
not
the
Jews
be
offended
,
that
one
of
our
Apostles
gives
their
Law
no
better
Language
;
for
a
Learned
Rabbi
of
their
own
hath
said
as
much
or
more
,
viz.
that
the
written
Law
which
God
gave
to
Moses
,
and
Moses
to
the
Israelites
from
Mount
Sinai
,
is
both
obscure
and
difficult
:
first
,
because
it
speaks
Contradictions
,
and
secondly
,
because
it
is
imperfect
.
'T
is
well
he
was
a
Jew
,
and
a
de
Syn.
Jud.
c.
1.
Rabbi
too
;
had
he
been
a
Christian
,
't
is
like
they
would
have
accused
him
of
Blasphemy
,
and
perhaps
justly
:
for
what
greater
Disparagement
can
easily
be
cast
upon
Divine
Wisdom
,
than
to
say
it
speaks
Contradictions
?
To
that
therefore
we
cannot
assent
,
but
to
the
Imperfection
of
the
Law
we
may
,
because
a
man
of
a
more
Excellent
Spirit
than
he
hath
it
could
never
make
the
comers
thereunto
perfect
,
yea
,
that
it
made
nothing
perfect
:
but
also
because
the
Jews
themselves
insinuate
as
much
by
their
zeal
for
Traditions
;
all
which
derive
their
Authority
from
that
one
before-mentioned
,
viz.
the
pretended
Exposition
which
they
say
God
gave
of
his
Law
to
Moses
,
that
from
him
by
Oral
Tradition
it
might
be
transmitted
to
Posterity
.
The
pretence
of
this
fictitious
Exposition
was
founded
in
Necessity
,
and
this
Necessity
in
the
Obscurity
and
Imperfection
of
the
Law
without
it
:
which
(
they
say
)
are
so
great
,
as
that
without
the
Oral
Law
,
the
whole
Written
Law
would
be
in
the
dark
:
for
many
things
(
they
tell
us
)
there
are
in
the
Scripture
so
repugnant
each
to
other
,
as
that
we
can
neither
depend
upon
,
or
reconcile
them
,
without
the
Oral
Law
which
Moses
received
from
Sinai
.
It
seems
then
,
for
the
Guidance
of
their
Lives
and
Actions
,
the
Jews
had
a
vast
number
of
External
Directions
;
for
(
as
was
before
observed
)
the
Precepts
of
the
Written
Law
were
no
fewer
than
613.
concerning
each
one
whereof
(
as
to
the
manner
of
its
performances
&c.
)
it
is
not
unlikely
that
their
pretended
Exposition
contained
divers
particular
Canons
:
and
so
it
seems
it
did
,
for
they
say
,
that
Moses
in
his
sorrow
utterly
forgot
no
less
than
three
thousand
of
these
Constitutions
;
but
afterwards
Othniel
the
Son
of
Kenaz
by
the
sharpness
of
his
wit
,
retrieved
seventeen
hundred
of
them
:
and
these
all
(
and
it
may
be
as
many
more
)
were
no
less
to
be
regarded
than
the
Written
Law
it self
:
because
(
as
they
say
)
of
equal
Authority
therewith
.
Was
it
not
then
an
uneasie
Yoke
,
and
an
heavy
burden
that
they
lived
under
?
how
could
it
be
other
?
for
it
was
as
hard
to
learn
and
remember
their
Rules
of
Living
,
as
it
was
to
live
by
the
Essential
Rules
of
Holiness
:
and
yet
when
they
had
done
all
,
they
did
but
escape
the
Vices
,
especially
the
Idolatries
of
the
Gentiles
,
or
at
best
,
prepare
themselves
for
some
higher
enjoyments
in
the
time
of
the
Messias
,
for
the
Law
was
a
School-master
to
b●ing
men
to
Christ
.
Churches
and
Kingdomes
as
well
as
Men
have
their
distinct
Ages
:
that
of
the
Jews
under
the
Law
was
but
a
sort
of
Childhood
,
a
time
of
Minority
;
to
this
Imperfect
State
the
Temporary
or
Imperfect
Authority
of
a
School-master
or
Guardian
was
most
fitly
proportion'd
:
this
Office
the
Law
did
them
,
for
it
restrained
them
from
the
more
grievous
Vices
of
the
Gentiles
,
and
gave
them
some
little
knowledge
of
Christ
;
and
by
so
doing
,
it
did
prepare
them
for
his
sublimer
Truths
,
and
more
elevated
Rules
of
Holy
living
:
which
are
chiefly
comprised
in
the
Precepts
of
the
Moral
Law
,
according
to
his
Interpretation
of
it
.
The
Excellency
of
which
Law
appears
by
the
matter
about
which
it
is
conversant
,
viz.
those
things
which
are
Good
or
Evil
in
themselves
;
namely
,
those
wherein
the
Image
of
God
doth
consist
,
and
those
that
are
repugnant
to
it
.
Since
the●efore
God
made
Man
after
his
own
Image
,
there
can
be
no
Law
so
Excellent
as
this
,
in
respect
either
of
its
Agreeableness
to
the
Reason
of
Man
,
or
its
Subservience
to
the
Glory
of
God
.
What
so
Rational
as
to
preserve
the
glory
of
our
Nature
,
viz.
the
Image
of
God
in
us
?
And
how
can
we
Glorifie
God
so
much
as
by
strenuous
Endeavours
to
resemble
him
?
Thou
shalt
not
honour
God
(
saith
Hierocles
)
by
giving
any
thing
unto
him
,
but
by
making
thy self
fit
to
receive
from
him
:
for
the
Pythagoreans
say
,
thou
shalt
best
honour
God
,
when
thou
makest
thy
mind
like
unto
him
.
If
so
,
it
is
evident
,
there
can
be
no
Law
so
subservient
to
the
Glory
of
God
as
the
Moral
Law
is
,
and
consequently
none
so
Good
and
Excellent
as
that
is
,
because
none
so
apt
to
promote
the
Supreme
End
of
all
Laws
whatever
,
viz.
the
Glory
of
the
Law-giver
,
and
the
Good
of
the
Subjects
.
Yet
so
brutishly
wicked
were
the
Jewish
Rabbies
,
as
that
they
made
it
void
,
and
of
none
effect
:
not
only
its
Precepts
were
neglected
and
slighted
,
in
comparison
with
their
Ceremonial
Performances
,
but
it
s
very
Native
Sense
and
Meaning
were
almost
wholly
Clouded
and
Eclipsed
by
their
false
Glosses
,
vain
Interpretations
and
Traditions
:
wherefore
one
end
of
Christ
his
coming
into
the
World
,
it
seems
to
●ulsill
the
Law
.
i.
e.
not
only
to
do
,
but
also
to
teach
and
declare
what
the
Law
required
.
Wh●t
w●s
natural
in
the
Law
(
as
was
before
observed
out
of
Iren●eus
)
the
Lord
bath
not
only
destroyed
,
but
also
extended
and
●illed
up
.
Those
that
desire
to
know
wherein
this
Extension
,
or
Adimpletion
of
the
Law
doth
consist
,
may
learn
it
from
the
same
Father
,
who
tells
not
only
from
all
evil
Works
,
but
also
from
the
very
D●sire
of
them
.
It
seems
then
,
the
Moral
Law
(
as
it
is
now
constituted
the
Rule
of
our
Obedience
)
is
so
Pure
and
Spiritual
,
as
that
it
reacheth
the
Faculties
of
our
Souls
as
well
as
the
Works
,
Words
,
and
Gestures
of
our
B●dies
;
s●rictly
forbidding
the
Thoughts
or
Assent
of
our
Minds
,
and
the
very
feeblest
In●linations
of
our
Wills
and
Affections
to
Sin
,
as
well
as
the
outward
Perpetrations
of
it
.
And
how
much
this
exceeds
the
Righteousness
of
the
Scribes
and
Pharisees
,
i.
e.
of
the
s●rictest
Professors
among
the
Jews
,
our
Saviour
Faith
that
work●th
by
Love
;
for
without
Faith
it
is
impossible
to
please
God
,
and
without
Charity
Faith
is
nothing
worth
.
Obj.
But
here
perhaps
it
may
be
objected
:
that
it
is
impossible
to
keep
the
Law
thus
expounded
:
it
is
rather
fit
for
Adam
in
Innocence
,
than
for
any
of
his
Fallen
Posterity
:
Were
there
no
depravity
in
our
Nature
,
or
●emptations
in
the
World
to
do
wickedly
,
it
might
perh●ps
with
Justice
and
equity
be
imposed
on
us
:
but
since
(
as
Chri●t
and
his
Apostles
themselves
teach
)
we
all
have
si●ned
,
and
cannot
live
without
Sin
,
it
is
rather
apt
to
increase
our
Damnation
,
than
to
promote
our
Salvation
:
it
is
therefore
very
unbecoming
that
Wisdom
and
Goodness
whereunto
they
pretended
in
the
Promulgation
of
the
Gospel
:
it
speaks
more
Zeal
than
Wisdom
to
r●quire
Imp●ssibilities
.
Answ.
This
Objection
(
having
something
of
Truth
and
Reason
in
it
)
even
tempts
me
to
wish
,
it
were
found
in
the
mouths
only
of
humble
and
●ober
Enquirers
after
Truth
;
but
Experience
hath
taught
me
,
that
our
Semi-Atheists
think
to
serve
their
Lusts
by
it
;
for
since
gradually
perfect
Obedience
is
impossible
,
and
no
man
is
obliged
to
Impossibilities
,
they
say
(
and
perhaps
will
swear
it
too
)
it
is
sensless
Folly
and
brutish
Inadvertency
to
trouble
our
heads
about
it
,
either
by
repenting
what
we
have
not
done
according
to
the
Law
,
or
by
taking
care
for
the
future
to
walk
by
it
.
But
let
them
not
be
too
ha●●y
in
their
Conclusion
,
or
too
confident
in
the
strength
of
their
Argument
;
for
it
is
but
a
piece
of
Sophistry
:
it
divideth
what
ought
to
be
joyned
,
viz.
the
Law
,
and
its
Exposition
,
from
the
Mitigation
of
it
by
the
Gospel
;
take
in
this
,
and
the
Argument
will
be
found
very
inconclusive
on
their
part
,
but
demonstrative
on
ours
.
For
though
it
be
conf●ssed
,
we
find
the
Law
Extended
,
and
far
more
comprehensively
Expounded
by
Christ
and
his
Apostles
,
than
for
ought
we
know
it
ever
was
by
Moses
or
the
Proph●ts
,
much
more
by
the
Jewish
Doct●rs
and
Rabbi●s
;
yet
withall
we
find
it
so
qualified
and
mitigated
,
its
Rigor
and
Severity
so
allayed
,
as
that
the
Evangelical
Constitution
of
it
is
far
more
eligible
than
the
Legal
:
it
d●monstrat●s
far
great●r
Wisdom
and
Goodness
than
ever
it
did
,
either
in
the
time
of
mans
Innocence
or
afterwards
under
the
Mosaical
Dispensation
.
For
First
,
Evident
it
is
,
that
the
Law
is
not
now
established
as
a
Covenant
of
Works
,
as
at
first
it
was
in
the
time
of
mans
Innocence
;
nor
is
it
now
yoked
with
a
great
number
of
positive
Precepts
,
as
it
was
by
the
Law
of
Moses
.
For
(
besides
Faith
in
Christ
and
the
due
use
of
his
Sacraments
)
it
is
not
easie
to
think
of
any
thing
enjoyned
by
the
Gospel
but
what
is
reducible
to
the
moral
Law
:
which
Law
being
capable
of
a
twofold
use
▪
viz.
either
as
a
Rule
of
Life
or
also
as
a
Covenant
of
Works
,
is
both
established
and
abolished
by
the
Gospel
,
for
although
as
a
Rule
of
Life
and
Manners
the
Gospel
is
so
far
from
making
void
the
Law
,
as
that
there
is
no
Religion
in
the
World
doth
so
apparently
establish
it
,
yet
as
a
Covenant
of
Works
,
whereby
to
obtain
Salvation
,
the
Gospel
doth
abolish
it
▪
for
in
that
it
establisheth
a
new
Covenant
,
it
maketh
the
first
old
.
Insomuch
Secondly
,
Though
the
Gospel
requireth
Perfect
Ob●dience
,
yet
it
accepteth
Sincere
;
which
is
such
as
makes
us
with
David
to
have
respect
to
All
Gods
Commandments
,
and
careful
to
keep
them
as
well
as
we
can
.
Although
(
for
the
Glory
of
God
and
Honour
of
his
Laws
,
for
the
patefaction
of
his
most
Holy
Nature
and
most
Just
Dominion
over
us
)
I
say
that
although
for
these
and
such
like
great
ends
,
the
Gospel
hath
made
the
most
perfect
unsinning
Obedience
to
be
our
Duty
,
yet
not
that
,
but
only
sincere
Obedience
is
indispensably
necessary
in
order
to
our
Salvation
.
For
Thirdly
,
Those
Sins
which
are
really
inavoidable
,
the
Gospel
doth
not
impute
to
us
for
our
Condemnation
.
I
would
not
be
mistaken
;
that
that
I
say
is
,
that
though
according
to
the
Rigour
and
Severity
of
the
Law
as
a
Covenant
of
Works
the
wages
of
every
Sin
be
death
,
yet
such
is
the
Mercy
of
God
in
the
Gospel
of
Christ
,
as
that
those
Sins
which
to
us
are
really
and
truly
inavoidable
,
shall
not
be
imputed
to
us
for
our
Condemnation
.
Hereof
one
Reason
is
,
because
the
Gospel
puts
us
into
a
state
of
Trial
and
Probation
in
this
Life
,
in
reference
to
another
after
it
,
Surely
therefore
there
is
no
inavoidable
guilt
thereby
charged
upon
us
to
our
eternal
Condemnation
:
it
is
not
imaginable
it
should
so
Tantali●e
us
with
hopes
of
Heaven
in
the
Confines
and
Power
of
Hell
.
However
evident
it
is
Fourthly
,
That
the
Gospel
doth
promise
,
that
our
known
Sins
as
well
as
others
,
how
heinous
soever
they
be
either
in
their
Nature
or
their
Aggravations
,
yet
,
if
they
are
timely
retracted
by
true
Repentance
and
Humiliation
,
Contrition
and
Confession
,
change
of
Mind
and
amendment
of
Life
,
they
shall
be
forgiven
us
.
No
mans
Sins
are
either
so
many
in
Number
or
so
heinous
in
their
Quality
,
but
on
these
terms
they
may
be
forgiven
:
insomuch
that
to
me
it
seems
most
probable
,
that
the
Sin
against
the
Holy
Ghost
is
impardonable
,
not
for
want
of
Grace
in
the
Gospel
,
but
for
want
of
repentance
in
the
Sinner
.
Let
then
our
modern
Scoffers
add
these
things
(
as
they
ought
)
to
that
against
which
they
level
their
Objection
;
and
then
let
them
tell
us
what
Impossibility
there
is
in
obeying
the
Gospel
,
so
far
forth
as
is
necessary
to
Salvation
.
Is
it
impossible
to
do
what
we
can
,
or
to
repent
when
we
have
done
amiss
?
I
suppose
not
,
esp●cially
while
we
have
those
Motives
and
Assist●nces
which
the
Gospel
gives
us
to
keep
the
Commandments
.
Since
the
nature
of
reasonable
Crea●ures
is
to
be
drawn
by
the
Alliciency
of
those
Pro●it●r●icks
that
present
themselves
to
it
,
we
may
well
wond●r
at
our
own
Disobedience
.
For
so
many
and
so
great
are
the
Motives
the
Gospel
gives
to
keep
its
Commandments
,
as
that
there
is
no
active
Vertue
in
us
,
but
may
receive
the
highest
Incitement
therefrom
.
What
entertainment
so
fit
for
the
Mind
as
Truth
?
and
what
Truth
so
sweet
as
that
that
is
eternal
?
What
so
desireable
to
the
Will
as
Goodness
?
And
what
Goodness
so
great
as
that
that
is
Infinite
?
And
where
can
you
find
Eternal
Truth
and
Infinite
Goodness
so
clearly
revealed
as
they
are
in
the
Gospel
?
Where
can
the
Affections
have
the
like
Motives
to
set
us
a
doing
?
Hath
not
the
Rule
of
our
Life
the
highest
Majesty
and
Authority
instamped
on
it
?
Are
we
not
promised
the
greatest
Reward
that
can
be
desired
in
case
we
walk
by
it
?
And
are
we
not
threatened
with
the
greatest
evil
that
can
be
feared
,
in
case
we
neglect
it
?
Are
we
not
assured
of
a
su●●iciency
of
Temporal
Blessings
and
Spiritual
Graces
in
this
World
,
if
we
will
seek
first
the
Kingdom
of
God
and
his
Righteousness
i.
e
,
for
Glory
and
Honour
and
Immortality
in
the
other
?
Is
it
not
then
strange
that
being
thus
besieged
with
Motives
to
do
well
we
should
be
so
prone
to
do
ill
?
Although
we
know
very
well
the
Commandments
are
such
,
as
that
it
is
not
more
our
Duty
,
than
our
Interest
to
do
them
:
we
promote
our
own
Good
as
much
as
Gods
Glory
by
Obedience
to
them
;
for
they
are
apt
not
only
to
enlighten
our
Minds
,
and
perfect
our
Understandings
,
to
refine
our
Natures
and
sublimate
our
gross
Affections
,
to
amend
our
Lives
and
purifie
our
Conversations
;
but
also
to
pr●serve
our
Estates
and
advance
our
Fortunes
,
to
secure
our
Reputation
and
promote
our
Honour
,
and
that
in
all
Conditions
and
Capacities
whatever
;
insomuch
that
their
own
Goodness
might
be
their
own
Eternal
obligation
.
How
admirable
then
are
that
Wisdom
,
Justice
,
and
Goodness
,
which
impose
them
on
us
and
require
Obedience
of
us
?
Especially
considering
the
Assistance
provided
for
us
to
have
in
well-doing
:
and
truly
,
't
is
more
than
a
little
we
do
or
should
receive
in
our
Childhood
,
by
being
brought
up
in
the
nurture
and
admo●ition
of
the
Lord
:
for
a
Child
being
led
by
little
of
it self
but
a
Chain
of
Imaginations
,
Education
hath
the
force
of
a
Natural
Agent
rather
than
a
Moral
:
hence
it
is
that
Children
of
the
same
Parents
are
sometimes
train
their
Children
in
the
way
they
should
go
,
and
that
when
they
were
old
they
would
not
depart
from
it
.
But
if
they
do
,
the
Gospel
hath
sufficiently
provided
for
their
reduction
,
for
it
doth
not
only
encourage
brotherly
Admonition
,
and
oblige
us
to
pray
for
each
other
,
but
it
hath
also
ordained
a
Sacred
Function
for
the
per●ecting
of
the
S●ints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
Body
of
Christ
,
till
we
all
come
in
the
unity
of
the
Faith
,
and
of
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Now
not
only
Men
on
Earth
,
but
also
the
Angels
of
Heaven
,
are
obliged
to
afford
us
their
assistance
:
Are
they
not
all
ministring
Spirits
,
sent
forth
to
minister
for
them
who
shall
be
heirs
of
Salvation
?
And
besides
the
assistance
of
the
ministration
of
the
Spirit
,
and
the
law
of
the
Spirit
of
Life
in
Christ
Jesus
,
which
makes
men
free
from
the
Law
of
Sin
and
Death
.
Whereby
it
seems
,
that
though
the
History
in
Scriptis
,
yet
we
are
not
to
look
upon
it
as
a
meer
piece
of
Book-learning
,
but
as
a
Vital
quickening
thing
,
able
to
give
Life
to
those
that
are
Dead
in
Trespasses
and
Sins
,
to
beget
them
again
in
Christ
Jesus
,
and
to
form
divine
Goodness
in
the
Souls
of
Men
;
and
by
so
doing
to
help
their
Infirmities
.
Yea
not
only
the
Spirit
but
also
the
Son
of
God
himself
(
notwithstanding
his
Exaltation
now
in
Heaven
)
humbleth
himself
to
sympathize
with
us
here
on
earth
:
for
we
have
not
an
high
Priest
,
which
cannot
be
touched
with
a
feeling
of
our
Infirmities
:
but
was
in
all
Points
tempted
like
as
we
are
,
yet
without
Sin
:
if
therefore
we
come
boldly
to
the
Throne
of
Grace
,
we
may
obtain
Mercy
and
find
Grace
to
help
in
time
of
Need.
And
if
Let
's
then
lay
all
these
Things
together
,
viz.
that
the
Object
of
our
Faith
is
most
●l●arly
revealed
by
the
Gospel
:
that
that
of
our
hope
is
most
fully
d●clared
to
be
most
excellent
and
certain
:
and
that
the
Rule
of
our
Lives
is
most
becomming
the
Attributes
of
God
,
and
agreeable
to
the
Reason
of
man
,
and
withal
is
so
compleatly
suited
to
his
Ability
,
as
that
no
other
Law
can
possibly
be
so
good
for
him
in
his
present
State
of
Nature
,
Morality
and
Imperfection
.
Le
ts
I
say
lay
all
these
things
together
,
and
then
methinks
we
must
needs
see
something
of
that
Stupendious
Wisdom
and
Goodness
,
whereby
Christ
and
his
Apostles
were
guided
in
the
OEconomy
of
the
Gospel
:
far
more
excellent
than
the
Wisdom
of
Moses
and
the
Prophets
in
the
Institution
of
the
Law
.
And
if
they
did
excell
the
Jews
in
Wisdom
,
much
more
the
Gentiles
:
for
since
by
the
Ministry
of
Moses
and
the
Prophets
they
were
taught
of
God
,
it
is
evident
,
they
had
more
excellent
Wisdom
,
not
than
the
vulgar
only
,
but
than
those
also
that
seem'd
to
be
Philosophers
.
As
for
its
Nature
in
general
,
it
seems
the
common
concession
of
them
all
,
that
Wisdom
is
one
of
the
best
,
if
not
absolutely
the
most
excellent
kind
of
Knowledg
:
they
therefore
define
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
with
them
seems
to
denote
more
than
a
bare
Perception
of
things
,
viz.
some
knowledg
of
them
by
undeniable
necessary
Arguments
,
such
as
Command
Assent
rather
than
Beg
it
.
Now
that
Christianity
is
a
sort
of
Knowledg
founded
on
such
Arguments
,
I
hope
you
will
find
in
the
end
of
this
Treatise
,
the
design
whereof
is
,
to
prove
that
it
is
so
.
At
present
therefore
,
I
shall
say
no
more
of
its
general
Nature
,
but
observe
That
the
Object
of
Christian
Doctrine
,
as
well
as
its
Nature
,
doth
highly
justifie
its
Claim
to
the
Title
of
Wisdom
:
for
what
I
pray
is
it
that
Wisdom
treats
of
?
about
what
is
it
conversant
?
the
first
Pythagoras
;
the
best
things
,
or
the
things
that
are
most
honourable
,
saith
Aristotle
:
and
which
are
those
?
All
men
(
except
Atheists
)
will
answer
,
they
are
God
,
and
the
things
that
approach
nearest
unto
,
and
partake
most
of
his
Nature
:
otherwise
Anaxagoras
,
Thales
,
and
such
like
,
would
not
have
had
a
Reputation
for
Wisdom
(
as
the
Philosopher
last
mentioned
reports
they
had
)
because
they
knew
matters
of
Divinity
.
And
where
shall
we
find
the
greatest
they
were
almost
not
the
Judgments
of
Philosophers
,
but
the
Dreams
of
Madmen
.
We
see
then
,
that
he
hath
declared
him
:
both
his
Being
and
his
Nature
,
his
Attributes
and
his
Will
,
he
hath
more
fully
declared
,
than
either
was
,
or
could
be
known
without
it
:
and
that
which
most
highly
commends
the
Revelation
of
God
,
by
the
Gospel
of
Christ
is
,
that
it
is
so
far
from
contradicting
those
prime
Notions
of
a
Deity
,
wherewith
Nature
hath
endued
us
,
as
that
it
doth
exceedingly
advance
and
improve
them
;
it
becomes
the
Majesty
of
God
,
and
accords
with
the
Reason
of
Man
.
Hereof
Origen
was
so
confident
,
as
that
he
doubted
not
to
bid
Celsus
see
whether
it
were
not
the
agreeableness
of
our
Faith
with
the
common
sense
of
men
from
the
beginning
,
which
made
it
so
effectual
,
as
to
work
the
Conversion
of
its
candid
and
ingenuous
Hearers
.
How
rash
and
ill-advised
had
he
been
in
thus
appealing
to
his
subtile
Adversary
,
if
he
had
not
been
well
assured
,
that
Christianity
opens
and
offers
nothing
but
what
is
worthy
of
Heaven
,
to
those
that
embrace
it
here
on
Earth
;
that
here
we
may
see
the
Express
Image
of
that
solid
Wisdom
and
Felicity
,
which
the
Jews
in
their
Talmudical
Rhapsodies
,
and
the
Gentiles
too
in
their
Philosophy
have
hitherto
sought
in
vain
.
Hereof
also
we
are
assured
by
the
designed
End
and
Scope
of
it
:
which
in
effect
is
the
same
with
that
which
was
pretended
by
the
Heathen
Philosophers
:
And
what
was
that
?
Let
Porphyrius
answer
for
Pythagoras
,
who
(
as
he
tells
us
)
professed
a
sort
of
Philosophy
,
the
Scope
whereof
was
,
to
snatch
and
deliver
the
mind
that
is
in
us
from
Sensual
Impediments
and
Fetters
.
But
to
wave
the
trouble
of
many
Quotations
,
it
seems
by
Maximus
Tyrius
,
that
the
pretended
End
of
all
sorts
of
Philosophy
was
,
to
direct
men
to
true
Happiness
.
They
all
agreed
in
the
End
,
but
were
miserably
divided
in
the
choice
of
the
Means
.
We
need
not
wonder
at
either
,
for
(
as
that
Philosopher
saith
)
the
Desire
of
Good
,
God
hath
kindled
as
a
spark
in
the
minds
of
Men
,
but
the
Finding
of
it
he
hath
hid
from
them
.
Thence
it
was
,
that
one
sent
his
Scholars
to
one
thing
,
another
to
another
to
find
it
;
Pythagoras
to
Musick
,
Thales
to
Astron●my
,
Heraclitus
to
Solitude
,
Socrates
to
Love
,
Carne●des
to
Ch●stity
,
Diogenes
to
Labour
,
Epicurus
to
Pleasures
.
They
all
aimed
at
Happiness
,
but
Epicurus
the
Pests
of
Youth
and
Spots
of
Philosophy
.
They
were
therefore
commanded
to
depart
the
Messenian
Territories
,
and
being
so
thrust
out
,
the
Priests
by
Sacrifices
purged
their
Temples
,
and
the
Magistrates
their
City
.
It
is
also
reported
,
that
some
of
the
Epicureans
(
being
looked
on
as
Inventors
of
an
esseminate
degenerate
and
filthy
sort
of
Wisdom
,
odious
to
the
Gods
)
were
by
a
Law
(
written
in
the
vulgar
Tongue
)
driven
out
of
Lyctos
a
City
of
Crete
:
by
which
Law
it
was
provided
,
that
if
any
one
of
them
should
presume
to
come
thither
,
he
should
be
bound
and
put
naked
into
a
Cage
near
the
Senate
,
and
be
anointed
with
milk
and
hony
for
twenty
dayes
together
,
that
Bees
and
Flies
the
mean
while
might
devour
him
;
but
if
he
survived
this
Torment
,
then
was
he
cloathed
in
Womens
apparel
and
cast
headlong
from
a
Rock
.
By
this
their
reproachful
forms
the
Mind
and
builds
it
,
disposeth
the
Life
and
rules
the
Actions
,
sh●ws
what
's
to
be
done
,
and
demonstrates
what
's
to
be
omitted
:
it
is
to
us
as
a
Rudder
to
a
Ship
,
it
directs
the
course
of
them
that
fluctuate
and
waver
in
uncertainties
.
If
then
this
be
the
designed
Work
and
end
of
Wisdom
,
there
is
no
Doctrine
in
the
World
can
lay
so
just
a
claim
as
that
of
Christ
and
his
Apostles
to
that
Title
.
For
the
design
of
it
is
not
to
fill
mens
heads
with
Notions
or
to
teach
them
Systems
of
Opinions
,
but
to
furnish
their
Minds
with
incouragements
to
Vertue
,
to
mortifie
their
Passions
and
Self-wills
,
in
order
to
the
Love
of
the
Eternal
Beauty
and
an
Imitation
of
it
:
that
so
in
a
sort
they
might
anticipate
Heaven
by
a
Resemblance
of
God
here
on
Earth
:
for
our
Saviour
hath
taught
us
to
be
Perfect
as
our
Father
in
Heaven
is
Perfect
.
To
this
end
both
the
Precepts
and
the
Promises
of
the
Gospel
are
so
exquisitly
adapted
as
that
they
do
not
only
most
effectually
forestall
all
those
Vices
,
which
the
wisest
of
mens
Laws
and
Instructions
have
but
in
vain
attempted
to
destroy
,
but
they
do
also
promote
such
exact
and
elevated
Vertue
,
as
is
apt
to
make
us
as
like
to
our
Maker
as
in
this
Life
is
possible
.
For
the
exceeding
great
and
precious
Promises
of
the
Gospel
are
given
us
to
this
That
by
them
we
might
be
Partakers
of
the
Divine
Nature
:
and
the
end
of
the
Commandment
is
Charity
out
of
a
pure
Heart
and
of
a
good
Conscience
and
of
Faith
unfeigned
.
Faith
unfeigned
begets
a
good
Conscience
,
a
good
Conscience
a
pure
Heart
,
and
a
pure
Heart
Charity
:
and
Charity
we
know
must
Joh.
Clin.
Stal
.
pard
.
grad.
30.
needs
be
as
one
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
likeness
to
God
or
resemblance
of
him
,
for
God
is
Love
;
an
Eternal
and
Immutable
,
an
Omniscient
and
Almighty
Goodness
:
to
the
Imitation
hereof
the
Gospel
doth
allure
and
direct
us
,
to
this
end
it
is
intended
and
designed
:
its
efficacy
in
order
thereunto
St.
Paul
insinuates
when
he
calls
it
the
Ministration
of
Righteousness
and
the
Pow●r
of
God
unto
Salvation
.
It
is
a
thing
more
Truth
is
sweet
:
and
when
once
it
is
so
and
well
digested
it
will
so
transform
them
by
the
renewing
of
their
Minds
,
as
that
they
may
prove
what
is
that
Good
and
Acceptable
and
Perfect
Will
of
God
.
And
by
so
doing
it
will
dispose
them
to
such
a
chearful
Compliance
therewith
,
as
that
they
shall
be
Followers
of
God
,
as
dear
Children
.
And
this
(
as
Seneca
insinuates
)
is
the
ultimate
End
and
Design
,
the
utmost
Scope
and
Tendency
of
Wisdom
▪
ut
D●um
Sect.
3.
Of
Christ
and
his
Apostles
Fortitude
.
And
that
this
their
Wisdom
dwelt
with
Fortitude
:
i.
e.
such
Courage
and
Magnanimity
as
the
Prophets
had
in
the
di●charge
of
their
Office
,
is
the
next
thing
to
be
considered
and
demonstrated
;
and
this
it
may
be
from
the
greatness
and
strangeness
of
their
Undertaking
:
which
we
know
was
to
reform
the
Jews
,
and
to
convert
the
Gentiles
.
In
prosecution
of
this
Design
,
their
Actions
and
their
Sufferings
declared
the
Greatness
of
their
Minds
.
For
the
Jews
,
(
although
They
only
of
all
people
worship'd
the
true
God
,
and
had
the
knowledge
of
his
Laws
,
yet
)
were
very
corrupt
and
degenerate
both
in
Doctrine
and
Practice
:
which
Corruption
seems
introduced
by
their
Traditions
,
(
the
Spawn
of
that
pretended
Interpretation
of
their
Law
before-mentioned
,
)
for
in
process
of
time
the
Comment
made
void
the
Text
;
Traditions
were
so
much
regarded
,
as
that
the
Text
was
little
minded
:
the
Commandments
of
Men
were
taught
for
Doctrine
,
and
the
Commandments
of
God
were
made
of
none
effect
by
their
Traditions
:
cap.
1.
Not
only
their
Faith
was
founded
thereon
,
but
a
Path
was
thereby
paved
for
all
Israelites
(
though
never
so
bad
)
to
go
to
Heaven
in
.
For
so
absurdly
Partial
and
Indulgent
were
they
to
their
own
Nation
,
as
that
it
was
a
most
Authentick
Opinion
of
their
Doctors
,
that
every
Israelite
shall
have
a
portion
in
the
World
to
come
.
Whosoever
believes
the
thirteen
Fundamentals
of
the
Jewish
Law
,
(
before-mentioned
)
is
admitted
(
saith
Maimonides
)
into
the
number
of
Israelites
:
and
so
surely
he
obtains
as
great
a
Right
as
any
hath
,
to
receive
Benefit
by
this
their
grand
Charter
for
Heaven
:
and
this
Right
he
holds
,
unless
he
be
so
unhappy
as
to
fall
into
the
number
of
those
that
are
exempted
therefrom
:
but
there
is
no
great
danger
of
that
,
because
there
were
but
six
Sorts
of
Offences
,
whereby
the
men
of
Israel
might
forfeit
this
their
inestimable
Priviledg
:
and
truly
those
Offences
were
such
as
they
might
easily
withstand
all
Temptations
to
commit
:
for
one
half
of
them
concerned
matters
of
Faith
,
and
therefore
might
be
avoided
,
with
little
Displeasure
to
the
Flesh
,
and
less
Intrenchment
upon
worldly
Interests
:
the
other
half
concerned
such
petty
trivial
Matters
of
Practice
,
as
that
no
man
well
in
his
Wits
,
would
endanger
so
great
a
loss
for
so
small
Pleasure
or
Profit
as
seem
to
be
had
thereby
.
For
in
the
Tract
but
now
mentioned
we
find
,
that
those
only
of
the
Israelites
,
who
deny
the
Resurrection
,
or
the
Descent
of
their
Law
from
God
,
or
the
Being
of
a
Deitie
:
or
those
that
read
Heretical
Books
,
or
pretend
to
cure
Diseases
by
Inchantment
,
or
expound
the
name
Jehovah
Maim
▪
Tract
.
praed.
&
Abravanel
de
cap.
fid.
cap.
24.
in
the
vulgar
Language
,
these
I
say
and
these
only
of
all
the
Israelites
should
be
excluded
from
eternal
Life
.
And
were
not
the
people
very
much
obliged
to
their
Rabbies
for
removing
the
Cherubims
and
flaming
Sword
,
which
kept
the
Way
of
the
Tree
of
Life
against
all
other
unhallowed
Sinners
?
yes
verily
,
that
they
were
;
especially
considering
,
that
if
any
of
them
were
so
ill-advised
as
to
hazard
this
their
Right
to
Heaven
yet
had
they
no
cause
to
dispair
of
its
recovery
:
for
either
by
Repentance
in
this
life
,
or
by
a
twelve
Months
Penance
in
Purgatory
,
and
the
Prayers
of
Survivors
the
Exemption
Antigonus
Socensis
forbad
his
Discipl●s
to
serve
God
on
Condition
of
receiving
Reward
,
and
required
them
to
do
it
without
any
such
Exp●ctation
:
▪
t
is
also
true
that
for
this
he
was
applauded
by
divers
of
their
Seraphick
Rabbies
▪
yet
the
effect
of
it
was
fatal
to
the
Truth
in
some
,
and
of
no
Force
on
the
Practice
of
most
of
the
Jews
:
and
for
that
Reason
divers
of
their
Wise
men
that
liked
his
Opinion
,
yet
blamed
the
Publication
of
it
:
they
therefore
thought
it
better
to
permit
the
vulgar
to
enjoy
their
Opinion
,
that
Good
was
to
be
done
for
Hope
of
a
Reward
,
and
evil
to
be
Israelites
)
did
any
one
Precept
of
the
Law
which
is
in
his
Power
,
he
should
th●reby
merit
the
chief
Reward
,
i.
e.
The
Life
of
the
World
to
come
.
Pontius
Pilate
had
brought
the
Effigies
of
Caesar
into
the
City
,
they
grew
so
troublesome
with
their
Importunity
to
have
it
removed
,
as
that
Pilate
threatened
them
with
Death
,
if
they
would
not
depart
and
be
quiet
;
whereupon
(
casting
themselv●s
down
before
him
,
and
making
bare
their
Throats
)
they
say●d
unto
him
,
they
could
sooner
endure
Death
with
Pleasure
than
dare
to
suffer
the
Wisdom
of
their
Laws
to
be
sc●ssed
at
.
Since
then
their
Zeal
for
their
Religion
was
thus
preposterous
and
servent
,
it
seems
to
me
more
than
probable
that
they
were
apt
thereby
to
be
transported
into
Fury
and
Madness
at
Reasons
and
D●monstrations
(
made
by
private
men
)
of
its
Shortness
and
Vanity
;
yea
,
that
they
could
not
with
Patience
bear
those
that
did
but
so
much
as
gently
suggest
it
:
as
appears
yet
more
probable
by
the
Explication
their
Gemara
giv●s
of
Epicures
,
viz.
That
they
are
those
who
contemn
the
Disciples
of
their
Wise
men
,
and
for
that
cause
(
if
they
are
Israelites
)
they
shall
lose
their
Portion
in
the
World
to
come
.
the
Scourge
of
Rebellion
,
Hotting
Thes.
Philol.
lib.
2.
c.
3.
§
3.
Vorst
.
ad
Mai.
de
sund
.
Leg.
c.
6.
not.
4.
which
was
a
sort
of
Punishment
by
cudgelling
,
inflicted
for
the
Breach
and
Contempt
of
Traditions
.
Since
I
say
they
had
these
and
many
other
such
prodigiously
wicked
and
cruel
Inventions
to
uphold
the
Authority
of
their
Traditions
and
Dictatorship
,
it
is
no
marvel
,
if
they
proceeded
against
those
that
spake
lightly
of
them
,
as
if
Malice
were
the
fittest
Affection
,
Vengeance
,
and
Cruelty
,
the
best
Behaviour
towards
them
.
Yet
evident
it
is
,
that
Christ
did
not
spare
them
;
but
as
the
Prophets
of
old
,
so
did
he
detect
the
Hypocrisie
and
sharply
reprove
the
faults
of
their
Elders
:
He
did
demonstrate
the
Vanity
of
their
Righteousness
,
and
expose
the
cunning
Wickedness
of
their
Traditions
:
He
discovered
the
impiety
of
their
Magisterial
Dictates
and
freely
unfolded
the
Mysteries
of
their
Iniquity
:
He
pulled
off
the
Guilding
and
Paint
of
their
seeming
Devotion
,
and
uncovered
the
Rottenness
and
P●trefaction
of
their
Hearts
:
He
despised
the
Pageants
of
a
Pompous
Formality
and
set
at
naught
the
Ceremonies
of
their
External
Performances
,
without
inward
and
real
Goodness
.
Though
the
People
did
rage
and
the
Rulers
take
Councel
together
against
him
,
yet
he
did
constantly
affirm
,
that
God
had
sent
him
,
and
(
as
the
Prophets
before
him
,
so
did
he
)
undauntedly
shew
the
People
their
Transgressions
and
the
House
of
Jacob
their
Sins
.
And
in
so
doing
he
strived
to
retrive
the
Law
and
the
Prophets
,
to
rescue
them
from
false
Glosses
and
Misconstructions
;
to
discover
the
Insufficiency
of
Traditions
and
Pharisaical
Righteousness
:
to
inculcate
the
necessity
of
Morality
,
and
so
to
reduce
the
Jews
to
the
Practice
of
Piety
in
all
Holiness
of
Living
and
Fervours
of
divine
Worship
in
Spirit
and
in
Truth
,
without
their
numerous
Ceremonies
,
or
at
least
,
their
mighty
Confidence
in
their
Priviledges
and
Performances
;
which
both
he
and
his
Apostles
taught
them
to
place
in
our
Lord
Jesus
(
a
stumbling
Block
and
Rock
of
Offence
unto
them
;
)
and
was
not
this
a
great
and
strange
Undertaking
?
Such
as
loudly
speaks
the
Greatness
of
their
Minds
and
the
Bravery
of
their
Courage
?
Which
was
not
in
the
least
abated
,
but
rather
increased
by
Opposition
:
in
their
Lives
it
did
assist
them
to
bear
all
Sorts
of
Afflictions
and
to
endure
the
rudest
Contradictions
of
Sinners
against
them
:
and
at
their
Deaths
,
it
did
not
forsake
them
:
for
though
(
after
some
solemn
Mockeries
of
Justice
,
enough
to
move
ones
Indignation
)
they
were
cruelly
Murdered
and
barbarously
Butchered
,
yet
their
Patience
and
Charity
(
those
truest
Signs
of
M●gnanimity
in
Sufferings
)
were
conspicuous
and
admirable
:
insomuch
that
They
only
of
all
Teachers
may
be
compared
with
the
Prophets
,
or
rather
preferred
before
them
,
for
Fortitude
.
Whereof
also
the
Apostles
gave
abundant
evidence
among
the
Gentiles
,
whom
they
found
dead
in
Trespasses
and
sins
,
prone
to
nothing
so
much
as
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eye
,
and
the
Pride
of
Life
,
i.
e.
Sensual
Pleasures
,
Riches
and
Honours
;
these
things
they
did
not
only
love
,
and
live
in
,
but
(
in
a
sort
)
adore
and
dei●ie
:
for
not
only
Gods
Creatures
,
and
Men
that
were
famous
in
their
Lives
,
nor
only
the
Fancies
and
Fictions
of
Poets
,
but
their
own
Lusts
and
Passions
(
called
by
other
names
)
were
also
enrolled
among
their
Gods
.
Venus
and
Cupid
,
Mars
and
Baccbus
were
the
Names
of
deified
Concupiscence
,
Wrath
and
Drunkenness
:
although
they
forbad
these
Vices
,
and
made
Laws
against
them
,
yet
their
Causes
(
as
Theodoret
they
saluted
as
heavenly
Gods
,
and
gave
divine
Worship
unto
them
.
And
was
it
not
a
sad
and
direful
Apotheosis
,
whereby
Enmity
against
God
was
advanced
to
his
Throne
,
the
grossest
Superstition
and
Un●leanness
established
for
Religion
?
for
in
their
Festivals
and
Solemn
Ceremonies
of
divine
Worship
,
all
manner
of
Vice
and
Wickedness
was
appointed
to
be
committed
;
such
filthiness
as
the
most
salacious
would
almost
blush
at
in
a
Closet
,
was
committed
the
Cause
and
Seed-plots
of
the
greatest
Wickednesses
.
If
the
Alex.
ab
Alex.
Gen.
dier.
lib.
6.
c.
19.
Ethiopian
may
change
his
skin
,
and
the
Leopard
his
as
soon
as
those
do
good
who
are
accustomed
Of
the
Prophetick
Riches
of
Christ
and
his
Apostles
.
Sect.
4.
And
as
in
Wisdom
and
Fortitude
,
so
also
in
the
Riches
of
the
Prophets
;
i.
e.
in
all
Moral
Vertues
,
but
especially
Contentment
,
Christ
and
his
Apostles
were
equal
,
yea
superiours
unto
them
.
