A
DEMONSTRATION
OF
THE
MESSIAS
.
CHAP.
I.
The
CONTENTS
.
Of
the
name
Jesus
:
That
this
name
by
which
our
Saviour
was
called
,
and
distinguished
from
other
men
is
no
objection
against
the
Prediction
,
Isa.
7.14
.
The
importance
of
the
name
Jesus
.
In
what
sense
our
Lord
is
said
to
be
a
Saviour
.
His
Salvation
compared
with
the
deliverances
mentioned
in
the
Old
Testament
.
Of
the
word
Christ
.
Of
anointing
things
and
persons
,
and
the
design
of
it
.
Of
the
anointing
of
Jesus
Some
account
of
the
Jewish
constitutions
about
anointing
with
their
holy
Oil.
BEfore
I
proceed
to
shew
that
Jesus
is
the
Christ
I
shall
shew
what
is
meant
by
Jesus
,
what
by
Christ
.
Jesus
was
the
name
by
which
our
Lord
was
commonly
known
among
men
;
the
name
which
Joseph
his
reputed
Father
gave
him
,
Matt
,
1.
v.
25.
And
it
was
given
him
at
his
Circumcision
,
Luk.
2.21
.
And
that
too
not
without
the
particular
command
of
the
Angel
of
God
.
This
was
the
name
by
which
he
was
called
commonly
by
those
that
spake
of
him
.
Thus
he
that
was
restored
to
Sight
said
,
A
man
that
is
called
Jesus
made
clay
,
&c.
Joh.
9.11
.
This
was
a
name
in
use
among
the
Jewish
people
,
and
a
name
which
others
had
as
well
as
our
Jesus
;
and
we
have
mention
of
several
men
to
whom
that
name
was
given
,
Col.
4.11
.
Heb.
4.8
.
And
the
Jewish
Writers
mention
him
by
the
name
Jesus
;
indeed
they
call
him
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
They
cut
off
the
last
letter
,
Elias
Levita
tells
us
,
because
they
do
not
acknowledge
him
to
be
a
Saviour
.
But
yet
they
do
not
deny
that
he
was
known
and
commonly
called
by
the
name
Jesus
which
he
received
at
his
Circumcision
.
It
is
true
indeed
it
was
foretold
that
a
Virgin
should
bring
forth
a
Son
,
and
't
is
said
they
shall
call
his
name
Emmanuel
,
Matt.
1.23
.
That
these
words
are
meant
of
our
Saviour
is
also
undeniable
.
And
though
the
Jew
object
against
us
from
this
place
that
either
the
words
were
never
meant
of
our
Saviour
,
as
the
Evangelist
will
have
them
,
or
that
they
were
never
verifyed
in
him
;
because
he
was
called
by
the
name
Jesus
,
and
not
Emmanuel
;
though
,
I
say
,
they
may
thus
object
,
yet
they
do
but
trifle
in
it
.
For
,
if
they
look
into
their
Prophets
,
they
will
find
,
that
being
called
,
His
name
shall
be
called
wonderfull
,
Counsellor
,
the
mighty
God
,
the
everlasting
Father
,
the
Prince
of
Peace
,
Isa.
9.6
.
That
is
,
the
Messiah
shall
be
all
this
,
For
the
word
Jesus
,
if
we
consider
its
Hebrew
Original
,
it
signifies
a
Saviour
;
And
for
that
reason
this
name
was
given
to
our
Lord
because
he
was
to
save
his
people
from
their
sins
,
Mat.
1.21
.
And
the
Angel
tells
the
Shepherds
,
unto
you
is
born
this
day
in
the
City
of
David
a
Saviour
,
Luk.
2.11
.
And
the
Apostle
says
no
less
when
he
says
,
God
hath
raised
up
unto
Israel
a
Saviour
Jesus
,
Act.
13.23
.
This
word
Saviour
imports
very
much
,
and
is
very
agreeable
to
the
great
design
of
our
Lord
's
appearing
.
Institut.
l.
1.
c.
11.
Lactantius
observes
that
the
name
Jupiter
,
that
the
heathen
gave
their
God
,
was
unbecoming
a
Deity
.