Hereof
we
need
no
other
demonstration
than
the
designed
End
of
their
Doctrine
;
which
(
as
we
before
saw
)
was
the
Promotion
and
Establishment
of
the
most
Elevated
Vertue
and
Immaculate
Purity
;
but
if
any
farther
proof
of
it
be
desired
,
we
may
find
it
in
St.
Paul
,
by
whom
we
learn
,
that
the
Grace
of
God
which
bringeth
Salvation
(
which
words
are
but
a
Periphrasis
of
the
Gospel
)
teacheth
us
,
that
denying
all
ungodliness
and
worldly
Lusts
,
we
should
live
sob●rly
,
righteously
,
and
godly
in
this
present
World
.
As
was
apparent
by
their
Deportment
and
Conversation
among
Men
,
which
was
so
highly
becoming
the
Gospel
,
as
that
That
Heroick
Vertue
,
which
in
others
was
a
meer
Phantasm
,
in
them
was
real
.
The
Life
of
Christ
was
so
unbl●mished
a
pattern
of
Piety
and
transcendent
Vertue
,
as
that
he
convince
him
of
Sin
.
What
he
himself
did
to
the
Jews
,
his
Followers
have
since
done
to
the
Gentiles
:
thus
Arnobius
upbraids
the
partiality
of
their
Judgment
and
behaviour
towards
the
Deceased
.
Those
(
saith
he
)
that
in
their
Lives
were
prodigio●sly
profligate
and
l●scivious
,
after
their
Death
you
admire
and
extoll
to
the
skies
in
your
praises
,
you
repose
their
memoirs
in
the
safest
places
of
Libraries
,
you
reward
them
with
Chariots
and
Statues
:
and
,
as
much
as
in
you
lies
,
you
endow
them
with
a
kind
of
Eternity
,
by
the
testification
of
immortal
Titles
:
only
Christ
,
if
you
could
,
you
would
tear
and
mangle
into
pieces
,
yea
,
him
only
(
were
it
lawful
)
you
would
chew
(
like
savage
Beasts
)
with
bloody
mouths
,
and
devour
all
with
bruised
bones
.
But
for
what
Cause
,
I
beseech
you
?
speak
;
what
Sin
,
what
Fault
is
it
for
?
what
was
there
that
he
did
which
swerved
from
the
Rule
of
Righteousness
,
or
might
stir
you
up
to
your
sharp
hatred
against
him
?
Thus
but
of
our
Jesus
there
is
nothing
reported
that
he
did
intemperately
;
for
those
that
lay
in
wait
,
and
sought
false
witnesses
against
him
,
would
certainly
have
found
something
of
probability
to
have
put
into
the
evidence
,
that
so
for
that
Intemperance
they
might
(
the
more
plausibly
)
have
drawn
up
their
accusation
against
him
.
But
nothing
of
that
nature
could
with
any
shew
of
probability
be
alledged
against
him
:
for
the
truth
hereof
,
he
refers
Celsus
to
some
Histories
which
it
seems
they
then
had
of
him
:
and
if
by
Pontius
Pilate
)
could
find
no
evil
that
Nay
,
so
far
was
he
from
it
,
as
that
in
some
of
their
esteem
(
as
well
as
ours
)
he
was
infinitely
above
it
,
for
they
thought
him
a
God
:
thus
Chalcidius
,
a
Platonist
mentions
the
Star
that
conduced
the
Eastern
Sages
to
Christ
,
and
saith
of
it
,
it
did
not
presage
Diseases
or
Mortality
,
but
the
descent
of
a
venerable
God
to
converse
with
men
and
settle
the
affairs
of
Mortals
.
Apollophanes
and
his
friend
Dionysius
it
seems
were
of
the
same
Opinion
;
for
being
together
at
Heliopolis
in
Aegypt
,
and
contemplating
the
supernatural
Eclipse
of
the
Sun
at
our
Saviours
Passion
,
O
good
Dionysius
(
said
Apollophanes
)
things
Divine
now
have
their
turn
to
suffer
,
and
Dionysius
thought
so
too
,
for
he
replied
,
Dionysius
Fran.
Zeph.
ad
Tert.
Apol.
c.
21.
either
God
himself
suffers
,
or
Sympathizeth
with
him
that
doth
.
Afterwards
Pontius
Pilate
gave
such
an
account
of
Christ
to
Tiberius
,
as
that
(
in
Tertullians
judgment
)
Pilate
himself
in
his
Conscience
was
a
Christian
:
yea
and
Tiberius
thought
him
a
God
,
and
would
have
had
the
S●nate
declared
that
he
was
so
,
but
the
Senatours
(
because
Pilate
did
not
give
them
the
first
Notice
of
it
)
were
pleased
to
refuse
him
.
However
C●●sar
continued
in
his
Opinion
and
did
threaten
those
that
should
presume
to
accuse
the
Christians
.
And
so
much
Reason
it
seems
there
was
for
this
his
Opinion
,
as
that
his
Successours
would
have
believed
in
Christ
,
if
the
And
for
the
Apostles
,
though
they
themselves
confessed
,
they
did
not
live
without
Sin
,
yet
surely
they
were
in
Holiness
that
which
Saul
was
in
Stature
,
viz.
higher
than
others
by
the
Head
and
Shoulders
.
By
their
Doctrine
they
taught
men
to
abstain
from
the
very
appearance
of
Evil
,
and
to
follow
Holiness
in
all
manner
of
Conversation
:
and
for
their
help
in
so
doing
they
made
no
doubt
of
propounding
their
own
Example
to
their
Imitation
;
most
unlik●ly
therefore
it
is
that
that
did
enervate
their
Doctrine
:
especially
considering
the
multitudes
of
their
Followers
and
the
science
of
their
Adversaries
.
Although
our
Nature
be
corrupt
and
depraved
,
yet
not
so
degenerate
from
all
Vertue
,
as
to
put
no
brand
of
Infamy
upon
Vice
:
for
of
all
the
things
in
the
World
there
is
hardly
any
but
That
shameful
;
at
least
not
so
apt
to
blast
the
Reputation
of
men
and
lessen
their
credit
among
others
:
is
it
then
likely
the
Apostles
could
have
drawn
the
World
after
them
by
their
Doctrine
,
if
they
had
been
stained
with
moral
Vices
in
their
Practice
?
Was
the
World
so
weary
of
it's
old
Religion
as
to
change
it
for
a
new
one
,
taught
them
by
a
few
persons
,
that
had
neither
any
Authority
from
man
to
oblige
them
,
nor
Eloquence
to
allure
them
,
and
withal
were
so
inconsistent
with
themselves
,
as
that
their
lives
gave
their
mouths
the
Lye
?
There
is
nothing
more
unlikely
:
it
is
therefore
beyond
a
Probability
,
that
the
Apostles
were
burning
and
shining
Lights
in
their
lives
as
well
as
Doctrine
.
Hereof
methinks
the
silence
of
their
Adversaries
gives
occasion
of
Confidence
,
for
the
Heathens
exclaimed
against
the
Christians
as
their
common
Enemies
,
that
had
a
design
to
shake
and
unsettle
all
things
,
both
sacred
and
civil
,
and
(
to
use
their
own
Language
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
common
calamities
they
accounted
he
railed
against
the
Disciples
(
especially
St.
Paul
and
Peter
)
as
sowers
of
contended
each
against
other
in
a
childish
manner
:
yea
that
Paul
grew
hot
with
envy
at
Peter's
Vertues
,
and
writ
those
things
vaingloriously
,
which
he
either
never
did
,
or
if
he
did
,
it
was
sa●cily
done
of
him
,
and
all
this
he
gathers
(
no
man
knows
Hieronymus
Augustino
Epist.
89.
Gal.
2.
11.
how
)
from
St.
Pauls
withstanding
St.
Peter
to
his
Face
:
but
this
is
so
frivolous
and
withal
so
groundless
an
Accusation
,
as
that
it
loudly
speakes
the
Authors
malice
and
the
Apostles
innocence
in
their
case
,
such
accusations
of
Adversaries
were
much
more
demonstrative
,
than
the
testimony
of
Friends
that
they
were
holy
.
And
if
they
were
holy
in
their
Lives
,
then
certainly
they
were
contented
with
their
present
Portion
:
they
were
so
far
satisfyed
with
what
the
time
present
did
afford
them
,
as
that
they
did
not
sinfully
grieve
at
or
labour
after
what
it
denyed
them
:
for
contentment
is
at
least
an
integral
,
if
not
an
essential
part
of
Holiness
:
if
it
be
possible
to
be
holy
▪
yet
not
intirely
so
without
contentment
;
you
lose
a
limb
,
if
not
the
Life
of
Holiness
without
it
.
Since
therefore
the
Apostles
were
eminently
holy
,
it
is
more
than
probable
that
they
were
also
contented
.
Which
likewise
Lactantius
proves
not
by
consequence
from
their
Holiness
,
but
by
the
cohererence
of
their
Doctrine
.
Such
(
saith
he
)
is
the
Nature
of
Lies
,
as
that
they
cannot
agree
,
but
the
Tradition
(
or
Doctrine
)
of
the
Apostles
,
because
it
is
true
,
quadrates
on
every
side
,
and
agrees
with
it self
in
all
things
,
and
therefore
it
perswades
,
because
it
is
stayed
up
with
constant
reason
:
they
did
not
therefore
devise
this
Religion
for
the
sake
of
gain
or
any
earthly
convenience
:
for
both
in
their
Precepts
and
their
Practice
they
led
such
a
life
,
as
was
void
of
Pleasure
and
despised
Profits
:
they
did
not
only
dye
for
the
Faith
,
but
they
also
both
knew
and
foretold
that
so
they
should
,
yea
also
that
whosoever
will
live
godly
in
Christ
Jesus
must
suffer
Persecution
.
Yet
evident
it
is
by
their
enterprize
Thus
have
we
passed
through
the
prerequisites
to
Prophecy
,
or
rather
the
concomitant
attendents
on
it
,
and
have
found
that
in
respect
of
them
,
Christ
and
his
Apostles
(
as
well
as
the
foregoing
Prophets
)
were
Wise
,
Strong
,
and
Rich
i.
e.
endowed
with
all
those
intellectual
and
moral
Vertues
,
which
the
Jews
thought
needful
to
expect
in
their
Prophets
.
the
force
hereof
to
prove
that
they
also
were
such
,
I
reserve
for
another
place
,
where
(
God
willing
)
I
shall
joyn
it
with
that
of
the
more
demonstrative
evidence
of
their
prophetick
Spirit
:
and
this
is
it
that
comes
next
to
be
considered
.
Sect.
5.
Of
the
predictions
of
Christ
and
his
Apostles
.
It
was
before
observed
that
the
evidence
of
a
prophetick
Spirit
(
which
the
Jews
esteemed
certain
and
demonstrative
)
was
twofold
;
viz.
either
ordinary
or
extraordinary
,
each
one
evacuating
the
necessity
of
the
other
:
for
when
divine
Providence
afforded
the
ordinary
marks
of
Prophecy
,
the
Jews
had
no
more
need
of
extraordinary
,
than
Elijah
had
the
Ravens
should
feed
him
while
he
sat
at
his
own
Table
in
Gilead
:
and
when
men
made
proof
of
the
prophetick
Spirit
in
them
,
by
the
extraordinary
signs
of
it
,
the
necessity
of
the
ordinary
was
as
eminently
superseded
,
as
the
same
Prophets
want
of
his
ordinary
provision
was
by
the
extraordinary
Supply
thereof
at
the
brook
Cherith
.
Since
therefore
Christ
and
his
Apostles
did
abundantly
demonstrate
their
Mission
from
God
by
extraordinary
proof
of
it
(
as
we
shall
see
hereafter
)
there
certainly
was
the
less
need
of
the
ordinary
:
but
God
,
willing
more
abundantly
to
shew
to
the
Heirs
of
his
promise
the
unquestionable
certainty
of
their
Mission
,
confirmed
it
by
both
:
our
design
it
is
to
make
it
appear
that
he
did
so
;
and
our
method
requires
us
to
begin
with
that
,
which
among
the
Jews
by
Gods
appointment
was
ordinarily
expected
,
viz.
predictions
fully
and
exactly
accomplished
.
And
surely
those
that
are
acquainted
with
matters
of
Fact
,
and
have
read
the
New
Testament
,
cannot
be
ignorant
that
Christ
and
his
Apostles
gave
this
evidence
of
the
prophetick
Spirit
in
them
,
as
well
as
in
any
of
the
Jewish
Prophets
before
them
:
for
the
destruction
of
the
Jews
,
their
City
and
the
Temple
,
we
therein
find
by
them
so
plainly
fore-told
,
and
by
divine
wrath
and
vengeance
so
notoriously
fulfilled
,
as
that
all
the
World
(
I
presume
)
knows
it
.
Yet
since
particular
Demonstrations
are
far
more
convincing
than
general
Assertions
,
it
will
perhaps
be
worth
the
while
to
take
a
brief
Survey
of
it
,
as
it
lyes
both
in
Prophecy
and
in
History
.
That
the
Apostles
fore-told
it
,
is
so
manifest
,
as
that
there
is
hardly
any
one
of
their
Epistles
but
makes
mention
of
it
;
Yea
Lactantius
informs
,
us
,
they
spake
of
it
in
their
Sermons
as
well
as
false
Christs
;
some
Pseudo-pretenders
to
redeem
Israel
(
which
indeed
was
the
Work
of
the
true
Messiah
,
but
not
as
the
Jews
hoped
)
out
of
subjection
to
the
Romans
:
by
which
pretension
they
caused
Wars
and
rumour
of
Wars
in
divers
Cuspius
Fadus
was
Procurator
of
Jud●a
there
arose
one
Theudas
a
false
Prophet
,
of
whom
he
affirms
(
as
Christ
foretold
of
those
that
would
come
in
his
name
)
that
he
deceived
many
.
And
a
little
after
he
saith
,
that
Jud●a
was
full
of
Impostures
,
who
seduced
multitudes
into
the
Wilderness
to
see
the
signs
and
wonders
which
they
promised
to
shew
them
from
God
.
One
of
these
Deceivers
was
that
21.
38.
Aegyp●ian
the
chief
Captain
speaks
of
to
St.
Paul
:
such
another
as
these
was
that
Samaritan
Dositheus
,
who
affirmed
expresly
,
that
he
was
the
Christ
of
Famines
and
P●stilences
:
and
accordingly
so
there
2.
&
3.
ever
observed
so
closely
to
follow
Famine
,
as
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
after
Famine
Pestilence
,
was
almost
proverbial
among
the
Greeks
.
Much
about
the
same
time
(
according
to
Prediction
)
there
were
Earthqu
●kes
in
divers
Places
:
namely
in
Crete
,
Smyrna
,
Miletus
,
Chins
,
Sam●s
,
Laodicea
,
Hierapolis
24.
7.
and
Colosse
.
Nor
were
these
all
the
Fore-runners
of
that
Destruction
,
but
besides
them
(
as
Christ
also
foretold
)
there
were
fearful
Sights
and
great
Signs
from
Heaven
:
viz.
a
star
in
form
of
a
Sword
let
us
go
hence
;
but
a
more
horrible
Prodigie
than
any
of
these
,
was
that
of
the
ignorant
Country-fellow
,
who
would
not
by
any
means
either
fair
or
foul
,
be
prevailed
with
to
desist
from
going
Night
and
Day
about
the
City
,
especially
at
the
time
of
their
Feasts
for
above
seven
years
together
crying
,
Wo
,
Wo
to
Jerusalem
,
and
the
Temple
,
and
to
all
the
People
.
Thus
did
divine
Vengeance
abundantly
fulfill
our
Saviours
Predictions
concerning
the
Fore-runners
of
that
fatal
Desolation
.
No
less
remarkable
were
the
accomplishments
of
those
concerning
its
Approach
and
consummation
.
Christ
admonished
his
Disciples
to
know
,
that
when
see
the
abomination
of
D●solation
stand
where
it
ought
not
,
i.
e.
Armies
compassing
Jerusal●m
,
the
desolation
thereof
,
but
their
Redemption
drew
nigh
;
and
in
order
thereunto
,
he
warned
them
(
when
to
flee
unto
the
Mountains
:
neither
did
his
compassions
extend
only
to
his
Dis●iples
:
for
even
in
the
midst
of
their
joyful
Acclamations
,
when
the
stones
themselves
could
scarce
forbear
speaking
his
Praises
,
yet
even
then
when
the
Heart
of
others
would
have
leapt
for
Joy
,
his
was
cast
down
with
sorrow
for
his
Enemies
;
for
he
beheld
the
City
and
wept
over
it
;
saying
,
if
thou
hadst
known
,
even
thou
at
least
in
this
thy
Day
,
the
things
which
belong
to
thy
Peace
!
but
now
they
are
hid
from
thine
Eyes
:
for
the
Days
shall
come
upon
thee
that
thine
Enemies
shall
cast
a
trench
about
thee
,
and
compass
thee
round
and
keep
thee
in
on
every
side
,
and
shall
l●y
thee
even
with
the
Ground
,
and
thy
Children
within
thee
:
and
they
shall
not
leave
in
thee
one
Stone
upon
another
that
shall
not
be
thrown
down
.
Not
one
of
these
Words
passed
away
unfulfilled
▪
for
when
Cestius
besieged
the
City
,
it
seems
he
did
it
not
so
closely
but
that
many
fled
out
of
it
,
as
if
it
would
have
been
immediately
taken
:
and
who
they
were
that
did
so
,
all
which
(
saith
Dio
)
did
Titus
obstruct
,
afterwards
the
Walls
being
broken
down
,
and
the
Temple
set
on
Fire
,
some
cast
themselves
on
the
Swords
of
the
Romans
,
others
destroyed
each
other
,
others
murdered
themselves
,
and
others
leaped
into
the
Flames
,
accounting
it
not
an
overthrow
,
but
a
kind
of
Victory
,
Health
a●d
Happiness
,
that
they
perished
together
with
the
great
Tribulation
,
such
as
was
not
since
the
beginning
of
the
World
,
till
that
time
:
and
such
it
seems
it
was
,
for
Josephus
thought
verily
that
the
Calamities
of
the
Jews
did
for
exceed
all
those
of
former
Ages
.
Nor
was
he
without
Reason
to
think
so
.
For
there
were
(
according
to
his
Computation
)
no
less
than
an
eleven
hundred
thousand
that
died
by
Pestilence
and
Famine
,
Fire
and
ninety
seven
thousand
being
reserved
for
Captives
the
enraged
Souldiers
had
no
more
to
kill
,
nor
any
thing
else
to
do
,
whereupon
Titus
commanded
them
to
pluck
up
the
very
Foundations
of
the
City
and
the
Temple
;
and
accordingly
they
layed
them
so
even
with
the
Ground
,
as
that
Travellers
could
scarce
have
Faith
enough
to
believe
the
City
was
ever
inhabited
,
or
the
Temple
ever
standing
:
for
the
Foundations
of
it
Turnus
Rufus
tore
up
with
a
Plough-share
.
Thus
punctual
was
Providence
in
fulfilling
our
Saviours
Predictions
concerning
the
Destruction
of
the
Jews
.
Who
being
thus
rejected
,
the
next
thing
in
the
oeconomy
of
the
Gospel
was
,
the
calling
of
the
Gentiles
:
this
also
was
foretold
by
Christ
,
if
not
likewise
by
his
Apostles
.
But
to
me
it
seems
unreasonable
to
expect
Records
of
such
Predictions
by
them
:
because
both
the
History
of
their
Acts
and
also
their
Epistles
were
all
written
to
Persons
so
little
concerned
in
it
and
on
occasions
so
remote
from
it
(
if
not
also
at
times
after
it
)
as
that
they
had
scarce
any
at
all
to
make
mention
of
it
:
yet
we
therein
read
St.
Peter
had
a
Vision
on
purpose
to
teach
him
that
he
should
not
call
any
man
common
or
unclean
i.
e.
that
he
should
make
no
difference
between
Jews
and
Gentiles
,
but
that
he
should
converse
with
and
preach
freely
to
the
one
as
well
as
to
the
other
,
and
therefore
should
make
no
scruple
of
going
to
Cornelius
at
Coesarea
:
St.
Paul
also
in
one
Vision
was
Wise
and
Rich
as
they
were
in
all
Vertues
both
intellectual
and
moral
,
should
also
be
so
strong
i.
e.
so
careless
of
their
own
easie
and
unmindful
of
their
worldly
Concerns
,
so
resolute
and
courageous
in
pursuit
of
a
Project
so
dangerous
and
grievous
to
Flesh
and
Blood
in
the
Prosecution
,
and
withal
so
unlikely
(
in
the
Eye
of
humane
Reason
)
to
take
●ffect
as
theirs
was
:
it
is
therefore
most
rational
to
conclude
,
they
had
some
assured
foreknowledge
of
good
Success
in
their
Labour
:
and
this
certain
Foreknowledge
(
however
discovered
,
whether
by
Prediction
or
otherwise
)
was
a
sure
sign
of
a
prophetick
Spirit
,
because
it
is
above
the
Power
of
Art
or
Ability
of
any
Creature
to
impart
it
to
another
and
Predictions
themselves
are
no
otherwise
proofs
of
the
Spirit
of
Prophecy
,
than
as
they
make
evidence
of
such
Foreknowledge
:
if
then
the
Apostles
were
indued
with
this
,
the
matter
was
not
much
whether
or
no
they
were
Authors
of
those
;
especially
in
the
thing
now
under
Consideration
:
because
Christ
had
foretold
it
before
them
,
and
sent
to
fulfill
it
:
and
this
he
did
so
plainly
in
his
Parables
(
viz.
that
of
the
King
which
made
a
marriage
for
his
Son
,
and
that
of
the
Housholder
that
planted
a
Vine-yard
&c.
)
as
that
the
chief
Priests
and
Pharisees
perceived
,
he
spake
of
them
,
and
were
much
offended
,
because
they
found
they
were
not
in
his
esteem
,
as
they
were
in
their
own
,
viz.
such
Favourites
of
Heaven
as
still
to
keep
the
keys
of
God's
Kingdom
,
which
(
as
he
plainly
told
them
)
should
be
taken
from
them
and
given
to
a
Nation
bringing
forth
the
fruits
of
it
;
i.
e.
the
Gospel
and
Priviledg
of
being
the
only
Church
and
People
of
God
,
should
be
taken
from
the
Jews
and
given
to
the
Gentiles
,
who
would
be
perswaded
not
only
to
believe
,
but
also
to
receive
it
,
and
in
their
Practice
to
pursue
the
end
and
design
of
it
,
viz.
all
Vertue
and
Holiness
of
living
,
and
this
bl●ssed
Efficacy
of
the
Gospel
,
he
illustrates
by
the
Similitudes
of
Mustard-seed
and
Leaven
;
whereof
the
one
(
though
the
least
of
all
Seeds
,
yet
)
grows
to
so
great
a
bigness
,
as
that
the
Birds
of
the
Air
may
lodge
in
the
Branches
of
it
:
and
the
other
(
though
little
also
in
Quantity
,
yet
)
is
apt
to
diffuse
it self
and
give
a
tincture
to
all
the
meal
about
it
.
So
it
seems
the
Gospel
(
being
sowen
by
the
Apostles
preaching
)
should
so
exceedingly
grow
and
prosper
among
the
Gentiles
,
as
that
they
should
fly
unto
it
and
lodge
their
Souls
under
it
;
and
then
by
its
secret
invisible
influence
upon
them
,
it
should
change
and
affect
their
Hearts
and
Actions
that
flow
from
them
.
Which
certainly
fell
out
accordingly
;
for
such
were
the
Apostles
Pains
and
Travails
,
Industry
and
Success
in
Preaching
,
as
that
their
sound
went
out
into
all
the
Earth
,
and
their
Words
to
the
end
of
the
World
:
which
Words
of
St.
Paul
were
perhaps
literally
true
of
the
Apostles
only
in
reference
to
the
Jews
,
yet
without
any
very
great
Hyperbole
are
also
applicable
to
the
Gentiles
:
for
whosoever
will
take
the
pains
to
follow
the
Apostles
whithersoever
they
went
,
will
find
they
travailed
almost
all
the
known
World
over
;
insomuch
that
there
was
scarce
any
Region
on
earth
but
by
them
was
shewed
the
way
to
Heaven
:
and
that
they
were
so
successful
as
to
convert
almost
all
Nations
,
is
methinks
manifest
,
by
those
appeals
the
ancient
Fathers
made
to
the
Enemies
of
Christ
and
his
Kingdom
.
Irenaeus
affirms
that
in
his
time
(
which
surely
was
in
the
early
Dayes
of
the
Gospel
,
for
St.
Hierom
writes
he
was
the
Church
was
dispersed
all
the
World
over
,
and
as
the
Sun
the
Creature
of
God
is
one
and
the
same
in
all
the
World
,
so
also
the
Preaching
of
one
and
the
same
Truth
every
where
shines
and
enlightens
them
that
are
willing
to
come
to
the
Knowledge
of
it
.
And
Origen
tells
Celsus
,
the
Gospel
of
Christ
is
preached
in
every
Nation
under
Heaven
;
to
the
Greeks
and
to
the
Barbarians
,
to
the
Wise
and
to
the
Foolish
;
for
the
Word
spoken
with
Power
hath
overcome
the
Nature
of
all
men
,
insomuch
that
there
is
no
sort
of
men
whatever
to
be
seen
,
among
whom
the
Doctrine
of
Jesus
is
not
received
.
And
to
the
Kingdom
and
Name
of
Christ
spread
every
where
,
was
every
where
believed
,
all
Nations
every
where
worshipt
it
and
submitted
to
it
:
it
was
every
where
adored
,
and
to
all
every
where
equally
distributed
without
respect
to
persons
▪
Christ
to
all
is
equal
,
to
all
he
is
King
and
Judg
,
to
all
he
is
God
and
Lord
.
Not
long
after
him
Arnobius
asked
the
Gentiles
,
whence
it
was
,
that
in
so
short
a
time
the
whole
World
was
filled
with
Christian
Religion
.
what
we
see
done
,
thou
mayest
avouch
with
Confidence
and
believe
without
Hesitance
.
The
like
may
we
do
concerning
another
sort
of
Predictions
,
viz.
of
those
about
the
being
of
Heresies
and
Divisions
among
Christians
:
whereof
our
Saviour
gave
more
than
an
intimation
by
his
Description
of
false
Prophets
and
his
Cautions
against
and
the
Apostles
also
of
our
Lord
Jesus
Christ
spake
before
and
told
us
,
there
should
be
Mockers
in
the
last
time
,
who
should
walk
after
their
own
ungodly
Lusts
;
these
are
they
who
separate
themselves
.
Mockers
and
Separatists
they
could
not
be
without
Heresy
and
Division
:
manifest
therefore
it
is
,
the
Apostles
foretold
the
being
thereof
among
Christians
;
and
there
are
scarce
any
called
by
that
name
but
can
bear
witness
to
the
Accomplishment
of
it
.
Yea
the
very
enemies
of
Christianity
(
as
Celsus
for
instance
)
Obj.
Yet
here
perhaps
an
Observation
which
Origen
long
since
alledged
in
behalf
of
Christianity
,
may
be
objected
against
it
or
the
Founders
of
it
.
viz.
That
there
never
was
any
thing
of
great
use
and
estimation
among
men
,
but
there
arose
Divisions
and
Diversities
of
Opinions
and
Sects
about
it
.
As
for
example
Physick
▪
it
is
and
ever
was
held
to
be
good
and
useful
to
mankind
,
yet
't
is
confessed
that
among
the
Greeks
(
perhaps
also
among
the
Barbarians
that
gave
their
minds
to
the
Study
of
it
)
there
were
not
only
many
Questions
but
divers
Sects
and
Sorts
of
Physitians
.
Thus
also
Philosophy
that
promiseth
the
Knowledg
of
the
Truth
and
directions
for
a
good
Life
,
it
is
well
known
there
were
divers
Sects
about
it
,
some
more
some
less
famous
.
Yea
and
Judaisme
it self
,
though
acknowledged
to
be
of
divine
Origine
,
yet
gave
occasion
to
Sects
and
Divisions
among
those
that
owned
it
so
to
be
.
From
hence
it
follows
,
that
though
it
be
granted
,
Christ
and
his
Apostles
did
foresee
and
foretell
,
there
would
be
Divisions
among
their
Followers
,
yet
this
doth
not
argue
they
were
indued
with
the
Spirit
of
Prophecy
;
because
wise
men
(
by
comparing
things
past
with
things
present
)
may
guess
at
things
future
,
yea
by
the
strength
of
Ratiocination
,
they
may
be
so
verily
perswaded
concerning
their
future
Existence
,
as
that
with
some
Confidence
and
good
Success
they
may
foretell
it
.
Ans.
It
seems
then
't
is
granted
,
that
Christ
and
his
Apostles
were
wise
men
,
otherwise
they
could
not
have
been
Authors
of
such
Conjectures
:
but
that
their
Wisdom
was
herein
more
than
rational
Conjecture
,
viz.
supernatural
Foreknowledg
of
future
contingences
,
will
appear
,
if
we
consider
that
they
must
be
Offences
and
Heresies
,
but
also
the
means
and
manner
of
their
Production
,
viz.
the
Addiction
and
Designes
,
the
Artifices
and
cunning
of
Seducers
,
together
with
the
Nature
of
their
Doctrine
and
speciousness
of
their
Pretences
:
all
which
I
say
were
plainly
foretold
by
Christ
and
his
Apostles
.
For
our
Saviour
gave
caution
against
them
,
because
inwardly
they
were
ravening
Wolves
,
and
St.
Paul
knew
that
after
his
departing
,
should
grievous
Wolves
enter
in
among
the
Elders
of
Ephesus
,
not
sparing
the
Flock
.
Whereby
't
is
plain
that
they
would
be
men
of
an
avaritious
rapacious
humour
,
making
Advantages
to
themselves
out
of
others
Expences
and
Destruction
.
And
their
Design
would
be
very
suitable
to
this
their
Addiction
;
for
it
was
to
be
,
to
draw
away
Disciples
after
them
,
and
that
not
only
for
Ostentation
and
vain
Glory
,
but
for
their
own
more
real
profit
and
Advantage
,
for
through
covetousness
they
would
make
merchandise
of
them
;
to
this
end
(
it
seems
by
predictions
)
both
their
Doctrine
and
Pretences
were
to
be
very
subservient
:
for
though
by
their
Doctrine
were
turned
unto
Fables
,
yet
these
Fables
(
as
St.
Peter
insinuates
)
were
cunningly
devised
,
not
to
make
sport
and
laughter
,
but
to
sute
the
humours
of
men
,
that
they
might
privily
bring
in
damnable
Heresies
,
even
denying
the
Lord
that
bought
them
.
But
for
these
Fables
and
Heresies
,
they
first
prepared
the
minds
of
men
by
specious
pretences
,
either
to
the
Spirit
of
Prophecy
,
or
the
●xcellency
of
Vertue
,
or
the
gift
of
working
Miracles
,
for
they
were
to
come
in
Sheeps
cloathing
,
i.
e.
either
wearing
Sheeps-skins
(
as
the
Prophets
sometimes
did
,
and
so
they
pretended
to
partake
of
their
Spirit
,
and
are
therefore
here
cautioned
against
under
their
name
)
or
else
at
their
first
coming
they
made
shew
of
great
Innocence
and
meekness
,
Patience
and
Humility
&c.
but
it
was
but
the
sleight
of
men
and
cunning
craftiness
whereby
they
lie
in
wait
to
deceive
.
To
which
end
their
coming
was
attended
,
not
only
with
all
deceiveableness
of
Vnrighteousness
,
but
also
with
the
working
of
Satan
with
all
Power
and
Signes
and
lying
Wonders
;
insomuch
that
(
if
it
were
possible
)
they
would
deceive
the
very
Elect.
These
things
we
find
foretold
of
Seducers
;
and
every
eye
seeth
they
are
in
their
Nature
as
contingent
,
and
hidden
as
deeply
as
any
thing
the
World
affords
from
humane
Conjecture
;
if
then
we
can
make
it
appear
that
these
Predictions
were
punctually
fulfilled
,
it
will
clear
our
Way
to
the
designed
Conclusion
.
Know
therefore
that
even
in
the
Apostles
times
,
when
the
Mystery
of
Iniquity
first
began
to
work
,
they
themselves
discerned
the
accomplishment
of
these
Predictions
:
for
the
primitive
Seducers
were
men
of
so
profligate
a
Conscience
and
lewd
an
Addiction
,
as
that
they
served
not
our
Lord
Jesus
Christ
,
but
their
own
Belly
;
though
they
professed
friendship
;
enemies
to
the
cross
of
Christ
,
their
God
was
their
Belly
,
their
Glory
was
in
their
shame
and
they
did
mind
earthly
things
.
Whereby
it
is
plain
,
viz.
)
Men
of
corrupt
minds
,
and
destitute
of
the
Truth
supposing
that
Gain
is
Godliness
.
And
this
their
perverse
In
order
hereunto
,
they
seem
wisely
to
have
considered
,
that
their
Power
being
only
perswasive
,
not
coercive
,
it
would
be
their
best
way
to
adapt
a
Religion
to
the
Humours
and
Vices
of
men
:
accordingly
we
find
,
that
the
contemplative
and
studious
they
allured
with
great
swelling
Words
of
Vanity
about
no
man
knows
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Ages
,
which
Ogdoad
:
a
Decad
,
and
a
Dodecad
:
wherein
there
were
(
as
the
Apostle
saith
)
Fables
and
endless
Genealogies
,
which
minister
questions
Ir●n
.
lib.
2.
c●p.
13.
19.
rather
than
godly
edifying
,
which
is
in
Faith
:
the
Fiction
of
which
Fables
and
Genealogies
,
they
stole
out
of
Antiphanes
his
Theogony
.
So
likewise
they
did
divers
of
their
Precepts
out
of
heathen
Philosophy
:
for
their
practical
Divinity
consisted
in
the
Rudiments
of
the
World
,
the
Commandments
and
Doctrines
of
men
,
touch
not
,
〈◊〉
not
,
handle
not
:
Tertullian
therefore
saith
of
the
Hereticks
,
that
they
had
brought
forth
a
Stoical
,
Platoni●al
and
Dialectical
they
held
the
use
of
all
Lust
indifferent
:
and
herein
their
Practice
was
agreeable
to
their
Opinion
,
for
it
is
a
Shame
even
to
speak
of
those
things
which
were
done
of
them
in
secret
,
and
so
infectiously
wicked
it
seems
they
were
,
as
that
they
perswaded
others
to
be
as
bad
as
themselves
:
thence
it
was
that
the
Ephesians
were
in
some
danger
of
being
deceived
with
vain
Words
into
an
Opinion
,
that
Fornication
and
all
Uncleanness
,
Avarice
and
Filthiness
,
obscene
and
foolish
talking
and
jesting
were
things
Yet
for
all
this
(
to
allure
the
minds
of
the
rigorous
and
austere
)
they
pretended
to
great
Mortification
and
Severity
of
living
:
other
Christians
indulged
themselves
the
use
of
Marriage
and
all
manner
of
Meats
without
distinction
,
but
these
were
more
mortifyed
than
so
;
they
did
forbid
to
marry
and
commanded
to
abstain
from
meats
.
The
Appetites
of
marriage
was
of
the
Devil
:
and
many
of
them
abstained
from
all
living
Creatures
,
and
by
this
pretence
of
perfect
continence
,
they
seduced
many
.
And
no
wonder
,
The
Jewish
Christians
(
who
were
yet
Zealous
of
the
Law
)
they
enticed
by
asserting
a
necessity
of
Circumcision
and
keeping
their
Law
.
For
they
taught
the
Brethren
and
said
,
except
ye
be
circumcised
after
the
manner
of
Moses
,
and
keep
the
Law
,
ye
cannot
be
saved
.
By
this
part
of
their
Doctrine
they
damnable
Heresie
.
For
even
in
St.
John's
time
,
many
deceivers
were
entered
into
the
World
,
who
confessed
not
that
Jesus
Christ
was
come
in
the
Flesh
.
But
because
Which
Poyson
they
sweetened
with
Pretences
,
it
was
very
wholesome
and
useful
to
purge
the
Soul
from
the
dreggs
of
Ignorance
and
Error
,
to
enlighten
the
Mind
,
and
inform
the
Understanding
:
for
their
profane
and
vain
Bablings
they
had
the
Confidence
none
,
no
not
St.
Paul
or
St.
Peter
or
any
other
of
the
Apostles
could
plead
an
●quality
to
the
greatness
of
their
Knowledg
,
for
they
boasted
that
they
knew
more
than
all
men
else
.
And
Knowledge
we
know
is
a
thing
so
inviting
,
as
that
it
hath
no
Enemies
but
the
Ignorant
,
and
scarce
any
so
sottish
as
not
to
desire
it
,
insomuch
that
it
was
a
Temptation
even
to
Eve
in
Innocence
,
when
doubtless
her
Knowledge
was
compleatly
suted
to
her
Innocence
:
yet
even
then
●he
judged
the
forbidden
make
one
Wise
:
We
't
is
true
have
lost
her
Innocence
,
but
not
the
Desire
after
Knowledge
;
no
marvel
then
if
with
this
pretence
they
allured
many
.
Especially
considering
,
that
though
their
Wisdom
was
Earthly
,
Sensual
,
devilish
,
yet
they
pretended
it
was
from
above
,
it
came
not
of
Blood
or
of
the
Will
of
the
Flesh
or
of
the
Will
of
Man
,
but
of
God
.
For
as
the
Devil
in
tempting
our
blessed
Saviour
hid
his
Lies
under
Texts
of
Holy
Scripture
,
so
(
saith
Irenaeus
)
do
all
Hereticks
:
what
though
(
as
Polycarp
.
observed
)
they
wrested
the
Word
of
When
they
were
urged
and
baffled
out
of
the
Holy
Scriptures
,
they
fell
foul
upon
them
,
and
accused
them
of
such
depravations
,
insufficiences
,
varieties
and
obscurities
,
as
that
the
Truth
could
not
therein
be
found
by
any
that
knew
not
Tradition
,
and
by
Tradition
they
understood
not
(
as
others
did
)
that
which
every
where
,
always
,
and
by
all
Christians
is
believed
,
but
a
more
secret
delivery
of
Truth
down
from
one
to
another
,
not
by
Writing
,
but
by
word
of
mouth
.
Thus
it
seems
they
pretended
to
have
received
their
Doctrine
,
not
from
the
Apostles
,
but
from
the
mouth
of
Christ
himself
;
and
therefore
in
the
Church
of
Corinth
they
were
neither
for
Paul
nor
Apollo
,
no
,
nor
yet
for
Cephas
,
but
for
But
besides
the
Holy
Scriptures
and
Tradition
,
they
,
(
or
at
least
some
of
them
)
pretended
Revelation
in
behalf
of
their
idle
Fables
,
as
Irenaeus
makes
evident
by
the
example
of
one
Marcus
and
other
Gnosticks
,
who
(
as
they
gave
out
)
did
not
only
prophesie
themselves
,
but
had
power
to
communicate
the
gift
thereof
to
others
,
and
accordingly
(
as
they
boasted
and
their
Disciples
believed
)
so
they
did
to
divers
,
especially
of
the
weaker
Sex
;
and
by
this
pretence
they
deceived
and
drew
many
after
them
:
unstable
Souls
whom
they
beguiled
,
Simple
whose
hearts
they
deceived
,
they
crept
into
houses
and
led
captive
silly
women
laden
with
sins
,
and
led
away
with
divers
lusts
;
thus
those
in
the
Apostles
dayes
:
and
Irenaeus
tells
us
of
others
,
who
a
little
after
them
,
were
most
busie
with
women
,
especially
those
that
were
of
greatest
Quality
,
and
most
famous
for
worldly
Grandieur
and
Riches
:
these
they
most
frequently
sought
to
impose
upon
and
allure
by
flatteries
.
But
lest
their
deceiveableness
of
unrighteousness
,
viz.
their
Artifices
of
deceit
should
not
be
sufficient
to
secure
the
Foundation
,
they
came
also
(
as
it
was
foretold
they
would
)
with
the
working
of
Satan
,
with
all
Power
and
Signes
and
lying
Wonders
;
for
we
read
of
Simon
the
Samaritan
(
the
Founder
of
Heresies
and
Father
used
Sorcery
and
bewitched
the
People
of
Samaria
,
giving
out
that
he
himself
was
some
great
one
;
to
whom
they
all
gave
heed
from
the
least
to
the
greatest
,
saying
,
this
man
is
the
great
Power
of
God
.
he
believed
and
was
baptized
:
yet
,
his
heart
not
being
right
in
the
Sight
of
God
,
but
supposing
the
Apostles
to
be
greater
Magicians
than
himself
,
he
greedily
contended
against
them
,
that
he
might
seem
more
glorious
than
they
;
to
this
end
he
desisted
not
from
the
study
of
Magick
,
but
made
such
farther
progress
in
it
,
as
that
he
provoked
many
to
amazement
by
it
,
for
Claudius
Caesar
erected
a
Statue
in
Honour
of
him
for
it
.
After
him
the
Carpocratians
Magical
Imposture
,
whereby
he
deceived
many
,
both
Men
and
Women
.
the
like
Prophetick
Spirit
(
viz.
Predictions
exactly
accomplish'd
)
is
manifestly
found
in
them
.
But
forasmuch
as
the
Predictions
of
Christ
and
his
Apostles
concerning
Seducers
,
are
of
use
not
only
to
confirm
the
Faith
,
but
also
to
direct
the
Judgment
in
the
choice
of
what
Teachers
men
ought
to
follow
and
adhere
to
,
it
would
not
be
unuseful
for
us
to
make
Trial
of
our
Modern
Teachers
thereby
:
which
if
we
should
do
impartially
,
I
doubt
not
but
we
should
find
,
that
the
Copy
which
was
set
by
the
false
Teachers
in
the
Apostles
times
,
is
too
fairly
transcribed
by
too
many
,
especially
the
Papists
in
ours
and
consequently
we
need
not
search
the
Records
of
Antiquity
,
our
own
age
will
afford
us
too
sure
and
sad
accomplishment
of
these
Predictions
▪
the
demonstration
hereof
I
did
once
intend
,
but
finding
I
should
thereby
grasp
at
matter
more
sit
for
a
Volume
than
a
Section
,
I
shall
not
so
far
digress
;
but
proceed
to
speak
Sect.
6.
Concerning
the
Miracles
of
Christ
and
his
Apostles
.
And
here
my
business
will
be
to
prove
,
that
they
really
wrought
many
and
great
Miracles
.
The
Truth
and
certainty
of
which
Proposition
,
(
because
Miracles
were
matters
of
Fact
)
is
most
properly
demonstrable
only
by
Testimony
:
yet
Reason
(
methinks
)
proves
it
probable
,
or
somewhat
more
:
for
granted
it
is
on
all
sides
that
our
Blessed
Saviour
himself
(
in
regard
of
his
Manhood
)
was
but
mean
in
the
World
:
his
Parents
were
no
Persons
of
Honour
,
and
he
himself
had
but
a
mean
Reception
at
his
Birth
,
nor
was
he
by
the
Jews
much
set
by
in
his
Life
.
He
grew
up
as
a
root
out
of
a
dry
Ground
,
they
thought
there
was
no
Form
,
Comeliness
,
or
Beauty
in
him
,
that
they
should
desire
him
.