For
Jupiter
being
no
more
but
Juvans
pater
,
an
helping
father
,
it
was
a
term
of
diminution
.
For
one
man
may
help
another
:
And
't
is
no
great
matter
to
help
;
but
to
save
and
deliver
imports
much
.
Non
intelligit
beneficia
Divina
,
qui
se
tantummodo
à
Deo
juvari
putat
;
He
hath
too
mean
and
low
an
apprehension
of
the
Divine
benefits
that
thinks
God
does
onely
help
him
.
This
is
to
attribute
too
much
to
our selves
and
too
little
to
God
.
He
that
helps
me
adds
his
strength
to
mine
,
but
he
that
saves
shews
his
own
power
onely
.
We
were
without
all
help
and
hope
too
:
Our
Lord
rescued
us
,
and
saved
us
,
we
contributed
nothing
toward
our
deliverance
.
He
is
the
Saviour
of
mankind
:
Our
intire
deliverance
is
to
be
ascribed
to
him
:
And
't
will
well
become
us
to
consider
how
justly
this
name
of
Jesus
belongs
to
him
,
and
to
meditate
awhile
upon
the
greatness
of
that
Salvation
and
deliverance
which
our
Lord
hath
wrought
for
us
.
Now
our
Lord
might
well
be
called
Jesus
,
a
Saviour
.
1.
As
he
hath
published
and
made
known
to
us
the
Gospel
which
is
the
power
of
God
unto
Salvation
:
Our
Lord
hath
brought
life
and
immortality
to
light
,
and
hath
shewed
us
the
way
to
eternal
life
.
There
was
no
express
promise
of
eternal
life
in
the
law
of
Moses
:
Temporal
blessings
were
promised
to
the
obedient
,
but
they
had
no
assurances
given
them
of
a
glorious
immortality
.
The
way
to
this
our
Lord
hath
revealed
plainly
.
2.
He
procured
this
for
us
also
,
he
bought
it
with
no
less
price
than
his
pretious
bloud
.
And
now
we
stand
reconciled
to
God
by
the
death
of
his
Son
,
and
then
we
may
justly
expect
to
be
saved
by
his
life
,
Rom.
5.10
.
3.
He
confers
this
Salvation
upon
us
:
He
is
set
down
at
God's
right
hand
and
hath
received
all
power
in
Heaven
and
Earth
.
God
hath
exalted
him
with
his
right
hand
to
be
a
Prince
and
a
Saviour
,
to
give
repentance
unto
Israel
,
and
forgiveness
of
Sins
,
Act.
5.31
.
We
receive
from
him
the
power
of
his
grace
here
,
and
justly
expect
from
him
the
glorifying
of
our
souls
and
bodies
hereafter
.
And
it
will
well
be
worth
our
while
to
enter
into
a
meditation
of
this
Salvation
and
deliverance
which
our
Lord
hath
wrought
for
us
.
And
to
that
purpose
let
us
compare
it
with
those
deliverances
which
were
wrought
of
old
for
the
people
of
the
Jews
.
For
those
deliverances
may
well
be
called
Salvations
,
and
those
men
that
were
the
instruments
of
them
may
be
called
Saviours
;
for
so
they
are
called
in
the
Holy
Scripture
.
[
2
King
.
13.5
.
Nehem.
9.27
.
with
the
LXXII
.
Judg.
3.9.15
.
]
Among
those
Saviours
there
was
one
who
was
not
onely
an
eminent
type
of
our
blessed
Saviour
,
but
who
had
the
same
name
that
was
given
our
Saviour
at
his
Circumcision
;
And
that
was
Joshua
the
Son
of
Nun
:
For
Joshua
and
Jesus
are
the
same
name
,
and
Joshua
is
called
Jesus
,
Heb.
4.8
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Neh.
8.17
.
'T
is
true
indeed
his
name
was
Hoshea
,
and
so
he
is
called
;
but
upon
his
being
chosen
to
spy
out
or
search
the
Land
of
Canaan
,
Moses
changed
his
name
from
Hoshea
to
Joshua
;
Num.
23.16
.
i.
e.
he
made
an
honourable
alteration
of
his
name
(
as
Philo
observes
)
when
he
added
to
the
name
he
had
the
first
letter
of
the
Tetragrammation
:
For
these
deliverances
were
but
temporal
,
our
Saviour's
is
eternal
.
Those
Worthies
fell
asleep
,
and
then
the
Israelites
fell
under
the
malice
and
power
of
their
enemies
,
and
ill
neighbours
;
then
were
they
liable
to
the
impressions
of
their
enemies
,
who
did
inslave
their
people
,
and
sack
their
City
,
and
burn
their
Temple
,
and
carry
them
away
to
a
strange
Land
.
Their
enemies
were
not
dismayed
with
the
great
names
of
Moses
and
Joshua
,
Gideon
and
Sampson
.
These
great
men
were
dead
and
could
yield
no
succours
to
the
oppressed
Israelites
:
And
,
what
ever
terrours
these
men
impressed
upon
their
enemies
while
they
lived
,
their
names
will
strike
none
now
.
The
Chaldeans
are
not
over-awed
by
the
rod
of
Moses
,
or
the
strength
of
Sampson
:
these
deliverers
can
afford
no
relief
or
help
:
't
is
otherwise
with
us
.
Our
Lord
is
the
Authour
of
Eternal
Salvation
,
Heb.
5.9
.
And
hath
obtained
an
Eternal
Redemption
for
us
,
Heb.
9.12
.
Those
Saviours
died
and
left
their
enemies
behind
them
:
But
Jesus
ever
lives
to
make
intercession
for
us
,
Heb.
7.25
.
Our
Lord
arose
from
the
dead
,
and
is
gone
before
us
into
Heaven
,
and
is
there
concerned
on
our
behalf
.
And
this
is
unspeakably
to
our
comfort
and
advantage
.
Old
Jacob
in
his
last
words
to
his
Sons
,
tells
them
what
shall
befall
them
in
the
last
days
.
Of
Dan
he
foretells
that
he
shall
be
a
Serpent
in
the
way
,
an
Adder
in
the
path
,
that
biteth
the
Horse
heels
,
so
that
his
Rider
shall
fall
backward
,
Gen.
49.17
.
These
words
seem
to
refer
to
Sampson
,
who
delivered
his
people
from
the
Philistines
;
But
then
't
is
worth
our
observing
what
follows
;
where
the
good
man's
Soul
sallies
out
into
another
and
greater
contemplation
:
I
have
waited
for
thy
Salvation
O
Lord
,
I
do
not
expect
the
deliverance
of
Gideon
and
Sampson
,
which
will
be
but
a
temporal
deliverance
;
but
thy
Salvation
O
Lord
is
that
which
I
expect
,
for
thine
is
an
eternal
Salvation
.
These
words
seem
to
refer
to
the
salvation
of
the
Messias
,
and
do
very
well
deserve
to
be
considered
farther
:
Nunc
videns
in
Spiritu
comam
,
&c.
i.
e.
I
foreseeing
in
the
Spirit
Sampson
the
Nazarite
nourishing
his
hair
,
and
triumphing
over
his
slaughtered
enemies
,
that
like
a
Serpent
and
Adder
in
the
way
he
suffered
none
to
pass
through
the
land
of
Israel
;
and
if
any
were
so
hardy
,
confiding
in
the
swiftness
of
an
Horse
,
as
to
adventure
like
a
Robber
to
spoil
it
,
he
should
not
be
able
to
escape
—
I
foreseeing
this
Nazarite
so
valiant
,
and
that
he
dyed
for
the
sake
of
an
Harlot
,
and
dying
destroyed
our
enemies
.
I
thought
,
O
God
,
that
he
was
the
Christ
thy
son
:
But
because
he
dyed
and
rose
not
again
,
and
Israel
was
afterward
carried
away
captive
,
I
must
expect
another
Saviour
of
the
World
and
of
my
posterity
;
That
Shilo
should
come
,
to
whom
the
gathering
of
the
people
shall
be
.