They
would
see
no
such
blossomes
in
his
Youth
,
as
promised
any
extraordinary
Fruit
in
his
riper
age
:
wherein
also
he
was
despised
and
rejected
of
men
,
a
man
of
Sorrows
and
acquainted
with
Grief
,
a
Rock
of
Offence
and
Stone
of
Stumbling
,
set
at
naught
by
the
Master-Builders
of
Israel
,
rejected
by
the
chief
of
his
own
Nation
,
pursued
by
his
Enemies
,
betrayed
by
one
of
his
pretended
Friends
,
denyed
by
another
,
and
suspected
by
all
:
pursued
and
apprehended
,
bound
and
buffetted
,
arraigned
and
spit
on
,
condemned
and
crucified
by
his
own
Country-men
,
as
one
of
the
worst
of
Malefactors
:
was
this
mans
Name
like
to
become
great
in
Israel
and
famous
among
the
Gentiles
?
yet
this
was
he
that
sent
forth
his
Apostles
;
and
who
were
They
?
why
men
as
mean
as
himself
,
persons
of
obscure
Parentage
,
of
no
Reputation
for
Wealth
or
Wisdom
,
Honour
or
Authority
in
their
own
Country
:
yea
so
far
from
it
,
as
that
the
chief
of
them
was
a
Fisherman
,
and
others
as
rude
and
illiterate
as
the
meanest
Mechanicks
:
and
when
they
came
abroad
among
the
Gentiles
,
they
were
looked
on
as
foolish
Bablers
,
and
were
made
as
the
Filth
of
the
World
,
and
off-scouring
of
all
Things
.
Were
these
men
likely
to
out
wit
the
wise
ones
and
to
baffle
the
Philosophers
?
to
be
too
cunning
for
the
Devil
and
too
strong
for
the
Powers
of
Darkness
?
was
their
bare
Word
likely
to
pull
down
the
strong
Holds
of
Sin
and
Satan
,
and
to
convert
the
World
from
the
Errors
of
its
Wayes
?
and
that
by
a
sort
of
Doctrine
which
in
divers
points
seemed
Foolishness
to
the
Wise
,
direct
opposition
and
contrariety
to
the
carnal
;
and
this
delivered
not
with
enticeing
words
of
mans
Wisdom
,
but
in
the
plainest
simplicity
of
speech
,
nakedly
representing
what
they
believed
,
had
seen
and
heard
.
Were
these
men
likely
by
such
Doctrine
so
delivered
without
Miracles
to
take
down
the
Gates
of
Brass
,
and
break
the
Bars
of
Iron
in
sunder
?
to
reform
the
World
in
spite
of
all
Opposition
?
yet
so
they
did
:
for
by
their
preaching
,
mens
beloved
Lusts
were
divorced
,
the
Devils
Oracles
were
put
to
silence
,
his
Prophets
struck
dumb
,
and
Soothsayers
were
unconsulted
:
Temples
were
laid
wast
,
and
Altars
demolished
:
the
Wise
were
confounded
by
the
Foolish
,
the
Mighty
by
the
Weak
;
the
base
and
despised
things
of
the
World
,
yea
and
things
that
were
not
,
brought
to
naught
the
things
that
were
;
although
they
were
favoured
and
patronized
by
the
Love
and
Liking
,
the
greatest
Power
and
Polity
of
Men
and
Devils
,
of
Earth
and
Hell
,
all
which
took
Council
together
and
stood
up
against
them
.
Yet
such
was
the
Efficacy
of
their
Doctrine
,
as
that
though
the
Grecian
and
Roman
Lawgivers
(
notwithstanding
their
Authority
and
Reputation
for
Wisdom
and
Power
,
and
their
Pretences
to
Inspiration
from
the
Gods
then
worshipped
)
could
not
perswade
even
their
next
Neighbours
,
but
only
their
own
immediate
Subjects
to
embrace
their
Laws
;
yet
the
Apostles
drew
not
only
them
,
but
all
barbarous
Surely
all
Nations
could
not
be
allured
by
naked
Asseverations
,
or
induced
with
vain
Hopes
to
jeopard
their
lives
,
when
they
saw
no
such
thing
as
a
Miracle
to
invite
them
to
this
their
new
Worship
.
'T
is
hardly
imaginable
that
this
could
be
:
how
much
more
rational
therefore
is
it
to
conclude
,
that
God
by
them
did
work
Wonders
and
many
Miracles
among
the
Jews
and
Heathens
.
Of
which
conclusion
we
are
also
assured
by
the
Tradition
of
the
Church
,
which
in
this
case
is
so
august
and
illustrious
,
as
that
there
is
nothing
wanting
to
make
it
most
absolutely
compleat
and
perfect
:
it
hath
Universality
,
Antiquity
,
and
Consent
of
all
Christians
to
avouch
its
Authority
and
credibility
:
it
was
every
where
,
always
,
and
by
all
believed
,
that
Christ
and
his
Apostles
wrought
Miracles
to
confirm
their
Doctrine
.
Was
there
ever
any
Nation
on
Earth
where
the
Gospel
was
planted
,
but
this
was
believed
of
them
?
and
what
Age
hath
ever
passed
since
their
time
without
transmitting
the
same
Belief
to
Posterity
?
men
of
all
Qualities
and
Countries
,
of
remotest
Regions
and
different
Customes
,
Languages
and
Perswasions
in
other
matters
,
do
all
and
ever
did
agree
in
this
Assertion
:
thence
is
it
that
Arnobius
with
great
reason
asked
the
Gentiles
,
what
we
shall
say
of
the
men
of
that
time
(
viz.
wherein
the
Gospel
was
first
preached
)
were
they
so
vain
and
false
,
so
foolish
and
brutish
as
to
feign
themselves
to
have
seen
those
things
they
never
saw
?
and
so
by
false
witness
and
childish
asseverations
to
avouch
those
things
that
never
were
:
and
that
when
they
did
not
only
lose
the
sweets
of
Vnanimity
and
peaceable
converse
with
their
old
Acquaintance
,
but
also
freely
became
so
odious
unto
them
,
as
that
their
very
name
was
execrable
:
if
the
History
of
these
things
be
false
,
whence
was
it
,
that
the
whole
world
in
so
short
a
time
became
Christian
?
or
that
Nations
of
the
farthest
distant
Regions
,
driven
,
as
it
were
,
with
the
wind
and
convexions
of
Heaven
,
should
yet
come
together
in
this
one
mind
?
was
it
possible
they
should
be
all
deceived
,
or
have
a
design
to
deceive
others
?
was
the
world
so
sottish
as
that
it
could
be
so
imimposed
on
?
or
was
it
so
knavish
as
that
it
would
so
impose
on
all
others
?
yet
among
so
many
Myriads
both
of
Deceivers
and
deceived
,
there
should
be
none
able
and
willing
to
discover
the
Cheat
?
that
was
impossible
;
and
so
it
will
appear
,
if
we
consider
the
circumstances
of
that
testimony
wherein
the
Belief
and
Tradition
of
the
Church
seem
founded
,
viz.
the
Times
and
Places
wherein
,
and
the
Confidence
wherewith
it
was
given
.
As
for
the
time
wherein
it
was
first
reported
,
that
Christ
and
his
Apostles
wrought
Miracles
,
it
was
not
(
as
we
know
other
reports
have
been
raised
,
viz.
)
long
after
the
Fact
was
done
,
but
in
that
Age
wherein
the
Doers
lived
,
yea
in
those
Years
,
Months
,
and
Dayes
,
wherein
the
Facts
(
supposed
to
be
Miracles
)
were
done
:
while
all
men
were
musing
in
their
hearts
concerning
the
Wonders
they
saw
and
heard
,
and
consequently
while
Interest
in
some
,
and
Curiosity
in
others
,
did
prompt
them
to
make
enquiry
into
the
Truth
of
the
Report
,
and
while
if
false
,
it
might
most
easily
have
been
found
to
be
so
;
yet
then
did
the
first
Witnesses
of
these
things
,
with
all
●oldness
give
evidence
thereof
.
And
that
not
in
places
far
remote
and
distant
from
those
wherein
they
were
done
,
but
even
in
them
:
where
certainly
if
there
had
been
any
fraud
,
it
might
best
and
would
effectually
have
been
discovered
:
for
the
persons
that
found
the
effects
,
those
also
that
opposed
the
design
of
these
Miracles
,
viz.
those
on
whom
they
were
wrought
,
and
those
who
were
enemies
to
the
belief
of
them
,
were
then
and
there
living
,
when
and
where
the
Report
was
first
spread
of
them
:
and
without
all
doubt
in
those
times
and
places
wherein
Christianity
was
a
Sect
that
was
every
where
spoken
against
,
there
wanted
not
Israel
,
That
Jesus
of
Nazareth
was
a
man
approved
of
God
among
them
by
Miracles
,
Wonders
and
Signs
,
which
God
did
by
him
in
the
midst
of
them
,
as
you
your selves
also
know
.
The
Jews
therefore
could
not
,
and
Arnobius
tells
the
Gentiles
that
they
dare
not
attempt
to
convince
it
of
Falshood
:
Celsus
)
it
was
not
possible
to
deny
,
that
the
Miracles
were
done
.
In
this
case
wherein
the
Christians
had
all
imaginable
motives
to
be
silent
,
and
their
Enemies
to
speak
,
yet
that
none
of
them
,
either
Jews
or
Gentiles
,
should
be
able
to
contradict
their
Testimony
:
how
strange
is
it
?
how
clearly
and
plainly
doth
it
speak
the
truth
of
their
Testimony
,
and
vindicate
them
from
all
shadow
of
Suspicion
,
they
had
a
design
to
cheat
the
World
into
belief
of
Lies
?
how
evidently
doth
it
shew
the
triumphant
force
of
Truth
and
Energy
of
Conviction
,
that
Christ
and
his
Apostles
wrought
Miracles
?
Which
Energy
of
Conviction
discovered
it self
by
Concessions
,
as
well
as
by
forced
Silence
;
for
so
apparently
true
was
the
Churches
Tradition
in
this
particular
,
as
that
some
of
his
Enemies
have
added
their
suffrages
to
hers
,
that
Christ
and
his
Apostles
wrought
Miracles
.
The
Jews
it
seems
do
openly
confess
it
in
their
Jerusalem-Talmud
and
their
Midras
Cohele
,
where
,
they
tell
us
,
that
the
Grandson
of
R.
Jehosua
the
Son
of
Levi
,
having
swallowed
Poyson
,
was
recovered
from
danger
of
death
thereby
,
through
the
Invocation
of
the
Name
of
Jesus
;
but
the
Father
understanding
by
what
means
his
son
was
cured
,
was
so
maliciously
ungrateful
as
to
say
,
it
had
been
better
for
him
to
have
died
,
than
to
be
so
cured
,
whereupon
his
ingratitude
was
presently
avenged
by
the
Death
of
his
Son
.
To
this
Story
they
add
another
,
the
sum
whereof
is
,
that
R.
Elazar
the
Son
of
Duma
,
being
bit
with
a
Serpent
,
was
healed
by
St.
James
.
Among
the
Pet.
Gala●
de
Arcan
.
Fid.
Cath.
lib.
8.
cap.
Gentiles
,
the
very
bitterest
of
the
Christians
Adversaries
did
acknowledge
as
much
:
for
Celsus
protested
himself
to
believe
the
Stories
of
Christs
miraculous
Cures
o●
the
Sick
,
and
raising
the
Dead
,
and
feeding
the
Multitudes
with
a
few
Loaves
,
and
the
Fragments
that
remained
:
all
these
things
and
whatever
else
the
Disciples
reported
(
as
he
thought
)
to
amplifie
the
greatness
of
his
Miracles
,
he
professeth
to
believe
were
true
,
and
grants
we
may
believe
they
were
done
.
It
seems
also
that
Iulian
did
acknowledge
,
the
Lame
and
the
Blind
were
healed
,
and
those
that
were
possessed
with
Devils
received
help
in
Bethsaida
and
Bethanie
:
and
to
enrage
others
against
nor
any
other
of
the
gods
could
have
access
unto
it
:
for
(
saith
he
)
since
the
time
that
Iesus
was
worshipped
,
no
man
can
get
any
publick
help
from
the
gods
.
And
from
that
Messias
Iesus
the
Son
of
Mary
gave
sight
to
the
Blind
,
healed
the
Leprous
,
raised
the
Dead
,
and
taught
the
Living
,
and
that
the
Apostles
did
the
same
in
his
absence
.
If
then
Obj.
But
here
perhaps
it
will
be
said
,
that
we
are
mistaken
:
it
was
of
old
objected
,
they
were
not
real
and
true
Miracles
,
but
lying
Wonders
,
Delusions
of
Satan
and
Effects
of
Magick
:
thus
the
Scribes
and
Pharisees
Arnob.
lib.
1.
among
the
Jews
,
and
thus
also
many
among
the
Gentiles
:
and
this
was
thought
so
apparent
,
as
that
Celsus
himself
,
although
he
had
formerly
written
many
books
against
Magick
,
was
yet
in
a
sort
constrained
to
retract
his
Opinion
,
and
confess
that
it
had
a
Being
in
the
things
that
were
done
by
Christ
and
his
Followers
:
for
having
granted
the
Truth
of
the
Report
,
that
such
and
such
Wonders
were
indeed
done
by
them
,
he
immediately
subjoyns
a
comparison
between
them
and
the
sleights
of
Juglers
,
who
promise
greater
matters
and
more
wonderful
,
yet
are
they
but
such
as
they
learned
from
the
Aegyptians
,
and
for
a
few
Farthings
will
shew
in
the
midst
of
Markets
:
boasting
that
by
their
Arts
they
can
cast
out
Devils
,
heal
Diseases
,
recall
the
Souls
of
the
Dead
,
prepare
Tables
sumptuously
furnish'd
with
all
manner
of
Dainties
,
and
raise
Ghosts
that
seem
to
move
,
though
in
truth
they
are
void
of
all
motion
.
Phaenomena
of
Fancy
(
as
he
calls
these
impostures
of
Juglers
which
he
basely
compares
therewith
)
he
had
said
something
to
the
Purpose
:
but
he
had
not
the
imp●dence
to
affirm
that
,
nor
so
little
wit
as
to
attempt
the
Proo●●f
it
:
this
therefore
(
as
Origen
justly
tells
him
)
is
not
the
part
of
a
Disputant
,
but
of
the
unlearned
Vulgar
;
an
effect
of
Passion
unworthy
of
a
Philosopher
,
whom
it
becomes
(
not
impertinently
to
rail
at
,
but
)
candidly
to
examine
a
matter
that
lyes
b●fore
him
:
which
if
Celsus
had
done
impartially
,
he
would
without
doubt
have
found
,
that
swe●t
Wa●●r
and
bitter
might
be
sent
forth
from
the
same
Fountain
,
as
well
as
the
Miracles
of
Christ
and
the
Delusions
of
Inchanters
from
the
same
Cause
,
viz.
the
Devils
Malice
.
For
so
evident
it
is
to
the
Reason
of
all
men
,
as
that
it
was
almost
in
Mat.
12
▪
25
,
26.
a
Proverb
among
the
Greeks
and
Romans
as
well
as
Jews
,
that
every
Kingdom
divided
against
it self
is
brought
to
Desolation
,
and
every
City
or
House
divided
against
it self
shall
not
stand
:
and
manifest
it
is
that
if
Satan
cast
out
Satan
he
is
divided
against
himself
;
how
then
shall
his
Kingdom
stand
?
'T
is
true
indeed
,
we
are
not
ignorant
of
his
Devices
,
among
which
perhaps
it
was
sometimes
one
,
at
the
Word
of
Inchanters
to
recede
a
while
,
as
an
Army
may
feign
a
slight
thereby
to
get
a
greater
advantage
of
the
Enemy
:
but
to
weaken
his
Kingdom
,
much
more
to
destroy
it
,
is
undoubtedly
none
of
Satan's
contrivance
:
is
he
such
a
Fool
as
to
cast
himself
out
of
Possession
?
no
surely
,
the
common
Sentiments
of
all
men
concerning
him
abhorr
it
;
well
then
,
those
Miracles
the
scope
and
tendency
whereof
is
to
disposess
him
and
destroy
his
Works
,
cannot
be
the
Products
of
his
Power
.
No
Inchanter
or
Jugler
by
any
thing
that
he
doth
(
as
Origen
well
observes
)
ever
calls
his
Spectatours
to
the
Correction
of
their
manners
,
nor
do
such
Sights
ever
instruct
those
that
are
indued
with
the
fear
of
God
;
nor
doth
any
Jugler
ever
so
much
as
attempt
●o
perswade
beholders
so
to
live
as
those
whom
God
will
judge
.
Inchanters
do
none
of
these
things
,
because
they
neither
can
nor
will
have
any
thing
to
do
with
the
amendment
of
mens
lives
,
for
they
themselves
are
full
of
the
foulest
Vices
,
and
guilty
of
the
most
detestable
Wickedness
.
Their
Sights
and
Shews
served
for
no
other
Purpose
but
to
raise
Wonder
and
Admiration
,
to
beget
astonishment
,
and
amaze
the
Multitudes
:
but
the
Miracles
of
Christ
and
his
Apostles
were
not
done
with
vain
Ostentation
to
display
their
own
Power
or
Cunning
,
but
that
hard
hearted
men
and
incredulous
might
know
that
what
they
avouched
was
not
false
,
and
from
the
Goodness
of
the
Works
might
learn
more
throughly
to
conjeciure
what
the
true
God
is
.
So
that
they
by
their
Miracles
did
not
only
confirm
their
Doctrine
(
the
Scope
and
Design
whereof
is
to
extirpate
Vice
,
and
Implant
the
choicest
Vertue
of
all
sor●s
)
but
also
they
thereby
gave
the
highest
instances
thereof
,
by
declaring
the
Power
and
Goodnessof
the
divine
Nature
.
Their
healing
the
Sick
,
of
all
Diseases
,
their
making
the
Lame
to
walk
,
the
Blind
to
see
,
the
Dea●
to
hear
,
and
the
Dumb
to
speak
,
together
with
their
cleansing
of
Lepers
,
and
feeding
the
Hungry
,
raising
the
Dead
,
and
casting
out
Devils
;
what
incomparable
Mercies
in
God
and
Kindnesses
in
them
were
they
to
the
afflicted
,
as
well
as
Wonders
to
all
?
how
evidently
did
they
demonstrate
Gods
Goodness
and
their
Charity
,
as
well
as
their
Mission
from
God
and
their
Zeal
for
him
?
and
what
can
be
more
directly
opposite
to
Satan
,
or
destructive
to
his
Kingdom
than
such
Miracles
?
they
chased
away
evil
Spirits
,
and
imposed
silence
on
their
Prophets
:
they
made
Soothsayers
unconsulted
and
frustrated
the
Actions
of
arrogant
Magicians
,
not
by
the
horror
of
the
name
of
Jesus
,
but
by
the
licence
of
its
greater
Power
.
So
that
Christ
and
his
Apostles
Hereof
also
we
are
yet
f●rther
assured
by
the
continuance
of
Miracles
in
the
Church
for
several
Ages
after
the
Death
of
Christ
and
all
his
Apostles
.
And
of
this
we
are
assured
by
very
credible
Testimony
of
the
Ancient
Fathers
;
who
herein
cannot
be
suspected
of
Falshood
or
Forgery
;
because
if
so
,
it
might
easily
(
as
they
gave
it
)
and
would
certainly
have
been
detected
by
their
Adversaries
,
to
whom
(
for
the
most
part
)
they
alledged
it
.
Thus
Iustin
Martyr
told
Trypho
the
Iew
,
that
the
Devils
do
fear
and
tremble
at
the
name
of
our
Redeemer
.
For
,
to
this
very
day
(
saith
he
)
being
adjured
by
the
Name
of
Iesus
Christ
crucified
under
Pontius
Pilate
,
Governour
of
Judaea
,
they
obey
:
that
thence
also
it
may
be
manifest
to
all
,
that
the
Father
hath
given
him
such
Power
,
as
that
Devils
are
subject
to
his
Name
,
pag.
247.
Ed.
par.
and
the
oeconomy
of
his
Passion
.
Wherefore
also
by
his
Name
(
saith
Irenaeus
)
those
that
are
truly
his
Disciples
,
receiving
Grace
from
him
,
confer
benefits
on
other
men
,
according
to
the
Gift
which
each
one
hath
received
from
him
.
For
some
do
assuredly
and
truly
cast
out
Devils
,
that
they
who
are
cleansed
from
Evil
Spirits
may
believe
,
and
be
in
the
Church
,
as
they
are
most
frequently
:
Others
have
the
knowledge
of
future
Contingences
,
Visions
,
and
the
Word
of
Prophecy
:
Others
,
by
the
Impos●tion
of
hands
cure
the
Sick
,
and
make
them
sound
:
Yea
also
in
this
Age
,
the
Dead
have
risen
,
and
continued
with
us
many
years
:
and
what
shall
I
say
more
?
I
cannot
reckon
the
benefits
,
which
the
Church
throughout
all
the
World
,
receiving
from
God
,
doth
every
day
confer
on
the
Gentiles
in
the
name
of
Christ
Iesus
,
crucified
under
Pontius
Pilate
:
and
this
she
doth
,
neither
seducing
any
man
,
nor
taking
his
Money
from
him
:
but
as
she
hath
received
freely
from
God
,
so
freely
she
gives
:
Neither
doth
she
any
thing
by
Invocation
of
Angels
,
nor
by
Inchantments
,
or
any
kind
of
wicked
Curiosity
,
but
purely
,
and
sincerely
,
and
manifestly
directing
her
Prayers
to
the
Lord
,
who
hath
made
all
things
,
and
exalted
the
name
of
our
Lord
Iesus
Christ
in
great
Power
,
Not
long
after
him
,
Tertullian
sent
a
bold
and
daring
Challenge
to
the
Governours
of
the
Roman
Empire
,
wherein
,
to
prove
that
their
Gods
were
Devils
,
he
offers
them
to
make
an
Experiment
in
this
manner
:
Let
there
(
saith
he
)
he
a
man
brought
before
your
Tribunals
,
of
whom
it
is
evident
that
he
is
possessed
with
a
Devil
;
that
Spirit
being
commanded
by
any
Christian
to
speak
,
shall
there
(
of
a
truth
)
confess
himself
to
be
a
Devil
,
as
well
as
elsewhere
falsely
,
to
be
a
god
.
Let
there
also
be
another
produced
,
of
whom
it
is
thought
that
he
is
under
the
force
of
Divine
Asslations
,
namely
,
one
of
those
,
who
attending
the
Altars
,
suck
in
Divinity
from
the
smell
,
or
of
those
who
are
cured
by
the
belching
of
the
Priests
,
or
of
those
that
foretell
by
the
difficulty
of
their
breathing
:
Yea
,
the
caelestial
Virgin
her self
that
promiser
of
rain
,
Aesculapius
that
Demonstrator
of
Medicines
,
or
otherwise
the
Dispenser
of
Scordium
Denatium
to
the
dying
:
unless
they
confess
themselves
Devils
,
not
daring
to
lye
unto
a
Christian
,
there
shed
you
the
blood
of
that
shameless
Christian
.
Than
this
Work
what
more
manifest
?
than
this
Proof
what
more
faithful
?
the
sincerity
of
Truth
is
conspicuous
;
its
vertue
assists
it
,
there
will
be
no
colour
for
suspicion
,
that
it
was
done
by
Magick
or
any
the
like
Fallacy
.
Like
unto
this
is
that
Appeal
of
Minutius
Felix
to
other
Heathens
.
Most
of
you
know
that
they
themselves
confess
themselves
Devils
,
as
oft
as
by
the
Torments
of
Adjuration
or
Flames
of
Devotion
we
cast
them
out
of
possession
;
even
Saturn
,
Serapis
,
and
Jupiter
himself
,
and
whatever
other
Devils
ye
worship
,
being
overcome
with
grief
,
speak
what
they
are
;
neither
lye
they
for
the
advantage
of
their
Villany
,
as
they
do
to
some
,
especially
of
you
that
Patronize
their
Cause
;
confessing
the
truth
of
themselves
,
believe
that
they
are
Devils
,
themselves
being
witnesses
:
for
being
adjured
by
the
true
and
only
God
▪
they
unwillingly
either
cling
to
the
miserable
bodies
of
the
possessed
,
or
else
they
forthwith
forsake
them
,
●r
else
they
vanish
by
degrees
,
according
to
the
Faith
of
the
Patient
▪
or
the
Grace
of
the
Physician
.
About
the
same
time
Origen
told
Celsus
,
that
to
that
●ry
day
Cures
were
wrought
by
the
Name
of
Jesus
.
And
again
afterwards
he
saith
,
We
can
shew
innumerable
multitudes
both
of
Greeks
and
Barbarians
,
that
confess
the
Faith
of
Jesus
:
for
the
sake
of
which
Faith
,
some
of
them
have
received
something
miraculous
,
the
signs
whereof
they
shew
by
Curing
the
Sick
:
on
whom
they
use
no
other
means
of
Recovery
,
but
calling
on
the
God
of
all
,
and
the
Name
of
Jesus
,
together
with
the
History
of
him
;
for
by
these
means
we
our selves
h●ve
seen
many
rescued
from
grievous
Evils
,
Distractions
and
Madness
,
and
many
other
Diseases
,
which
neither
Men
nor
Devils
were
able
to
cure
.
And
that
the
Christians
of
that
Age
wrought
not
these
Cures
by
the
Power
of
the
Devil
,
he
farther
yet
makes
evident
,
by
their
Ejection
of
him
wherever
they
found
him
:
the
Power
of
Christ
did
so
triumph
over
him
,
as
that
almost
the
meanest
Christians
could
dispossess
him
:
For
,
More
than
a
few
of
them
were
able
to
drive
him
away
from
them
that
suffered
by
him
;
and
that
without
any
curious
magical
or
poysonous
thing
,
but
only
by
Prayer
and
pure
Invocations
,
such
as
a
simple
man
may
make
.
For
,
private
Christians
most
frequently
do
it
,
the
Grace
of
Christ
in
his
Word
thereby
discovering
the
contemptibleness
and
weakn●ss
of
the
Devil
's
that
in
order
to
their
Ejection
from
the
Soul
and
Body
of
a
man
,
there
was
no
need
so
much
as
of
a
Wise
man
,
or
one
that
was
mighty
in
rational
Demonstrations
of
the
Faith
.
To
the
same
Purpose
St.
Cyprian
wisheth
that
the
Proconsul
of
Africa
(
a
great
Persecutour
of
the
Christians
would
hear
and
see
(
the
Devils
whom
he
worshipt
as
Gods
.
)
When
(
saith
he
)
we
adjure
and
vex
them
with
spiritual
Scourges
,
and
when
by
the
torments
of
Words
we
cast
them
out
of
possessed
Bodies
,
when
at
the
Word
of
Man
by
the
Power
of
God
as
it
were
feeling
Stripes
and
Scourges
they
cry
out
and
groan
and
confess
there
is
a
Judgment
to
come
.
Come
and
know
that
what
we
say
is
true
.
And
because
thou
sayest
,
thou
so
worshipest
the
Gods
,
either
believe
those
whom
thou
dost
worship
,
or
if
thou
wilt
,
b●lieve
thy self
;
he
that
hath
now
besieged
thy
breast
and
blind●d
thy
mind
with
a
night
of
Ignorance
,
shall
sp●●k
i●●hy
h●●ring
concerning
thy self
:
thou
shalt
see
that
we
are
intreated
by
those
,
of
whom
thou
art
afraid
and
adorest
:
thou
shalt
see
them
s●and
bound
und●r
our
hands
,
and
tremble
b●ing
Captives
,
whom
thou
dost
honour
and
ven●rate
as
Lords
.
And
that
they
fly
from
the
Just
,
and
tremble
;
because
when
they
possess
the
Bodies
of
men
and
vex
their
Souls
,
being
by
them
adjured
,
the
Name
of
the
true
God
chaseth
them
away
.
For
,
having
heard
it
,
they
tremble
,
cry
out
,
and
testifie
that
they
are
burnt
and
scourged
:
and
being
asked
who
they
are
,
when
when
they
came
,
and
how
they
entred
into
a
man
,
they
confess
;
being
thus
constrained
and
tortured
,
by
the
vertue
of
Gods
Name
,
they
are
banished
;
because
of
these
lashes
and
threatnings
,
they
have
alwayes
hated
holy
and
just
men
;
and
because
by
themselves
they
cannot
hurt
them
,
those
whom
they
feel
grievous
to
them
,
they
pursue
with
publick
hatred
,
and
exercise
Cruelty
as
violently
as
they
can
,
either
that
by
grief
they
might
diminish
their
Faith
,
or
(
if
they
cannot
effect
that
)
that
they
might
utterly
take
them
De
Justitia
,
lib.
5.
cap.
22.
from
the
Earth
,
le●t
they
should
survive
to
restrain
their
wickedness
.
Now
than
this
,
what
is
there
more
demonstrative
,
that
Christian
Miracles
were
not
wrought
by
the
Power
of
Satan
?
Since
they
bound
and
scourged
him
,
took
him
captive
,
and
thr●w
him
out
of
possession
,
it
is
manifest
the
Power
that
did
them
was
greater
than
his
,
and
contrary
to
it
:
and
can
he
give
greater
Power
than
he
himself
hath
?
No
surely
.
Nor
will
he
,
neither
indeed
can
he
change
himself
into
an
Angel
of
Light
to
destroy
,
but
only
to
uphold
the
Kingdom
of
darkn●ss
;
and
if
that
be
impossible
,
much
more
so
was
it
for
him
to
have
given
Power
to
one
,
that
at
the
Invocation
of
his
Name
by
others
,
not
only
all
Diseas●s
should
be
healed
,
but
also
he
himself
●ormented
and
ejected
.
This
Power
,
(
Arnobius
observes
)
that
Jupiter
C●pitolinus
himself
scarce
granted
to
any
Moral
,
no
not
to
his
own
chief
Pri●●●
.
I
wil●
not
demand
(
saith
he
)
that
he
should
r●ise
the
Dead
,
or
restore
light
unto
the
Blind
,
or
give
Strength
and
Beauty
to
the
Lame
and
deformed
▪
but
that
either
by
the
command
of
his
Voice
or
touch
of
his
Hand
he
should
so
much
as
suppr●ss
a
Pimple
a
●l●ft
from
the
Nail
or
Wheal
of
the
Skin
.
And
since
so
trivial
a
Power
as
this
was
not
conferr'd
by
the
chief
of
the
Gods
,
he
might
well
(
as
he
doth
)
with
Confidence
challenge
the
Gentiles
to
summon
the
most
renowned
Magicians
from
all
Quarters
,
to
give
to
one
of
the
people
Power
●o
make
the
Dumb
to
speak
▪
the
Deaf
to
hear
,
the
born-blind
to
see
,
to
restore
Sense
and
Motion
to
members
long
cold
and
withered
.
Or
if
that
be
an
hard
matter
,
such
as
they
cannot
give
Power
of
doing
unto
others
,
let
them
do
it
themselves
,
and
that
with
their
Rites
too
;
whatever
poysonous
Herbs
the
Bosomes
of
the
Earth
do
nourish
,
whatever
force
there
is
in
their
rumbling
of
Words
and
the
adjoyned
Causality
of
Verses
,
we
envy
it
not
,
let
them
gather
it
.
It
liketh
us
to
try
and
know
whether
they
with
their
Gods
can
do
that
which
Country
Christians
can
by
their
naked
commands
.
And
it
seems
by
St.
Austin
,
that
this
Power
of
working
Miracles
continued
in
the
Church
(
though
not
so
conspicuously
)
a
long
time
after
;
for
he
testifies
,
that
even
in
his
time
(
viz.
in
the
fourth
Century
)
Miracles
were
done
in
the
name
of
Christ
,
either
by
his
Sacraments
or
by
Prayers
at
the
Monuments
of
his
Saints
.
And
for
Proof
hereof
he
relates
the
stories
of
divers
,
whereof
Yet
(
if
we
may
believe
St.
Austin
,
)
that
he
who
still
requires
Prodigies
that
he
may
believe
,
is
himself
it
is
to
be
feared
there
are
more
than
a
few
such
Prodigies
in
our
Age
:
for
an
admired
Author
asks
the
Question
:
How
can
one
that
saith
those
things
he
saith
or
teach●th
were
confirmed
by
Miracles
be
believed
,
unless
that
he
also
himself
hath
done
a
Miracle
?
The
reason
of
this
Question
(
such
as
it
is
)
he
subjoyns
in
another
:
For
if
a
private
man
be
to
be
believed
without
a
Miracle
,
why
among
those
Because
there
are
other
Motives
of
Credibility
besides
Miracles
:
why
else
should
this
unlucky
Author
be
believed
in
any
thing
he
saith
,
that
's
different
from
others
?
but
whether
it
be
fit
he
should
or
no
,
I
shall
not
now
enquire
,
but
only
observe
.
First
,
That
Miracles
have
been
done
,
may
be
believed
upon
the
Credit
of
Testimony
,
without
the
doing
of
any
Miracle
to
confirm
it
.
The
possibility
of
Miracles
I
now
take
for
granted
,
and
so
also
I
might
this
Observation
,
had
it
not
been
for
this
Authors
sly
insinuation
,
that
without
the
doing
of
a
Miracle
,
it
cannot
appear
credible
that
ever
there
were
any
.
But
why
so
?
is
there
any
thing
in
the
Nature
of
a
Miracle
that
renders
the
Attestation
of
it
incredible
?
It
seems
not
:
for
the
same
Author
else
where
defines
a
Miracle
to
be
a
Work
of
God
(
besides
his
Operation
by
the
way
of
Nature
,
ordained
in
the
Creation
)
done
for
the
making
manifest
to
his
elect
,
the
Mission
of
an
extraordinary
Minister
for
their
Salvation
.
make
manifest
unto
them
,
the
Mission
of
some
extraordinary
Minister
for
their
Salvation
.
Be
it
so
,
that
this
(
as
in
Part
at
least
it
undoubtedly
)
is
the
End
and
Scope
of
real
and
true
Miracl●s
:
I
would
fain
know
of
this
Author
how
a
thing
that
is
incredible
can
make
manifest
a
thing
that
is
not
?
The
Mission
of
an
extraordinary
Minister
(
although
not
hastily
to
be
b●lieved
,
yet
)
is
not
incredible
,
but
a
Miracle
it
seems
is
,
how
then
can
it
make
it
manifest
?
But
if
this
be
impossible
or
unintelligible
,
whence
comes
it
to
pass
,
that
God
makes
choice
of
such
a
thing
to
make
manifest
another
?
doth
this
Author
think
the
Wisdom
of
God
so
short
,
or
his
Power
so
weak
as
to
lay
and
effect
his
Designes
no
better
?
if
so
,
he
may
change
apprehensions
with
Epicurus
Pil.
●ud
.
c.
15.
§.
14.
(
as
wretched
as
he
thinks
his
)
and
yet
be
no
looser
by
the
bargain
.
But
whatever
he
thinks
of
God
,
I
cannot
think
him
so
void
of
Reason
as
to
deny
,
that
that
which
makes
manifest
,
must
it self
be
more
manifest
than
that
which
it
makes
so
:
manifest
therefore
I
take
it
to
be
,
that
if
the
end
of
Miracles
be
to
make
manifest
,
they
themselves
must
needs
be
so
;
and
if
manifest
,
then
credible
,
and
if
credible
why
may
they
not
be
done
before
credible
Witnesses
?
And
why
may
not
those
Witnesses
report
them
truly
to
other
credible
Persons
?
And
why
may
not
this
Report
be
transmitted
to
Posterity
?
And
why
may
not
Posterity
b●lieve
it
,
as
well
as
it
doth
those
concerning
Alexander
,
Julius
C●●sar
&
c
?
What
Impossibility
,
Immorality
or
Imprudence
is
there
in
so
doing
?
If
there
be
none
,
then
,
Secondly
,
It
is
needless
to
demand
the
doing
of
Miracles
to
prove
that
there
have
been
some
done
:
the
Reason
is
manifest
;
because
this
Assent
may
be
built
upon
another
foundation
,
viz.
Testimony
of
credible
Witnesses
,
transmitted
or
delivered
down
throughout
all
Ages
to
Posterity
:
the
sufficiency
of
this
foundation
to
bear
that
Superstructure
,
will
be
evident
,
by
the
firm
Assent
that
men
build
upon
less
credible
Testimony
:
whereof
they
give
evidence
in
almost
all
affairs
of
humane
Life
.
The
Nobleman
claims
his
Peerage
,
the
Gentleman
his
Estate
,
the
Merchant
ventures
his
money
,
and
the
Traveller
takes
his
Journey
,
the
honest
Lawyer
Pleads
,
and
the
just
Judge
pronounceth
Sentence
upon
the
credit
of
Testimony
:
and
such
is
the
necessity
of
Testimony
,
as
that
the
Child
cannot
learn
his
Letters
,
nor
the
Scholar
attain
his
knowledge
in
the
Sciences
,
nor
the
Mechanick
skill
in
his
Trade
,
nor
indeed
can
we
our selves
know
our
own
Names
,
without
assenting
to
Testimony
:
yet
so
firm
an
Assent
do
we
yield
unto
it
,
as
that
there
is
nothing
more
ridiculous
,
and
hardly
accomplished
,
than
perswasion
of
us
out
of
our
Names
.
Most
firm
Assent
therefore
we
see
is
yielded
to
Testimony
,
and
that
such
as
is
not
more
,
perhaps
less
credible
,
than
that
whereby
the
knowledge
of
Christs
Miracles
is
conveyed
unto
us
;
for
it
hath
not
Antiquity
,
Universality
,
and
Consent
of
all
Parties
(
as
this
hath
)
to
avouch
its
Credibility
:
most
firm
Assent
therefore
may
,
and
(
in
reason
)
ought
to
be
given
to
it
:
for
,
where
there
is
certain
Credibility
in
the
matter
propounded
,
and
also
in
the
Testimony
that
propounds
it
,
there
doth
arise
upon
men
an
obligation
to
believe
:
as
appears
by
the
Law
of
Nature
concerning
Converse
,
which
would
serve
to
very
little
or
no
purpose
,
if
the
motives
of
Credibility
do
not
induce
an
obligation
to
believe
.
It
seems
therefore
,
that
the
Testimony
or
Tradition
whereby
we
understand
that
Christ
and
his
Apostles
did
many
and
great
Miracles
,
we
not
only
may
,
but
also
we
ought
to
believe
:
because
there
is
a
certainty
of
Credibility
,
both
in
the
Matter
propounded
,
and
also
in
the
manner
of
its
proposition
to
our
consideration
:
and
if
this
renders
it
a
Duty
to
believe
,
then
,
Thirdly
,
It
is
both
wicked
and
absurd
to
demand
a
Miracle
to
induce
our
Assent
unto
it
.
It
is
wicked
,
because
it
not
only
hinders
the
performance
of
our
Duty
,
but
also
meerly
to
gratifie
an
unreasonable
Humour
,
it
importunes
Almighty
Power
and
Wisdom
(
without
any
necessity
)
to
change
the
course
of
Nature
,
or
at
least
to
act
besides
it
:
and
what
affront
more
petulant
and
saucy
can
we
easily
offer
to
Divine
Majesty
?
It
is
also
absurd
as
well
as
wicked
:
for
,
suppose
a
man
in
this
Age
should
really
work
a
Miracle
;
if
the
Miracles
of
Christ
and
his
Apostles
may
not
be
received
on
Testimony
;
then
neither
may
that
,
how
then
shall
the
knowledge
of
it
be
conveyed
to
all
that
are
concerned
in
it
?
why
they
themselves
must
both
see
it
done
,
and
use
all
means
possible
to
consider
,
whether
it
be
such
as
no
man
can
do
the
like
by
his
Natural
Power
,
but
that
it
requires
the
immediate
hand
of
God
.
Herein
also
they
must
have
recourse
to
Gods
Lieutenant
.
It
seems
then
at
last
CHAP.
V.
The
Strength
and
Force
of
the
Preceding
Arguments
.
NOthing
now
therefore
r●mains
of
my
promise
,
but
the
last
Part
,
which
is
,
to
show
that
this
way
of
proving
Christ
and
his
Apostles
were
Prophets
,
is
very
sufficient
and
Rational
.
And
this
it
will
appear
to
be
on
the
account
both
of
its
Removal
of
all
suspition
,
that
they
were
not
,
and
of
its
positive
Evidence
that
they
were
.
All
just
Suspition
that
they
were
no
Prophets
,
must
be
Founded
on
a
Probability
,
either
that
they
pretended
not
to
the
Spirit
of
Prophecy
;
or
if
they
did
,
that
they
therein
were
deceived
;
or
else
that
they
had
a
design
to
deceive
others
:
but
by
the
preceding
Arguments
,
it
is
manifest
that
neither
of
these
is
true
.
For
,
1.
It
is
hardly
possible
for
men
to
have
the
Antecedents
,
or
Concomitants
and
Consequents
of
Prophecy
,
and
to
use
them
(
as
they
did
,
)
●n
Order
to
the
Propagation
of
Doctrine
,
and
yet
not
pretend
to
the
Spirit
of
it
.
Had
their
mouths
been
perfectly
silent
,
their
Actions
would
have
declared
plainly
to
what
they
pretended
;
Their
Doctrine
they
Taught
,
to
be
the
Word
of
God
,
and
not
of
man
:
In
the
Propagation
of
it
they
made
Evidence
of
that
Wisdome
,
Fortitude
and
Vertue
▪
which
attended
the
Prophets
in
the
discharge
of
their
Function
;
and
for
the
Demonstration
of
their
Mission
to
Teach
it
,
they
Foretold
Future
Contingences
,
and
wrought
many
and
great
Miracles
▪
And
how
could
all
this
be
without
a
pretense
to
the
Spirit
of
Prophecy
and
the
Office
of
Prophets
?
and
if
this
be
Evident
by
their
Actions
without
their
Words
,
much
more
so
is
it
in
conjunction
with
them
;
for
as
a
mans
Actions
may
either
Enervate
or
strengthen
the
credibility
of
his
protestations
and
pretensions
,
so
his
Words
protestations
or
Declarations
,
may
very
much
Illustrate
the
purport
of
his
Actions
;
they
remove
all
doubt
that
otherwise
might
be
made
concerning
them
.
Since
then
Christ
and
his
Apostles
did
not
only
take
upon
them
to
do
the
Work
of
the
prophetick
Office
;
but
did
also
say
that
they
were
Prophets
,
[
*
](A44932-e26360-b)
*
Matt.
13.
57.
Luk.
13.
33.
Act.
2.
Eph●s
.
3.
4
,
5.
it
is
very
Evident
that
they
took
themselves
,
or
at
least
pretended
to
be
so
.
2.
And
that
they
were
not
deceived
in
taking
themselves
to
be
Prophets
will
hence
also
be
Evident
,
if
we
consider
,
that
this
was
hardly
possible
without
Enthusiasme
,
the
Spirit
of
Divination
,
or
some
such
other
Fantastick
delusions
:
but
Enthusiasts
or
Diviners
it
is
Evident
they
were
not
,
because
they
were
wise
,
Men
of
sound
minds
,
and
discerning
Intellects
,
which
were
so
great
preservatives
against
the
delusions
of
Enthusiasme
and
doth
Repell
and
oftentimes
Extinguish
them
:
hereof
he
insinuates
a
reason
,
viz.
Because
Prudence
doth
cherish
that
modesty
and
sobriety
which
are
destructive
to
those
Calentures
and
In●lammations
,
which
are
requisite
to
the
Being
of
them
.
And
these
usually
were
therein
so
great
and
fervent
,
as
that
during
the
prevalence
of
Enthusiasme
or
Divination
,
Men
had
not
the
use
of
reason
,
nor
indeed
could
they
:
because
these
things
being
in
themselves
such
as
partake
not
of
reason
,
they
could
rise
no
higher
than
the
fancy
,
where
(
dwelling
like
storms
and
tempe●●s
in
the
middle
Region
of
the
Air
,
)
they
did
disturb
and
disorder
the
Phantasmes
,
and
present
them
tumultuously
to
the
Understanding
,
and
by
so
doing
they
did
Eclipse
its
Light
and
hinder
its
influence
,
in
so
much
that
either
(
as
Maimonides
saith
,
)
nothing
Mor.