Agreeable
to
what
hath
been
said
are
these
words
of
Zacharias
,
who
said
of
the
Lord
God
of
Israel
that
he
had
raised
up
an
Horn
of
Salvation
for
us
in
the
house
of
his
servant
David
,
Luk.
1.69
.
By
Horn
of
Salvation
for
us
,
is
denoted
the
Kingdom
and
Power
of
our
blessed
Saviour
:
And
for
the
better
understanding
of
this
expression
,
it
is
to
be
remembred
that
Dominion
and
Power
is
expressed
by
Horn
among
the
Hebrew
Writers
.
Thus
in
the
Prophet
Daniel
the
ten
Horns
are
said
to
be
ten
Kings
,
c.
7.
v.
24.
Again
,
I
will
make
the
Horn
of
David
to
bud
,
Ps.
132.
v.
17.
Instead
of
Horn
the
Chaldee
Paraphrast
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
glorious
King
.
Horn
of
Salvation
does
intimate
to
us
the
greatness
of
that
deliverance
which
our
Lord
hath
wrought
.
Besides
't
is
said
of
Simeon
that
,
when
he
took
Jesus
into
his
Arms
,
and
blessed
God
,
he
said
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
according
to
thy
word
:
For
mine
eyes
have
seen
thy
salvation
,
Luk.
2.29
,
30.
Which
agrees
well
with
the
words
of
Jacob
;
I
have
waited
for
Thy
Salvation
,
O
Lord
.
Indeed
Aben
Ezra
tells
us
from
R.
Isaac
,
adder
by
the
path
,
did
thereupon
fall
into
a
fear
,
and
then
(
as
fearfull
men
are
apt
to
call
for
help
and
deliverance
)
he
added
,
I
have
waited
for
thy
salvation
,
O
Lord
:
And
another
of
the
Jewish
Commentators
would
have
those
words
to
contain
the
prediction
that
Sampson's
eyes
should
be
put
out
by
the
Philistines
,
in
loc.
and
then
that
they
imply
▪
that
prayer
of
Sampson
at
the
last
.
O
Lord
God
,
remember
me
,
I
pray
thee
,
and
strengthen
me
,
I
pray
thee
,
onely
this
once
,
O
God
,
that
I
may
be
at
once
avenged
of
the
Philistines
for
my
two
eyes
,
Judg.
16.28
.
It
is
enough
that
I
have
named
these
opinions
,
I
shall
not
need
refute
them
,
for
besides
that
their
authority
is
not
great
,
who
are
the
Authours
of
them
▪
they
are
not
backed
with
any
reasons
at
all
.
But
to
return
;
As
those
deliverances
of
Joshuah
and
the
other
Worthies
were
but
temporal
,
whereas
our
Lord
's
was
eternal
;
So
They
were
but
Carnal
,
but
our
Lord's
is
Spiritual
.
They
delivered
their
people
from
thraldom
and
bondage
,
the
yoke
of
a
Tyrant
,
the
tribute
of
an
Oppressour
,
the
chains
and
fetters
of
some
potent
Prince
.
But
our
Jesus
saves
his
people
from
their
sins
,
Mat.
1.21
.
He
was
manifested
to
take
away
our
sins
,
1
Joh.
3.5
.
And
to
destroy
the
works
of
the
Devil
,
v.
8.
Or
as
Zacharias
expresses
it
,
we
are
delivered
out
of
the
hands
of
our
enemies
,
that
we
might
serve
God
without
fear
:
In
holiness
and
righteousness
before
him
all
the
days
of
our
life
,
Luke
1.
74
,
75.
This
is
the
deliverance
that
our
Lord
hath
wrought
.
He
sets
us
free
from
our
sins
,
and
hath
redeemed
us
from
the
wrath
to
come
.
This
Jesus
does
for
all
them
that
will
obey
him
.
He
destroyed
the
Devil's
Kingdom
,
stopt
his
mouth
in
his
Oracles
,
overturned
his
Temples
,
dispossessed
him
of
his
Idols
;
destroyed
his
Worship
,
and
baffled
him
in
all
his
Designs
.