Neu●
▪
par.
2
▪
c.
37.
of
the
rational
Faculty
could
pass
f●rth
into
Art
;
or
else
at
least
it
could
pass
no
true
Judgment
on
things
so
represented
to
it
.
Hence
no
doubt
it
is
,
that
all
sorts
of
Writers
concerning
them
,
(
viz.
cap.
4.
Heathens
and
Jews
,
as
well
as
Christians
)
have
observed
,
that
they
were
always
accompanied
with
Alienations
and
Abreptions
of
mind
.
But
that
the
Testimony
of
Jesus
was
so
in
Christ
and
his
Apostles
,
who
so
absurd
,
as
well
as
impudent
to
affirm
?
In
pretending
to
the
Spirit
of
Prophecy
therein
,
how
then
can
it
be
Thought
that
they
were
deceived
by
Enthusiasme
,
or
the
Spirit
of
Divination
?
What
madness
or
Phrensy
?
What
Alienations
or
Abreptions
of
mind
can
impartial
Reason
charge
upon
them
?
where
can
we
find
such
admirable
Wisdom
,
so
becoming
the
Attributes
of
God
,
and
agreeable
to
the
Reason
of
Man
,
so
Transcendent
to
others
and
Coherent
with
it self
as
in
their
Doctrine
?
and
where
was
Wisdom
ever
Taught
with
so
great
temper
and
Moderation
,
calmness
of
Spirit
and
presence
of
mind
as
in
their
delivery
of
it
?
What
shadow
than
of
Enthusiasme
,
or
of
any
other
such
Delusion
can
there
be
found
in
them
?
and
if
not
by
such
Delusion
,
much
less
probable
(
if
possible
)
is
it
,
they
should
have
been
deceived
into
a
conceit
that
they
were
Prophets
,
by
the
perswasions
of
others
.
It
seems
no●
in
the
power
of
any
,
meerly
by
Mo●al
suasion
(
as
this
was
if
any
way
,
because
opposed
by
all
the
Powers
and
the
fury
of
the
people
then
in
being
,
)
to
beat
it
into
the
heads
of
wise
Men
,
or
the
hearts
of
good
ones
so
to
believe
that
they
themselves
were
Prophets
,
as
to
Jeopard
their
lives
in
pursuit
of
the
others
suggestions
,
and
that
under
the
Notion
of
Divine
Revelations
can
Wisdom
be
seduced
into
such
folly
,
or
Holiness
be
guilty
of
such
lies
and
wickedness
?
since
therefore
they
were
Wise
,
Strong
and
Rich
in
contentment
and
all
Vertue
,
it
is
(
at
least
Morally
)
impossible
they
should
be
so
deceived
by
any
such
slie
insinuations
.
3.
Hence
also
it
follows
,
that
they
had
no
design
to
deceive
others
,
for
how
was
it
possible
for
wise
Men
that
feared
God
and
eschewed
Evil
ever
to
consent
to
,
and
prosecute
so
wicked
and
improbable
an
undertaking
?
It
is
no
way
likely
that
Men
whose
rejoycing
was
this
,
the
Testimony
of
their
Conscience
,
that
in
simplicity
and
Godly
sincerity
,
not
with
fleshly
Wisdom
,
but
by
the
grace
of
God
they
had
had
their
Conversation
in
this
world
:
it
is
,
I
say
very
unlikely
(
if
not
impossible
)
that
such
Men
as
these
should
be
Impostors
in
the
main
Work
of
their
lives
:
had
they
bin
Men
of
Artifice
and
fineness
,
of
Lewd
lives
and
dissolute
examples
,
that
followed
cunningly
devised
Fables
of
Fleshly
Wisdom
,
it
might
have
been
suspected
that
they
contrived
a
story
:
but
such
was
the
plainness
of
their
Speech
and
openness
of
their
Carriage
among
Men
,
as
that
they
not
only
Preached
,
but
lived
down
deceit
and
forgery
:
and
was
it
possible
for
such
Men
to
lay
out
their
Lives
against
their
Conscience
,
and
all
in
pursuance
of
a
Cheat
,
and
to
begin
it
at
Jerusalem
,
where
if
there
had
been
any
Fraud
,
it
best
might
and
certainly
would
have
been
discovered
?
Yea
,
and
there
to
be
so
confident
and
daring
,
as
to
Challenge
their
enemies
to
convince
them
of
Sin
,
and
Appeal
to
them
concerning
the
Truth
of
what
they
avouched
.
How
Foolish
and
Mad
had
they
been
in
so
doing
,
beyond
all
Example
,
if
they
had
not
been
far
from
a
design
of
Threatning
the
World
out
of
its
Old
Religion
,
into
a
New
One
of
their
own
devising
!
But
by
the
Wisdom
and
Prudence
we
before
observed
to
be
in
them
,
it
appears
without
Shadow
of
probability
,
that
they
would
have
Engaged
in
a
design
so
dangerous
in
the
attempt
,
and
so
unlikely
to
take
Effect
,
unless
they
had
had
Divine
Warrant
and
Command
for
it
.
No
prudent
Man
contented
with
his
condition
,
Studies
his
own
death
and
Misery
:
it
is
hope
of
obtaining
some
Good
,
or
avoiding
some
Evil
which
makes
Men
expose
themselves
to
danger
:
but
Christ
and
his
Apostles
being
stript
of
all
manner
of
Defence
and
Succour
from
Wealth
,
Friends
,
or
Honour
,
whence
could
they
hope
for
any
such
thing
?
what
Gain
or
Glory
,
what
Ease
or
Pl●asure
,
what
Safety
or
any
thing
else
that
Allures
the
minds
of
Men
were
they
like
to
get
?
Yea
,
rather
what
losses
and
poverty
,
what
infamy
and
disgrace
,
what
Hardships
and
Labours
,
what
Perils
and
Evils
of
all
Sorts
did
they
not
For●see
were
like
to
befal
them
in
their
Enterprize
?
Yet
were
they
not
moved
with
Fear
,
or
diverted
from
it
;
but
all
their
days
they
pursued
it
,
even
to
the
effusion
of
their
Blood
:
which
one
thing
to
an
impartial
considerer
ought
in
all
Reason
to
perswade
him
,
that
(
since
they
were
Wise
and
sober
Men
,
no
ways
misled
by
the
D●lusions
of
Enthusiasm
,
or
any
other
Phanaticism
)
it
was
the
force
of
Conviction
and
Energy
of
the
Prophetick
Spirit
,
that
wrought
in
them
so
mightily
.
What
else
could
possibly
be
the
cause
or
reason
of
their
admirable
Fortitude
and
Magnanimity
in
the
Propagation
of
the
Gospel
?
for
how
is
it
imaginable
that
Wise
,
Sober
and
prudent
Men
,
(
whose
understandings
were
perfected
and
advanced
beyond
examples
both
of
Former
and
Latter
Ages
,
)
how
I
say
can
it
be
imagined
,
that
these
Men
(
continuing
such
)
should
be
so
rash
and
Brutish
as
to
live
contradictious
to
the
propensities
of
Nature
and
Injunctions
of
their
own
Doctrine
?
among
the
Phaenomena
of
Nature
,
there
is
none
more
manifest
than
that
it
dictates
its
own
preservation
so
far
as
Lawfully
it
may
:
and
among
the
Articles
of
our
Faith
there
is
scarce
any
more
plainly
Taught
Christ
be
over
all
,
God
blessed
for
ever
,
yet
He
was
sent
in
the
likeness
of
sinful
Flesh
.
Not
that
he
so
took
the
likeness
of
sinful
flesh
,
as
if
he
had
assumed
only
the
Image
not
the
Truth
of
a
body
,
but
by
the
likeness
of
sinful
flesh
the
Apostle
is
to
be
thought
to
mean
,
that
that
very
Flesh
which
Christ
assumed
,
although
in
Him
it
was
innocent
,
yet
was
it
like
to
that
which
in
it
in
the
kind
,
not
in
the
Vice
of
Adam
:
and
consequently
that
it
had
all
the
Parts
,
Properties
and
general
Infirmities
(
Sin
only
excepted
)
of
our
mortal
bodies
;
surely
,
therefore
he
had
as
we
have
,
a
Natural
appetite
to
Meat
and
Drink
,
and
other
supports
of
human
Nature
in
this
its
Estate
of
Mortality
and
imperfection
:
and
that
his
Apostles
were
men
of
the
like
necessities
,
appetites
and
passions
,
there
is
none
that
make
a
Question
:
how
then
was
it
possible
,
but
that
Nature
should
prompt
them
to
put
some
esteem
on
those
persons
things
and
callings
,
which
were
most
likely
to
supply
th●ir
Natural
n●cessities
?
and
there
is
nothing
in
their
Doctrine
that
teacheth
a
neglect
of
them
,
but
much
otherwise
;
for
it
every
man
to
abide
in
the
same
calling
wherein
he
was
called
;
and
prohibits
those
to
eat
that
will
not
Work
,
and
declares
that
they
walk
disorderly
,
withdrawn
from
.
Now
't
is
no
way
probable
,
that
wise
Men
(
labouring
under
the
natural
necessities
▪
and
common
infirmitiesof
human
Nature
,
)
should
Abandon
all
their
worldly
interests
and
concerns
,
disoblige
their
Friends
and
forsake
their
Callings
,
throw
away
the
Staff
of
Life
,
and
neglect
their
own
Bodies
to
promote
a
●iction
of
their
own
or
others
fancies
,
that
(
if
such
)
could
have
assured
them
of
nothing
,
but
contradicton
and
gainsaying
,
yea
,
the
worst
of
usage
from
all
sorts
of
men
that
were
otherwise
minded
;
yet
,
herein
to
take
unparallel'd
pains
and
travails
,
to
undergo
the
greatest
miseries
and
perils
,
tortures
and
death
it self
,
how
wonderfull
was
their
constancy
,
how
admirable
their
resolution
?
whereunto
can
it
rationally
be
imputed
;
but
to
the
Spirit
of
Prophecy
?
Which
being
in
their
hearts
,
as
a
burning
fire
shut
up
in
their
Bones
,
made
them
weary
with
forbearing
,
and
unable
to
hold
speaking
.
Of
which
Spirit
in
them
,
we
are
yet
farther
assur'd
by
the
Nature
of
the
Wisdom
,
which
was
peculairly
Theirs
:
for
we
have
found
it
to
excell
not
only
that
of
the
Gentiles
,
but
of
the
Jews
also
:
and
surely
't
was
impossible
for
them
without
Revelation
,
to
have
Taught
a
sort
of
Wisdom
,
more
excellent
than
that
that
was
revealed
:
can
Man
be
Wiser
than
his
Maker
,
or
his
Wisdom
more
excellent
than
that
of
his
Creator
?
That
's
impossible
.
Or
is
not
the
Foolishness
of
God
(
i●
I
may
so
call
the
most
imperfect
of
his
Revelations
)
wiser
than
Men
?
Yes
surely
,
that
it
is
;
Why
else
was
it
made
known
unto
them
?
since
then
the
Wisdom
discovered
by
Christ
and
his
Apostles
,
is
more
excellent
than
that
Revealed
by
Moses
and
the
Prophets
,
they
could
not
have
attained
unto
it
,
but
by
Revelation
.
Whence
else
was
it
possible
that
these
Men
should
have
this
Wisdom
?
surely
,
't
was
neither
from
Themselves
nor
any
other
Creatures
;
They
themselves
in
the
Eye
of
the
World
were
very
unlikely
to
be
Authors
of
were
ignorant
,
and
unlearned
men
,
their
Education
had
not
raised
them
above
the
Vulgar
,
nor
their
Callings
distinguish't
them
from
the
common
sort
.
(
For
,
to
say
nothing
of
our
Saviour
,
)
his
Apostles
were
Fishers
,
Artificers
and
Rus●icks
,
or
such
like
unlearned
men
:
and
were
these
Men
likely
of
themselves
to
bless
the
World
with
a
sort
of
Wisdom
,
more
excellent
than
that
both
of
Jews
,
and
Gentiles
?
no
surely
,
't
is
therefore
evident
they
had
it
not
of
themselves
;
no
,
nor
yet
of
other
Creatures
,
either
Men
,
or
Angels
,
good
or
bad
:
not
from
o●her
good
Men
,
or
Angels
,
for
these
neither
would
,
●or
could
(
without
loss
of
their
goodness
)
devise
a
Religion
,
and
impose
it
on
the
World
for
Divine
,
so
Fathering
their
Lies
on
God
himself
;
much
less
could
they
have
it
from
bad
Men
,
or
yet
from
the
Fiends
of
darkness
:
it
is
utterly
inconsistent
with
their
Lusts
and
Interests
,
to
be
Authors
of
so
much
Glory
to
God
,
and
Good
to
Men
,
or
of
such
Destruction
to
themselves
,
and
their
Impiety
,
as
we
find
designed
and
effected
by
the
Gospel
of
Christ
and
his
Apostles
.
If
then
these
men
had
not
this
Wisdom
from
any
Creatures
,
we
must
conclude
with
St.
Paul
,
that
God
revealed
it
to
them
by
his
Spirit
.
But
that
Christ
and
his
Apostles
were
prophets
,
we
have
yet
greater
evidence
than
that
of
the
Antecedents
,
or
concomitant
Attendants
on
the
Spirit
of
Prophecy
:
Namely
,
that
of
their
Predictions
and
Miracles
.
That
the
exact
accomplishment
of
Predictions
,
concerniug
future
Contingencies
were
looked
on
as
Infallible
Proofs
of
a
Prophetick
Spirit
;
and
that
Christ
and
his
Apostles
were
Authors
of
such
Predictions
,
we
have
already
seen
:
All
therefore
that
now
remains
,
will
be
to
shew
the
reason
of
the
Consequence
,
viz.
Why
,
from
thence
we
conclude
them
to
be
Prophets
,
what
strength
or
force
is
there
in
the
accomplishment
of
such
Predictions
to
shew
that
the
Authors
of
them
were
Divinely
inspired
?
What
cause
or
reason
is
there
on
that
account
to
conclude
that
they
were
Prophets
?
Hereto
I
Answer
,
the
reason
is
,
Because
thereby
it
appears
,
they
were
intrusted
with
some
knowledge
of
Gods
Secret
purpose
,
concerning
future
Contingents
.
To
discover
the
force
of
this
Reason
,
it
will
be
needful
to
observe
,
that
Contingents
are
twofold
,
viz.
either
such
as
happen
(
as
we
call
it
)
by
Chance
:
Namely
,
such
as
have
their
Being
from
the
concourse
of
diverse
natural
causes
,
in
some
sort
hindering
,
as
well
as
helping
one
another
,
or
else
such
as
come
to
pass
according
to
the
purpose
and
intention
of
some
free
Agent
.
There
is
no
natural
n●●●ssity
of
their
Production
in
such
a
manner
:
the
Ability
of
their
cause
might
otherwise
have
produced
its
effect
,
there
is
no
necessary
connection
between
them
and
the
Series
of
natural
causes
;
their
Adv.
Martion
lib.
2.
cap.
5.
that
Gods
foreknowledge
hath
as
many
and
great
Witnesses
as
he
hath
made
Prophets
.
Now
this
his
foreknowledge
must
needs
be
,
though
not
the
efficient
,
yet
the
directive
cause
of
all
future
contingents
,
otherwise
there
would
some
things
come
to
pass
,
which
neither
of
themselves
,
nor
yet
by
any
superintendence
of
Providence
would
have
any
subservience
to
the
Supream
end
of
all
things
,
viz.
The
Glory
of
their
Maker
:
But
this
is
absurd
and
unworthy
of
God
.
For
t
is
not
credible
,
that
the
infinitely
Wise
and
Almighty
Creator
,
who
at
first
made
,
and
still
upholds
all
things
in
their
Being
,
and
vertues
for
his
own
glory
should
suffer
any
thing
to
come
to
pass
,
that
neither
of
it self
,
nor
by
his
direction
is
subservient
thereunto
.
For
Providence
being
the
reason
of
the
Order
of
things
,
as
well
as
the
actual
gubernation
of
them
,
in
reference
i.
e.
absolutely
willed
,
yet
(
as
I
may
say
)
pre-permitted
.
i.
e.
in
the
prescience
Consenting
Disp
.
14.
●
§.
5.
and
eternal
Order
of
all
things
in
the
Divine
Intellect
,
allowed
to
come
to
pass
in
their
respective
seasons
.
Which
't
is
evident
they
cannot
be
,
without
some
secret
purpose
concerning
them
:
of
which
secret
purpose
,
it
is
as
evident
by
the
exact
accomplishment
of
Predictions
,
that
the
Prophets
had
some
fore-knowledge
;
but
whence
I
pray
had
these
men
this
knowledge
?
Were
their
souls
themselves
without
Revelation
able
to
attain
unto
it
?
No
surely
,
for
though
the
mind
of
man
walks
in
all
the
Paths
of
Arts
and
Sciences
,
as
well
those
that
lye
d●ep
in
reason
,
as
those
that
are
usual
and
beaten
;
and
though
it
compasseth
Sea
and
Land
,
and
finds
out
the
Nature
of
things
contained
in
them
:
And
then
lifting
it self
up
from
things
below
,
it
soars
aloft
;
and
so
the
Air
and
its
affections
considered
▪
it
flies
higher
even
to
the
Skie
,
and
rides
the
Circuits
of
Heaven
,
and
bending
its
course
with
that
of
●
the
Wandring
and
fixed
Stars
in
their
dance
after
the
Musick
of
the
Sph●res
,
it
follows
the
Love
of
Wisdom
,
as
its
Leader
:
And
when
it
hath
raised
it self
above
every
nature
that
is
apt
to
move
the
Senses
,
it
is
led
with
a
desire
of
coming
to
that
which
Reason
only
can
perceive
;
and
when
in
that
it
contemplates
the
Examples
and
fair
Forms
of
those
things
,
which
here
fall
under
our
Senses
,
being
(
as
men
inflamed
with
Fury
)
even
brought
asleep
by
a
kind
of
modest
Drunkenness
,
and
filled
with
another
desire
and
better
Love
,
it
partakes
of
Divine
Afflations
;
thence
its
intelligence
being
raised
to
the
Supream
Globe
of
things
perceived
,
it
seems
to
have
arrived
at
the
great
and
omnipotent
King
himself
;
yet
while
it
covets
to
see
him
,
the
pure
and
immixed
Raies
of
Divine
light
,
as
of
a
Torrent
,
are
so
poured
forth
,
as
that
through
their
Clarity
and
Brightness
(
as
if
it
were
overspread
with
Darkness
)
the
very
sharpness
of
its
sight
waxeth
dull
,
and
dim
.
Hereof
,
also
we
have
yet
another
and
greater
Evidence
,
viz.
Their
Miracles
:
that
they
really
wrought
many
and
great
miracles
,
we
have
already
asserted
:
all
therefore
that
now
remains
,
will
be
to
shew
the
Force
of
that
Argument
.
In
order
whereunto
it
will
not
be
amiss
to
observe
,
(
1.
)
That
Christ
and
his
Apostles
,
wrought
their
Miracles
on
purpose
to
confirm
their
Doctrine
,
or
their
Mission
from
God
to
teach
it
.
(
2.
)
That
Miracles
were
always
looked
on
as
undeniable
,
or
Demonstrative
proofs
of
Divine
Authority
.
(
3.
)
The
Reasons
for
which
those
of
Christ
and
his
Apostles
deserve
to
be
so
accounted
.
1.
That
Christ
and
his
Apostles
wrought
their
Miracles
on
purpose
to
Confirm
their
Doctrine
,
or
Demonstrate
their
Mission
from
God
to
teach
it
.
'T
is
true
indeed
each
one
of
their
Miracles
considered
singly
,
and
apart
from
the
rest
of
its
Fellows
,
may
seem
to
be
wrought
on
some
other
occasion
,
and
to
other
purpose
:
but
considered
in
the
whole
and
in
conjunction
with
the
rest
,
it
will
be
easy
to
observe
that
the
Ultimate
End
,
Scope
,
and
Design
of
it
,
was
to
Demonstrate
the
truth
of
their
Doctrine
,
and
the
reallity
of
their
Mission
from
God
to
teach
it
.
Hereof
methinks
it
is
no
trivial
argument
that
may
be
drawn
from
the
time
of
them
:
and
this
was
not
before
,
but
presently
after
our
Saviours
Inauguration
into
his
Office
of
Preaching
the
Gospel
:
that
He
himself
could
have
done
,
and
inabled
others
to
do
Miracles
before
that
,
is
firmly
believed
among
Christians
,
yet
▪
we
find
not
that
he
did
it
till
after
his
Baptism
,
and
Consecration
to
the
Sacred
and
solemn
Office
of
Preaching
.
Hereof
surely
,
there
can
no
Reason
so
probably
be
given
,
as
that
,
because
he
wrought
his
Miracles
to
confirm
his
Doctrine
.
But
if
this
suffice
not
,
pray
observe
what
he
himself
said
to
the
Noble-man
of
Capernaum
;
Except
ye
see
signs
and
wonders
,
y●
will
not
believe
:
whereby
't
is
plain
not
only
that
Miracles
are
great
inducements
of
Assent
,
but
also
that
Christ
wrought
his
on
purpose
to
be
so
;
thence
sur●ly
,
it
was
that
he
required
belief
,
if
not
on
the
Authority
of
his
Word
,
yet
,
on
the
account
of
his
Works
:
If
(
saith
he
to
the
Jews
)
I
do
not
the
Works
of
my
Father
:
i.
e.
Such
as
God
only
can
do
,
namely
Miracles
,
then
believe
me
not
,
on
this
supposition
he
Christens
Infidelity
unblameable
:
but
again
,
he
saith
,
if
I
do
the
Works
of
my
Father
,
though
you
believe
not
me
,
i.
e.
My
words
for
my
sake
,
yet
believe
the
Works
,
viz.
The
purport
of
them
,
that
ye
may
know
and
believe
,
that
the
Father
is
in
Me
,
and
I
in
Him
:
viz.
either
by
Identity
of
Nature
,
or
else
at
least
by
the
Energy
of
his
Spirit
working
in
Me
,
and
most
perfectly
obeyed
by
me
;
this
it
seems
,
in
his
Judgment
they
might
have
known
by
the
Works
that
he
did
,
for
they
being
the
Works
that
the
Father
had
given
him
to
finish
,
they
did
bear
witness
of
him
,
that
the
Father
had
sent
him
.
And
that
He
was
the
Christ
,
the
anointed
of
God
,
as
appeared
by
his
doing
them
in
his
Name
:
for
't
is
an
astonishment
to
Reason
,
a
thing
altogether
incredible
,
that
God
would
give
Power
to
an
Impostor
to
do
such
works
in
his
Name
.
On
this
account
it
is
most
likely
that
our
most
Blessed
Saviour
upbraided
the
Cities
wherein
most
of
his
mighty
works
were
done
,
because
they
repented
not
;
and
said
to
his
Disciples
,
if
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sin
;
but
now
have
they
both
seen
,
and
hated
both
me
and
my
Father
.
So
convincing
did
he
account
his
Miracles
,
as
that
he
imputes
their
unbeli●f
to
Malice
and
enmity
against
God
and
himself
:
all
which
,
or
any
thing
whereof
he
could
not
have
done
,
unless
he
had
wrought
his
Miracles
to
confirm
his
Doctrine
,
or
attest
his
Mission
from
God
to
teach
it
.
To
this
End
also
't
is
evident
the
Miracles
of
the
Apostles
were
designed
:
for
they
went
forth
and
Preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
word
with
s●gns
following
.
It
is
the
dictate
of
Nature
as
well
as
of
Scripture
,
that
God
cannot
lie
,
or
avouch
a
Fal●hood
;
therefore
surely
,
the
word
of
his
Grace
is
Truth
,
for
we
find
that
he
gave
Testimony
to
it
and
this
he
did
,
by
granting
signs
and
wonders
to
be
done
by
the
hands
of
the
Apostles
.
The
salvation
the
Gospel
proposeth
,
first
began
to
be
spoken
of
by
the
Lord
,
and
was
consirmed
unto
the
first
Christians
by
them
that
heard
him
,
i.
e.
By
the
Apostles
;
but
lest
their
Testimony
should
be
bear
them
witn●ss
with
signs
and
wonders
,
and
with
divers
Miracles
.
Hereby
then
it
is
manifest
,
not
only
that
their
Doctrine
was
true
,
but
also
that
the
Wisdome
of
Providence
did
design
the
Miracles
of
the
Apostles
to
the
confirmation
of
it
:
and
so
doubtless
did
they
themselves
,
for
their
Embassie
to
the
Jews
and
Gentiles
,
being
somewhat
like
that
of
Moses
unto
Pharaoh
,
viz.
unlikely
to
be
believed
among
them
,
they
found
it
expedient
to
have
some
Letters
of
Credence
from
the
King
of
Heaven
,
and
hereupon
they
prayed
God
to
stretch
forth
his
hand
to
heal
:
and
to
grant
,
that
signs
and
wonders
might
be
done
by
the
Name
of
his
holy
child
Jesus
;
and
this
they
desired
to
the
end
that
with
all
boldness
they
might
speak
his
word
;
and
having
obtained
their
request
by
the
grant
of
signs
and
wonders
to
be
done
by
their
hands
,
They
speak
boldly
in
the
Lord
.
Neither
the
malice
of
the
unbelieving
Jews
,
nor
the
ill
affected
minds
of
the
seduced
Gentiles
could
deterr
them
from
speaking
Boldly
the
truth
,
as
it
is
in
Jesus
:
it
seems
,
then
the
Testimony
of
God
,
to
that
word
by
the
Miracles
of
their
Works
was
the
Ground
of
their
confidence
in
preaching
the
Gospel
:
but
this
it
could
never
have
been
without
their
intendment
thereof
to
the
confirmation
of
their
Doctrine
:
for
without
this
they
could
neither
pretend
,
nor
indeed
believe
their
Miracles
were
the
Testimony
of
God
to
the
word
of
his
Grace
:
how
could
they
look
on
them
as
such
,
unless
that
they
also
themselves
did
use
and
intend
them
to
this
end
?
Manifest
therefore
I
take
it
to
be
,
that
they
wrought
them
on
purpose
to
confirm
their
Doctrine
,
or
demonstrate
their
Mission
from
God
to
teach
it
:
and
much
Reason
there
was
for
their
doing
them
to
this
end
.
For
,
2.
Miracles
were
always
looked
on
as
indisputable
,
or
demonstrative
Proofs
of
Divine
Power
,
or
Authority
in
them
that
did
them
.
To
deny
this
is
little
less
than
to
charge
God
foolishly
:
for
He
indued
Moses
,
with
power
of
doing
Miracles
,
to
the
End
that
the
Israelites
might
believe
that
the
Lord
God
of
their
Fathers
had
appeared
unto
him
:
a
charge
also
he
had
to
do
all
his
wonders
before
believed
and
bowed
their
heads
and
worshipped
:
and
this
is
the
finger
of
God
:
by
this
their
grant
of
the
finger
of
God
,
then
had
God
appeared
unto
him
,
or
sent
him
.
Thus
almost
in
the
Morning
of
the
world
,
we
find
both
the
Children
of
Israel
,
and
the
Wisest
of
the
Egyptians
,
confessing
the
force
of
Miracles
to
induce
belief
:
and
that
not
as
a
probable
argument
,
but
Demonstrative
,
such
as
rather
Commands
Assent
than
Begs
it
:
for
when
Elijah
sojourned
with
the
Widow
of
Zarephath
,
by
his
raising
her
Son
to
life
She
knew
that
He
was
a
man
of
God
,
and
that
the
word
of
the
Lord
in
his
mouth
was
Truth
.
And
the
Spirit
of
Eiljah
doth
rest
on
Elisha
;
hereof
it
seems
they
were
thereby
so
convinced
,
as
that
though
they
themselves
were
Prophets
,
(
partakers
in
some
measure
of
the
same
Spirit
,
)
yet
they
met
him
and
bowed
themselves
to
the
ground
before
him
,
as
to
the
Father
of
the
Prophets
and
the
chief
of
Their
Order
:
and
not
only
they
(
who
had
their
Education
in
the
Schools
of
the
Prophets
,
and
therefore
perhaps
are
thought
Apt
to
have
ascribed
somewhat
too
much
to
Their
Miracles
;
)
but
also
Naaman
a
Syrian
,
an
Alien
from
the
Common-wealth
of
Israel
,
being
(
at
the
appointment
of
the
same
Prophet
,
)
Miraculously
Cured
of
His
Leprosie
,
was
so
convinced
of
the
He
returned
to
the
man
of
God
:
and
said
,
Behold
,
now
I
know
that
there
is
no
God
in
all
the
earth
,
but
in
Israel
:
His
mind
was
cleansed
from
the
grosness
of
Idolatry
,
as
w●ll
as
his
Body
from
the
Loathsomness
of
his
Leprosie
.
But
to
draw
our
Discourse
a
little
nearer
the
business
in
hand
,
we
may
observe
in
the
New
Testament
,
that
among
the
Jews
,
many
that
Adhered
not
to
Christ
,
did
yet
believe
that
He
came
from
God
,
when
they
saw
His
Miracles
:
Thus
when
He
was
in
Jerusalem
at
the
Passeover
,
many
believed
in
his
Name
,
when
the
saw
the
miracles
which
he
did
.
These
many
believers
,
surely
,
were
not
Disciples
,
for
Jesus
did
not
commit
Himself
unto
them
,
or
intrust
Himself
with
Them
,
as
well
affected
to
him
,
because
,
He
knew
all
men
and
what
was
in
them
.
He
searched
their
hearts
and
dived
into
the
hidden
secrets
of
their
Souls
,
and
by
so
doing
He
found
,
that
though
these
mens
Understandings
were
convinced
by
His
Miracles
,
yet
their
Wills
were
not
subdued
to
His
Doctrine
:
and
after
them
many
of
the
people
believed
on
him
,
and
said
,
When
Christ
cometh
,
will
be
do
more
Miracles
than
these
which
this
man
hath
done
?
To
them
it
seemed
Improbable
,
that
when
their
expected
Messias
should
come
,
he
either
would
or
could
do
more
,
or
greater
Miracles
than
our
Jesus
did
:
considering
therefore
his
Works
and
his
saying
,
they
peremptorily
concluded
that
of
a
truth
this
is
the
Prophet
,
viz.
Foretold
V
▪
4●
.
by
Moses
,
Deut.
18.
15.
And
believed
by
them
to
be
different
from
the
Messias
:
but
other●
said
,
this
is
the
Christ
:
but
when
the
Pharisees
heard
that
the
people
murmured
such
things
concerning
him
,
they
and
the
Chief
Priests
sent
Officers
to
take
him
:
But
the
have
any
of
the
Rulers
,
or
of
the
Pharisees
believed
on
him
?
People
who
know
not
,
or
professedly
Study
not
the
Law
,
as
if
these
poor
Serjeants
were
a
Demonstration
that
they
are
Curs●d
.
But
this
and
said
unto
him
,
Rabbi
,
we
know
that
thou
art
a
Teacher
come
from
God
:
for
no
man
can
do
these
miracles
which
thou
doest
,
except
God
be
with
him
.
Although
he
was
not
fully
perswaded
that
J●●us
was
the
Messias
,
or
that
Prophet
whom
they
expected
to
come
before
him
,
yet
faith
he
,
we
know
,
we
do
not
conjecture
,
but
't
is
evident
and
certain
to
us
,
that
thou
art
a
Teacher
come
from
God
:
hereof
he
was
c●nvinced
by
the
Miracles
he
did
:
they
in
his
esteem
were
arguments
so
Demonstrative
and
necessary
▪
as
vanquished
all
objections
and
made
that
his
conclusion
but
a
just
Trophe
of
their
victorie
.
So
that
not
only
the
common
people
or
the
vulgar
Rabble
that
knew
not
the
Law
,
but
also
the
most
Wise
and
Learned
among
them
did
account
Miracles
,
undeniable
arguments
of
Divine
Authority
in
them
that
did
them
.
On
this
Score
it
was
,
that
the
Man
who
was
born
Blind
urged
his
miraculous
Cure
with
great
evidence
of
Truth
before
the
Pharisees
,
to
whom
he
declares
that
this
Miracle
had
such
an
Influence
upon
him
,
as
that
he
thought
a
Prophet
;
but
they
not
willing
to
think
so
too
,
would
not
believe
that
He
had
ever
We
know
that
this
is
our
Son
,
and
that
he
was
born
blind
:
But
for
an
answer
to
the
Third
,
they
referred
them
to
him
;
Who
to
give
God
the
praise
:
and
not
to
look
on
Him
that
did
it
with
any
Veneration
,
or
to
think
him
a
Prophet
as
he
had
said
he
did
:
No
,
say
they
,
we
know
that
this
man
is
a
sinner
,
i.
e.
(
Surely
,
as
they
would
have
it
)
an
Impostor
:
for
afterwards
they
Institute
a
comparison
We
know
that
God
spake
unto
him
,
but
as
for
this
Fellow
,
we
know
not
from
whence
he
is
:
of
any
Commission
he
hath
from
God
,
as
Moses
had
,
we
know
nothing
.
Hereat
the
man
marvails
,
as
well
he
might
,
for
it
was
a
common
Principle
known
and
allowed
among
them
,
that
de
fund
.
Leg.
ca.
7.
5.
12.
if
a
man
had
the
requisites
to
a
Propheti●k
Spirit
,
and
did
a
Miracle
to
shew
that
God
had
sent
him
,
then
it
was
the
command
of
God
,
that
men
should
hear
and
believe
him
,
and
good
Reason
too
,
for
(
saith
he
,
)
we
know
;
i.
e.
You
and
I
agree
in
t
his
persw●sion
,
that
God
heareth
not
sinners
,
viz.
Such
Impes●ors
asi
m●ortune
Heaven
to
Seal
their
Lies
with
Miracles
,
but
He
whose
prayers
of
that
Nature
he
heareth
,
is
a
Worshipper
of
God
and
doth
his
Will
:
he
is
on
ethat
is
no
Idolater
,
but
a
Faithful
Servant
of
God
,
that
comes
to
do
his
Will
:
if
not
,
then
must
it
be
granted
,
that
God
Works
Miracles
to
assist
Impostors
:
but
what
Wretch
so
Profligate
as
not
to
abhor
such
a
Position
?
since
then
since
the
World
began
,
it
was
never
heard
,
that
any
Man
opened
the
Eyes
of
onethat
was
born
Blind
,
it
must
be
concluded
that
This
Man
who
hath
opened
mine
,
is
of
God
,
Sent
and
Impowered
by
Him
,
o
▪
herwise
h●
could
do
nothing
of
this
Nature
.
This
they
answered
and
said
,
thou
wast
altogether
born
in
sins
,
and
dost
Thou
teach
us
?
and
they
cast
him
out
.
A
clear
sign
of
a
baffled
prejudice
and
a
strong
(
though
stifled
Conviction
,
that
Miracles
were
a
Demonstration
of
Divine
Power
and
Commission
.
And
had
not
the
Gentiles
been
of
the
same
opinion
Antiquity
had
been
extreamly
Sensless
and
Sottish
,
in
feigning
Miracles
▪
(
as
I
am
told
it
often
did
)
in
some
Mens
arrival
at
Crowns
and
Scepters
,
that
thence
they
might
seem
preserved
from
Danger
,
and
advanced
to
the
Royal
Dignity
,
not
by
chance
and
fortune
,
but
by
the
Majestie
and
care
of
the
Gods
.
If
men
among
the
Gentiles
as
well
as
Jews
,
had
not
then
generally
looked
on
Miracles
as
Demonstrations
of
Divine
Authority
,
the
Authors
of
these
Fictions
must
have
been
thought
Brutes
in
the
shape
of
Men
,
rather
than
partakers
of
a
Reasonable
Nature
▪
Nor
could
Vespasi●n
have
obtained
the
accession
of
Authority
and
Majestie
(
as
Suetonius
saith
,
he
did
)
by
his
Miraculous
Cures
,
at
Alexandria
.
Thus
then
we
see
that
all
men
every
where
,
Jews
and
Egyptians
,
Greeks
and
Romans
and
all
other
Gentiles
,
yea
,
that
God
himself
esteemed
Miracles
undeniable
or
Demonstrative
Proofs
of
Divine
Authority
in
them
by
whom
,
or
for
whose
sake
they
were
done
.
All
therefore
that
now
Remains
,
will
be
to
shew
.
3.
The
Reasons
for
which
the
miracles
of
Christ
and
His
Apostles
deserve
(
as
well
,
yea
,
better
than
any
,
)
to
be
accounted
:
and
that
this
they
do
,
will
be
made
apparent
by
a
brief
Survey
of
their
Nature
and
their
Number
,
their
Greatness
and
their
Goodness
.
A
Miracle
(
as
to
its
general
Nature
)
is
defined
H●bbes
Leviathan
,
pa.
3.
ca.
37.
(
by
a
Mod●rn
Author
,
)
to
be
a
Work
of
God
besides
his
operation
by
the
way
of
Nature
ordained
in
the
Creation
.
This
perhaps
may
pass
without
exception
,
but
then
it
must
be
understood
with
Aquinas
his
distinction
,
that
to
the
being
of
a
Miracle
it
is
not
sufficient
that
something
be
done
beside
the
Order
of
Nature
,
in
some
one
particular
:
for
if
so
it
were
,
then
the
production
of
Mules
and
Monsters
,
yea
,
the
very
casting
of
a
Stone
upwards
would
be
a
Miracle
;
because
each
of
these
Things
in
some
one
particular
is
besides
the
Order
of
Nature
,
yet
,
is
it
ridiculous
to
say
,
that
it
is
Miraculous
▪
the
Schoolman
therefore
that
a
Miracle
is
besides
the
Order
of
the
whole
Created
Nature
,
and
consequently
above
it
.
Now
that
the
Miracles
of
Christ
and
his
Apostles
were
such
Works
,
is
so
apparent
;
as
that
there
is
●o
need
of
recourse
to
Gods
Lieutenant
(
as
the
Leviathan
directs
)
to
know
the
Truth
of
it
:
for
this
was
so
far
from
being
a
doubtful
Case
,
as
that
by
their
ejection
of
Devils
it
was
evident
to
every
mans
Reason
.
The
Power
of
the
Air
is
by
all
owned
to
be
as
great
,
if
not
Superior
to
all
other
Power
in
Na●ure
,
yet
they
by
their
Power
of
doing
Miracles
cast
out
the
Prince
of
that
Power
.
Who
then
but
the
obstinate
(
for
whose
Cure
God
himself
affords
no
Remedie
,
)
can
doubt
,
whither
their
Power
were
the
Power
of
God
?
If
the
Prince
of
the
Power
of
the
Air
,
be
(
as
Aquinas
probably
conjectures
)
the
Supreme
of
all
the
Angels
Their
number
also
as
well
as
their
Nature
speaks
them
Worthy
to
be
so
accounted
:
for
doubtless
it
did
far
exce●d
that
of
those
Wrought
by
Moses
and
the
Prophets
.
The
Jews
no
doubt
for
the
honour
of
Moses
their
Master
,
and
of
their
own
approved
Prophets
,
were
so
Zealous
,
as
that
they
would
rather
enlarge
than
diminish
the
Number
of
their
Miracles
,
yet
,
after
their
utmost
diligences
,
they
could
find
but
76.
for
Moses
their
Master
,
and
but
74
for
all
the
Rest
of
the
Prophets
:
and
the
Records
they
find
so
many
in
are
not
only
unknown
to
us
,
but
also
liable
to
suspition
of
Falshood
:
for
we
cannot
think
them
their
Bible
,
because
the
Number
therein
contained
,
after
the
greatest
improvement
that
we
can
make
will
fall
very
short
of
that
Account
that
they
give
of
it
:
but
suppose
it
doth
not
,
what
are
they
to
those
of
Christ
and
his
Apostles
?
could
an
exact
account
be
taken
of
All
that
they
did
,
I
dare
say
,
the
Number
of
those
wrought
by
Christ
only
,
would
be
found
greater
than
that
of
Moses
and
all
the
Prophets
put
together
.
For
they
were
so
many
as
that
the
Jews
themselves
(
as
we
have
already
observed
,
)
made
Messias
)
When
he
cometh
,
would
do
more
miracles
than
these
which
this
man
hath
done
?
Nothing
but
amazement
at
their
extraordinary
Multitude
could
Raise
such
a
question
among
them
:
Which
Facilitates
belief
of
St.
Johns
assertion
,
there
are
also
many
other
things
,
which
Jesus
did
;
(
besides
those
Recorded
the
which
is
they
should
be
written
every
one
,
I
suppose
that
even
the
World
it self
could
not
contain
the
Books
which
should
be
written
.
His
supposition
is
an
Hyperbole
,
the
plain
meaning
whereof
I
take
to
be
,
that
those
Works
of
Christ
,
whose
memory
,
the
Apostle
in
this
His
History
had
committed
to
Writing
,
were
to
be
looked
on
as
a
small
part
of
what
Jesus
did
,
as
that
if
a
full
account
of
them
all
should
be
exactly
taken
and
described
in
Writing
,
the
World
would
be
over-stock't
and
oppressed
with
Books
on
that
Subject
.
If
then
to
the
Miracles
of
Christ
,
we
add
those
of
His
Apostles
,
we
shall
find
Reason
to
conclude
them
almost
innumerable
,
for
since
their
Sound
went
into
all
the
Earth
,
and
They
themselves
into
almost
all
the
known
Parts
of
the
World
,
Converting
men
by
their
Miracles
to
their
Doctrine
,
how
can
it
be
Imagined
that
they
were
but
few
in
Number
?
The
Devil
being
then
in
possession
,
Ruled
without
controle
in
the
Children
of
Disobedience
,
and
the
World
was
Then
asleep
,
yea
,
dead
in
Trespasses
and
sins
;
and
think
ye
that
a
few
Miracles
would
suffice
to
Cast
out
the
one
,
and
to
awake
and
raise
the
other
?
it
is
much
more
Rational
to
think
that
they
were
many
,
yea
,
so
exceeding
many
as
to
admit
of
no
Comparison
with
those
of
others
in
point
of
Number
:
and
all
these
being
done
in
one
Generation
;
(
for
Christ
and
his
Apostles
were
Contemporaries
)
how
strongly
do
they
prove
,
and
how
clearly
do
they
Declare
the
Divine
Authority
of
Them
that
did
Them
?
If
Judaisine
were
Credible
,
because
in
the
space
of
above
3000
years
Moses
and
the
Prophets
wrought
150
Miracles
to
confirm
it
,
how
much
more
Credible
is
Christianity
,
because
fewer
Persons
in
the
space
of
less
than
an
hundred
years
,
wrought
incomparably
more
to
Demonstrate
the
Truth
of
it
?
If
the
Jews
had
Reason
to
believe
that
They
were
Prophets
,
much
more
have
we
,
that
Christ
and
his
Apostles
were
so
well
as
they
.
Especially
considering
,
That
the
Greatness
of
their
Miracles
doth
as
justly
claim
our
Assent
thereunto
,
as
their
Number
.