He
cast
him
out
not
of
the
bodies
onely
,
but
of
the
souls
and
hearts
of
men
,
and
wrested
from
him
that
Kingdom
which
he
had
so
long
and
so
unjustly
got
the
possession
of
.
The
World
was
over-run
with
Idolatry
and
Superstition
,
with
violence
and
oppression
,
with
ignorance
and
prophaneness
;
Men
were
proud
and
covetous
,
unchast
and
intemperate
,
full
of
envy
and
malice
:
But
Our
Lord
came
,
and
by
his
life
and
doctrine
,
by
his
death
and
divine
grace
he
sent
away
that
darkness
that
overspread
the
World
;
he
knocked
off
those
Chains
in
which
men
were
shackled
,
and
restored
Mankind
to
the
Worship
of
the
true
God
,
and
to
his
image
and
likeness
.
Let
's
hear
the
excellent
words
by
which
the
Apostle
expresseth
all
this
.
For
we
our selves
(
says
he
)
also
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hatefull
and
hating
one
another
.
But
after
that
the
kindness
,
and
love
of
God
our
Saviour
toward
mankind
appeared
.
Not
by
works
of
righteousness
,
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
regeneration
,
and
renewing
of
the
Holy
Ghost
:
Which
he
shed
on
us
abundantly
,
through
Jesus
Christ
our
Saviour
,
Tit.
3.3
—
Such
was
the
deliverance
which
our
Jesus
wrought
;
For
the
grace
of
God
,
which
bringeth
salvation
,
hath
appeared
to
all
men
;
teaching
us
,
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
:
Looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
:
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
,
Tit.
2.11
.
Moses
delivered
the
Israelites
from
the
Egyptians
,
he
brought
them
from
the
bondage
of
those
Infidels
,
but
he
did
not
save
them
from
their
infidelity
.
For
we
see
they
could
not
enter
into
the
promised
land
,
because
of
their
unbelief
,
Heb.
3.19
.
Joshua
brought
them
into
Canaan
,
but
left
them
on
this
side
heaven
.
Others
delivered
them
from
the
men
of
Midian
and
the
Philistines
,
but
none
of
them
delivered
them
from
the
evil
men
themselves
.
They
were
saved
from
their
enemies
frequently
,
but
not
from
their
sins
.
They
fell
into
their
folly
and
their
misery
again
.
But
our
blessed
Redeemer
saves
us
from
our
sin
.
He
gives
repentance
and
forgivenss
of
sins
,
Acts
5.31
.
And
turns
us
from
our
iniquities
,
Acts
3.26
.
This
exalts
him
above
Moses
and
Joshua
;
this
speaks
him
the
great
Redeemer
and
Shepherd
of
our
Souls
.
The
Jews
expected
a
Temporal
Messiah
,
one
that
would
restore
them
their
Kingdom
,
and
advance
them
to
worldly
splendour
and
greatness
:
But
our
Lord
came
to
erect
a
spiritual
Kingdom
in
the
hearts
and
minds
of
men
:
He
came
to
vanquish
our
lusts
,
and
destroy
the
power
of
sin
in
the
hearts
of
men
.
This
was
a
design
worthy
of
God
,
and
becoming
our
Lord
Jesus
;
And
that
which
the
greatest
Kings
and
Princes
were
never
able
to
doe
.
Our
Lord
hath
wrought
the
greatest
deliverance
.
Others
have
conquered
their
Enemies
;
Our
Lord
hath
done
more
,
He
hath
reconciled
them
and
made
them
friends
.
Others
have
killed
the
bodies
of
men
;
our
Lord
hath
done
more
,
he
has
saved
their
souls
.
Others
have
gotten
wealth
and
worldly
greatness
;
our
Lord
does
more
,
when
he
enables
his
followers
to
despise
these
things
.
Others
have
saved
their
followers
from
dying
;
our
Lord
delivers
us
from
the
fear
of
death
.
He
kills
our
pride
,
destroys
our
covetousness
,
purges
away
our
lust
,
plants
in
us
the
love
of
God
,
and
the
contempt
of
the
World
.