It
is
true
indeed
all
Miracles
being
Works
of
God
,
besides
the
whole
Order
of
the
Created
Nature
,
in
respect
of
His
Power
they
are
all
equal
:
yet
,
in
respect
of
the
Power
of
Nature
one
may
be
greater
,
because
remoter
from
it
,
or
farther
above
it
than
another
:
for
(
as
Aquinas
well
observes
)
these
Works
of
God
,
viz.
Miracles
,
may
Three
ways
exceed
the
Power
of
Nature
;
either
First
in
respect
of
the
substance
of
the
Fact
,
wh●n
it
is
above
the
Power
of
Nature
by
any
means
to
do
that
which
is
done
,
as
that
the
Sun
should
go
back
,
or
that
a
Mans
Body
should
be
Glorified
:
these
are
Things
that
Nature
cannot
do
.
Again
secondly
,
other
Miracles
there
are
that
exceed
the
Power
of
Nature
,
not
in
respect
of
that
which
is
done
,
but
in
respect
of
that
wherein
it
is
so
:
as
the
Raising
of
the
Dead
and
giving
Sight
unto
the
Blind
,
Nature
may
be
the
Cause
of
Life
,
but
not
in
one
that
is
dead
,
and
Nature
may
give
Sight
▪
but
not
to
one
that
was
born
Blind
.
Lastly
,
another
sort
of
Miracles
there
is
which
do
indeed
exceed
the
Power
of
Nature
,
but
neither
in
the
substance
of
the
Fact
,
nor
in
that
werein
't
is
done
,
but
only
That
the
Goodness
of
their
Miracles
did
bear
a
full
proportion
with
their
Greatness
.
'T
is
true
indeed
they
were
not
such
as
the
Jews
expected
,
nor
was
it
requisite
that
they
should
,
for
they
being
Sick
of
their
Fore-Fathers
Disease
,
(
whose
Low
and
uninstructed
minds
could
rise
no
higher
in
their
Conceptions
of
the
promised
Messias
,
than
of
a
King
exceeding
all
Mortals
in
the
Majestick
Goodliness
of
his
presence
and
Lovelyness
of
his
Personage
,
in
the
Wisdom
of
his
Conduct
and
Victorious
valour
of
his
Battels
,
putting
to
flight
the
Armies
of
the
Aliens
and
Restoring
the
Kingdom
and
Glory
to
Israel
;
)
They
I
say
,
being
Sick
of
this
Disease
,
dreamed
of
,
and
looked
for
Signs
from
Heaven
,
unprofitable
Amazements
,
apt
only
to
feed
their
Eyes
and
affect
their
Fancies
with
Strange
Shews
and
Pompous
representations
:
but
there
being
none
such
Fore-told
by
the
Prophets
,
Christ
and
his
Apostles
were
no
way
obliged
so
to
humour
the
Extravagance
of
their
Fancies
,
as
to
fulfill
their
ungrounded
expectations
.
And
although
Christ
and
his
Apostles
had
as
high
an
esteem
for
Moses
,
as
could
be
kept
within
the
bounds
of
Sobriety
,
and
really
did
Him
and
his
Law
more
honour
than
the
most
zealous
Jews
themselves
,
yet
did
they
not
take
his
Miracles
for
Patterns
of
theirs
:
for
we
find
no
such
affrighting
and
hurtfull
things
,
as
Serpents
▪
Rivers
of
Blood
,
or
Plagues
among
them
;
but
Christ
being
surety
,
and
his
Apostles
Witnesses
of
a
better
Testament
,
their
Miracles
were
(
as
it
was
fit
they
should
be
)
of
a
more
Benign
and
better
Nature
.
The
Son
of
Man
came
not
to
destroy
mens
Lives
,
but
to
save
them
,
and
his
Gospel
brought
glad
Tidings
of
great
Joy
that
should
be
to
all
Nations
.
How
Suitable
then
and
Decent
was
it
,
that
the
Seals
and
Confirmations
of
it
should
bear
the
Impressions
,
not
of
Wrath
and
Judgment
,
but
of
Mercy
and
Goodness
?
and
accordingly
so
we
find
did
their
Miracles
;
for
they
were
like
a
Flock
of
Sheep
,
whereof
there
was
none
Barren
among
them
,
but
rather
every
one
did
bear
Twins
,
viz.
Instruction
or
assurance
of
Salvation
for
the
Souls
of
Men
,
and
Inestimable
good
and
great
benefit
to
their
Bodies
;
for
very
easy
it
is
to
discern
,
that
the
Three
sorts
of
good
things
,
viz.
of
Fortune
,
Body
and
Soul
,
which
all
Mankind
by
the
light
of
Nature
perceived
requisite
to
Happiness
,
were
conferred
by
our
Saviours
Miracles
.
The
Goods
of
Fortune
,
being
not
desireable
in
themselves
,
but
only
in
Order
to
those
of
the
Body
or
the
Soul
,
we
do
not
indeed
find
that
Christ
ever
made
the
needy
exceeding
Rich
in
Worldly
Wealth
and
Grandure
,
yet
,
his
own
and
others
necessities
he
somtimes
supplyed
by
his
Miracles
:
Such
was
the
Nobleness
and
Generosity
of
his
Temper
,
as
that
though
he
had
no
visible
Estate
,
nor
any
Imployment
to
get
one
,
yet
He
never
was
so
burdensome
as
to
ask
a
Gratitude
from
any
to
whom
He
had
been
a
Benefactor
by
his
Miracles
,
but
His
necessities
he
supplyed
by
doing
others
:
Thus
when
Tribute
was
demanded
,
he
sent
St.
Peter
a
Fishing
,
and
made
him
so
lucky
an
Angler
▪
as
that
he
Caught
a
Fish
with
Money
in
its
Mouth
,
sufficient
to
pay
the
Pole-Tax
,
both
for
his
Master
and
Himself
:
this
shewed
his
Goodness
as
well
as
Loyalty
,
for
though
this
Money
was
sent
to
Rome
with
th●
rest
,
yet
was
there
not
a
Penny
the
less
Injury
,
no
Man
was
the
poorer
,
and
Caesar
was
somwhat
the
Richer
for
him
But
the
benefit
of
this
Miracle
was
far
Inferiour
to
that
of
others
;
for
we
read
that
many
Thousands
of
the
people
followed
him
into
the
Wilderness
,
where
they
somtimes
Fasted
so
long
as
that
they
were
ready
to
Faint
,
in
this
their
necessitous
condition
(
although
Jesus
very
well
knew
that
the
greater
part
of
them
had
no
sincere
affection
to
him
,
yet
)
He
had
compassion
on
them
,
and
Fed
at
one
time
about
Five
Thousand
,
at
another
Four
,
besides
Women
and
Children
;
and
Feed
them
he
did
,
not
barely
to
the
support
of
Nature
,
but
even
to
a
Satiety
;
for
the
Remains
of
his
entertainment
were
far
Greater
than
the
Provision
for
them
;
Twelve
bask●ts
full
of
fragments
remained
of
five
Barley
and
seven
of
seven
and
a
few
small
Fishes
at
another
:
and
since
the
broken
Meat
was
not
lost
,
it
is
most
probable
that
many
an
hungry
B●lly
besides
was
filled
therewith
;
however
Manifest
it
is
,
that
these
his
plentiful
entertainments
in
the
Wilderness
did
no
way
lessen
,
but
rather
increase
Provisions
in
Adjacent
Towns
and
Villages
.
Nor
did
His
bounty
display
it self
only
in
Cases
of
necessity
,
but
also
in
matters
of
Delight
and
Decency
,
for
,
to
grace
the
Marriage
at
Cana
in
Galilee
,
He
turned
Water
into
Wine
,
and
that
such
as
surpassed
what
ever
they
had
had
before
,
in
Goodness
.
Thus
did
He
(
in
great
mercy
and
compassion
,
kindness
and
urbanity
)
furnish
many
Thousands
with
the
Goods
of
fortune
,
and
that
without
the
least
injury
,
yea
,
with
advantage
to
others
:
this
was
a
sort
of
Bounty
that
far
exceeds
the
Magnificence
of
the
greatest
Princes
.
And
yet
this
is
but
a
small
part
of
the
goodness
in
the
Miracles
of
Christ
and
his
Apostles
,
for
the
good
they
thereby
did
to
mens
Bodies
was
far
more
exceeding
:
they
Cast
out
Devils
and
cleansed
Lepers
,
they
made
the
Deaf
to
hear
and
the
Blind
to
see
,
the
Dumb
to
speak
and
the
Lame
to
walk
,
they
Cured
the
Sick
and
Raised
the
Dead
:
and
what
good
so
great
as
these
to
the
Body
?
what
benefit
could
the
torn
and
distorted
Bodies
of
the
possessed
receive
greater
,
than
the
ejection
of
their
Tormentors
?
what
so
acceptable
to
poor
Lepers
as
the
cleansing
of
their
loathsome
and
perhaps
loathed
Bodies
?
what
so
gladsome
to
the
Deaf
as
Hearing
,
or
so
joyful
to
the
Blind
as
Sight
?
what
so
proper
for
the
Lame
as
Strength
,
or
for
the
Dumb
as
Speech
?
and
what
so
beneficial
to
the
Sick
as
Health
,
or
to
the
Dead
as
Life
?
could
each
one
of
These
afflicted
have
made
his
own
Option
,
it
is
great
odds
,
but
He
would
have
Chosen
what
they
thereby
gave
him
.
How
transcendent
then
was
the
goodness
of
these
Miracles
?
how
beneficial
to
their
Bodies
,
and
obliging
to
ingenuous
Spirits
?
and
that
not
of
them
only
on
whom
they
were
wrought
,
but
of
all
their
Friends
,
yea
,
of
all
in
the
like
Condition
throughout
the
Vicinage
:
for
they
being
no
Select
company
,
but
a
Promiscuous
Multitude
of
Foes
as
well
as
Friends
,
on
whom
it
pleased
Christ
and
his
Apostles
to
do
these
Miracles
,
it
was
thereby
made
known
unto
all
,
that
all
Men
every
where
that
were
so
,
or
otherwise
afflicted
in
Body
,
might
be
relieved
,
if
either
they
themselves
or
others
in
their
behalf
would
have
made
their
due
Addresses
.
How
Admirable
then
and
Divine
were
these
Miracles
?
they
did
not
only
do
good
to
the
Bodies
of
many
Thousands
,
but
proclaimed
it
to
all
that
needed
or
desired
it
:
what
a
lively
resemblance
therefore
were
they
of
God
,
whose
mercy
is
over
all
his
Works
?
Nor
was
the
goodness
of
these
Miracles
,
confined
to
Mens
Bodies
,
for
doubtless
their
Souls
were
thereby
instructed
,
not
only
to
make
a
better
Use
than
formerly
they
had
done
of
Gods
Mercies
,
but
also
in
and
by
whom
to
seek
for
Salvation
:
for
thereby
they
might
clearly
perceive
,
that
He
who
did
them
or
in
whose
Name
they
were
done
,
being
a
Teacher
must
needs
be
come
from
God
,
and
so
had
the
Words
of
Eternal
life
abiding
with
him
:
to
whom
then
should
they
go
but
to
Him
for
it
?
But
if
they
were
so
slow
of
understanding
as
not
to
get
this
good
to
their
Souls
,
by
the
Miracles
wrought
upon
their
Bodi●s
,
yet
doubtless
there
were
some
that
did
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Catalogue
of
Miracles
,
which
our
Saviour
the
poor
,
)
Viz.
his
Apostles
)
Preach
the
Gospel
:
but
this
is
so
far
from
a
Miracle
,
as
that
it
seems
a
Lesson
too
trivial
for
so
great
a
Master
as
our
Saviour
so
Solemnly
to
Teach
,
or
so
great
a
Scholar
as
St.
John
,
so
Solemnly
to
Learn
,
as
it
is
here
proposed
:
here
therefore
(
as
well
as
else
where
)
it
is
to
be
taken
passively
:
and
observable
it
is
that
Verbs
passive
often
import
a
Real
passion
or
true
Change
in
the
Person
,
or
thing
spoken
of
,
as
well
as
one
meerly
Grammatical
:
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
tempted
and
to
be
offended
,
signifie
not
barely
to
have
a
Temptation
o●
a
Scandal
cast
before
one
,
but
to
be
wrought
upon
by
the
Temptation
,
and
to
be
really
discouraged
in
the
ways
of
Godliness
by
the
Scandal
:
thus
here
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
Evangelized
,
is
not
barely
to
have
the
Gosp●l
Preached
to
the
Poor
,
but
moreover
to
be
Really
Wrought
upon
,
Transformed
and
Changed
by
the
Preaching
of
it
:
their
Understandings
were
Englightned
by
the
Gospel
,
and
their
Hearts
subdued
unto
it
;
their
Natures
were
renewed
▪
and
their
whole
Souls
,
or
all
their
Faculties
changed
for
the
better
by
it
:
and
in
them
that
our
Saviour
makes
mention
of
,
this
Ch●nge
seems
to
have
been
made
almost
as
sudd●nly
and
conspicuously
as
that
in
Saul's
heart
after
his
Unction
to
be
King
over
Israel
:
as
when
Jesus
walking
Andrew
,
James
and
John
,
and
immediately
upon
His
call
they
forsook
their
Ships
and
their
Nets
,
their
Father
i.
e.
Their
Eternal
concerns
:
and
to
such
benighted
Souls
,
what
so
good
as
Light
?
to
such
lost
wanderers
,
what
so
welcome
as
a
Guide
?
for
such
dejected
broken
hearts
,
what
so
proper
as
Comfort
?
to
wounded
troubled
Spirits
,
what
so
gracious
as
Refreshment
?
and
what
Light
is
there
so
clear
as
that
of
the
Sun
of
Righteousness
?
what
Guide
so
sufficient
as
that
of
Christ
his
Precepts
and
Example
?
what
Comfort
so
great
as
that
of
his
Promises
?
and
what
Refreshment
so
reviving
as
that
of
his
Spirit
?
and
these
Goods
of
the
Soul
(
being
Adapted
to
and
sufficient
for
its
faculties
,
as
large
and
capacious
as
they
are
,
)
ought
in
all
Reason
to
be
preferred
as
far
before
the
Goods
of
the
Body
,
as
that
exceeds
them
.
If
then
the
poor
were
Evangelized
by
our
Saviours
Miracles
,
they
thereby
received
the
greatest
good
whereof
in
this
life
they
were
capable
.
However
,
though
perhaps
we
have
not
Evidence
enough
to
be
confident
,
that
the
poor
our
Saviour
speaks
of
were
suddenly
and
Miraculously
Evangelized
,
yet
this
we
are
,
or
may
be
sufficiently
assured
of
,
Namely
,
that
the
Ultimate
End
and
Scope
of
all
His
and
his
Apostles
Miracles
was
,
that
They
and
We
should
be
so
:
and
since
so
it
was
,
they
certainly
▪
wereas
good
and
gracious
to
Mens
Souls
in
their
Tend●ncy
,
as
they
were
to
their
Bodies
in
the
Performance
:
the
Reason
hereof
is
,
because
(
as
hath
already
been
in
part
,
and
may
hereafter
more
fully
be
Demon●●rated
,
)
Christianity
affords
such
supplies
for
the
Wants
and
objects
for
the
Faculties
of
our
Souls
,
as
are
not
to
be
found
in
any
one
or
in
all
other
Religions
whatever
.
Now
to
the
end
that
our
Wants
might
be
supplyed
thereby
,
and
our
Souls
possessed
thereof
,
Christ
and
his
Apostles
have
abundantly
confirmed
it
unto
us
by
their
Miracles
:
How
great
then
is
their
goodness
!
nothing
but
the
incapaci●y
of
the
Subject
hinders
it
from
bearing
a
full
proportion
with
the
Power
that
did
them
▪
For
it
extends
it self
to
all
Men
every
where
throughout
all
generations
.
Those
that
did
or
do
live
in
the
remotest
Regions
,
and
that
in
these
Latter
Ages
may
have
heard
of
Christ
and
his
Miracles
:
and
the
Design
●f
them
being
▪
confirming
his
Doctrine
)
to
convey
the
most
excellent
Religion
into
their
Souls
,
it
is
their
fault
if
they
do
not
receive
benefit
by
them
.
The
Miracles
of
Christ
and
his
Apostles
are
so
sufficiently
attested
,
as
that
were
it
not
for
Prejudice
or
Laziness
,
Inadvertence
or
one
such
Vice
or
other
,
I
verily
think
there
neither
is
nor
ever
was
any
considering
Man
in
the
World
,
but
either
he
was
or
might
thereby
have
been
c●nvinced
of
the
Truth
of
their
Doctrine
:
and
so
blessed
by
the
excellencies
of
their
Religion
,
as
that
his
mind
should
no
longer
be
blinded
with
Superstition
,
or
Fluctuate
in
Uncertainties
,
but
should
know
assuredly
where
to
have
the
most
perfecting
Objects
of
all
His
faculties
.
How
great
then
I
say
,
is
the
goodness
of
these
Miracl●s
,
that
confirm
such
a
●reasure
unto
us
?
how
plainly
doth
it
shew
their
descent
from
the
Essential
and
Eternal
Goodness
,
viz.
God
Himself
?
For
who
but
an
Almighty
Goodness
can
be
Author
of
such
Productions
?
Such
unparalleled
Instances
of
Love
and
Kindness
,
such
inimitable
Beneficence
,
so
Immense
and
immixt
a
Goodness
from
whom
can
it
come
but
from
God
,
who
is
Love
and
Goodness
it self
?
In
mine
apprehension
therefore
the
Goodness
of
these
Miracles
shew
as
plainly
that
they
were
the
Works
of
God
in
Testimony
to
His
Word
,
as
the
Image
and
Superscription
on
the
Money
did
that
the
Coin
was
Cesars
.
Let
's
then
Lay
all
these
things
together
,
viz
▪
That
Christ
and
his
Apo●●les
did
take
upon
them
the
Office
of
Prophets
,
and
that
having
the
Antecedents
to
,
or
Concomitant
Attendents
on
the
Prophetick
Spirit
,
they
therein
neither
were
deceived
,
nor
had
a
design
to
deceive
others
;
and
by
their
Predictions
exactly
accomplished
it
appears
,
that
they
had
such
certain
Fore-knowledge
,
as
no
Man
,
by
any
Art
or
Science
whatever
,
could
possibly
have
of
Gods
Eternal
Purpose
concerning
future
Contingences
.
And
besides
this
Supernatural
knowledge
,
to
confirm
their
Doctrine
or
Demonstrate
their
Mission
from
God
to
Teach
it
,
they
wrought
such
Miracles
,
as
in
the
Truth
and
Reallity
of
their
Nature
,
and
the
incomparableness
of
their
Number
,
greatness
and
goodness
did
most
Evid●ntly
and
Eminently
appear
to
be
the
Works
of
God
;
and
consequently
Christ
and
his
Apostles
who
did
them
,
(
being
Teachers
of
such
an
excellent
Wisdom
as
the
World
knew
not
before
)
were
therein
inspired
by
God
,
and
so
Prophets
.
CHAP.
VI.
Some
Use
that
may
be
made
of
this
Doctrine
.
THUS
have
we
passed
through
the
several
parts
of
the
proposed
M●thod
,
and
in
so
doing
have
,
I
hope
,
found
the
Truth
of
our
Assertion
sufficiently
evinced
;
And
if
so
it
be
,
then
thence
surely
we
may
see
the
Divine
Authority
of
Christian
Religion
,
and
of
the
Holy
Scripture
;
the
insufficiency
of
Humane
Reason
,
and
the
Reasonableness
of
Christian
Faith
,
Hope
and
Practice
.
Sect.
1.
1.
The
Divine
Authority
of
Christian
Religion
.
It
is
not
of
so
base
and
low
an
Extraction
as
to
spring
from
an
Opinion
of
Ghosts
,
or
ignorance
of
second
Causes
,
Devotion
towards
what
Men
fear
,
or
the
mistake
of
things
Casual
for
Prognosticks
:
but
it
is
an
Heaven-born
thing
;
it
descends
from
the
Father
of
Lights
;
it
derives
its
Pedigree
from
God
Himself
,
and
hath
the
Image
not
only
of
his
Wisdom
and
Goodness
,
but
likewise
of
his
Dominion
and
Lordship
instampt
upon
it
▪
in
so
much
that
it
brings
its
own
Obligation
along
with
it
,
and
makes
it
not
only
convenient
,
but
n●cessary
,
not
only
Prudence
in
us
,
but
Duty
to
receive
it
,
for
Christ
and
his
Apostles
being
Prophets
did
not
only
Teach
it
by
Gods
commandement
and
direrection
,
in
all
things
(
except
Idolatry
)
if
a
Prophet
say
unto
thee
,
transgress
the
Law
,
thou
shalt
obey
him
:
and
good
Reason
too
▪
for
a
Prophet
being
Gods
spokes-man
to
the
people
,
his
Herauld
to
Proclaim
his
Laws
,
there
is
good
Reason
he
should
be
heard
and
attended
to
,
whosoever
else
be
neglected
▪
the
Reason
is
,
because
the
word
of
Prophecy
coming
immediately
from
God
,
is
cloathed
with
his
Authority
;
and
if
where
the
word
of
a
King
is
,
there
be
Power
▪
much
more
methinks
is
there
,
where
the
Word
of
Him
is
,
by
whom
Kings
Reign
:
had
not
this
been
the
dictate
of
Natural
Reason
Numa
Pompilius
and
other
antient
Lawgivers
among
the
Heathens
,
had
been
very
Foolish
as
well
as
False
in
pretending
to
have
received
their
Laws
from
the
gods
:
but
Mens
Natural
Reason
telling
them
,
that
the
Highest
Authority
of
Man
is
far
inferior
to
that
of
God
,
this
Politick
pretense
was
thought
a
very
effectual
Engine
to
make
Men
obedient
to
their
Laws
:
and
this
Engine
we
see
was
to
stand
upon
the
ground
,
That
God
,
above
all
,
is
to
be
obeyed
:
Since
then
Christ
and
his
Apostles
were
Prophets
,
those
are
no
good
subjects
unto
God
,
yea
,
they
are
worse
than
Jews
or
Heathens
,
that
deny
the
Religion
that
they
have
Taught
us
to
have
Power
of
binding
us
to
receive
it
.
Yet
the
Leviathan
,
would
have
it
,
in
and
of
it self
to
have
none
;
for
it
faith
expresly
,
the
Prece●ts
Repent
;
be
Baptized
;
keep
the
Commandements
;
believe
the
Gospel
;
come
unto
Me
,
Sell
all
that
Thou
hast
,
give
it
to
the
Poor
and
follow
Me
;
are
not
Commands
,
but
Invitations
and
Callings
of
M●n
to
Christianity
;
like
that
of
Esay
,
Ho
,
every
man
Laws
,
Statutes
and
Judgments
,
but
hardly
ever
that
either
they
,
o●
the
Gentiles
found
any
between
Precepts
and
Commands
:
but
this
is
a
matter
too
trivial
to
be
debated
;
whether
therefore
it
be
a
profound
pi●ce
of
Subtilty
or
a
Contradiction
▪
I
shall
not
now
take
upon
Me
to
determine
:
but
letting
it
pass
as
a
Specimen
of
that
Extraordinary
Wit
,
which
the
Treatise
of
Hum●ne
Reason
observes
in
that
Author
,
we
shall
enquire
why
he
●aith
so
?
viz.
Why
he
●aith
that
the
Precepts
of
the
Gospel
,
or
its
callings
of
Men
to
Christianity
,
have
not
the
Obligations
of
Commands
in
them
?
his
Reasons
are
two
:
1.
Because
the
Apostles
Power
was
no
other
than
that
of
Our
Saviour
,
to
invite
men
to
imbrace
the
Kingdom
of
God
,
which
they
themselves
acknowledged
for
a
Kingdom
(
not
present
,
but
)
to
come
,
and
It
is
very
true
,
They
that
have
no
Kingdom
,
God
is
the
Soveraign
of
all
the
World
,
they
that
have
no
Kingdom
may
Proclaim
his
Laws
:
and
this
was
the
Office
of
the
Apostles
,
as
Prophets
,
or
men
Inspired
by
God
and
sent
to
Preach
the
Gospel
.
Their
calling
of
M●n
to
Christianity
derived
not
its
Authority
Originally
from
them
,
but
from
God
that
sent
them
;
and
send
them
he
did
,
not
barely
to
invite
Men
unto
it
,
but
also
in
His
Name
to
Command
them
to
receive
it
:
for
now
God
Comm●●deth
all
Men
every
where
to
repent
:
and
this
is
his
Commandement
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
.
Under
these
two
heads
of
Repentance
towards
God
,
and
of
Faith
towards
our
Lord
J●sus
Christ
,
St.
Paul
comprehends
all
Invitations
that
can
be
to
Christianity
:
and
since
they
both
are
thus
plainly
and
Emphatically
the
Prec●pts
of
the
Gospel
are
no
Commands
.
And
yet
more
strange
and
worse
than
so
it
is
to
say
.
2.
We
read
not
any
where
,
that
they
who
received
the
wrath
of
God
remaineth
upon
them
;
and
not
that
they
shall
be
condemned
;
but
that
they
are
condemned
.
Nor
can
it
be
conceived
,
that
the
benefit
of
Faith
,
is
Remission
of
sins
,
unless
we
conceive
is
the
Retention
of
the
same
sins
.
not
received
and
heard
,
they
should
shake
off
the
dust
under
their
feet
,
for
a
●estimony
against
them
;
and
withall
that
it
shall
be
more
tolerable
for
Sodom
,
and
G●m●r●●a
in
the
day
of
Judgment
,
than
for
that
city
?
And
do
we
not
read
of
Jerusalem
,
whose
Houses
were
le●t
desolate
,
because
the
Inhabitants
would
not
be
gathered
unto
Him
?
and
do
This
is
the
cond●mnation
,
that
light
is
come
into
the
world
,
and
men
love
Darkness
,
rather
than
light
?
and
do
we
not
read
that
he
who
believeth
not
shall
be
Damned
?
and
do
we
not
read
,
that
the
Lord
Jesus
,
shall
be
revealed
from
heaven
with
his
mighty
Angels
in
fl●ming
fire
,
taking
vengeance
on
them
that
know
not
God
and
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
?
and
do
we
not
read
reprove
the
world
of
sin
,
because
they
believe
not
on
him
?
It
is
well
known
that
if
we
turn
to
our
Bibles
,
we
may
read
all
these
things
▪
therein
:
how
strange
then
is
it
and
horrid
to
say
we
read
not
any
where
that
they
who
received
not
the
Doctrine
of
Christ
did
therein
sin
?
Is
that
no
Sin
which
will
make
Eternal
Judgment
more
severe
and
intolerable
to
otherwise
the
best
of
Cities
,
than
to
Sodom
and
Gomorr●a
?
is
that
no
Sin
for
which
God
destroyed
Jerusalem
,
and
cast
off
the
●eed
of
Abraham
his
Friend
,
and
the
Children
of
Jacob
his
chosen
?
Is
that
no
Sin
,
for
which
above
all
things
the
World
is
condemned
?
Is
that
no
Sin
,
for
which
Men
shall
be
damned
?
Is
that
no
Sin
,
for
which
they
shall
suffer
the
vengeance
of
Eternal
fire
?
Is
that
no
Sin
,
for
which
the
Holy
Ghost
reproves
the
World
of
Sin
?
Who
so
blind
in
his
apprehension
or
so
perverse
in
his
judgment
as
to
think
it
is
not
?
even
he
that
writ
it
,
I
verily
think
,
did
it
with
but
at
best
a
trembling
Assent
unto
it
.
His
Allegations
of
Scripture
and
Reason
to
prove
it
,
are
so
impertinent
and
insufficient
,
as
that
they
rather
conclude
the
contrary
.
For
what
though
St.
John
speaks
in
the
present
Tense
,
and
faith
not
,
the
Wrath
of
God
shall
come
,
but
that
it
abideth
upon
him
that
believeth
not
,
and
that
he
is
condemned
already
?
Doth
it
thence
follow
that
Infidelity
is
no
sin
?
who
would
not
rather
thence
conclude
that
it
is
,
yea
,
and
that
so
great
an
one
,
as
that
the
Unbeliever
shall
as
certainly
be
punished
for
it
,
as
if
Gods
Wrath
were
actually
Inflicted
,
or
Eternal
Condemnation
had
actually
passed
upon
him
?
this
Construction
of
the
Evangelists
words
,
is
certainly
far
more
probable
than
the
other
,
because
He
there
assigns
the
Reason
of
the
Unbelievers
Condemnation
,
which
is
not
because
he
had
sinned
against
the
Laws
of
Nature
,
and
the
Civil
Laws
of
State
,
but
,
because
he
hath
not
believed
in
the
Name
of
the
only
begotten
Son
of
God
.
Since
then
this
is
the
moving
Cause
,
or
Reason
of
his
Condemnation
,
it
is
here
evident
that
this
is
his
sin
.
Nor
doth
the
Reason
that
the
Leviathan
alledgeth
to
the
contrary
,
enforce
any
other
conclusion
:
for
it
cannot
be
conceived
that
the
Retention
of
sin
is
the
dammage
of
Infidelity
,
unless
we
conceive
withal
that
Infidelity
doth
displease
God
,
nor
can
we
conceive
it
to
displease
Him
,
unless
withal
we
conceive
it
to
be
a
Sin
.
And
indeed
when
we
well
consider
it
,
we
cannot
possibly
methinks
conceive
it
to
be
any
other
:
for
very
evident
it
is
,
that
Christ
Crucified
,
is
either
a
Rock
of
Offence
or
Foolishness
unto
it
;
it
sets
at
naught
the
Counsel
of
God
in
contriving
,
and
despiseth
the
Riches
of
His
Grace
in
effecting
the
Redemption
of
the
World
by
Him
;
it
counts
the
Blood
of
the
Covenant
an
Unholy
,
or
Trivial
thing
,
not
worth
minding
;
and
does
despite
unto
,
or
at
least
resists
the
Spirit
of
Grace
;
it
makes
God
a
Lier
,
and
all
the
Witnesses
to
Christianity
it
impudently
chargeth
with
Falshood
;
in
short
,
it
frustrates
the
whole
Gospel
,
and
breaks
the
Commandment
of
God
,
and
therefore
it
is
a
great
sin
.
Nor
indeed
can
it
possibly
be
otherwise
,
because
it
is
a
Notorious
transgression
of
the
Gospel
,
and
the
Gospel
is
a
Law
,
Namely
,
the
Law
of
the
Spirit
of
Life
,
and
the
perfect
Law
of
Liberty
:
a
Prophet
shall
the
Lord
your
God
raise
up
unto
you
,
of
your
brethren
,
like
unto
me
,
Him
shall
you
●ear
in
all
things
whatsoever
He
shall
say
unto
you
:
and
it
shall
come
to
pass
that
every
Soul
which
will
not
●ear
that
Prophet
,
shall
be
destroyed
from
among
the
people
.
We
ought
therefore
to
give
the
more
earnest
heed
to
the
things
that
we
have
heard
,
l●●t
at
any
time
●e
should
let
them
slip
:
for
if
the
word
spoken
by
Angels
was
stedfast
,
and
every
transgression
and
d●sobedience
received
a
just
recompence
of
reward
,
How
shall
we
escape
,
if
we
neglect
so
great
Salvation
?
Obliged
then
(
it
seems
)
we
are
by
the
Gospel
,
much
more
severely
than
the
Jews
were
by
the
Law
:
because
the
Gospel
first
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
unto
us
by
them
that
heard
him
;
God
also
bearing
them
witness
both
with
signs
and
wonders
,
and
with
divers
Miracles
and
gifts
of
the
Holy
Ghost
,
according
to
his
own
.
So
that
this
its
Obligation
is
primarily
derived
,
not
from
the
Laws
of
Civil
Soveraigns
in
favour
of
it
,
but
from
the
Lords
speaking
it
;
its
Authority
therefore
is
Divine
.
Sect.
2.
So
also
is
that
of
the
Holy
Scriptures
.
That
those
Books
of
the
New
Testament
,
which
bear
the
Apostles
Names
did
drop
from
their
pens
,
we
have
as
great
assurance
as
any
can
be
given
of
a
matter
of
that
Nature
.
Affirmative
Demonstration
that
Homer
wrote
the
Poems
,
Plato
or
A●istotle
,
Cicero
or
Plutarch
the
Books
that
are
Extant
under
their
Names
,
is
impossible
:
uncontrolled
Tradition
is
all
the
Proof
,
whereof
this
matter
is
capable
:
and
this
we
have
in
behalf
of
those
Books
that
bear
the
Apostles
Names
,
as
fully
as
of
any
other
whatsoever
.
The
Sceptical
Hereticks
in
Tertulli●ns
time
,
who
it
seems
made
a
Question
of
it
,
he
therefore
thus
bespeaks
.
Go
to
now
thou
that
wouldest
exercise
thy
Curiosity
in
matters
of
thy
Salvation
,
betake
thy self
to
the
Apostolick
Churches
,
where
thou
mayest
find
the
very
Chairs
of
the
Apostles
,
yet
abiding
in
their
proper
places
,
wherein
also
their
very
Authentick
Epistles
,
as
it
were
Sounding
each
ones
voice
,
and
representing
his
face
are
still
recited
.
If
Achaia
be
nighest
thee
,
thou
hast
Corinth
;
if
Macedonia
be
not
far
from
the
,
thou
hast
the
Philippian
and
Thessalonians
.
If
thou
canst
go
into
Asia
,
there
thou
hast
Ephesus
.
But
if
thou
art
neer
Italy
,
thou
hast
Rome
.
From
these
and
other
Apo●●olical
Churches
,
Copies
of
the
Apostles
writings
were
undoubtedly
dispersed
among
the
Primitive
Christians
,
who
received
and
delivered
them
as
theirs
:
and
this
their
Tradition
hath
run
throughout
all
Ages
down
to
ours
,
and
that
without
any
contradiction
:
for
those
that
either
in
the
Primitive
or
Latter
times
have
thought
fit
to
oppose
Christianity
,
yet
did
it
not
under
the
pretence
that
these
Books
were
Spurious
;
neither
●ews
nor
Heathens
,
ever
had
the
confidence
to
make
that
objection
,
but
rather
they
have
yeilded
their
suffrages
to
the
Testimony
of
the
Church
,
that
they
were
written
by
the
Apostles
.
it
is
true
indeed
,
that
some
few
particular
and
private
persons
have
both
of
late
and
heretofore
,
either
out
of
their
Error
rejected
,
or
out
of
their
Curiosity
(
more
than
befitted
them
)
debated
,
the
Canonical
Authority
of
the
Epistle
of
St.
Paul
to
the
Hebrews
,
the
Epistle
of
St.
James
,
the
second
Epistle
of
St.
Peter
,
the
second
and
third
of
St.
John
,
the
Epistle
of
St.
Jude
,
and
the
Apocalyps
,
beside
some
other
lesser
parts
of
the
Gospel
;
yet
can
it
never
be
shewed
,
that
any
entire
Church
,
nor
that
any
National
or
Provincial
Council
,
nor
that
any
multitude
of
men
in
their
Confessions
or
Catechisms
,
or
other
such
publick
writings
have
rejected
them
,
or
made
any
doubt
at
all
Scholastic
.
Hist
.
cap.
1.
5
,
9.
of
them
;
so
that
the
Scruples
that
some
few
have
raised
about
them
,
should
no
more
weaken
the
Credit
of
such
an
universal
Tradition
,
than
the
Opinion
of
Atheists
overthrows
the
Faith
of
all
the
World
besides
:
for
very
evident
it
is
,
that
such
Conjectures
are
at
best
but
Negative
probabilities
against
the
Affirmative
deposition
of
all
the
Christian
World
beside
;
and
forasmuch
as
Negatives
(
especially
in
such
competition
)
prove
n●thing
,
were
they
imbraced
by
Ten
Thousand
times
more
than
they
are
or
ever
were
,
they
would
not
amount
to
a
Proof
against
(
and
therefore
●ught
not
in
Reason
to
derogate
from
the
Credibility
of
)
the
Churches
Tradition
,
that
they
were
written
by
those
Apostles
:
concerning
these
therefore
and
those
other
Books
of
the
New
Testament
,
which
bear
the
Names
of
Apostles
,
we
have
no
Reason
to
doubt
:
and
that
they
wrote
them
in
prosecution
of
their
Apostolick
Office
,
the
Books
themselves
declare
.
And
for
this
cause
,
since
the
Apo●●les
were
Prophets
,
concerning
them
it
must
be
concluded
,
that
they
are
given
by
inspiration
of
God
;
and
if
these
be
so
,
then
so
also
are
the
Books
of
the
Old
Testament
,
because
they
are
therein
said
expresly
Old
Testament
been
so
expresly
called
the
word
of
Prophecy
,
and
said
to
have
been
given
by
Inspiration
of
God
,
as
we
find
they
are
in
the
New
;
yet
,
because
the
Apos●les
in
their
writings
found
their
Disputations
upon
them
,
and
prove
their
Doctrines
by
them
,
as
the
word
and
Truth
of
God
,
from
whence
there
lies
no
Appeal
;
it
would
be
very
Evident
that
they
ascribed
Divine
Authority
to
them
:
and
this
their
Testimony
(
being
given
by
the
Spirit
of
Prophecy
)
is
beyond
the
reach
of
a
Doubt
about
the
Truth
of
it
.
All
the
doubt
therefore
that
can
be
raised
,
will
be
about
those
Books
of
the
New
Testament
which
the
Apostles
themselves
did
not
write
,
viz.
the
Gospels
of
St.
Mark
,
and
St.
Luke
,
together
with
His
History
of
their
Acts
:
But
for
the
removal
hereof
from
all
besides
Scepticks
,
it
may
methinks
suffice
,
that
these
Books
also
had
the
approbation
of
the
Apos●les
.
For
the
Gospels
of
these
Evangelists
do
not
only
agree
with
the
other
two
;
but
they
themselves
(
after
the
death
and
Resurrection
of
our
Blessed
Saviour
,
)
conversed
with
and
adhered
to
the
Apostles
;
and
forasmuch
as
they
were
eminent
fellow-Labourers
with
the
Apostles
,
it
is
not
to
be
doubted
but
they
received
the
Holy
Ghost
,
(
perhaps
at
the
day
of
Pent●cost
)
as
well
as
others
.
After
which
time
we
know
that
the
Apostles
dispersed
themselves
into
their
respective
Provinces
:
and
certain
it
is
(
by
all
Antiquity
)
that
St.
Mark
did
accompany
St.
Peter
,
and
St.
Luke
St.
Paul
,
in
almost
all
his
Travels
:
it
is
therefore
very
unlikely
that
these
Evangelists
should
write
without
their
knowledge
and
approbation
:
especially
considering
that
Tertullian
faith
,
S.
Marks
Gospel
may
be
affirmed
to
be
St.
Peters
,
and
St.
Lukes
the
Apostolical
Churches
are
wont
to
Ascribe
Adv.
Martion
.
l.
4.
c.
5
unto
St.
Paul
:
insomuch
that
St.
Hierom
,
it
seems
affirms
,
that
this
is
the
Gospel
which
St.
that
when
the
Writings
of
these
Evangelists
were
come
unto
him
,
He
approved
of
them
,
and
gave
them
His
testimony
to
their
truth
:
only
●e
d●sired
that
in
these
Writings
there
●ad
been
an
account
given
of
those
things
which
Christ
did
when
He
first
began
to
Preach
.
And
that
that
is
said
is
true
:
for
it
may
be
disc●rned
,
that
these
thr●●
Evangelists
,
viz.
St.
Matthew
,
St.
Mark
and
St.
Luke
,
have
committed
to
writing
only
th●se
things
which
our
Saviour
did
(
in
the
space
of
a
year
)
after
the
imprisonment
and
Capti●ity
of
St.
John
the
Baptist
.
They
say
theref●re
that
St.
John
the
Apostle
bath
delivered
in
his
Gospel
Hist●r
.
Eccles
.
lib.
3.
cap.
24.
the
things
which
our
Saviour
did
in
that
space
of
time
which
the
former
Evangelists
●ad
pass●d
over
in
silence
,
the
time
(
namely
)
before
the
Imprisonment
of
the
Baptist
.
An
Observation
not
unworthy
of
our
Notice
;
but
at
present
we
have
no
use
for
any
part
of
it
,
but
only
the
beginning
,
viz.
That
St.
John
the
Apostle
did
not
only
approve
of
,
but
added
his
Authority
to
the
Gospels
of
St.
Mark
and
St.
Luke
,
which
testimony
of
Eusebius
,
or
rather
of
the
Church
by
him
,
is
so
much
the
more
Credible
,
because
Justin
Martyr
in
many
places
of
his
Works
,
calls
these
(
as
well
as
the
other
Gospels
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Commemorations
or
Narrations
of
the
Apo●●les
:
but
this
they
could
not
be
,
unless
(
as
Tertullian
faith
)
the
Evangelical
instrument
●ad
for
its
Auth●rs
the
Apostles
,
on
whom
the
Lord
imposed
the
Office
of
Promulgating
the
Gospel
:
or
if
Apostolical
men
had
any
hand
in
it
,
yet
not
alone
,
but
with
the
Apostles
and
after
the
Apostles
;
because
the
Preaching
of
the
Disciples
might
be
suspected
of
vain
Glory
,
if
it
had
not
●ad
the
Authority
of
the
Masters
,
yea
of
Christ
Adv.
Mar.
lib.
4.
ca.
2.
who
made
the
Apostles
Masters
,
to
assist
it
.
And
having
the
assistance
of
their
Authority
▪
it
is
very
evident
,
that
since
they
were
Prophets
▪
the
Truth
and
Authority
of
these
Writings
mu●●
needs
be
Divine
;
by
Inspiration
:
and
so
clear
hath
this
argument
heretofore
been
thought
by
its
own
light
,
as
that
among
the
Jews
it
was
a
Rule
,
That
of
whomsoever
a
Prophet
bears
witness
that
he
is
a
Proph●t
,
Maimon
.
de
fund
.
Leg.
c.
10.
sect.
9.
he
shall
be
received
as
a
Prophet
,
neither
shall
there
any
farther
Trial
be
made
of
him
.
Since
then
the
Apostles
were
Prophets
,
and
did
either
write
or
approve
of
,
and
Authorize
all
the
Books
of
the
New
Testament
,
wherein
also
they
give
Testimony
to
those
of
the
Old
,
that
they
are
the
Word
of
God
;
we
ought
to
acquiesce
,
and
ceasing
from
making
a
doubt
of
it
,
should
conclude
,
that
the
Authority
of
the
whole
Bible
is
Divine
.
But
it
is
Manifest
,
(
faith
the
Leviathan
,
)
that
none
can
know
the
Scriptures
are
Gods
Word
,
(
though
all
true
Christians
believe
it
,
)
but
those
the
Leviathan
.
And
let
me
tell
you
,
you
will
never
be
fit
to
be
his
Disciple
,
unless
he
hath
Power
enough
over
you
to
make
you
think
so
:
for
he
is
●o
Auth●ntick
a
Teacher
,
as
that
he
often
suggetts
such
Principles
as
this
upon
his
bare
Word
;
and
this
you
must
take
,
although
perhaps
you
have
good
Reason
to
the
contrary
.
If
you
are
so
ill
Natur'd
as
to
deny
him
this
little
Postulatum
,
you
spoil
all
,
and
leave
no
hope
that
ever
you
will
be
of
his
Opinion
.
For
an
Instance
of
this
you
need
not
seek
far
,
there
is
one
before
you
.
For
what
is
knowledge
but
a
firm
,
certain
and
evident
Assent
to
the
Truth
of
a
Proposition
?
and
our
assent
to
that
under
debate
,
viz.