But
if
you
say
,
where
are
these
Conquests
of
our
Lord
's
to
be
seen
?
shew
us
the
men
that
are
thus
redeemed
from
their
crimes
and
follies
?
I
answer
,
that
there
are
,
and
ever
were
such
men
in
the
World
since
the
Gospel
appeared
:
But
that
their
number
is
small
,
is
not
from
the
Religion
they
profess
,
but
because
it
is
not
entertained
.
It
is
because
they
are
false
Christians
,
not
because
the
Religion
is
not
able
to
make
them
such
.
If
we
would
receive
our
Lord's
precepts
,
and
beg
his
aids
,
and
use
his
assistances
and
helps
,
we
should
find
a
mighty
change
in
the
minds
of
men
.
Institut.
l.
3.
c.
26.
One
of
the
Ancients
tells
us
,
that
there
were
daily
experiments
in
his
time
,
how
far
the
Precepts
of
Religion
did
prevail
upon
the
minds
of
men
.
And
I
cannot
but
take
notice
of
his
words
to
this
purpose
.
Da
mihi
virum
qui
sit
iracundus
,
&c.
Give
me
a
man
(
says
he
)
that
is
given
to
wrath
,
to
evil
speaking
,
and
who
is
unruly
:
With
a
very
few
words
of
God
,
I
will
render
him
tame
as
a
sheep
:
Give
me
one
that
is
craving
,
covetous
,
tenacious
;
I
will
render
him
liberal
and
bountifull
;
Give
me
one
that
is
fearfull
of
grief
and
death
;
He
shall
soon
despise
crosses
,
and
flames
,
and
the
torments
of
a
Tyrant
.
Give
me
one
that
is
lustfull
,
adulterous
and
gluttonous
;
and
you
shall
soon
see
him
,
sober
,
chast
and
continent
.
Give
me
one
that
is
cruel
and
bloud-thirsty
,
and
that
fury
shall
soon
be
changed
into
an
unfeigned
Clemency
.
Give
me
one
that
is
unjust
,
foolish
and
sinfull
;
and
he
shall
presently
become
just
,
and
prudent
,
and
inoffensive
.
Thus
did
Religion
doe
in
those
times
when
it
was
considered
and
entertained
.
Those
deliverances
under
the
law
of
Moses
were
more
particular
,
and
restrained
to
the
people
of
the
Jews
,
but
our
Jesus
is
the
Saviour
of
Mankind
.
He
is
the
authour
of
eternal
salvation
to
all
them
that
obey
him
,
Heb.
5.9
.
And
he
that
saves
the
World
is
preferrible
to
him
that
delivered
the
Israelites
onely
.
The
time
was
when
Religion
and
all
the
more
eminent
dignations
and
favours
of
God
seemed
to
be
inclosed
and
confined
within
the
narrow
compass
of
the
land
and
people
of
the
Jews
.
There
had
God
his
Temple
,
and
dwelt
among
them
,
to
them
he
gave
his
responses
from
heaven
;
There
were
his
Prophets
,
and
they
had
his
Law
amongst
them
.
He
had
not
dealt
so
with
any
nation
,
and
for
his
judgments
they
had
not
known
them
,
Psal.
147.20
.
In
Judah
was
God
known
;
His
Name
was
great
in
Israel
;
in
Salem
was
his
Tabernacle
,
and
his
dwelling
place
in
Zion
.
There
brake
he
the
arrows
and
the
bow
,
the
shield
,
and
the
sword
,
and
the
battel
,
Psal.
76.1
—
And
,
What
one
nation
in
the
Earth
was
there
like
that
people
?
2
Sam.
7.23
.
Among
them
he
wrought
his
Wonders
,
and
the
Gentiles
were
so
far
from
being
bettered
by
those
Wonders
,
that
they
were
to
their
loss
.
They
were
strangers
to
the
Commonwealth
,
and
to
the
mercies
of
Israel
.
Their
land
was
the
glorious
land
,
and
the
Valley
of
Vision
,
when
others
sate
in
darkness
.