That
the
Holy
Scriptures
are
the
word
of
God
,
seems
to
have
all
these
degrees
of
perfection
in
it
:
for
it
is
firm
,
because
without
Hesitation
and
doubting
:
it
is
certain
,
because
Built
upon
such
sure
and
solid
Foundations
as
cannot
be
made
unable
to
bear
it
:
and
it
is
evident
,
because
it
is
evidently
and
plainly
deduced
from
the
next
and
immediate
cause
of
any
Scriptures
being
the
Word
of
God
,
Namely
,
the
Spirit
of
Prophecy
.
But
whether
or
no
(
according
to
the
strict
and
rigorous
definitions
of
Philosophers
)
it
be
Knowledge
properly
so
called
,
it
is
not
material
to
enquire
,
because
it
is
not
necessary
that
so
it
should
be
:
for
as
in
all
Arts
and
Sciences
,
firm
Assent
to
first
Principles
(
by
what
means
soever
it
be
attained
,
)
is
sufficient
for
Learners
,
so
here
:
the
chief
design
of
Holy
Scripture
being
to
Teach
us
knowledge
of
things
Supernatural
,
and
our
Assent
to
the
Divinity
of
its
Authority
,
being
one
of
the
first
premises
requisite
to
our
attainment
of
that
Knowledge
▪
it
had
need
only
to
be
firm
▪
because
firmness
of
Assent
thereunto
is
of
it self
sufficient
to
make
us
learn
,
believe
and
obey
the
Scripture
as
the
Word
of
God
:
as
is
evident
by
the
example
of
all
those
Pious
and
Good
men
,
who
although
illiterate
,
do
yet
take
heed
thereunto
,
as
to
the
Rule
that
God
hath
given
them
both
of
their
Faith
and
Practice
:
this
they
do
,
although
they
can
give
no
other
Reason
why
they
think
the
Scriptures
to
be
so
,
than
because
they
are
generally
received
as
such
,
and
Vogued
to
be
the
Word
of
God
:
these
Men
it
is
confessed
do
not
know
,
but
only
believe
that
they
are
so
,
yet
their
Faith
being
stedfast
,
i.
e.
their
Assent
firm
,
they
(
we
see
)
do
Learn
,
Believe
and
Obey
them
as
the
Word
of
God
.
But
this
is
more
than
they
need
to
do
;
for
He
to
whom
God
hath
not
Supernaturally
revealed
that
they
are
his
,
nor
that
those
that
published
them
were
sent
by
Him
,
is
not
obliged
to
obey
them
,
by
any
Authority
,
but
His
,
whose
commands
have
already
the
force
of
Laws
;
that
is
to
say
,
by
any
other
Authority
than
that
of
the
Common
Wealth
,
residing
in
The
Postulatum
before
mentioned
,
was
obtrud●d
upon
us
because
it
was
big
with
this
Monster
;
that
unless
God
please
Man
,
he
shall
not
be
God
:
so
here
,
Man
must
be
merciful
unto
those
Books
only
are
Canonical
,
that
is
,
Law
in
every
Nation
,
which
are
established
for
such
by
the
Sovereign
Authority
.
It
is
true
that
God
is
the
Sovereign
of
all
Sovereigns
▪
and
therefore
,
when
He
speaks
of
any
Subject
,
He
ought
to
be
obeyed
,
whatsoever
any
earthly
Potentate
commanded
to
the
contrary
.
But
the
question
is
not
of
Obedience
to
God
,
but
of
when
and
what
God
hath
said
;
which
to
Subj●cts
that
have
no
supernatural
Revelation
▪
cannot
be
known
,
but
by
that
Natural
Reason
,
which
guided
them
for
the
obtaining
of
Peace
and
Justice
,
to
obey
the
Authority
of
their
several
Common
Wealths
,
that
is
to
say
,
of
their
Lawful
Soverei●●s
.
It
seems
then
by
Natural
Reason
it
may
be
known
that
the
Scriptures
are
the
Word
of
God
:
but
that
a
thing
which
none
can
know
but
those
to
whom
God
hath
revealed
it
supernaturally
,
may
yet
be
known
by
natural
Reason
,
is
so
gross
a
contradiction
as
may
perhaps
puzzle
his
extraordinary
Wit
to
reconcile
.
But
whether
it
do
or
no
,
it
is
no
matter
:
it
sufficeth
me
that
since
bot●
parts
of
it
are
the
Spawn
of
the
Leviathan
,
he
hath
granted
,
that
it
may
be
known
by
Natural
Reason
:
but
by
what
means
I
pray
doth
Natural
Reason
attain
to
this
knowledge
?
by
its
guidance
of
Men
to
obedience
to
the
Authority
of
their
several
Common-Wealths
,
i.
e.
of
their
Lawful
Sovereigns
.
And
how
doth
Natural
Reason
know
what
Books
those
are
which
Lawful
Sovereigns
have
commanded
to
be
acknowledged
for
Canonical
?
how
I
say
,
doth
Natural
Reason
know
this
,
but
by
the
Promulgation
of
their
Laws
?
and
what
is
Promulgation
,
but
a
Proclamation
or
publick
Attestation
or
Testimony
that
they
are
the
Sovereigns
Laws
?
and
hereupon
we
know
that
Subjects
yeild
their
Assent
that
they
are
so
:
but
Assent
that
is
built
upon
Testimony
,
is
Faith
,
not
knowledge
;
yet
upon
this
the
King
requires
Obedience
,
and
all
good
Subjects
think
themselves
bound
to
ob●y
:
Faith
therefore
obligeth
to
obedience
as
well
as
Knowledge
:
if
not
,
then
evident
it
is
that
the
Leviathan
robs
the
King
of
his
Scepter
,
as
well
as
Gods
Word
of
Authority
:
and
i●
so
,
I
cannot
but
recover
some
hope
,
that
one
time
or
other
,
this
writing
of
his
,
may
fall
i●to
the
hands
of
a
Sovereign
,
who
will
consider
it
him
s●lf
,
and
by
the
exercise
of
entire
Sover●ignty
,
in
protec●ing
the
publick
,
not
teaching
,
but
burning
of
it
,
convert
it
into
Ashes
.
But
if
Faith
,
i.
e.
Assent
unto
Testimony
I
eviathan
▪
p.
2.
ca.
●1
.
do
oblige
un●o
Obedience
in
reference
to
the
King
,
why
not
also
in
reference
to
God
Almighty
?
If
there
be
no
re●son
(
as
surely
there
is
none
)
why
it
should
not
,
then
supposing
we
do
not
know
,
but
only
believe
the
Scriptures
are
Gods
Word
,
yet
we
are
thereby
obliged
to
obey
them
.
All
that
the
Leviathan
hath
farther
to
say
against
it
,
is
,
that
if
it
be
not
the
Legislative
Authority
of
the
Common-Wealth
,
that
giveth
them
the
force
of
Laws
,
it
must
be
some
other
Authority
derived
from
God
,
either
private
or
publick
:
if
private
,
it
obliges
only
him
,
to
whom
in
particular
God
hath
been
pleased
to
reveal
it
.
I●
publick
,
it
is
the
Authority
Sect.
3.
But
leaving
him
a
while
and
his
dangerous
Positions
.
Let
's
look
a
little
into
the
Treatise
of
humane
Reason
;
wherein
we
find
Pelagianisme
in
a
Disguise
,
or
Free
will
in
Maskerade
:
for
,
one
of
the
Errours
of
Pelagius
was
,
Quòd
satis
ad
propriam
possit
conferre
salutem
Arbitra
libertas
,
etiamsi
Gratia
desit
.
Vid.
Voss
.
Hist.
Pelag.
lib.
3.
p.
2.
Th●s
.
1.
That
a
Mans
own
Free
Will
even
without
Grace
is
sufficient
for
his
Salvation
.
And
so
saith
this
Treatise
is
humane
Reason
:
for
it
informs
us
that
a
long
and
serious
Debate
about
the
choice
of
a
Guide
to
Happiness
,
could
bring
the
Author
thereof
no
other
but
his
own
Reason
:
which
(
saith
he
,
)
if
it
take
such
Directions
as
it
ought
,
and
may
do
before
it
sets
forth
,
and
pursue
those
Directions
with
care
and
constancy
,
though
it
may
possibly
lead
me
into
Error
,
yet
will
bring
me
at
last
even
through
them
to
the
purposed
end
of
my
Journey
,
which
is
this
is
the
only
North
Star
which
God
has
given
us
for
the
right
Steering
of
our
Course
.
And
afterward
,
it
saith
,
that
every
Mans
particular
Reason
,
if
well
followed
,
i.
e.
With
Constancy
,
Dilig●nce
and
Sobriety
,
will
Infallibly
carry
him
at
last
(
though
perhaps
,
through
many
tedious
and
troublesome
Wandrings
)
to
his
Eternal
Happiness
.
This
is
there
aff●●med
of
Reason
in
contradistinction
to
wh●●soever
other
Guide
you
pitch
on
,
whether
it
be
the
Scriptures
,
Spirit
,
Church
past
or
pres●nt
,
or
any
thing
else
imaginable
.
It
is
therefore
somewhat
more
than
probable
,
that
our
Reason
(
in
some
kind
of
opposition
to
Revelation
)
is
that
which
that
Treatise
would
have
us
take
for
our
Infallible
Guide
to
Happiness
:
But
if
this
be
our
Guide
,
whence
is
it
that
it
may
,
and
ought
to
take
Directions
before
it
sets
forth
?
What
?
a
Guide
and
take
Directions
?
This
is
such
a
Solecisme
as
evacuates
all
pretence
to
the
ability
of
a
Guide
,
and
speaks
it
a
Stranger
in
the
way
,
or
at
least
not
well
acquainted
with
it
.
Since
then
Reason
may
and
ought
to
take
Directions
before
it
sets
forth
,
it
is
but
a
Traveller
,
(
not
a
Guide
,
unless
it
be
a
Blind
one
)
in
the
way
to
Happiness
.
And
indeed
,
if
it
were
not
so
,
what
need
had
Men
of
any
other
?
And
if
no
need
of
another
,
to
what
End
were
Christ
and
his
Apostles
Prophets
?
Whence
was
it
that
through
the
tender
Mercy
of
our
God
,
the
Day-spring
from
on
High
hath
visited
us
,
to
give
light
to
them
that
sit
in
darkness
,
and
to
Guide
our
Feet
into
the
way
of
peace
?
if
Men
could
have
seen
this
way
by
the
Light
of
humane
Reason
,
what
Necessity
was
there
that
the
Day-spring
from
on
High
should
visit
them
on
purpose
to
Guide
their
Feet
into
it
?
But
since
so
it
did
,
we
must
either
charge
God
foolishly
and
set
his
tender
Mercy
at
nought
,
or
else
we
must
confess
,
that
Reason
alone
could
not
find
it
.
And
unreasonable
methinks
it
is
,
that
any
Man
(
much
more
a
Christian
)
should
be
shie
of
making
this
Confession
.
For
,
what
an
astonishment
to
Reason
is
it
,
that
a
Person
of
the
ever
Blessed
and
Glorious
Trinity
should
in
a
sort
lessen
Himself
,
and
lay
aside
his
Glory
,
leave
his
Heaven
and
come
down
to
Earth
,
take
upon
Him
our
Nature
,
together
with
the
Infirmities
and
Servile
condition
of
it
,
and
herein
should
take
incomparable
pains
in
Preaching
good
Tidings
to
the
meek
,
and
should
send
his
Apostles
by
enducing
them
with
Power
from
on
High
to
do
the
like
to
all
Nations
,
and
to
confirm
their
Word
with
signs
following
,
and
all
this
on
little
or
no
Necessity
!
This
is
such
a
Kindness
as
no
Romance
ever
fancved
!
But
since
the
measures
of
Friendship
are
usually
taken
not
only
from
the
good
things
it
bestows
but
also
from
the
need
we
have
of
them
,
it
is
altogether
unlikely
,
that
infinite
Wisdome
would
be
so
lavish
of
its
Favours
to
little
or
no
purpose
.
Into
which
absurdity
(
if
not
Blasphemy
)
we
cannot
avoid
falling
,
if
we
think
our
own
Reason
sufficient
(
as
this
Treatise
saith
it
is
)
to
carry
us
at
last
infall●bly
to
Eternal
Happiness
:
if
this
be
true
,
what
need
is
there
of
Revelation
?
What
can
that
do
more
?
it
can't
surely
carry
us
to
Heaven
before
we
come
at
the
last
here
on
Earth
;
nor
can
the
certainty
of
its
doing
it
then
be
greater
than
Infallibility
:
but
all
this
we
had
before
by
our
own
Reason
;
wherein
then
are
we
or
can
we
be
beholden
to
Rev●lation
?
thus
manifestly
doth
this
Opinion
evacuate
the
necessity
of
Revelation
,
and
derogate
extreamly
from
the
Mercy
and
Goodness
of
God
in
Blessing
the
World
with
knowledge
of
his
Gospel
.
It
imputes
the
folly
of
a
needless
Labour
to
the
Son
of
God
,
and
vilisies
the
Gifts
of
the
Holy
Ghost
,
that
enabled
his
Apostles
to
Preach
it
to
all
Nations
:
it
sets
at
nought
the
Labours
of
Men
in
the
Word
and
Doctrine
,
and
puffs
up
Sciolists
with
such
a
conceit
of
their
own
Reason
,
as
makes
them
swell
and
burstinto
contempt
of
all
supernatural
Knowledge
:
it
opens
a
door
to
Divisions
,
and
le●s
in
the
Wind
of
any
false
Doctrine
that
conceited
Opinionists
shall
think
reasonable
.
Piety
therefore
and
the
love
of
Peace
prompt
us
to
abhor
it
:
and
indeed
Reason
it self
cannot
chuse
but
speak
against
and
condemn
it
.
For
it
must
confess
,
that
Life
and
Immortality
,
viz
▪
Eternal
Happiness
,
is
brought
to
light
through
the
Gospel
:
without
the
Revelation
thereof
thereby
Reason
can
but
surmise
and
conjecture
at
it
.
Contemplating
the
Works
of
Creation
,
it
finds
that
all
Creatures
(
besides
what
they
are
in
themselves
)
receive
●xternally
some
perfection
from
other
things
;
for
there
is
not
a
Creature
in
the
World
but
may
be
what
it
is
not
:
hence
it
is
,
that
there
is
a
kind
of
appetite
or
desire
in
all
things
,
whereby
they
incline
to
somewhat
,
which
they
are
not
,
that
when
they
have
attained
it
,
they
may
be
perfecter
than
they
are
without
it
.
This
inclination
shews
it self
in
no
Creature
more
than
Man
,
who
being
capable
of
,
propends
unto
a
perfection
beyond
all
that
in
this
life
is
attainable
:
hence
indeed
Reason
concludes
,
that
there
is
a
state
of
Eternal
Happiness
provided
for
humane
Nature
:
but
this
its
conclusion
leaves
the
Mind
altogether
in
the
dark
as
to
the
nature
of
its
beatifick
Object
.
The
Objects
provided
for
the
satisfaction
of
other
Creatures
,
Reason
(
by
the
information
of
the
Senses
for
the
most
part
)
perceives
:
but
what
there
is
provided
for
its
own
,
it
cannot
conceive
;
somewhat
it
seeketh
,
but
what
that
is
,
it
directly
knoweth
not
:
but
being
verily
perswaded
that
God
hath
made
nothing
in
vain
,
and
perceiving
that
all
attainments
in
this
world
will
not
satisfie
the
appetites
of
our
reasonable
Nature
,
it
concludes
there
is
something
else
provided
for
i●
▪
that
exceeds
all
things
else
that
it
knowes
of
,
in
goodness
,
but
what
that
is
,
it
cannot
tell
.
Now
from
this
its
ignorance
of
the
End
,
ariseth
so
thick
a
cloud
of
darkness
about
the
Means
conducing
to
it
,
as
that
it
knows
not
what
to
do
,
or
which
way
to
go
to
attain
it
.
All
that
it
can
possibly
direct
us
to
do
,
is
to
work
:
but
when
it
well
considers
the
happiness
it
seeks
for
,
it
can
give
no
account
of
its
being
attainable
by
our
works
:
for
it
being
something
beyond
or
above
the
power
of
Nature
ordained
in
the
Creation
,
it
cannot
be
the
natural
effect
or
product
of
our
Works
:
to
imagine
this
,
is
to
think
our
works
effectual
beyond
their
proper
strength
and
power
;
yea
it
is
to
make
God
inferior
in
power
unto
men
;
it
gives
them
the
rule
over
him
,
and
supposeth
them
able
to
attain
to
happiness
whether
he
will
give
it
them
or
no
,
and
so
(
without
a
Metaphor
)
to
take
the
Kingdome
of
Heav●n
by
force
,
and
to
commit
a
Rape
upon
the
Almighty
:
but
this
is
so
gross
an
absurdity
▪
as
that
every
man's
par●icular
Reason
abhors
it
:
the
supr●me
perfection
of
our
Nature
,
if
any
way
attainable
by
our
works
,
must
therefore
be
the
reward
of
them
:
but
then
Reason
perceives
,
that
a
Reward
is
two-fold
,
viz.
either
of
debt
or
of
gift
:
the
former
is
such
as
is
due
to
the
Receiver
upon
the
account
of
something
,
that
he
(
of
his
own
accord
,
without
any
obligation
on
him
)
hath
done
,
which
in
justice
or
equity
is
worthy
of
it
.
But
who
so
void
of
Reason
,
as
(
after
a
just
and
impartial
examination
of
his
works
)
to
think
them
worthy
of
Eternal
Life
:
humane
Reason
surely
is
not
so
silly
as
to
think
that
they
are
so
meritorious
and
beneficial
unto
God
,
as
to
deserve
it
at
his
hands
.
A
Reward
therefore
Reason
cannot
conclude
it
to
be
of
Debt
,
but
of
Gift
:
and
this
is
such
as
may
become
due
to
the
Receiver
,
but
not
for
the
merit
or
by
virtue
of
his
Works
,
but
by
the
undeserved
Promise
of
the
Giver
.
But
without
Revelation
,
where
will
Humane
Reason
find
a
Promise
of
Eternal
Happiness
to
Man
in
his
present
fallen
Condition
?
The
Fall
of
Man
is
so
discernable
by
the
light
of
Nature
,
as
that
scarce
any
sort
of
Philosophers
was
wholly
ignorant
of
it
;
but
the
Pythagoreans
were
more
especially
troubled
about
it
.
There
was
a
time
(
saith
Porphyrius
)
when
we
were
intellectual
,
purged
from
the
dreggs
of
Sense
and
Irrationality
,
and
so
we
still
are
,
in
respect
of
our
Essence
;
but
now
by
reason
of
our
inability
perpetually
to
converse
with
Intellectual
and
Eternal
Objec●s
,
and
through
our
proneness
to
those
of
Sense
,
we
have
wrapt
and
folded
our selves
up
in
them
:
for
the
Soul
not
remaining
in
its
primitive
intellectual
state
,
all
its
powers
being
actuated
by
the
Senses
of
the
body
,
are
so
hurt
and
maimed
,
as
that
like
ground
not
well
manured
,
they
bring
forth
Tares
instead
of
Corn
,
although
good
seed
be
thrown
into
them
:
and
all
this
comes
to
pass
through
the
Soul's
improbitie
,
which
though
it
doth
not
corrupt
the
Essence
of
it
,
yet
it
fetters
it
to
that
which
is
fading
,
and
draggs
it
down
from
its
first
and
proper
state
to
another
far
inferior
.
Hereby
it
is
evident
,
that
the
de
Abstin
.
lib.
1.
●
.
30.
Light
of
Nature
discovers
our
fallen
condition
:
Herein
I
say
,
where
can
Reason
(
without
Revelation
)
find
a
promise
of
eternal
happiness
made
unto
us
?
The
vast
Volumes
of
the
Creation
do
not
afford
it
,
the
Book
of
Nature
doth
not
contain
it
.
Where
then
will
it
look
for
it
,
or
can
it
possibly
find
it
?
Here
then
this
supposed
Infallible
Guide
is
at
a
stand
,
it
cannot
carry
us
one
step
farther
,
it
is
at
such
a
loss
,
as
that
it
cannot
tell
us
what
to
do
,
or
which
way
to
go
,
that
we
may
g●t
within
the
compass
of
a
Promise
of
Salvation
,
without
which
we
walk
in
darkness
and
at
all
adventures
,
and
so
our
wandrings
are
like
to
be
very
tedious
and
troublesome
indeed
.
But
what
if
they
be
?
the
matter
is
not
much
:
for
,
those
who
commit
themselves
to
the
guidance
of
their
own
Vnderstandings
,
if
they
do
commit
themselves
wholly
to
it
,
are
as
safe
on
the
left
hand
as
on
the
right
;
as
secure
of
happiness
in
their
Errors
,
as
others
are
,
who
Behold
h●re
the
power
of
Reason
!
how
broad
it
makes
the
way
to
Heaven
,
and
how
wide
its
gate
!
it
throwes
it
open
,
and
takes
it
on
every
side
!
no
matter
with
what
it
approach●th
it
;
Error
as
well
as
Truth
(
if
it
be
the
dictate
of
our
own
understanding
)
will
let
us
into
it
.
What
scrupulous
Coxcombs
then
are
those
who
ask
with
the
trembling
Jaylour
,
Sirs
,
What
must
we
do
to
be
saved
?
Can
they
not
wholly
commit
themselves
to
their
own
Understandings
,
and
then
they
would
be
saved
right
or
wrong
.
What
though
we
be
Turks
,
Jews
,
Heathens
,
or
Atheists
,
in
our
perswasion
,
it
is
no
matter
;
if
we
therein
wholly
commit
our selves
to
the
guidance
of
our
own
Understandings
,
we
are
as
secure
of
happiness
in
our
Errors
,
as
others
are
who
are
guided
,
even
in
the
For
there
is
no
danger
of
perishing
but
from
Disobedience
,
without
which
every
man
may
often
err
,
the
Commandment
of
God
being
not
to
find
out
truth
(
especially
every
particular
one
)
but
to
Endeavour
the
finding
it
:
He
commands
no
more
but
to
search
,
and
ye
shall
find
,
sayes
be
,
not
every
particular
Truth
,
for
experience
teaches
us
that
cannot
be
the
interpretation
:
but
whether
you
find
or
no
the
Truth
which
you
search
for
,
you
shall
find
the
Reward
of
searching
,
which
is
Happiness
.
So
that
if
your
Understanding
search
,
and
you
do
commit
your selves
wholly
to
the
guidance
o●
it
,
there
is
no
danger
of
perishing
from
disobedience
to
the
Laws
even
of
God
himself
,
much
less
from
Errour
.
Well
,
little
did
we
think
what
an
amulet
we
carry
about
with
us
,
and
little
did
we
know
,
(
till
this
Treatise
told
us
)
that
such
is
the
force
and
virtue
of
our
Understanding
,
as
that
,
if
it
doth
what
it
may
,
the
most
venomous
errour
cannot
hurt
us
;
if
it
doth
but
search
,
we
shall
be
sure
to
find
the
reward
of
searching
,
which
is
Happiness
.
This
indeed
is
a
very
comfortable
Speculation
;
but
it
falls
out
somewhat
unluckily
,
that
He
who
acquainted
us
with
it
(
as
it
is
to
be
feared
)
spake
without-book
:
for
the
Promise
is
not
made
to
searching
,
but
to
seeking
;
i.
e.
to
Prayer
and
Devotion
,
verily
thought
with
himself
that
he
ought
to
do
many
things
contrary
to
the
Name
of
Jesus
.
This
was
the
guidance
of
his
Understanding
:
and
he
wholly
committed
himself
to
it
,
for
even
then
he
lived
in
all
good
Conscience
.
Why
then
was
Sect.
4.
Hence
also
it
follows
,
That
it
is
very
reasonable
for
us
to
believe
whatsoever
Christ
and
his
Apostles
have
undoubtedly
taught
us
.
The
reason
of
the
consequence
most
manifestly
is
,
because
they
they
spake
as
they
were
moved
by
the
Holy
Ghost
;
and
forasmuch
as
God
cannot
lye
,
the
truth
of
their
doctrine
must
needs
be
beyond
all
question
.
For
such
is
the
certainty
of
the
Word
of
Prophecy
as
that
St.
Peter
prefers
it
before
the
voice
,
which
he
himself
heard
in
the
holy
Mount
.
But
can
any
thing
be
more
sure
than
such
a
Voice
?
No
,
not
in
it self
considered
absolutely
,
but
unto
us
.
God
is
Truth
,
and
in
him
there
is
no
Possibility
of
lying
,
or
Shadow
of
falshood
:
all
things
therefore
that
come
from
him
must
needs
be
equally
sure
and
certain
,
infallible
and
true
in
themselves
:
yet
for
all
that
,
one
thing
may
have
greater
evidence
of
its
descent
,
and
more
apparent
credentials
of
its
Mission
from
him
than
another
hath
.
As
for
example
,
St.
John
the
Baptist
and
our
Blessed
Saviour
were
both
sent
from
God
,
but
both
did
not
give
equal
evidence
of
their
Mission
from
him
.
St.
John
did
no
Miracle
but
our
Saviour
the
Works
that
he
did
,
did
bear
witness
of
him
,
that
the
Father
sent
him
.
And
as
it
is
in
Persons
,
so
may
it
be
in
several
wayes
of
Revelation
:
and
so
I
conceive
it
is
in
those
that
now
lye
before
us
,
a
Voice
from
Heaven
,
and
a
Word
of
Prophecie
:
The
Question
is
not
which
is
most
true
,
considered
as
in
it self
,
for
so
there
can
be
no
comparison
between
them
:
but
which
of
the
two
is
most
sure
as
to
us
,
i.
e.
which
of
them
gives
us
the
fairest
Credentials
of
its
coming
from
God
?
St.
Peter
decides
the
question
;
the
Word
of
Prophecy
:
And
for
this
his
decision
,
he
had
the
authority
of
the
Jewes
,
among
whom
it
seems
that
in
those
dayes
it
was
,
and
perhaps
still
is
a
received
Opinion
,
That
the
Bath
Kol
,
filia
vocis
(
such
as
St.
Peter
speaks
of
)
was
inferiour
to
the
very
lowest
degree
of
Prophecy
;
not
in
its
truth
as
in
it self
considered
,
but
in
motives
of
credibility
to
others
:
hereof
Maimonides
insinuates
this
reason
,
viz.
because
it
may
happen
to
such
as
are
not
prepared
for
Prophecy
,
there
were
(
as
we
have
shewed
)
divers
qualifications
antecedently
or
concomitantly
necessary
to
fit
men
for
the
Spirit
of
Prophecy
:
and
these
qualifications
(
as
we
have
also
seen
)
took
away
all
cause
of
suspition
,
that
the
Prophets
either
were
deceived
,
or
had
a
design
to
deceive
others
in
their
Prophecies
:
And
besides
that
,
either
by
Predictions
or
Miracles
)
they
gave
such
evidence
of
a
Prophetick
spirit
,
as
could
possibly
come
from
none
but
God
:
and
therefore
in
Motives
of
credibility
,
a
Word
of
Prophecy
doth
far
exceed
a
Voice
from
Heaven
;
because
(
for
ought
we
know
)
the
Prince
of
the
power
of
the
Air
may
deceive
us
with
something
like
it
;
or
the
pretended
hearers
of
it
were
,
it
may
be
,
themselves
deceived
,
or
had
a
design
to
deceive
others
.
Since
then
Christ
and
his
Apostles
(
as
we
have
largely
proved
)
were
a
sort
of
Prophets
,
that
most
eminently
had
all
the
qualifications
requisite
to
the
spirit
of
Prophecy
,
and
both
by
Predictions
and
Miracles
gave
th●
clearest
evidence
,
that
ever
the
World
had
of
it
we
have
the
highest
reason
(
whereof
a
Revelation
is
capable
)
most
firmly
to
believe
the
doctrine
that
they
have
taught
us
.
What
though
the
mystery
of
Godliness
be
(
as
without
controversie
it
is
)
very
great
,
yet
the
Theists
of
our
Age
have
no
reason
on
that
account
to
disbelieve
it
:
for
though
,
pe●haps
,
it
is
reasonable
to
expect
that
our
Religion
should
befriend
our
Reason
,
yet
not
so
far
as
to
make
it
the
Rule
and
measure
of
Divine
Revelation
;
the
reason
is
,
because
the
divine
Intellect
is
infinite
,
and
ours
finite
:
although
therefore
without
an
experiment
or
other
demons●ration
,
there
seems
to
be
no
obligation
on
us
firmly
to
ass●nt
to
any
thing
in
Philosophy
,
yet
are
we
not
permitted
to
be
such
Virtuos●
in
Religion
.
The
reason
is
,
because
things
(
in
themselves
uncapable
of
a
demonstration
)
are
revealed
with
a
command
to
beli●ve
;
and
we
ought
not
to
make
them
a
r●mor●
to
our
Belief
:
for
as
after
all
our
Searches
into
Nature
,
and
greatest
Discoveries
of
things
therein
,
we
are
forced
to
confess
there
may
be
more
in
her
dark
bosome
than
we
can
discover
,
and
we
on
that
account
have
no
reason
to
deny
the
Being
of
Nature
:
so
also
in
things
revealed
,
if
after
all
our
hardest
study
we
cannot
comprehend
them
,
we
thereupon
have
no
reason
to
deny
the
Being
of
them
,
because
God
who
hath
made
,
may
also
reveal
things
that
pass
our
Understanding
:
if
therefore
there
be
evidence
sufficient
to
convince
the
Understanding
(
as
in
the
case
now
before
us
there
is
)
that
the
Revelation
came
from
God
,
there
is
no
reason
(
on
the
account
of
its
mysteries
)
to
reject
it
.
And
indeed
,
the
mysteries
of
Christianity
are
so
far
from
giving
just
occasion
of
Unbelief
,
as
that
they
are
apt
to
strengthen
our
Faith
in
it
:
for
the
Gospel
teaching
us
to
glorifie
God
in
our
Spirits
as
well
as
Bodies
;
it
is
very
reasonable
and
convenient
,
that
it
should
require
us
to
honour
Him
by
the
Submission
of
our
Understandings
to
indemonstrab●e
Revelations
,
as
well
as
by
the
Obedience
of
our
Hearts
and
Lives
unto
his
Laws
:
and
therefore
as
it
is
fitting
for
us
to
obey
the
divine
Law
,
though
our
Wills
reluct
never
so
much
against
it
,
so
also
is
it
for
us
to
believe
whatever
God
hath
revealed
,
though●
never
so
improbable
,
to
our
Understandings
:
for
unless
we
do
so
,
we
shall
undoubtedly
fall
short
of
our
Duty
,
which
in
this
Case
without
dispute
is
to
tread
in
the
steps
of
our
Father
Abraham
,
who
gave
Glory
to
God
by
being
so
strong
in
Faith
,
as
to
believe
that
That
was
impossible
in
Nature
,
and
therefore
incredible
unto
Reason
.
If
we
will
believe
no
more
than
what
we
can
demonstrate
to
be
true
,
our
Assent
is
not
Faith
,
but
Science
;
for
it
is
not
built
upon
the
Foundation
of
Gods
Testimony
▪
but
on
Demonstrations
from
the
Nature
of
the
things
testified
,
and
so
it
honours
not
God
at
all
;
because
it
receives
not
the
Truth
for
His
sake
,
but
Him
for
the
Truths
sake
;
and
so
it
pays
no
respect
to
his
Word
,
but
only
to
our
own
Ratiocination
.
But
forasmuch
as
the
mind
assents
to
Testimony
as
well
as
Reason
,
and
the
divine
Prerogative
extends
it self
to
the
whole
Man
,
that
Religion
that
becomes
God
and
it
is
suitable
to
Man
,
must
have
somthing
in
it
to
exercise
this
his
innate
Power
about
;
and
for
this
Cause
,
the
Mysteries
of
Christianity
ought
to
be
looked
on
as
a
Motive
to
believe
,
rather
than
to
reject
it
:
for
were
there
no
Mysteries
in
it
,
we
should
have
some
Reason
to
entertain
a
Temptation
to
think
that
it
is
not
of
God
,
because
whatsoever
else
we
are
assured
there
is
,
hath
somthing
in
it
that
exceeds
the
reach
of
our
Reason
,
yea
and
Conjecture
too
:
for
if
we
contemplate
the
Works
of
Creation
,
things
that
we
dayly
see
and
handle
,
which
●eem
to
lye
level
with
our
Understandings
,
yet
after
our
most
accurate
Researches
into
their
nature
,
we
shall
find
,
that
the
most
piercing
Judgment
or
profoundest
Reason
is
not
able
to
solve
all
the
Phaenomena
,
or
attain
to
a
perfect
knowledg
of
them
.
And
who
is
there
that
observes
well
the
Dispensations
of
divine
Providence
,
but
may
therein
find
such
Riddles
as
his
Reason
cannot
unfold
?
Such
Mysteries
as
baffle
his
Understanding
and
confound
his
Curiosity
in
his
enquiring
after
the
cause
of
them
.
The
Ends
and
Reasons
of
Gods
proceedings
with
Men
,
although
always
most
Just
and
Righteous
,
yet
very
often
are
so
secret
and
hidden
,
as
that
they
convince
us
,
his
Judgments
are
unsearchable
and
his
ways
past
finding
out
.
And
from
the
Works
of
Creation
and
Providence
results
a
Natural
Religion
;
the
chief
Principle
whereof
we
know
is
,
That
there
is
a
Being
Infinite
in
all
Perfections
:
this
is
the
Dictate
of
Reason
as
well
as
Conscience
;
yet
Reason
cannot
f●thome
the
depth
of
it
,
for
it
hath
only
a
Negative
conception
of
Infinity
,
and
whatever
there
is
that
it
hath
no
Conception
of
,
doth
undoubtedly
surpass
its
reach
and
Comprehension
:
so
that
Natural
Theology
,
as
well
as
revealed
,
hath
its
Mysteries
:
if
therefore
Christianity
had
none
,
how
unlike
would
it
be
to
all
things
else
in
the
world
that
have
God
for
their
Authour
?
How
just
a
prejudice
would
this
be
to
the
reception
of
it
as
divine
Truth
and
Revelation
?
Who
would
believe
it
to
be
of
God
,
when
he
sees
nothing
that
surpasseth
Man
in
it
?
How
decent
then
and
useful
are
the
Mysteries
of
Christianity
?
Since
they
make
it
like
to
all
things
else
of
Gods
making
,
they
beautifie
and
adorn
it
with
fairer
Characters
than
otherwise
it
would
have
of
Gods
Image
on
it
:
and
the
fairer
the
Characters
of
His
Image
are
upon
it
,
the
more
Legible
is
his
Truth
in
it
:
for
infiniteness
of
Truth
is
inseparable
from
right
Reasons
Idea
of
Deity
:
and
where
there
is
infiniteness
of
Truth
,
there
is
no
possibility
of
a
Lye
,
Mistake
or
Deceit
,
and
where
these
are
excluded
,
there
is
no
room
for
Hesitance
or
doubting
,
but
the
strongest
Reason
imaginable
to
believe
.
Since
therefore
our
Chri●●ian
Faith
hath
the
impression
of
Gods
Image
on
it
,
and
the
Word
of
Prophecy
revealed
it
,
it
is
most
highly
reasonable
to
believe
it
.
Sect.
5.
And
since
such
is
the
Reason
that
we
have
,
most
firmly
to
believe
the
Doctrine
that
Christ
and
his
Apostles
have
taught
us
,
such
also
we
have
most
stedfastly
to
hope
in
the
Promises
that
they
have
made
us
,
for
Hope
being
the
expectation
and
waiting
of
Faith
,
ariseth
out
of
it
and
hath
it●
growth
with
it
,
although
the
Object
of
Hope
be
some
difficultly
attainable
future
good
thing
,
yet
Faith
(
receiving
the
promises
of
it
)
puts
us
upon
expecting
and
waiting
for
it
:
if
therefore
it
be
reasonable
for
us
to
believe
the
Promises
of
the
Gospel
,
it
is
also
Reasonable
for
us
to
hope
for
the
Accomplishment
of
them
.
The
Hope
of
a
Christian
is
not
like
our
Golden
Dreams
which
vanish
when
we
awake
,
but
it
is
such
an
expectation
of
good
things
not
seen
,
as
will
indure
the
Test
of
the
severest
Reason
;
for
it
is
founded
on
the
Promises
of
the
Gospel
:
and
these
Promises
(
made
by
the
Spirit
of
Prophecy
in
Christ
and
his
Apostles
)
are
little
or
nothing
else
,
but
Declarations
of
what
God
will
do
for
the
Good
of
Men
;
and
since
they
declare
his
purpose
,
they
open
to
us
a
part
of
that
external
Law
,
which
he
himself
hath
set
for
himself
to
work
by
;
they
therefore
are
and
must
needs
be
as
immutable
as
that
Law
,
and
that
Law
is
as
immutable
as
God
himself
,
because
it
is
his
external
Wisdome
;
and
herein
there
can
be
no
Variableness
or
Shaddow
of
turning
,
because
Godliness
is
profitable
unto
all
things
,
having
promise
of
the
life
that
●ow
is
,
and
of
that
which
is
to
come
.
But
we
find
that
all
things
come
alike
to
all
,
there
is
no
more
care
taken
of
the
most
Pious
Christian
,
than
of
the
lewdest
among
men
:
we
cannot
therefore
believe
the
Promis●s
of
the
Gospel
,
or
think
it
safe
to
put
our
trust
in
them
:
if
they
deceive
our
expectation
in
things
that
fall
within
the
compass
of
our
Experience
,
what
Reason
have
we
to
give
credit
,
or
to
take
heed
unto
them
in
those
that
do
not
?
that
Gods
promises
concerning
the
life
that
now
is
,
do
import
that
those
who
perform
the
conditions
of
them
,
shall
enjoy
such
an
uninterrupted
Series
of
Worldly
prosperity
,
as
that
they
shall
not
be
afflicted
like
other
Folk
.
But
this
certainly
is
a
great
mistake
;
for
Afflictions
and
troubles
are
so
inseparably
Annexed
to
Christian
Piety
,
as
that
if
any
Man
will
come
after
Christ
,
he
must
deny
himself
and
take
up
his
Cross
and
follow
Him
;
and
unless
he
do
so
,
he
cannot
be
His
Disciple
:
it
seems
,
therefore
that
those
grim
Duties
of
Self-denial
and
mature
resolution
of
bearing
the
Cross
,
are
so
essentially
united
to
the
other
parts
of
Christianity
,
as
there
's
no
being
a
Good
Christian
without
them
:
impossible
therefore
it
is
that
the
promises
of
the
Gospel
should
be
designed
to
evacuate
the
Necessity
,
or
frustrate
the
Use
of
these
Essential
parts
of
Christianity
.
And
for
this
Cause
it
is
most
probable
,
if
not
certain
,
that
the
importance
of
its
Promises
concerning
things
Temporal
is
,
that
they
who
seek
those
that
are
Eternal
,
shall
have
no
just
cause
of
such
destracting
Cares
about
the
things
of
this
World
,
as
render
them
unable
acceptably
to
mind
the
concerns
of
the
other
.
That
this
is
the
Design
and
Scope
of
them
,
we
have
methinks
a
Demonstration
in
that
grand
Promise
of
our
Saviour
,
that
all
these
things
shall
be
added
to
them
that
seek
first
the
Kingdome
of
God
and
his
Righteousness
:
for
being
a
part
of
his
Sermon
on
the
Mount
(
wherein
he
gives
his
Disciples
an
abstract
of
Christian
Philosophy
)
it
is
to
be
looked
on
as
a
Standard
,
whereby
we
are
to
take
the
measures
of
other
Promises
of
the
like
nature
,
in
our
Interpretations
of
them
:
and
if
so
,
then
the
Design
and
in●endment
of
them
all
must
needs
be
,
not
to
raise
our
Hopes
to
an
expectation
of
Freedom
from
Affliction
,
but
to
keep
our
Souls
from
sinking
into
Dispondence
and
distrust
of
Gods
Providence
in
providing
for
us
:
for
this
manifestly
is
the
Scope
of
our
Saviours
Promise
now
under
Consideration
,
and
that
being
as
ample
as
any
or
all
the
rest
▪
and
pronounced
by
our
Lords
own
Mouth
,
when
He
was
delivering
the
Sum
and
substance
of
his
practical
Doctrine
,
may
most
justly
be
thought
to
shew
us
their
importance
.
And
if
it
be
granted
so
to
do
,
I
dare
Appeal
to
the
experience
of
good
Christians
,
concerning
the
Truth
of
them
;
what
though
they
are
sometimes
reduced
to
such
Straits
and
Difficulties
,
as
a
Natural
Man
can
see
no
way
out
of
;
yet
,
even
then
their
Trust
in
the
Promises
does
buoy
up
their
Hope
,
that
they
shall
find
away
to
escape
:
and
I
dare
,
I
say
,
appeal
to
their
Experience
,
whether
or
no
divine
Providence
(
if
on
an
Impartial
Scrutiny
they
cannot
find
,
that
they
themselves
have
omitted
the
Conditions
of
the
Promises
)
have
not
so
far
fulfilled
them
,
as
to
let
them
see
,
that
God
so
cares
for
them
as
in
due
time
to
do
it
.
And
if
they
cannot
say
,
but
that
(
though
in
this
Sea
of
troubles
Gods
Promises
of
Temporal
Blessings
do
not
keep
them
from
Storms
,
yet
)
they
cast
out
such
an
Anchour
o●
Hope
unto
them
,
as
secures
them
from
being
overwhelmed
with
Billows
of
Sorrow
,
or
split
upon
the
Rocks
of
Desparation
,
it
must
be
confessed
that
they
sufficiently
do
the
Work
for
which
they
are
intended
:
and
if
so
they
do
,
there
certainly
is
no
Reason
to
stagger
at
the
Promises
of
God
through
Unbelief
,
but
much
rather
to
give
Him
Glory
by
being
therein
strong
in
Faith
.
Especially
considering
moreover
,
that
the
greatest
Inducements
we
have
to
believe
the
Gospel
,
viz
▪
the
Miracles
that
were
wrought
to
confirm
it
,
do
also
assure
us
of
the
Infallible
Truth
and
Certainty
of
its
Promises
:
for
,
Blessedness
we
know
is
the
Sum
and
substance
of
all
that
they
can
Import
,
or
we
can
hope
ro
enjoy
;
and
that
this
we
shall
have
if
we
be
not
offended
in
Christ
,
is
his
own
Inference
from
his
Miracles
:
and
that
the
Premises
will
very
well
bear
the
Conclusion
,
will
be
evident
to
any
one
who
Impartially
considers
,
that
the
Miracles
of
Christ
(
or
at
least
some
of
them
)
did
as
far
exceed
the
power
of
Nature
,
as
the
Donation
of
Blessedness
or
any
thing
else
contained
in
the
Promises
;
by
them
therefore
it
appears
,
that
all
things
requisite
thereunto
,
are
in
the
Power
of
Him
by
whom
,
or
in
whose
Name
they
were
done
:
and
the
Goodness
of
his
Miracles
declare
Him
as
Willing
as
Able
to
bestow
them
on
us
:
and
where
both
Power
and
Will
do
concur
to
make
men
Blessed
,
it
is
very
evident
,
there
is
no
place
left
for
Diff●●ence
or
room
for
Despair
:
Since
then
the
Miracles
of
Christ
do
Demonstrate
both
his
Ability
and
Willingness
to
make
us
Blessed
,
and
all
the
Promises
of
the
Gospel
do
empty
themselves
into
Blessedness
,
it
thence
follows
,
that
on
that
account
we
may
and
in
Reason
we
ought
to
have
st●ong
confidence
in
the
Promises
.