Nay
,
which
is
more
still
,
the
Messiah
was
promised
to
them
,
and
to
be
of
their
seed
.
The
Apostle
in
sew
,
but
very
comprehensive
words
,
reckons
up
their
Prerogatives
.
To
whom
pertaineth
the
adoption
,
and
the
glory
,
and
the
covenants
,
and
the
giving
of
the
law
,
and
the
service
of
God
,
and
the
promises
;
Whose
are
the
fathers
,
and
of
whom
as
concerning
the
flesh
Christ
came
,
who
is
over
all
,
God
blessed
for
ever
,
Rom.
9.4
.
The
deliverances
that
were
wrought
by
Moses
and
Joshua
,
&c.
were
for
the
sake
of
them
,
and
they
were
but
the
Saviours
of
the
Israelites
.
But
our
Lord
is
the
Saviour
of
Mankind
,
of
the
Gentile
as
well
as
Jew
.
He
is
that
light
which
lighteth
every
man
that
comes
into
the
world
:
That
Sun
of
righteousness
,
whose
light
and
influence
is
not
confined
to
any
one
nation
or
kindred
,
but
displays
it self
upon
all
the
nations
of
the
Earth
.
The
partition
wall
is
taken
down
,
and
the
difference
between
man
and
man
is
taken
away
:
And
whoever
comes
to
our
Jesus
shall
in
no-wise
be
cast
out
.
Now
all
the
faithfull
are
the
children
of
Abraham
;
And
God
is
no
respecter
of
persons
,
but
in
every
nation
he
that
feareth
▪
Him
and
worketh
righteousness
is
accepted
with
him
,
Acts
10.34
.
Upon
the
birth
of
Jesus
the
Angel
tells
the
shepherds
:
Behold
I
bring
you
good
tidings
of
great
joy
which
shall
be
to
all
people
,
Luke
2.10
.
And
the
heavenly
Host
praised
God
and
said
,
Glory
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
men
,
v.
14.
Our
Lord
came
not
to
save
the
Jews
onely
,
but
all
that
believe
.
And
't
is
worth
our
observing
after
what
manner
the
love
of
God
in
sending
his
Son
is
expressed
;
Not
as
confined
to
the
Jews
any
longer
,
but
as
reaching
to
the
race
of
Mankind
.
God
so
loved
the
world
(
not
the
Jewish
people
onely
)
that
he
gave
his
onely
begotten
Son
,
&c.
John
3.16
.
After
the
same
manner
the
Apostle
speaks
of
this
love
of
God
,
After
that
the
kindness
and
love
of
God
our
Saviour
toward
man
appeared
,
Tit.
3.4
.
Our
Saviour
is
a
light
to
lighten
the
Gentiles
,
as
well
as
the
glory
of
the
people
of
Israel
,
Luke
2.32
.
Our
Lord
hath
delivered
Mankind
;
Moses
and
Joshua
delivered
the
Israelites
onely
.
Sampson
dyed
,
and
by
his
death
destroyed
the
enemies
of
the
Hebrews
;
Our
Lord
by
his
death
destroyed
the
enemies
of
Mankind
.
The
Sacrifices
of
the
Law
at
the
most
attoned
for
the
whole
Congregation
of
Israel
:
But
Christ
gave
himself
a
ransome
for
all
,
1
Tim.
2.6
.
He
is
the
propitiation
for
our
sins
:
and
not
for
ours
onely
,
but
also
for
the
sins
of
the
whole
World
,
1
John
2.2
.
Our
Lord
tasted
of
death
for
every
man
,
Heb.
2.9
.
And
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
,
1
Tim.
2.4
.
And
what
the
men
of
Dan
said
to
Micha's
Levite
,
that
it
was
better
for
him
to
be
a
Priest
to
a
tribe
,
than
to
be
a
Priest
to
one
man
,
is
accommodable
to
my
present
purpose
:
He
is
the
great
deliverer
that
rescues
Mankind
,
rather
than
one
people
:
And
such
an
one
is
our
Jesus
,
the
Saviour
of
the
World
.