But
here
perhaps
some
will
say
,
no
▪
because
the
performance
shall
be
(
as
St.
Austine
faith
)
restored
unto
them
,
in
whom
it
first
began
to
be
mans
flesh
:
and
they
from
whose
Bodies
the
restitution
is
made
,
shall
have
no
cause
to
be
troubled
at
it
;
for
as
the
Imperf●ctions
,
or
the
defects
of
strength
and
Nature
in
the
bodies
of
Infants
at
their
decease
,
shall
(
by
the
Almighty
Power
and
Wisdom
)
be
supplyed
at
the
Resurrection
,
so
may
,
and
so
I
believe
shall
theirs
:
N●r
doth
this
Supply
make
them
cease
any
more
to
be
the
same
Bodies
▪
than
the
cure
of
an
old
Ulcer
in
the
Leg
mak●s
it
cease
to
be
the
same
Leg
;
although
in
order
thereunto
the
putrefied
flesh
be
removed
,
that
sound
may
be
restored
.
In
all
this
there
is
nothing
impossible
;
and
since
Christianity
doth
so
clearly
assert
a
future
Resurrection
,
and
we
have
so
much
Reason
to
believe
it
,
it
is
not
only
possible
,
but
probable
,
that
so
it
shall
be
.
However
,
since
so
it
may
be
,
there
is
no
truth
or
force
in
the
Objection
to
make
our
Christian
Hope
unreasonable
:
but
since
it
grasps
at
nothing
that
is
really
impossible
,
and
withal
is
so
well
founded
on
Promises
,
of
whose
Truth
and
certainty
we
are
so
abundantly
assured
,
it
must
be
concluded
to
be
very
rational
.
Sect.
6
▪
Lastly
,
since
it
is
thus
reasonable
to
believe
the
Doctrine
,
and
to
hope
in
the
Promises
of
Christianity
,
it
is
also
very
reasonable
for
us
to
keep
its
Commandments
.
Faith
and
Hope
are
so
great
Engines
of
Action
,
as
that
in
Natural
and
Civil
affairs
scarce
any
man
omits
doing
of
any
thing
,
whereby
he
believes
and
hopes
to
obtain
some
good
,
or
to
avoid
some
evil
:
and
if
in
those
Affairs
all
the
World
think
it
reasonable
for
Faith
and
Hope
to
set
us
on
doing
,
why
is
it
not
so
also
in
Religious
?
Since
therefore
in
these
affairs
,
we
have
(
as
we
have
seen
)
very
fair
ground
to
plant
these
Engines
on
,
it
is
very
reasonable
to
set
them
on
work
in
keeping
the
Commandments
.
And
not
for
this
cause
only
▪
but
especially
because
Christ
and
his
Apostles
(
who
revealed
them
to
us
,
and
imposed
them
on
us
)
being
Prophets
,
it
is
thence
manifest
,
that
they
have
no
less
than
divine
Authority
instampt
upon
them
:
and
so
indisputably
evident
and
transcendently
great
is
this
Authority
,
as
that
the
whole
Earth
(
Heathens
and
Turks
as
well
as
Jews
and
Christians
)
acknowledge
an
obligation
to
obey
it
:
and
since
Gods
Commands
have
so
confessed
an
obligation
in
them
,
it
is
certainly
a
part
of
the
Synteresis
or
habit
of
pr●ctical
Principles
,
wherewith
Nature
hath
indued
all
mens
Consciences
,
that
God
is
to
be
obeyed
.
Since
then
,
because
Christ
and
his
Apostles
were
Prophets
,
the
Precepts
of
that
Religion
that
they
have
taught
us
,
must
needs
be
the
Commands
of
God
,
we
are
self-condemned
Wretches
,
perhaps
worse
than
Infidels
,
if
we
do
not
obey
them
.
But
here
(
to
demonstrate
at
once
both
the
nature
and
the
greatness
of
our
obligations
to
Obedience
)
it
will
not
be
amiss
,
(
though
it
may
seem
a
Digression
)
to
enquire
,
Whence
our
obligation
to
obey
God
doth
arise
?
If
we
consult
the
Philosophical
Rudiments
concerning
Government
and
Civil
Society
,
for
an
Answer
to
this
Question
,
we
shall
there
find
it
affirmed
,
that
the
obligation
of
yielding
God
ob●dience
,
lyes
on
men
by
reason
of
their
weakness
.
If
this
shall
seem
hard
to
any
man
,
the
Author
in
his
Annotation
,
desires
him
with
a
silent
thought
to
consider
,
if
there
were
two
Omnipotents
,
whether
were
bound
to
obey
.
And
well
may
it
seem
hard
,
since
it
admits
of
no
proof
without
the
supposition
of
an
Impossibility
,
viz.
that
there
may
be
two
Omnipotents
;
which
cannot
be
,
because
the
one
is
,
or
it
is
not
able
to
destroy
the
other
;
if
it
be
,
then
the
other
is
not
Omnipotent
,
because
it
is
not
able
to
resist
it
;
if
it
be
not
,
then
is
it
not
Omnipotent
,
because
there
is
something
which
it
cannot
do
;
so
that
the
Being
of
two
Omnipotents
is
impossible
.
Let
a
man
therefore
consider
his
arguing
with
never
so
silent
a
thought
,
he
shall
find
but
little
or
no
force
in
it
.
And
truly
though
our
Saviour
admonishing
Paul
,
(
who
at
that
time
was
an
enemy
to
the
Church
)
that
he
should
not
kick
against
the
pricks
,
seems
to
require
obedience
from
him
for
this
cause
,
because
he
had
not
power
enough
to
resist
,
yet
doth
it
not
thence
follow
,
that
his
Weakness
was
the
formal
reason
of
his
obligation
to
yield
Obedience
:
because
there
may
be
many
motives
to
obey
,
besides
the
basis
and
radix
of
our
obligation
so
to
do
.
In
the
advice
of
a
Friend
there
is
no
obligation
at
all
,
yet
there
may
be
great
reason
to
take
it
;
and
since
the
Command
of
a
Superiour
,
(
much
more
of
God
)
may
equal
it
in
goodness
,
there
certainly
may
be
some
reason
to
obey
it
,
besides
the
Power
it
hath
of
obliging
to
Obedience
:
and
this
was
Saul's
case
:
his
Duty
undoubtedly
it
was
to
desist
from
Persecution
;
to
induce
or
perswade
him
hereunto
,
our
Blessed
Saviour
told
him
,
It
is
hard
for
thee
to
kick
against
the
pricks
,
i.
e.
thou
wilt
expose
thy self
to
danger
by
persisting
in
thy
way
,
therefore
desist
from
it
.
But
the
Assertion
now
under
consideration
being
a
deduction
from
another
Position
,
sends
us
back
to
the
fifth
Article
,
where
we
find
it
affirmed
,
that
God
hath
a
Right
to
rule
and
to
punish
those
who
break
his
Laws
,
from
his
sole
irresistable
Power
:
and
that
God
Almighty
derives
his
Right
of
Sovereignty
from
the
Power
it self
.
To
say
that
the
Right
of
Sovereignty
in
the
Sovereign
of
all
Sovereigns
is
derived
,
is
certainly
somewhat
incongruous
;
but
letting
that
pass
,
it
is
plain
,
his
meaning
is
,
that
God
is
our
Sovereign
Lord
,
because
his
Power
is
irresistable
;
so
that
his
Dominion
ariseth
from
his
Whether
the
right●ousness
or
unrighteousn●ss
,
the
sincerity
or
hypocrisie
of
a
person
pretending
to
serve
God
,
may
be
judged
of
▪
by
Gods
outward
Dispensations
of
prosperity
or
adversity
unto
him
?
This
Question
is
s●iffly
affirmed
by
Eliphaz
,
Bildad
and
Zophar
the
Opponents
,
and
as
vehemently
denyed
by
Job
the
Respondent
;
and
so
they
joyn
Issue
:
in
the
management
of
this
Dispute
,
although
Job
was
in
the
right
,
yet
it
must
be
confessed
,
that
sometimes
(
being
chafed
into
Passion
either
by
the
sharpness
of
his
Sufferings
,
●or
the
bitterness
of
his
Opponents
invectives
)
he
spake
unadvisedly
and
rashly
13.
20.
to
28.
and
●lsewhere
.
Vers.
22.
even
of
God
himself
:
whom
he
daringly
challenged
either
to
call
and
he
would
answer
,
or
to
let
him
speak
and
God
should
answer
:
h●reupon
God
having
heard
both
him
and
them
,
(
for
the
vindication
of
his
own
Honour
,
and
for
the
satisfaction
and
humiliation
of
his
servant
Job
)
was
pleased
to
answer
him
out
of
the
Whirlwind
,
and
said
,
to
cap.
40.
1.
Where
wast
thou
when
I
laid
the
foundation
of
the
Earth
,
&c.
Hereupon
Job
was
so
far
convinced
of
the
folly
and
evil
,
the
irreverence
and
rashness
of
vileness
,
and
laid
his
hand
up●n
his
mouth
:
After
this
it
pleased
God
to
Job
abhorred
himself
,
and
did
r●pent
in
dust
and
Ashes
:
the
Lord
then
ceasing
to
speak
any
more
unto
Job
,
was
pleased
directly
to
determine
the
Question
disputed
on
between
him
and
his
Opponents
:
This
he
did
by
saying
unto
●●●phaz
,
My
wrath
is
kindled
against
thee
,
and
ag●●nst
●hy
two
Friends
;
for
ye
have
not
spoken
of
me
the
thing
that
is
right
,
as
my
Servant
Job
bath
.
How
these
Texts
do
prove
,
that
God
hath
his
Right
of
Sovereignty
from
his
sole
irresistable
Power
,
He
must
have
other
Eyes
than
I
that
can
see
.
Agreeable
to
this
is
his
arguing
from
that
speech
of
our
Saviour
,
in
the
man's
case
who
was
born
blind
,
when
his
Disciples
asking
him
,
whether
he
or
his
Parents
had
sinned
,
that
he
was
born
blind
;
he
answered
,
Neither
hath
this
man
sinned
nor
his
Parents
,
but
that
the
Works
of
God
should
be
manifest
in
him
.
For
though
it
be
said
,
that
Death
entred
into
▪
the
it
followes
not
but
that
God
by
his
Right
might
have
made
men
subject
unto
Diseases
and
Death
,
although
they
had
never
sinned
,
even
as
he
hath
made
the
oeher
Animals
mortal
and
sickly
,
although
they
cannot
sin
.
But
what
of
all
this
?
be
it
true
or
false
,
how
I
wonder
doth
it
prove
,
that
God
hath
Right
to
rule
from
his
sole
irresistable
Power
?
If
it
hath
any
relation
at
all
to
it
,
or
connection
with
it
,
it
seems
rather
to
conclude
the
contrary
,
viz.
that
Gods
irresistable
Power
ariseth
from
his
Right
of
Sovereignty
,
or
at
l●ast
is
(
as
I
may
say
)
warranted
thereby
:
for
all
that
this
argument
amounts
to
,
is
but
this
,
that
God
might
have
done
otherwise
than
he
did
,
or
he
may
do
whatsoever
he
will
do
:
To
say
that
he
hath
this
power
from
his
Sovereignty
or
Dominion
,
is
good
sense
,
and
agreeable
to
reason
;
but
to
say
that
he
hath
this
Power
from
his
sole
irresistable
Power
,
is
to
say
it
is
so
,
because
it
is
so
:
This
Argument
therefore
(
as
well
as
the
other
)
I
look
on
as
so
far
fetched
and
unworthy
of
a
Philosopher
,
as
that
a
modest
man
may
blush
to
have
made
use
of
it
:
but
this
Authour
(
either
knowing
or
conceiting
himself
to
be
thought
some
body
)
seems
to
have
presumed
that
from
him
,
it
would
pass
(
as
perhaps
it
doth
among
his
credulous
Disciples
)
for
a
Demonstration
,
although
therein
be
scarce
so
much
as
the
shadow
of
a
probability
:
for
it
is
very
hard
,
if
not
impossible
to
discern
wherein
the
force
of
it
lyes
:
and
since
there
can
no
other
estimate
be
made
of
things
that
appear
not
,
than
there
is
of
those
that
are
no●
,
the
Laws
of
Civility
will
scarce
forbid
us
to
say
,
it
is
a
piece
either
of
mysterious
Non-sense
,
or
of
grave
Impertinence
to
prove
his
incongruous
Assertion
,
That
God
Almighty
derives
his
●ight
of
Sovereignty
from
his
sole
irresistable
Power
.
The
truth
or
falshood
of
which
Position
will
best
appear
by
a
few
Observations
,
manifest
almost
by
their
own
light
:
as
First
,
that
Sovereignty
,
Dominion
or
Lordship
,
is
an
essential
Attribute
of
the
Deity
;
for
,
a
Being
infinitely
perfect
,
it
is
evident
there
cannot
be
without
it
▪
the
prime
Basis
o●
Foundation
therefore
of
this
(
as
of
all
the
other
Attributes
)
is
laid
in
the
Divine
Essence
it self
.
Yet
manifest
it
is
Secondly
,
that
this
Sovereignty
cannot
be
brought
into
Act
or
Exercise
,
without
the
existence
of
something
else
besides
God
:
for
he
is
not
a
Sovereign
over
himself
,
but
over
or
unto
other
Things
or
Persons
.
It
must
therefore
be
concluded
Thirdly
,
that
this
Attribute
is
relative
,
i.
e.
it
includes
a
relation
or
reference
which
God
hath
to
the
Persons
or
Things
whereof
he
is
the
Sovereign
:
and
forasmuch
as
Parties
related
have
not
their
Being
as
such
,
the
one
before
the
other
,
but
both
together
,
it
follows
,
that
in
this
Relation
between
God
and
us
,
we
are
as
old
as
he
;
and
for
this
cause
,
the
next
and
immediate
Right
of
his
Sovereignty
cannot
arise
from
his
sole
irresistable
Power
,
because
that
is
positive
and
eternal
,
it
was
long
before
us
,
and
is
no
emanative
cause
of
a
Relation
to
us
;
but
it
must
arise
from
something
else
,
by
the
intervention
whereof
God
stands
related
to
us
,
and
we
to
him
:
That
Act
therefore
or
those
Acts
of
God
,
whereby
this
relation
is
produced
,
I
●ake
to
be
his
next
and
immediate
right
of
Sove●eignty
over
us
:
for
Right
in
general
being
little
or
nothing
else
but
that
which
is
just
,
or
the
Object
of
Justice
,
viz.
that
Equity
which
Justice
doth
constitute
and
preserve
,
the
Right
of
Sovereignty
mu●t
arise
immediately
from
that
,
whereby
the
Sovereign
doth
justly
acqui●e
that
Relation
to
his
Subjects
:
for
this
cause
also
God's
Right
of
Sovereignty
cannot
arise
meerly
and
immediately
from
his
sole
irresistable
Power
,
absolutely
considered
;
because
as
such
,
it
neither
causeth
a
relation
between
us
,
nor
confers
any
such
benefits
upon
us
,
as
make
it
just
and
equal
either
for
him
to
claim
,
or
for
us
to
yield
him
such
sovereign
authority
over
us
.
If
therefore
we
should
admit
the
Ru●iments
strange
Supposition
,
viz.
That
there
had
been
a
man
,
who
so
far
exceeded
the
rest
in
Power
,
as
that
all
of
them
with
joyned
forces
could
not
have
resisted
him
,
yet
by
this
excess
of
Power
(
without
any
overt-acts
or
exercise
of
it
for
the
general
good
of
others
)
Nature
would
perhaps
have
given
him
ability
,
but
no
more
Right
to
rule
the
rest
,
than
High-way
men
have
to
my
Money
by
their
force
,
which
I
am
not
able
to
resist
.
The
Conclusi●n
therefore
is
,
That
though
by
reason
of
the
Supereminence
of
the
divine
Nature
,
it
's
impossible
for
God
to
do
any
wrong
,
yet
the
next
and
immediate
Right
of
his
Sovereignty
,
is
something
whereby
he
doth
most
justly
acquire
that
Relation
to
us
.
And
what
can
we
imagine
this
to
be
,
but
his
Incomparable
Goodness
,
and
inestimable
Bounty
to
us
in
our
Creation
,
Preservation
and
Redemption
?
A
relation
to
God
it
's
manifest
we
have
from
these
Acts
of
his
towards
us
;
and
that
That
of
Subjects
to
him
as
Sovereign
doth
result
th●refrom
,
is
so
evident
to
every
man's
Reason
,
as
that
the
whole
World
(
as
it
were
with
one
mouth
)
doth
confess
it
:
for
every
man
(
much
more
hath
God
)
hath
power
over
the
work
of
his
own
hands
,
and
every
man
ought
to
obey
him
by
whom
he
is
preserved
;
and
much
more
methinks
ought
he
so
to
do
,
if
also
he
be
by
him
redeemed
:
It
is
therefore
most
Just
and
equal
,
that
the
first
Authour
of
our
Being
,
Preservation
and
Redemption
,
should
have
the
preheminence
of
Rule
over
us
.
From
hence
then
it
is
that
God
hath
his
Right
to
Rule
and
to
Punish
those
that
break
his
Laws
:
and
from
hence
it
follows
,
that
whatsoever
there
is
in
Creation
,
Providence
or
Redemption
,
to
oblige
us
,
That
there
is
in
Gods
Commandments
to
bind
us
to
Obedience
.
Here
then
I
might
be
very
large
,
but
because
the
Province
that
I
have
undertaken
reacheth
no
farther
than
the
Gospel
,
I
shall
only
shew
,
That
by
the
Redemption
thereby
made
known
unto
us
,
God
hath
renewed
his
Right
to
rule
us
,
together
with
the
Obligations
that
thence
arise
upon
us
to
keep
his
Commandments
.
In
order
to
a
distinct
and
clear
Declaration
hereof
,
it
will
be
requisite
to
take
a
brief
view
of
our
state
by
Nature
,
without
the
Grace
of
God
in
the
Gospel
of
his
Son
.
And
this
I
suppose
most
Christians
know
to
have
been
a
state
of
Sin
against
God
,
and
of
Vassallage
or
Subjection
to
the
Devil
.
Such
it
seems
was
the
malicious
Pride
of
the
fallen
Angels
,
as
that
soon
after
the
Creation
,
they
shook
off
Obedience
to
God
,
and
chose
to
contend
with
Him
for
the
●upremacy
and
Government
of
all
his
other
Creatures
:
wh●reupon
(
Man
being
the
Lord
under
God
of
all
the
lower
World
)
the
Serpent
tempted
him
to
transgress
and
rebell
(
as
he
hims●lf
had
done
)
against
his
Maker
:
in
this
Temptation
he
was
(
we
know
)
so
unhappily
successf●l
,
as
that
Man
revolted
from
God
his
Natural
Lord
and
Sovereign
,
and
became
subject
unto
Satan
.
Not
that
Adam
did
avowedly
renounce
his
Duty
unto
God
,
but
that
(
as
Ireneus
saith
,
)
he
became
the
first
Vessel
of
the
Devils
possession
,
and
he
held
him
under
his
power
:
Insomuch
that
he
could
not
recover
his
Primitive
Innocence
and
Immortality
,
but
was
nec●ssitated
to
involve
himself
and
his
posterity
▪
yet
farther
in
the
grief
of
Sin
and
the
Snares
of
Death
:
for
by
this
Fall
,
it
came
to
pass
that
,
the
Nature
of
every
Man
that
is
Naturally
ingendred
of
the
off-spring
of
Adam
is
very
far
gone
from
Original
Righteousness
,
and
is
of
it self
enclined
unto
Evil
,
so
that
the
Fl●sh
lusteth
against
the
Spirit
,
and
therefore
in
every
person
born
into
the
World
,
it
deserveth
Gods
Wrath
and
D●m●●tion
:
and
this
Degeneracy
or
Corruption
of
our
humane
Nature
,
doth
certainly
give
the
Devil
so
great
an
advantage
over
us
,
as
that
he
will
surely
detain
us
in
his
Service
:
for
he
having
overcome
our
First
Parents
by
his
temptations
,
seems
to
have
claimed
them
for
his
,
by
a
kind
of
Right
by
Conquest
over
them
,
and
all
Men
in
their
su●cessive
Generations
(
being
descended
from
them
after
their
Revolt
and
Apostasie
from
God
)
seem
in
a
sort
to
be
born
in
his
subjection
,
and
are
certainly
less
able
than
they
were
to
withstand
his
t●mptations
:
and
forasmuch
as
he
neither
ever
did
,
nor
ever
will
neglect
therewith
to
assault
them
,
and
that
(
if
need
be
)
to
the
utmost
of
his
power
,
it
is
manifest
,
that
in
the
state
of
Nature
(
without
the
Grace
of
God
in
the
Gospel
of
his
Son
)
we
either
wholly
surrender
our
s●lves
to
the
s●ductions
of
the
Devil
,
or
●lse
we
make
too
feeble
a
resistance
,
o●
too
weak
an
opposition
against
them
.
Since
Satan
conquered
our
first
Par●nts
while
there
was
nothing
in
them
of
an
evil
inclination
,
certain
it
is
to
our
Reason
,
that
since
of
our
own
Nature
we
are
inclined
unto
evil
,
he
will
undoubtedly
keep
us
in
his
subjection
:
eith●r
by
his
fraud
or
by
his
force
,
by
his
sub●il●y
or
his
strength
he
will
make
the
tendency
of
our
hearts
,
lives
and
actions
,
more
to
his
pernicious
designs
than
to
God●
glory
;
and
thus
it
ever
would
have
been
without
an
Almighty
Arm
to
help
us
:
and
al●hough
in
this
universal
Monarchy
,
the
Devil
was
a
Tyrant
and
Usurper
,
it
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
Sons
unto
gl●ry
,
to
mak●
the
Captain
of
th●ir
Salvation
perfect
through
suff●r●●gs
,
In●inite
Wisd●me
did
not
think
fit
to
rescue
us
out
of
the
hand
of
Satan
by
the
Almighty
force
of
meer
Omnipot●nce
,
but
was
pleased
to
chuse
another
,
a
fairer
and
more
noble
way
for
our
Redemption
;
and
that
was
to
raise
up
one
in
our
Nature
,
who
should
not
only
conquer
Satan
at
his
own
weapons
,
and
so
dissolve
his
seeming
Right
of
Conque●t
over
us
,
but
also
should
make
aton●ment
and
satisfaction
to
God
for
our
offeue●s
,
and
should
aft●rwards
be
able
to
succour
them
that
are
tempted
.
Now
all
these
three
parts
of
Redemption
were
undertaken
and
are
most
happily
accompli●hed
by
our
Bles●ed
Lord
Jesus
partly
in
his
Temptations
and
Sufferings
for
us
and
partly
in
his
state
of
Exaltation
far
above
us
.
In
order
to
making
manifest
the
truth
hereof
▪
it
will
not
be
amiss
to
observe
,
That
the
whole
World
is
a
kind
of
Armory
,
from
whence
the
Devil
takes
weapons
of
his
warfare
,
viz
instruments
of
Temptation
;
and
though
these
w●apons
are
many
in
number
,
yet
St.
John
hath
reduced
them
to
three
sorts
,
namely
the
lust
of
the
fl●sh
,
the
lust
of
the
eye
,
and
the
pride
of
life
:
And
observable
it
is
,
that
with
all
these
three
▪
the
Devil
set
upon
our
Saviour
in
the
Wilderness
:
for
fir●t
he
assaulted
him
with
a
lust
of
the
fl●sh
▪
i.
e.
temptation
to
an
inordinate
appetite
and
endeavour
after
food
to
sustain
Nature
,
to
support
and
gratifie
the
appetite
of
his
flesh
:
If
thou
be
th●
S●n
of
God
,
command
that
th●se
stones
be
made
bread
.
That
we
may
see
the
Devil's
dexterity
in
the
management
of
this
weapon
,
observe
,
that
the
Son
of
God
being
now
to
enter
upon
his
Ministery
,
and
to
be
cons●crated
for
his
everlasting
Priesthood
,
was
led
up
of
the
Sp●rit
into
the
Wilderness
,
and
there
he
fasted
forty
dayes
and
forty
nights
.
Why
he
made
choice
of
this
number
of
dayes
for
his
Fast
,
I
am
not
at
present
concerned
to
enquire
:
but
only
to
observe
,
that
after
this
Fast
,
the
Evangelist
saith
He
was
an
hungred
:
which
is
not
to
be
understood
of
an
ordinary
hunger
,
such
as
healthy
men
frequently
feel
before
they
eat
their
daily
bread
;
but
the
meaning
is
,
that
he
was
then
so
pinched
and
bit
with
hunger
,
as
that
Nature
was
not
well
able
to
endure
it
any
longer
:
it
was
such
an
hunger
as
did
much
weaken
his
body
,
and
breed
great
grievance
and
molestation
to
Nature
:
Now
in
the
throwes
and
bitter
pains
of
this
hunger
the
Devil
assaults
him
with
a
te●ptation
to
command
that
the
stones
be
made
bread
.
Never
was
Temptation
more
cunningly
timed
than
this
:
when
Nature
did
not
only
begin
to
crave
some
Supply
,
but
was
almost
ready
to
faint
for
lack
of
it
;
when
natural
heat
had
so
wrought
upon
former
nourishm●nt
,
as
that
it
was
almost
ready
to
commit
a
rape
upon
his
unspotted
life
,
then
to
put
him
in
a
way
how
to
get
bread
,
and
that
with
ease
(
as
he
might
have
done
by
letting
this
C●mmand
go
forth
)
how
great
,
how
subtle
▪
how
insnaring
was
this
t●mptation
?
especially
considering
it
was
somewh●t
hard
to
discern
a
fin
in
it
,
but
●a●e
to
perceive
there
was
(
at
least
seemingly
)
ve●y
gr●at
n●●d
of
it
.
To
supply
the
nec●s●●ti●s
of
others
,
our
Savi●ur
frequently
wrought
M●racles
,
and
here
the
Devil
advises
him
to
work
one
to
supply
his
owr
:
and
s●ems
it
not
very
reasonable
and
●●tting
that
so
he
should
?
yes
doubtless
,
so
it
would
have
s●●med
to
low
and
uninstructed
minds
,
insomuch
that
no
lust
of
the
Flesh
could
be
greater
▪
or
inde●d
so
great
as
this
temptation
:
but
our
Saviour
perceived
that
this
smooth
and
well
▪
wrought
Dart
of
the
wicked
One
was
dipt
in
the
poyson
of
distr●st
of
Gods
Providence
in
general
,
and
of
his
Love
to
and
Care
of
him
in
particular
;
and
was
also
feathered
with
Vain-glory
and
Intemperance
,
as
well
as
undecent
compliance
with
the
Devil
,
all
which
Sins
that
cunning
Archer
would
have
shot
into
him
by
the
seeming
nec●ssity
,
Easiness
and
Ex●edi●nce
of
his
advice
:
but
●●r
Saviour
,
I
say
,
p●rceiving
the
design
of
it
,
quenched
this
fiery
●●art
by
the
Shield
of
Faith
,
Man
shall
not
live
by
bread
alone
,
but
by
every
word
that
procee●eth
out
of
the
mouth
●f
●od
.
He●eby
he
restrained
his
flesh
,
and
convinced
the
Devil
there
was
nothing
in
him
whereon
he
might
fasten
a
Temptation
to
a
fleshly
lust
.
Whereupon
Satan
assaulted
him
with
another
of
his
Weapons
,
viz.
the
pride
of
life
;
in
order
hereunto
he
took
him
up
into
the
Holy
City
,
and
set
him
on
a
Pinacle
of
the
Temple
:
and
having
here
placed
He
said
unto
him
,
If
thou
be
the
Son
of
God
▪
cast
thy self
down
;
Shew
thy
s●lf
in
the
Temple
,
and
that
not
to
me
,
but
to
the
Jews
,
who
frequently
r●sort
unto
it
,
that
they
may
believe
,
or
at
lea●t
that
thou
mayst
shew
that
in
very
deed
thou
art
the
Son
of
God
,
supported
and
upheld
in
all
dangers
by
his
especial
Providence
:
and
for
this
thou
for
it
is
written
,
He
shall
give
his
Angels
charge
concerning
thee
,
and
in
their
hands
shall
they
bear
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
st●ne
:
Having
so
plain
a
warrant
,
and
so
great
assurance
of
safety
,
cast
thy self
down
,
shew
thy
power
unto
the
Jews
,
that
they
may
know
that
thou
art
their
Messias
▪
because
God
hath
given
his
Angels
such
charge
concerning
thee
.
Had
there
been
any
thing
of
Pride
or
Ambition
,
Ostentation
,
or
Vain
glory
in
our
Blessed
Saviour
,
what
could
have
been
so
great
a
glozing
,
so
luscious
and
grateful
to
him
as
this
temptation
?
for
it
is
(
we
see
)
ushered
in
with
a
slie
insinuation
of
subservience
to
the
end
of
his
coming
,
viz
convenience
to
make
the
Jews
believe
,
that
he
was
the
Son
of
God
:
and
is
seconded
with
a
plain
and
pregnant
Text
of
it
is
writt●n
,
Thou
shalt
not
tempt
the
Lord
thy
God
▪
A
S●n
that
few
live
without
,
though
none
have
so
great
temptations
to
commit
it
:
yet
here
we
see
,
that
to
avoid
it
,
our
Saviour
would
not
convince
the
Jews
,
that
he
was
the
Son
of
God
,
by
displaying
his
Power
before
them
:
hereby
therefore
the
Devil
found
by
experience
,
that
no
Pride
of
life
whatever
would
prevail
upon
him
.
Hereupon
the
Devil
betook
himself
to
the
other
sort
of
his
Weapons
,
viz.
the
lust
of
the
Eye
,
or
the
Riches
of
the
World
;
herewith
he
used
to
be
most
successful
;
and
to
the
end
that
he
might
so
be
in
this
his
Encounter
with
our
Blessed
Saviour
,
He
laid
on
his
blows
with
all
his
Might
.
Experience
had
taught
him
that
it
must
be
some
extraordinary
great
matter
,
that
could
move
him
whom
he
then
assailed
,
from
s●rict
Obedience
to
God
;
whereupon
(
it
seems
)
he
thought
it
to
no
purpose
to
bid
low
for
his
Disobedience
;
and
therefore
he
offered
all
(
perhaps
more
than
)
he
had
to
give
,
viz.
All
the
Kingdomes
of
the
World
,
and
the
glory
of
them
▪
Had
th●re
been
any
thing
of
Avarice
or
love
of
the
World
in
our
Lord
Jesus
▪
this
Temptation
could
not
have
failed
to
kindle
and
inflame
it
,
yet
was
it
resisted
with
such
admirable
Fortitude
and
Magnanimity
,
expressed
by
those
words
of
indgnation
,
V
▪
10.
Get
th●e
h●nce
Satan
▪
as
convinced
the
Devil
,
there
was
no
unlawful
love
of
the
World
neither
could
any
be
raised
in
him
.
He
found
that
all
the
Wealth
and
Plenty
,
all
the
Palaces
and
Possessions
in
the
World
would
not
tempt
him
to
any
the
least
dimi●ution
of
his
Innocence
and
Holiness
.
Thus
we
see
that
〈◊〉
Blessed
Saviour
foiled
the
Devil
at
th●se
weapons
wherewith
he
had
overcome
our
first
Par●nts
,
and
all
their
Posterity
ever
since
:
And
thus
also
we
see
,
that
in
all
points
of
allurement
or
enticement
unto
Sin
,
He
was
tempted
like
as
we
are
,
vet
without
it
.
But
besides
Allurements
and
enticements
unto
Sin
,
the
Devil
sometimes
(
by
especial
permission
from
God
)
hath
other
wayes
of
provoking
men
thereunto
.
And
this
he
hath
power
to
do
,
by
bringing
afflictions
,
perhaps
the
●orest
pains
both
of
Loss
and
Sense
that
possibly
he
can
upon
them
:
Thus
we
read
of
Gods
Servant
Job
,
whom
he
tempted
by
great
and
grievous
afflictions
in
his
Person
,
Goods
and
Kindred
:
And
thus
it
pleased
God
to
permit
him
to
do
by
our
Blessed
Saviour
.
It
was
we
know
at
first
foretold
,
that
the
Seed
of
the
Woman
should
bruise
the
Serpents
head
,
and
the
Serpent
should
bruise
his
heel
;
i.
e.
that
the
Messias
should
destroy
the
power
and
authority
of
the
Devil
,
and
the
Devil
should
sorely
but
not
irrecoverably
wound
the
Messia●
:
Now
in
order
hereunto
there
was
to
be
a
time
wherein
the
Devil
was
to
be
permitted
to
do
his
utmost
against
him
;
this
bitter
Conflict
with
the
Devil
,
it
is
thought
our
Saviour
apprehended
at
his
triumphant
Ingress
into
Jerusalem
,
three
dayes
or
more
before
he
entred
upon
it
:
This
seems
it
he
spake
of
when
he
said
,
Now
is
my
Soul
tr●ubled
,
and
what
shall
I
say
?
Father
,
save
me
from
this
hour
:
No
,
this
he
himself
(
upon
a
little
deliberation
)
seems
to
disapprove
,
because
for
this
cause
saith
he
)
came
I
to
this
hour
:
he
resolved
therefore
to
say
,
Father
,
glorifie
thy
hereafter
I
will
not
talk
much
with
you
,
f●r
the
Prince
of
the
World
cometh
:
Satan
it
seems
would
again
try
his
strength
upon
him
,
and
that
(
not
as
before
with
subtilty
and
snares
,
but
)
with
greater
force
and
violence
than
formerly
had
been
permitted
to
him
;
and
accordingly
so
it
seems
he
did
in
his
Agonie
and
Bloody
Sweat
:
at
which
time
(
saith
T.
Jackson
.
Humil.
of
●he
Son
of
God
,
cap.
4.
a
great
Divine
)
his
Fath●r
permitted
Satan
to
exercise
the
utmost
of
his
power
against
him
:
only
over
his
Soul
or
Life
he
had
no
power
.
Yet
doubtless
during
this
Agonie
he
suff●red
pains
more
than
natural
,
such
as
neither
the
Prophets
before
him
,
nor
the
Apostles
or
Martyrs
after
him
,
either
felt
or
could
indure
;
the
pains
of
Hell
they
could
not
be
,
because
(
the
Prince
of
the
World
having
nothing
in
him
)
he
was
not
a
Patient
rightly
disposed
to
indure
those
pains
:
yet
doubtless
,
as
the
glory
of
our
Saviour
Christ
is
now
much
greater
than
the
glory
of
all
his
S●ints
which
have
been
,
or
shall
be
hereafter
:
so
no
doubt
his
Sufferings
did
far
exceed
the
sufferings
of
all
his
Martyrs
.
But
what
they
were
,
is
it
seems
best
expressed
in
the
ancient
Greek
Liturgies
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unknown
Sufferings
.
Hereby
the
Devil
tempted
him
to
Impatience
or
some
other
obliquity
in
one
kind
or
other
:
but
his
design
was
frustrate
:
when
he
had
offered
up
prayers
and
supplications
with
strong
crying
and
tears
unto
him
that
was
able
to
save
him
from
death
,
he
was
heard
in
that
he
feared
.
The
Paroxysme
was
over
,
the
sharpness
of
the
pain
was
abated
,
if
not
quite
extinguished
:
by
t●ese
means
at
this
assault
,
in
this
battel
also
the
Devil
was
beaten
;
he
ceased
therefore
from
farther
attempts
by
way
of
single
Duel
.
But
the
Contest
b●●ng
for
no
less
than
the
Crown
and
Empire
of
the
whole
World
,
Satan
resolv●d
not
so
to
leave
him
,
but
once
again
to
attaque
him
;
and
it
should
be
in
that
manner
wherein
throughout
all
Ages
he
had
found
himself
most
successful
in
doing
mischief
:
and
that
is
not
by
hims●lf
alone
and
immediately
,
but
by
his
wicked
Instruments
.
Men
being
left
to
the
freedom
of
their
own
Wills
,
are
not
under
so
strict
a
restraint
as
the
Devil
is
▪
●ereupon
he
hath
tempted
them
to
be
executioners
of
his
Malice
,
and
they
at
his
suggestions
have
often
acted
greater
cruelties
than
were
permitted
to
him
to
do
by
himself
immediately
:
Judas
therefore
and
the
Jews
he
most
e●fectually
t●mpted
to
the
most
barbarous
and
unnatural
cruelty
that
they
could
possibly
execute
on
the
Holy
One
of
Israel
:
Thence
was
it
that
when
he
was
apprehended
,
He
said
unto
them
that
took
him
,
This
is
your
hour
and
the
power
of
bruised
his
heel
,
i
e.
he
crushed
his
Humanity
to
death
:
yet
neither
so
could
he
conquer
him
by
obtaining
the
least
Sin
to
be
committed
by
him
.
Had
he
effected
this
▪
he
had
obtained
his
purpose
,
and
done
his
own
business
,
viz.
he
had
de●cated
our
Salvation
,
and
established
his
own
Throne
for
ever
:
but
(
blessed
be
God
)
the
Captain
of
our
Salvation
was
Victorious
;
and
by
so
doing
he
●ath
canc●lled
all
the
Claim
that
the
D●vil
can
p●ssibly
make
unto
us
and
hath
utt●rly
dissolved
and
●isp●●sed
all
Shadow
of
pretence
to
the
Right
of
Conquest
over
us
;
and
since
he
received
his
Commission
from
God
,
and
in
all
his
Temptations
and
trials
he
fought
his
Battels
against
the
Devil
,
it
is
evident
that
his
Right
hand
and
his
holy
arm
h●ve
gotten
God
the
victo●y
:
and
so
indisputable
is
the
Right
of
Conquest
▪
Neither
is
that
all
;
for
by
his
sufferings
he
did
not
only
●e●●ore
us
into
the
freedom
of
Gods
service
;
For
God
sent
his
Son
to
be
the
Propitiation
for
our
Sins
,
or
he
set
him
forth
to
be
a
Propitiation
,
through
Faith
in
his
Blood
:
and
so
his
Blood
was
shed
for
many
for
the
Remission
of
Sins
.
As
a
farther
proof
and
illustration
hereof
,
it
will
not
be
amiss
to
observe
,
That
the
Law
of
Moses
had
this
severe
Sanction
;
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
Book
of
the
Law
to
do
them
:
the
matter
of
this
Curse
was
a
violent
without
mercy
:
so
that
whosoever
transgressed
viz.
First
that
the
thing
Sacrificed
(
whatsover
it
was
)
was
substituted
in
the
place
of
the
offender
;
and
this
its
Surrogation
was
usually
signified
by
the
imposition
of
his
hands
upon
made
an
attonement
for
him
concerning
his
Sin
,
and
it
was
forgiven
him
.
The
suffering
of
a
violent
death
was
remitted
,
he
was
no
longer
bound
over
to
it
,
he
had
no
cause
to
fear
it
from
the
hand
either
of
God
or
of
the
Magistrate
.
Now
know
that
(
the
Law
having
but
the
Shadow
of
good
things
to
come
)
these
things
were
Types
of
our
state
by
Nature
and
deliverance
therefrom
by
our
Blessed
Saviour
:
a
violent
temporal
death
(
the
penalty
of
transgressing
the
Ceremonial
Law
)
did
Typifie
or
at
least
not
Inelegantly
adumbrate
Eternal
death
(
the
Sanction
and
Curse
of
the
moral
Law
:
)
whereunto
both
by
Nature
and
Practice
we
are
all
obnoxious
:
but
it
pleased
God
to
admit
a
Relaxation
even
of
this
Law
,
and
thereupon
to
send
his
Son
to
be
the
Propitiation
for
our
Sins
.
i.
e.
to
be
a
Sin-offering
,
a
Propitiatory
Sacrifice
,
or
Sacrifice
of
Atonement
and
Exp●ation
for
them
,
and
this
he
was
in
his
sufferings
,
especially
his
Bloody
Death
and
Crucifixion
;
for
the
three
essential
parts
of
such
a
Sacrifice
but
now
m●ntioned
,
were
all
evidently
contained
therein
;
i.
e.
for
all
:
He
did
tast
Death
for
every
Man
:
He
suffered
for
us
,
i.
e.
for
our
Sins
,
the
Just
for
the
Unjust
.
From
any
,
much
more
from
all
these
Texts
of
Scripture
the
Surrogation
of
Christ
in
his
sufferings
is
so
plain
and
evident
,
as
that
the
Socinians
(
with
all
their
Criticisms
and
distinctions
.
)
will
never
be
able
with
any
Probability
to
gain
say
it
.
The
like
also
we
may
observe
concerning
the
second
thing
in
a
Sin-offering
under
the
Law
;
namely
the
Oblation
thereof
unto
God
:
this
likewise
is
evident
in
our
Saviours
sufferings
,
for
through
the
Eternal
Spirit
he
offered
himself
without
spot
to
God
;
And
that
this
Oblation
of
himself
to
God
,
was
not
made
(
as
some
would
have
it
)
by
his
entrance
into
Heaven
,
but
by
his
sufferings
on
the
Cross
,
appears
,
if
not
from
the
Apostles
making
it
the
same
or
almost
all
one
thing
therewith
,
by
calling
his
offering
of
Himself
in
one
it
is
appointed
unto
Men
once
to
die
,
Christ
was
once
offered
to
bear
the
Sins
of
many
;
so
that
Christ
in
dying
w●s
offered
,
and
in
being
offered
he
dyed
,
so
that
〈◊〉
are
sa●ctified
thro●gh
the
Offering
of
the
body
of
Jesus
Christ
once
for
all
;
and
this
offering
of
his
b●dy
to
God
was
antecedent
to
his
Glory
in
Heaven
,
for
after
he
had
offer●d
one
Sacrifice
for
Sin
for
ever
,
he
sat
down
on
the
right
hand
of
G
d
:
it
is
n●t
therefore
to
be
doubted
,
but
our
Saviour
upon
the
Cross
,
offered
Himself
a
Sacrifice
to
satisfie
divine
Justice
,
and
so
to
appease
the
Wrath
of
God
against
us
.
For
lastly
his
Sufferings
had
the
Effect
,
that
was
natural
and
necessary
to
a
Sin-offering
,
namely
,
the
Atonement
and
Reconciliation
of
God
to
Sinners
:
for
when
we
were
enemies
we
were
Reconciled
unto
God
by
the
death
of
his
Son
:
and
you
that
were
enemies
in
your
mind
by
wicked
works
yet
now
hath
he
reconciled
in
the
body
of
his
flesh
through
death
;
hereby
then
methinks
it
is
so
plain
,
as
that
nothing
can
be
plainer
(
unless
it
be
to
those
that
can
see
knots
in
a
Bull-rush
)
than
that
Reconciliation
and
Atonement
was
made
to
God
for
us
,
in
and
by
the
death
of
his
Son
.
Thus
fully
do
we
see
,
that
our
Blessed
Saviour
in
his
Temptations
and
Sufferings
hath
redeemed
us
from
the
power
of
Satan
and
the
Curse
of
the
Law
,
or
the
Wrath
of
God
against
us
.
But
these
things
I
confess
are
not
sufficient
,
for
to
any
one
that
shall
consider
the
imbecillity
of
humane
Nature
,
now
in
its
state
of
Mortality
and
imperfection
,
it
must
needs
methinks
be
evident
,
that
after
this
great
Salvation
thus
far
wrought
out
for
us
and
revealed
unto
us
,
we
still
shall
want
Grace
and
Mercy
to
help
in
time
of
need
:
Grace
to
help
our
Infirmities
,
and
to
enable
us
acceptably
to
perform
our
Duty
:
And
Mercy
,
to
forgive
us
our
Sins
,
and
to
succour
us
in
our
Miseries
:
Both
these
it
is
manifest
that
we
want
:
Know
therefore
lastly
,
that
both
these
Christ
is
enabled
to
give
unto
us
by
his
Temptations
and
Sufferings
for
us
;
for
in
that
he
himself
hath
suffered
,
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
But
was
not
he
able
to
succour
us
before
he
suffered
and
was
tempted
?
Yes
doubtless
that
he
was
,
as
he
is
God
over
all
blessed
for
ever
:
but
Infinite
Wisdome
and
Goodness
(
condescending
to
our
infirmities
)
were
pleased
to
constitute
another
way
of
shewing
mercy
,
and
affording
Succour
to
us
in
miseries
and
temptations
.
When
we
consider
the
Infinite
distance
between
God
and
us
,
together
with
our
manifold
sins
and
odious
miscarriages
against
him
,
we
may
well
be
afraid
to
approach
him
,
or
else
void
of
confidence
in
our
approaches
:
To
the
end
therefore
that
we
might
have
the
highest
assurance
that
may
be
,
both
of
Grace
and
Mercy
,
and
of
their
accommodation
to
our
Nature
under
its
abasing
reflections
on
it self
,
it
seemed
good
to
Infinite
Wisdome
so
to
order
the
matter
,
as
that
the
Divine
Grace
and
Mercy
should
in
some
sort
be
made
Humane
:
for
being
conveyed
to
us
through
the
Heart
of
our
Lord
Jesus
,
the
Mercy
of
God
is
so
assimilated
unto
and
made
the
Mercy
of
a
man
as
that
though
we
cannot
conceive
how
the
Divine
Nature
is
disposed
to
shew
Mercy
;
yet
by
the
familiar
experience
of
our
own
hearts
towards
others
,
we
may
conceive
how
Christ
will
be
merciful
unto
us
,
viz.
by
way
of
Pity
and
Compassion
on
us
:
Afflictions
and
Temptations
we
know
are
often
grievous
unto
us
;
our
Hearts
are
troubled
,
and
our
Souls
are
sorrowful
and
sad
under
them
:
Those
good
men
that
know
our
condition
and
love
our
persons
,
especially
if
they
are
meerly
related
to
us
,
and
have
Af●●ction
suitable
to
that
●●lation
:
these
men
I
say
d●
sympathi●e
with
us
;
in
so●e
sort
they
feel
what
we
●nd●●e
,
and
share
with
us
in
our
sufferings
.
And
thus
hath
God
provided
that
our
Mediatour
should
;
to
this
end
it
beho●ed
him
in
all
things
to
be
made
like
unot
his
br●thren
:
by
his
Incarnation
he
was
made
like
unto
us
in
the
parts
and
properties
,
the
faculties
and
affections
,
the
imperfections
and
infirmities
of
our
Nature
,
Sin
only
excepted
:
The
same
affection
therefore
of
Pity
and
Compassion
,
which
in
us
is
natural
,
was
by
him
assumed
together
with
the
rest
our
sinless
Nature
:
and
probable
it
is
,
that
this
most
sweet
and
indearing
Affection
was
more
tender
in
him
than
it
is
in
us
,
because
it
was
pure
and
altogether
unmixt
with
the
leaven
of
Vice
,
and
so
without
any
allay
of
Acerbity
,
Envy
or
Cruelty
whatsoever
:
and
besides
that
,
this
affection
he
assumed
to
this
very
end
,
that
he
might
be
a
merciful
and
faithful
High
Priest
in
things
pertaining
unto
God
:
i.
e.
that
he
might
have
comp●ssion
on
us
in
our
Miseries
and
Temptations
,
and
that
out
of
this
affection
of
Commiseration
he
might
faithfully
and
sincerely
mind
our
business
in
Heaven
,
and
get
it
done
for
us
with
God
Almighty
.
Now
unto
this
his
merciful
and
faithful
High-Pries●hood
he
was
Consecrated
.
i.
e.
set
apart
or
rendred
more
apt
and
fit
by
his
Sufferings
and
Temptations
;
and
this
is
his
Ability
to
succour
them
that
are
tempted
.
But
here
the
Inquisitive
will
certainly
be
ready
to
ask
,
not
only
how
the
Sufferings
and
Temptations
of
Christ
do
conduce
her●unto
,
but
also
how
it
can
be
?
For
their
satisfaction
therefore
I
shall
so
far
enlarge
this
Digression
,
as
to
return
Answer
to
these
two
Questions
.
How
do
the
Sufferings
and
Temptations
of
Christ
conduce
to
his
Ability
to
succour
them
that
are
tempted
?
with
a
feeling
of
our
infirmities
:
This
he
affi●ms
,
not
of
the
Divine
Nature
,
but
of
that
that
was
tempted
in
all
●oints
like
as
we
are
,
i. e.
of
the
humane
:
and
affirm
i●
he
doth
for
our
encouragement
to
hold
fast
our
profession
;
but
an
incouragement
it
cannot
be
unto
us
,
unless
that
he
knowes
all
our
infirmities
;
b●cause
if
otherwise
,
we
not
knowing
which
he
knowes
and
which
not
,
should
be
utterly
discouraged
from
seeking
succour
from
him
in
any
:
The
conclusion
therefore
must
be
,
That
he
knows
all
our
infirmities
and
temptations
:
and
together
with
this
his
knowledge
,
it
is
more
than
probable
that
he
hath
an
act
of
Memory
whereby
he
calls
to
mind
how
he
himself
was
affect●d
under
the
same
or
the
like
Trials
and
Temptations
here
on
Earth
:
for
surely
it
is
not
to
be
doubted
,
but
the
memory
●f
things
done
and
indured
in
this
World
,
remain
with
him
in
Glory
:
for
if
the
immediate
seat
of
Memory
be
the
Soul
herself
,
and
all
the
representations
with
their
circumstances
be
reserved
in
her
,
not
in
the
spirits
nor
in
any
part
of
the
body
,
then
surely
it
remains
with
the
Souls
of
all
men
departed
either
into
Hell
or
Heaven
.
Son
,
remember
thou
in
thy
life-time
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
;
Remember
me
when
thou
comest
into
thy
Kingdome
,
said
the
good
Thief
John
,
I
am
he
that
liveth
,
and
was
dead
.
He
remembers
then
that
he
was
dead
;
and
strange
it
is
that
he
should
remember
his
Death
,
and
forget
the
Temptations
and
Sufferings
that
brought
him
to
it
!
This
cannot
be
:
By
his
remembrance
then
thereof
he
is
able
,
i.
e.
apt
and
inclined
or
affectionately
disposed
(
out
of
Compassion
and
Pity
)
to
succour
them
that
are
tempted
:
for
known
it
is
sufficiently
,
that
there
's
nothing
in
the
World
,
that
doth
so
much
move
men
to
pity
and
compassion
on
others
in
misery
,
as
their
own
M●mories
that
they
themselves
have
suffered
in
the
same
or
the
like
manner
:
Hand
ignara
mali
,
miseris
succurrere
disco
,
Aeneas
,
I
my self
being
not
unacquainted
with
evil
,
do
now
learn
to
succour
those
that
are
in
misery
.
Thus
our
Blessed
Saviour
having
suffered
in
the
dayes
of
his
flesh
,
and
indured
Temptations
in
all
points
like
unto
us
,
He
is
able
,
i.
e.
his
Heart
is
fitted
and
disposed
out
of
his
own
experience
,
to
pity
and
succour
them
that
are
tempted
.
But
how
can
this
be
?
The
Humane
Nature
of
Christ
is
now
advanced
unto
Glory
,
and
made
perfect
in
Bliss
and
H●ppiness
:
Surely
therefore
He
is
not
now
subject
to
Pity
or
Compassion
;
for
such
we
know
is
the
nature
of
that
affection
,
as
that
in
some
sort
it
makes
us
share
with
others
in
their
sufferings
,
and
to
feel
what
they
endure
:
how
then
can
it
remain
with
Christ
in
Glory
?
Can
we
throw
sorrow
into
the
regions
of
joy
,
or
grief
into
the
place
,
yea
the
very
Fountain
of
gladness
?
How
can
these
things
be
?
We
have
not
an
High-Priest
which
cannot
,
i.
e.
We
have
one
that
can
be
touched
with
the
feeling
of
our
infirmities
.
And
forasmuch
as
he
hath
said
it
,
by
what
we
have
already
discoursed
concerning
the
reasonableness
of
the
Christian
Faith
,
it
appears
that
we
ought
believe
it
,
although
we
cannot
apprehend
the
manner
of
it
:
yet
even
here
our
Reason
is
not
at
a
loss
;
for
it
tells
us
that
since
Chri●t
(
even
now
in
his
state
of
Exal●ation
)
is
our
merciful
and
faithful
High-Priest
;
he
undoubtedly
hath
such
Affections
for
us
,
as
are
suitable
to
that
Office
and
Relation
to
us
;
and
he
being
a
Man
,
yea
the
very
same
man
that
he
was
before
his
Exaltation
,
Reason
again
tells
us
that
he
hath
all
those
Affections
which
are
essential
to
our
Nature
:
i
▪
e.
the
very
same
Affections
that
he
had
in
the
dayes
of
his
flesh
,
only
it
teacheth
us
to
distinguish
between
the
affections
and
the
frailty
of
them
:
which
if
we
do
in
the
case
now
before
us
,
we
●hall
find
it
not
impossible
to
conceive
how
Compassion
remains
with
him
in
Glory
:
for
▪
as
to
the
nature
and
essence
of
it
,
it
is
we
know
little
or
nothing
e●se
but
a
motion
of
the
appetite
▪
following
the
apprehension
of
anothers
evil
:
as
for
that
grief
and
sorrow
which
in
this
life
do
sometimes
follow
it
,
it
is
no
way
essential
to
it
:
for
they
who
are
most
generous
,
and
D●s
ca●●●s
of
the
Passions
.
have
the
greatest
spirits
,
so
that
they
fear
not
any
evil
to
themselves
,
and
hold
themselves
above
the
power
of
fortune
,
are
not
exempted
from
Compassion
,
when
they
s●e
the
infirmity
of
other
men
,
and
hear
their
complaints
;
for
it
is
a
part
of
Generosity
to
bear
good
will
to
every
man
:
but
the
sadness
of
this
Pity
is
not
bitter
:
And
if
not
bitter
,
then
surely
not
grievous
;
and
if
so
,
then
grief
is
not
essential
to
compassion
;
yea
,
it
seems
▪
so
f●r
may
it
be
from
being
grievous
,
as
that
it
may
be
rather
joyous
;
for
we
take
a
delight
to
feel
pass●ons
excited
in
us
,
and
this
delight
is
an
intellectual
joy
,
which
may
spring
as
well
from
sadness
as
all
the
rest
of
the
passions
.
in
that
Christ
hath
suffered
being
tempted
,
he
is
able
,
i.
e.
out
of
Pity
and
Compassion
disposed
,
or
of
his
own
Will
inclined
to
succour
them
that
are
tempted
,
i.
e.
to
afford
them
Grace
and
Mercy
to
help
in
time
of
need
:
hereby
then
it
appears
,
that
he
is
able
to
save
to
the
uttermost
them
that
come
to
God
by
him
:
had
he
only
conqu●red
the
Devil
▪
and
made
atonement
to
God
for
us
,
and
so
left
us
to
work
out
our
Salvation
with
only
our
own
strength
,
we
should
certainly
have
relapsed
into
the
state
of
Nature
after
the
Fall
:
but
since
he
hath
not
only
conquered
the
Devil
,
and
made
atonement
to
God
,
but
also
ever
liveth
to
make
Interc●ssion
for
us
,
to
afford
Succour
and
assistance
to
us
,
it
is
evident
that
he
hath
most
compleatly
Redeemed
us
▪
Nothing
now
is
wanting
to
our
Deliverance
and
Salvation
,
but
our
own
acceptance
of
what
He
hath
done
for
us
,
and
submission
to
the
directions
,
which
He
by
his
Commands
is
Pleased
to
give
us
.
And
hereunto
we
are
undoubtedly
obliged
by
what
He
hath
done
for
us
:
for
an
Obligation
(
according
to
the
definition
that
Civilians
give
of
it
)
is
little
or
nothing
else
but
a
Bond
of
the
Law
whereby
one
is
bound
to
pay
what
he
owes
.
Which
definition
,
if
it
be
not
restrained
to
the
Laws
of
Men
,
but
extended
to
the
Laws
of
God
and
Nature
,
may
be
commodious
enough
for
the
Explication
of
those
things
which
appertain
to
the
Internal
Court
of
Conscience
,
as
well
as
of
those
that
belong
to
the
Courts
of
Church
or
State
:
and
forasmuch
as
all
Obligation
(
as
appears
by
the
very
definition
of
it
)
takes
its
Original
from
some
Law
,
and
there
is
a
twofold
Law
,
the
one
Divine
and
Natural
,
the
other
Civil
and
Humane
,
there
must
also
be
a
twofold
Obligation
;
the
one
Natural
,
which
by
force
of
the
Law
of
Nature
,
i.
e.
of
Gods
Law
,
obligeth
in
the
Court
of
Conscience
:
the
other
Civil
,
which
by
force
of
Mens
Laws
bind
Externally
in
Ecclesiastical
Courts
or
Courts
of
Civil
Jurisdiction
.
At
present
I
have
nothing
to
Obligation
of
Authority
,
the
other
of
Goodness
:
the
First
ariseth
from
the
Sovereignty
or
Dominion
of
God
,
the
Second
from
his
Beneficence
or
Goodness
.
They
both
make
it
our
duty
to
keep
his
Commandments
;
the
one
because
of
his
most
Just
Authority
and
Dominion
over
us
,
the
other
because
of
his
great
Goodness
,
Bounty
and
Beneficence
towards
us
▪
Now
both
these
Obligations
are
layed
upon
us
by
the
Redemption
which
our
Blessed
Lord
Jesus
hath
wrought
out
for
us
:
for
Christ
(
as
we
have
seen
)
Redeemed
us
by
force
,
He
conquered
the
Devil
,
cancelled
his
claim
to
us
,
and
hath
so
far
taken
us
out
of
his
hand
into
his
own
Custody
,
as
that
he
cannot
approach
to
hurt
us
,
but
by
his
Permission
;
so
that
we
may
be
saved
(
if
we
will
)
in
despite
of
the
Devil
and
all
his
works
;
it
is
not
in
his
power
to
hinder
it
:
he
cannot
take
us
out
of
Christs
hand
,
but
by
our
own
voluntary
revolts
and
backslidings
to
him
:
the
Captain
of
our
Salvation
h●th
rescued
us
out
of
the
power
of
Satan
,
and
if
we
do
not
run
away
from
him
by
Infidelity
or
Disobedience
,
he
will
keep
us
through
Faith
unto
Salvation
;
and
the
Devil
and
the
World
,
yea
,
a
whole
World
of
Devils
shall
not
be
able
to
help
it
.
Taken
therefore
it
is
certain
we
are
,
and
kept
also
by
the
force
of
Arms
,
or
in
War
,
from
the
Devil
:
and
since
(
as
we
have
already
observed
out
of
Grotius
)
all
that
are
so
taken
by
the
Laws
of
Nations
are
Servants
to
them
that
so
took
them
,
it
follows
that
we
are
so
to
Him
.
By
his
Redempti●n
therefore
he
hath
acquired
a
right
of
Dominion
over
us
,
and
therefore
his
Commands
lay
an
Obligation
upon
us
.
N●ither
is
that
all
,
but
besides
this
Obligation
of
Dominion
,
there
is
an
other
that
ariseth
from
the
Goodness
and
B●neficence
of
Redemption
.
Such
is
our
Nature
,
as
that
by
Reason
of
a
benefit
received
,
there
ariseth
upon
the
R●ceiver
an
Obligation
ad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
to
make
returns
of
the
like
or
greater
kindness
to
the
Giver
;
and
this
is
so
fixed
and
natural
unto
Man
,
as
that
,
as
by
Nature
we
are
in
some
sort
driven
to
defend
our selves
against
the
injuries
of
force
and
violence
,
so
also
are
we
compelled
by
Nature
to
requite
one
Kindness
with
another
,
or
(
in
case
of
Inability
)
to
reckon
our selves
so
deeply
Obliged
to
the
Giver
as
to
be
willing
to
serve
him
according
to
what
we
are
able
;
or
at
least
to
acknowledg
the
benefit
received
;
this
our
own
Nature
will
force
us
to
do
,
if
not
openly
,
yet
behind
the
Curtains
of
our
own
Conscience
,
which
will
chide
us
for
doing
no
more
,
or
being
no
more
regardful
and
Obs●quious
to
them
that
have
been
so
good
to
us
:
this
is
so
commonly
known
and
believ●d
among
us
,
as
that
it
is
almost
a
Proverb
one
good
turn
d●s●rves
another
:
therefore
also
the
Poet
saith
,
Not
that
the
liberal
Mans
Design
in
giving
is
to
get
as
much
or
more
again
than
he
gives
▪
but
since
Nature
prompts
us
to
make
Returns
of
Gifts
,
he
that
will
give
great
things
,
by
consequence
Wills
that
great
things
may
be
returned
to
him
again
▪
this
then
it
seems
our
Nature
hath
made
to
be
the
Law
of
Gratitude
;
In
so
much
that
those
who
walked
not
by
it
the
Athenians
and
Macedonians
made
a
Law
against
,
whereby
it
was
provided
,
that
they
might
be
dealt
with
as
Theives
,
or
other
grievous
Malefactors
;
the
Persians
also
did
the
same
,
and
though
it
may
be
all
Nations
were
not
so
serve
,
yet
all
have
looked
upon
them
as
transgressours
of
the
Law
of
Nature
,
unworthy
of
any
help
or
assistance
from
Man
,
uncapable
of
being
called
worse
than
they
are
,
viz.
Vngrateful
:
him
therefore
on
whom
a
bene●it
is
freely
conferred
,
1.
The
benefits
which
we
receive
thereby
,
and
here
ask
not
what
they
are
,
but
rather
what
are
they
not
:
for
(
besides
our
Sins
)
there
is
nothing
which
we
either
are
,
have
or
hope
for
,
but
is
given
us
on
the
account
of
his
Redemption
:
we
our selves
were
dead
in
Law
without
it
,
our
possessions
forfeited
,
and
our
Hopes
not
only
dash'd
,
but
turning
into
Despair
,
or
a
certain
fearful
looking
for
Judgment
and
fiery
Indignation
to
d●vour
us
:
but
blessed
be
God
,
who
by
sending
his
Son
to
be
the
made
him
in
all
things
like
unto
his
●r●thr●n
,
that
he
might
be
a
Merciful
and
fait●ful
High
Priest
,
to
make
Reconciliation
for
the
Sins
of
the
people
,
not
only
bythe
Sacrifice
of
atonement
which
he
suffered
here
on
Earth
,
but
also
by
his
Intercession
for
us
in
Heaven
;
so
that
the
people
(
notwithstanding
their
Sins
)
do
now
find
God
Propitious
and
Gracious
unto
them
;
as
it
is
evident
that
we
do
,
not
only
by
the
free
Proffer
of
acceptance
in
case
of
Repentance
,
but
also
by
the
Series
of
Providence
,
which
either
Crown●th
our
years
with
Goodness
,
and
its
paths
drop
Fatness
,
or
else
it
clothes
us
with
Sables
,
makes
us
go
mourning
some
part
of
our
dayes
;
one
way
it
leads
us
,
and
the
other
it
drives
us
to
Repentance
,
and
Repentance
we
know
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
secure
care
of
our selves
,
or
a
care
of
our selves
For
if
when
we
were
enemies
,
we
were
reconciled
unto
God
by
the
death
of
his
Son
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
For
he
ever
to
make
Intercession
for
us
,
but
also
a
Prince
and
a
Saviour
for
to
give
Repentance
to
Israel
and
forgiveness
of
Sins
:
so
that
That
Gracè
which
he
requireth
of
us
,
and
those
Benefits
which
by
his
Atonement
he
hath
purchased
for
us
,
he
is
exalted
to
give
unto
us
:
evident
therefore
it
is
,
that
now
we
have
such
sufficient
ground
of
cheerful
dependance
on
God
,
and
of
such
ingenuous
affiance
in
him
,
as
that
there
is
much
Reason
for
us
out
of
a
Principle
,
not
of
Fear
and
dismal
dread
of
his
Greatness
,
but
of
Love
and
Thanksgiving
,
Joy
and
Gratitude
for
his
Goodness
,
to
serve
him
all
our
dayes
.
2.
Whereunto
also
we
are
yet
farther
obliged
,
by
the
Satisfaction
which
our
Redemption
by
Christ
affords
us
.
Such
is
the
Nature
of
our
Souls
,
as
that
the
difference
of
Man
from
other
living
Creatures
,
may
as
well
,
perhaps
better
be
expressed
in
his
definition
by
the
word
Religious
,
than
Rational
:
the
Reason
is
,
because
other
Creatures
seem
in
some
measure
to
partake
of
Reason
,
but
not
at
all
of
Religion
.
That
there
are
some
Footsteps
of
Reason
,
some
strictures
and
emissions
of
Ratiocination
in
the
Actions
of
some
Brutes
,
is
too
Vulgarly
known
and
too
commonly
granted
to
be
doubted
:
it
seems
then
that
not
Reason
in
general
,
but
as
it
doth
dispose
us
to
Actions
of
an
higher
Nature
than
those
of
Brutes
,
especially
those
of
Religion
,
is
the
form
of
our
humane
Nature
.
This
is
it
that
doth
constitute
us
Men
and
most
of
all
distinguish
us
from
other
Animals
.
And
well
may
the
honour
of
this
distinction
be
cast
upon
Religion
rather
than
Reason
,
not
only
because
it
sets
us
farther
off
from
Brutes
than
that
doth
without
it
,
but
also
because
it
is
as
inseparable
from
our
Nature
as
that
is
:
for
no
Creature
that
knoweth
it self
to
be
so
,
can
be
reasonable
without
owning
it self
obliged
to
love
,
reverence
and
worship
its
Creator
:
Hence
I
suppose
it
is
,
that
the
Principles
and
Foundations
of
Religion
,
viz.
the
Being
of
a
Deity
and
of
a
future
state
or
judgment
,
are
so
firmly
laid
in
all
mankind
(
and
in
no
Creature
below
it
)
as
that
the
utmost
endeavours
that
can
be
used
,
are
insufficient
wholly
to
race
them
out
,
or
utterly
to
suppress
their
Energy
.
Whence
else
is
it
,
that
somtimes
when
there
is
no
apparent
danger
,
professed
Atheists
are
subject
to
fears
as
well
as
other
Men
?
or
whence
else
is
it
that
it
is
almost
as
easy
to
find
a
Nation
without
Souls
,
as
without
all
Religion
?
these
things
would
be
unaccountable
,
if
Religion
were
not
Essential
to
our
Nature
,
as
well
as
Reason
.
If
then
so
it
be
,
manifest
it
is
that
a
Religion
we
must
have
;
for
we
cannot
be
happy
because
our
Souls
will
not
be
satisfyed
without
it
:
and
forasmuch
as
we
aime
at
some
good
(
as
our
End
)
in
all
our
Actions
,
and
those
of
Religion
are
conversant
(
not
about
the
little
low
things
of
the
World
,
but
)
about
God
himself
and
the
things
that
are
his
,
it
is
also
manifest
,
that
we
can
therein
regularly
aim
at
nothing
less
than
some
Good
or
Perfection
which
this
World
cannot
afford
,
and
God
only
can
give
:
and
what
can
this
be
but
the
supreme
Bliss
and
Happiness
whereof
our
Nature
is
capable
?
This
then
is
it
which
we
except
to
obtain
by
Religion
:
and
difficult
it
is
for
the
mind
of
Man
to
pitch
upon
a
Religion
which
his
own
Reason
will
think
in
all
points
sufficient
for
this
End
,
for
this
it
cannot
judge
any
Religion
to
be
,
unless
it
shews
us
a
likely
way
to
Happiness
,
and
removes
the
Impediments
or
obstructions
that
therein
are
unto
it
.
The
way
that
to
our
Reason
seems
likely
to
lead
us
to
Happiness
must
of
necessity
lie
thorow
Holiness
:
the
Reason
is
,
because
perfect
Righteousness
and
Integrity
in
all
our
Actions
,
was
the
way
that
was
made
and
ordained
in
our
Creation
;
and
our
Souls
retain
so
much
of
their
Primitive
constitution
,
as
that
(
though
by
our
fall
we
are
so
bruised
and
maimed
as
that
we
cannot
walk
in
it
,
yet
)
our
Reason
cannot
fully
assent
to
any
way
that
leads
not
to
it
,
there
is
a
kind
of
Reluctance
in
Reason
against
it
:
our
own
Natural
Conscience
cannot
be
fully
persuaded
that
Happiness
can
be
attained
without
Holiness
:
it
is
true
indeed
,
Men
that
live
in
Notorious
Wickedness
,
by
the
wind
of
Phanaticism
may
be
blown
up
into
an
Opinion
of
their
own
Saintship
,
and
confidence
of
their
Salvation
;
but
if
the
power
of
imagination
did
not
suppress
their
Reason
and
put
it
to
silence
,
their
own
Conscience
would
soon
tell
them
,
that
they
cannot
advance
towards
Heaven
by
their
verbal
Religion
,
while
they
go
towards
Hell
by
Wickedness
of
living
:
the
way
therefore
that
seems
likely
unto
Reason
to
carry
us
unto
Happiness
,
must
guide
us
unto
and
keep
us
in
the
paths
of
Holiness
:
yet
withall
,
if
it
deals
impartially
it
will
tell
us
that
we
cannot
therein
so
walk
as
by
walking
to
attain
to
that
end
of
our
journey
,
because
(
as
we
are
thereby
convinced
)
we
shall
stumble
into
Sin
,
and
by
so
doing
shall
fall
short
of
Eternal
Glory
:
for
Eternal
life
(
as
we
have
already
said
,
)
is
so
far
from
being
a
Reward
that
in
Justice
is
due
to
our
works
,
as
that
we
cannot
Reasonably
expect
,
that
God
(
on
whose
very
Being
as
well
as
Honour
,
we
have
made
most
odious
attempts
by
our
Sins
,
)
should
ever
be
pleased
(
without
Atonement
and
Satisfaction
)
either
to
give
,
or
again
to
profer
it
unto
us
.
And
indeed
,
should
our
own
self-love
flatter
us
into
a
firm
perswasion
,
that
God
is
willing
we
should
be
saved
;
yet
if
there
be
no
way
made
for
our
Salvation
,
but
what
was
at
first
ordained
in
our
Creation
,
our
Reason
would
teach
us
,
that
we
should
be
never
the
nigher
;
for
our
Souls
being
fettered
to
That
that
is
fading
,
and
inslaved
to
divers
Lusts
,
cannot
possibly
inable
us
therein
to
walk
to
Eternal
Happiness
,
but
of
necessity
we
should
relapse
into
our
former
state
of
Nature
since
the
Fall
of
our
first
Parents
.
By
this
discourse
then
it
appears
,
that
That
Religion
which
we
rationally
make
choice
of
to
bring
us
to
the
supream
End
of
our
Being
and
Actions
,
viz.
Eternal
Life
and
Glory
,
must
of
necessity
do
these
three
things
for
us
,
viz.
First
it
must
shew
us
a
sufficient
Atonement
or
Satisfaction
made
for
our
sins
past
,
present
,
and
to
come
.
Secondly
,
it
must
lead
us
unto
Vertue
and
all
Holiness
of
living
.
Thirdly
,
it
must
dispose
us
so
to
follow
it
,
as
that
with
God
we
may
find
acceptance
.
Where
then
shall
we
find
a
Religion
that
upon
a
just
and
impartial
examination
may
in
reason
be
judged
sufficient
for
these
things
?
Shall
we
seek
it
among
the
Gentiles
?
Alas
their
Wisdome
is
but
foolishness
,
their
knowledge
of
God
but
Ignorance
,
their
way
of
worship
and
exercise
of
Religion
,
Profaneness
;
their
vertue
,
unholiness
,
and
their
strength
Weakness
in
respect
of
that
that
is
requisite
for
us
:
And
as
for
the
atonements
and
Satisfactions
they
make
to
God
for
their
offences
,
who
so
weak
sighted
as
not
to
see
the
shortness
and
vanity
of
their
Sacrifices
and
Lustrations
?
they
exceed
not
the
power
of
corrupted
and
enfeebled
Nature
,
which
by
these
means
strives
to
cast
off
the
burdens
of
guilt
,
that
it
groans
under
:
They
are
therefore
at
best
but
implorations
of
Mercy
,
and
so
no
Satisfactions
to
injured
Justice
:
in
them
therefore
men
can
reasonably
put
no
confidence
.
Much
more
unlikely
is
it
,
that
our
anxious
Souls
●hould
find
rest
among
the
Turks
,
for
their
Alcoran
(
which
with
profound
rev●rence
they
receive
as
the
Rule
of
their
Fai●h
,
Hope
and
Practice
)
is
indeed
and
in
truth
but
a
Rhapsodie
of
non-sense
and
gibbrish
,
filth
and
wickedness
,
much
more
apt
(
though
blended
with
some
sense
and
wholsome
instruction
)
to
retain
men
in
,
than
to
help
them
out
of
their
Spiritual
wants
and
N●cessities
.
And
truly
if
we
go
to
the
Jews
themselves
,
we
shall
find
,
that
though
th●ir
Law
by
Gods
appointment
had
a
shadow
of
good
things
to
come
,
and
their
Prophets
spake
by
inspiration
of
them
,
yet
the
shadow
was
so
dark
,
and
the
Prophets
prenotions
of
them
so
obscure
▪
as
that
men
had
need
to
be
very
sharp
sighted
,
and
to
lay
their
eyes
very
close
to
see
through
them
.
But
in
the
Redemption
we
have
by
Christ
,
we
may
behold
with
open
face
as
in
a
glass
,
all
those
things
which
we
expect
our
Religion
should
do
for
us
▪
For
therein
we
find
an
Atonement
infinitely
sufficient
to
expiate
the
offences
of
the
most
guilty
,
and
to
satisfie
the
doubts
of
the
most
scrupulous
,
to
silence
all
the
clamours
of
an
accusing
Conscience
,
and
to
answer
all
the
objections
of
a
misgiving
Understanding
,
if
the
Sinner
be
but
truly
penitent
.
For
though
the
Humane
Nature
of
Christ
was
the
sole
Subject
of
his
Sufferings
,
yet
the
Manhood
being
taken
into
God
,
it
was
the
Divine
humbled
himself
and
became
obedient
unto
death
,
even
the
death
of
the
Cross
;
insomuch
that
by
his
Blood
.
What
then
can
there
be
so
Precious
as
the
Blood
which
Christ
shed
to
redeem
us
?
What
Sins
can
there
be
so
great
and
crying
as
to
call
so
loud
for
Vengeance
,
as
that
doth
for
Mercy
upon
penitent
Offenders
?
If
then
we
are
weary
and
heavy
laden
with
the
burden
of
our
Sins
,
here
we
may
find
Rest
,
and
here
we
may
repose
our
Souls
with
such
confidence
as
the
severest
Reason
cannot
shake
,
and
will
not
gainsay
:
And
if
so
,
then
undoubtedly
the
Sufferings
of
our
Saviour
do
satisfie
our
Reason
in
the
first
thing
it
expects
to
find
in
our
Religion
,
viz.
a
sufficient
Atonement
made
for
our
Sins
.
The
like
Satisfaction
they
give
it
in
the
second
,
viz.
That
it
should
shew
us
a
likely
way
to
Heaven
;
because
Christ
suffered
for
us
,
leaving
us
an
example
,
that
ye
should
follow
his
steps
:
And
the
Example
that
he
hath
left
us
,
our
own
Reason
can
not
chuse
but
approve
of
;
for
it
is
such
an
unblemisht
Pattern
of
Purity
,
as
cannot
be
parallell'd
in
all
the
World
:
He
did
no
sin
,
neither
was
guilt
found
in
his
mouth
.
So
magnanimously
holy
was
he
,
as
that
notwithstanding
the
Injustice
and
Severity
of
his
Sufferings
,
he
would
do
no
sin
,
nor
so
much
as
speak
a
guileful
word
:
This
is
an
Example
that
farther
exceeds
all
others
in
Purity
,
than
the
Sun
doth
the
Moon
in
Brightness
:
And
an
Example
he
hath
left
us
,
not
only
of
the
most
immacula●e
Purity
,
but
also
of
the
most
elevated
Vertue
:
and
this
(
as
St.
Bernard
observes
)
we
have
in
the
work
the
manner
and
the
final
cause
of
his
Passion
.
For
in
the
work
there
is
Patience
,
in
the
manner
Humility
,
in
the
cause
Charity
commended
unto
us
.
And
indeed
his
Patience
in
the
one
was
so
insuperable
,
his
Humility
in
the
other
so
admirable
,
and
his
Charity
in
the
third
so
inestimable
,
as
that
they
pass
our
expressions
,
and
are
fir
for
no
less
than
Exstasies
of
apprehension
:
And
such
is
the
nature
of
those
Vertues
,
as
that
if
we
rightly
follow
him
in
these
steps
of
his
Example
,
we
shall
undoubtedly
pursue
the
highest
degree
that
can
be
of
Vertue
and
Holiness
:
for
if
Patience
hath
her
perfect
work
,
it
perfect
and
entire
,
wanting
nothing
.
If
we
be
humble
and
lowly
in
heart
,
we
are
qualified
giveth
grace
to
the
humble
:
and
if
we
follow
after
Charity
,
we
shall
for
Love
is
the
fulfilling
of
the
Law
,
and
the
end
of
the
Commandment
is
Charity
.
Herein
then
ought
we
so
to
follow
the
Example
of
our
Blessed
Saviour
,
as
that
we
may
come
to
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
.
And
although
now
in
this
our
state
of
Imperfection
,
we
cannot
tread
exactly
in
the
steps
of
his
Example
,
yet
may
we
therein
walk
uprightly
:
And
this
is
all
that
the
Grace
of
God
in
the
Gospel
of
his
Son
,
hath
made
necessary
,
as
a
means
of
our
Happiness
:
for
though
perfect
Conformity
thereunto
be
our
duty
,
yet
(
God
be
thanked
)
Sincerity
of
endeavour
after
it
only
,
is
an
indispensable
condition
of
our
Salvation
:
so
that
the
Holiness
of
Christs
Example
is
adapted
both
to
our
Reason
and
to
our
Ability
.
What
he
hath
done
being
our
duty
,
how
plainly
doth
it
lead
us
unto
Holiness
?
But
,
but
what
we
can
do
,
being
a
condition
of
our
Salvation
,
how
graciously
doth
it
stoop
to
our
infirmities
?
How
satisfactory
therefore
is
the
Religion
which
we
may
read
in
the
red
Letters
of
our
Saviour's
Blood
and
Passion
?
with
what
delight
and
complacency
may
our
Reason
receive
it
,
and
our
rational
faculties
contemplate
and
think
on
it
?
Especially
considering
that
the
Religion
therein
recommended
unto
us
,
doth
not
only
lead
us
unto
holiness
,
but
also
(
more
than
any
other
whatever
)
it
doth
dispose
us
to
follow
it
;
because
it
is
taught
us
by
an
Example
:
for
,
Examples
we
know
(
especially
of
those
whose
actions
may
be
thought
to
warrant
ours
)
have
the
force
of
Natural
Agents
,
as
well
as
Moral
.
Commands
do
oblige
,
and
Promises
do
perswade
us
to
obedience
;
but
Examples
do
(
in
some
sort
)
constrain
and
drive
us
to
an
Imitation
:
The
reason
I
suppose
is
,
because
Example
makes
its
way
to
the
Affections
,
not
only
by
the
Understanding
,
but
also
by
Imagination
:
Such
is
the
force
of
prevalent
Affection
,
as
that
out
of
the
abundance
of
the
Heart
the
Eye
looketh
,
the
Foot
walketh
,
and
indeed
the
whole
Man
moveth
as
well
as
the
Mouth
speaketh
:
And
observable
it
is
,
that
there
is
a
kind
of
plastick
power
in
Imagination
,
whereby
it
shapes
and
forms
a
man
as
much
as
may
be
▪
into
a
conformity
likeness
or
resemblance
of
the
image
of
persons
or
things
therein
lodged
by
a
strong
impression
,
and
this
is
apt
much
more
vigorously
to
incite
the
Affections
,
than
bare
Precepts
can
do
to
a
prosecution
.
If
then
we
did
set
the
Lord
alwayes
before
us
,
and
meditate
so
frequently
as
we
ought
on
our
Saviour
in
his
Sufferings
,
how
conformable
should
we
be
to
his
death
?
how
crucified
to
the
World
,
and
mortified
to
the
●lesh
?
how
patient
in
adversity
,
and
humble
in
prosperity
?
how
resolute
not
to
be
overcome
of
evil
,
but
to
overcome
evil
with
good
?
In
short
,
how
servent
in
Charity
,
and
consequently
advanced
should
we
be
in
all
Vertue
,
if
we
did
rightly
understand
and
duly
consider
the
Temptations
and
Sufferings
of
our
Bl●ssed
●●od
J●sus
:
for
they
not
only
have
the
efficacy
of
a
most
powerfull
Example
,
but
also
3.
They
give
us
the
gr●atest
encouragement
and
assistance
that
can
be
to
follow
it
:
For
(
as
we
have
already
seen
)
Chri●●
suffered
and
was
tempted
,
that
he
might
be
able
to
succour
them
that
are
te●pted
.
This
is
one
gr●a●
advantage
which
we
Christians
have
above
the
holy
Patriarchs
and
Pr●phets
of
Old
:
they
indeed
did
believe
in
the
M●ssias
t●at
was
to
come
,
and
they
did
h●pe
to
be
saved
by
his
future
Merits
:
but
they
then
had
not
an
high
Priest
in
Heaven
that
could
be
touched
with
a
●eeling
of
their
infirmities
;
but
(
blessed
be
God
)
We
have
▪
and
what
a
migh●y
encouragement
is
this
unto
us
,
to
take
his
Yoake
upon
us
and
to
learn
of
him
,
i.
e.
advisedly
and
constantly
to
frame
our selves
to
keep
his
Commandments
and
follow
his
Example
?
With
what
vigorous
r●solutions
may
it
inspirit
us
?
With
what
magnaninmity
and
fortitude
▪
notwithstanding
all
oppositions
)
m●y
it
animate
and
embolden
us
to
wressle
▪
not
with
●l●sh
and
blood
only
,
but
with
Principaliti●s
and
Powers
,
with
the
Rulers
of
the
darkness
of
this
World
▪
and
spiritual
wi●kedness
in
high
pla●●s
?
Since
the
Captain
of
our
Salvation
all
alone
,
and
that
when
he
was
at
the
lowest
,
both
in
single
Duels
,
and
when
their
f●rces
were
united
against
him
,
hath
foiled
and
beaten
both
his
and
our
enemies
,
and
is
now
made
perfect
in
glory
and
power
over
them
;
whom
shall
we
fear
,
of
whom
n●ed
we
be
afraid
in
the
way
of
our
duty
?
When
we
consider
that
He
who
upholdeth
all
things
by
the
Word
of
his
Power
,
by
which
also
they
are
made
to
bow
unto
and
obey
him
,
doth
hims●lf
sympathize
with
us
in
all
our
pr●ssures
and
troubles
,
afflictions
and
temptations
,
to
the
end
that
he
might
be
able
,
i.
e.
affectionately
disposed
to
succour
and
therein
to
help
us
:
how
exceedingly
(
almost
infinitely
)
doth
it
pr●ponderate
and
out-weigh
all
the
discouragements
,
that
we
can
possibly
find
or
fansie
,
either
from
the
imbecillity
of
humane
Nature
,
or
the
power
of
Temptation
,
or
whatever
other
topicks
there
are
,
from
whence
men
think
to
draw
excuses
for
their
disobedience
?
how
do
they
all
vanish
and
evaporate
into
Air
before
this
one
consideration
,
viz.
That
He
who
now
governs
the
World
,
and
shall
h●reafter
judge
it
,
is
touched
with
a
feeling
of
our
infirmities
,
and
is
able
to
succour
them
that
are
tempted
?
What
incouragement
can
we
desire
,
or
indeed
can
he
give
us
greater
than
this
,
to
continue
his
faithful
Souldi●rs
and
S●rvants
unto
our
Lifes
end
?
Let
us
then
hear
the
conclusion
of
the
whole
matter
,
which
is
this
;
That
seeing
our
Bl●ssed
Lord
Jesus
in
Redeeming
us
,
hath
so
e●fectually
rescued
us
out
of
the
hand
of
the
Devil
,
and
s●
brought
us
into
the
Liberty
of
Gods
Service
,
as
that
the
Prince
of
the
power
of
the
Air
,
who
rules
in
the
Children
of
disobedience
,
cannot
now
approach
to
hurt
us
without
his
permission
,
and
our
own
unworthy
defection
from
him
;
He
hath
thereby
obtained
such
an
indisputable
Right
of
Dominion
over
us
,
as
that
his
Commands
do
most
evidently
lay
the
obligation
of
most
just
Authority
upon
us
.
And
forasmuch
as
Christ
in
the
dayes
of
his
flesh
made
such
an
All-sufficient
Atonement
to
his
Father
,
and
now
lives
to
make
such
Intercession
for
us
,
as
have
and
do
procure
to
us
,
the
most
inestimable
Benefits
and
Favours
,
that
in
this
life
can
be
conferred
on
us
,
the
most
ample
,
and
the
highest
satisfaction
that
our
Reason
can
expect
to
find
in
our
Religion
,
together
with
the
greatest
Encouragement
,
that
our
Souls
can
have
to
obey
it
,
we
must
of
necessity
(
by
the
rules
of
Gratitude
,
i.
e.
by
the
Laws
of
our
own
Nature
)
be
most
highly
obliged
so
to
do
.
For
,
that
a
man
which
receiveth
Benefit
from
another
of
meer
Grace
,
endeavour
that
he
which
giveth
it
,
have
no
reasonable
cause
to
repe●t
him
of
his
good
will
,
the
Leviathan
it self
grants
to
be
a
Law
of
Nature
.
Although
this
be
true
,
yet
is
it
but
an
ill-favoured
definition
of
Gratitude
,
for
it
deforms
the
face
of
that
fair
Vertue
,
as
if
it
looked
directly
only
on
it self
,
and
asquint
upon
its
Benefactour
,
and
had
no
design
,
but
only
to
avoid
an
impend●nt
evil
,
viz.
his
repentance
of
his
good
will
:
but
there
is
more
in
it
than
so
,
for
it
belongs
to
the
nature
of
it
,
for
a
benefit
received
from
any
one
,
presently
in
heart
and
good
Will
largely
to
requite
the
i.
e.
out
of
a
Principle
of
Love
and
Gratitude
,
and
not
of
fear
only
,
to
keep
his
Commandments
,
and
(
what
ever
it
costs
us
)
to
wal●
in
the
same
to
our
Lives
end
.
Which
God
of
his
Mercy
grant
all
men
Grace
to
do
,
through
the
same
Jesus
Christ
our
Lord
,
To
whom
with
the
Father
and
the
Holy
Ghost
be
Glory
and
Honour
,
Power
and
Dominion
,
Praise
and
Thanksgiving
World
without
End
.
Amen
.
FINIS
.