By
the
Religion
of
Christ
Jesus
we
may
be
justified
,
and
acquitted
from
that
guilt
which
admitted
no
attonement
from
the
law
of
Moses
.
Though
in
the
law
of
Moses
several
oblations
were
prescribed
and
allowed
to
expiate
for
sins
of
Ignorance
,
yet
there
was
no
expiation
allowed
for
him
that
sinned
presumptuously
,
but
such
a
sinner
was
to
be
cut
off
from
among
God's
people
,
Numb.
15.30
,
31.
There
were
many
sins
of
this
high
nature
,
that
the
law
was
not
furnished
with
an
attonement
for
,
as
may
be
seen
,
Levit.
20.
Among
these
,
wilfull
murther
was
to
be
reckoned
,
as
a
sin
that
admitted
no
sacrifice
of
attonement
.
And
to
this
sense
are
the
words
of
the
Psalmist
understood
;
when
he
prays
to
be
delivered
from
bloud-guiltiness
:
thou
desirest
not
sacrifice
,
else
would
I
give
it
,
Psal.
51.16
.
i.
e.
Thou
hast
allowed
no
sacrifice
for
such
an
high
offence
as
mine
is
.
This
agrees
well
with
the
Text
,
the
ancient
Versions
,
and
the
Jewish
Expositors
.
in
loc.
One
of
the
Jewish
Commentators
upon
this
place
expresses
himself
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
is
,
And
although
God
(
says
he
)
commanded
oblations
,
together
with
confession
and
repentance
,
the
blessed
God
did
not
command
oblations
,
unless
it
were
for
him
who
sinned
ignorantly
:
But
he
(
the
Psalmist
)
was
a
presumptuous
sinner
;
and
for
this
sin
there
was
no
oblation
,
but
onely
repentance
with
a
broken
and
contrite
heart
.
But
the
Gospel
of
Jesus
Christ
offers
a
pardon
for
all
sins
upon
the
sinners
saith
and
repentance
.
No
sinner
is
excluded
from
hope
that
does
not
by
his
impenitence
exclude
himself
.
This
seems
to
be
the
meaning
of
these
words
of
St.
Paul
;
Be
it
known
unto
you
,
men
and
brethren
,
that
through
this
man
is
preached
to
you
the
forgiveness
of
sins
:
And
by
him
all
that
believe
are
justified
from
all
things
,
from
which
ye
could
not
be
justified
by
the
law
of
Moses
,
Acts
13.38
,
39.
I
come
now
to
explain
what
is
meant
by
Christ
.
Now
so
it
is
that
the
word
Christ
does
denote
our
Saviour's
office
,
Christus
non
proprium
nomen
est
,
Institut.
l.
4.
c.
7.
sed
nuncupatio
potestatis
,
&
regni
.
Says
Lactantius
.
Christ
is
as
much
as
Anointed
,
it
being
but
the
Greek
of
Messias
.
Andrew
telleth
Simon
Peter
,
we
have
found
the
Messias
,
which
is
being
interpreted
,
the
Christ
,
Joh.
4.41
.
And
the
woman
of
Samaria
said
:
I
know
that
Messias
cometh
which
is
called
Christ
,
Now
for
the
better
understanding
of
the
importance
of
this
word
Christ
or
Anointed
,
we
shall
doe
well
to
reflect
upon
the
usage
that
obtained
among
the
Jewish
People
,
where
we
shall
find
frequent
mention
of
the
Ceremony
of
Anointing
:
That
which
was
anointed
was
thereby
separated
to
some
particular
and
special
use
,
whether
it
had
relation
to
things
or
persons
.
Thus
was
the
Pillar
anointed
,
Gen.
28.18.22
.
And
the
Tabernacle
and
all
its
Utensils
.
They
being
by
that
means
set
apart
to
the
Service
of
God
.
But
this
Ceremony
of
anointing
had
relation
to
persons
also
.
Thus
the
most
publick
Persons
,
and
Ministers
among
the
Jews
,
were
by
this
Ceremony
set
apart
to
their
publick
Offices
and
Dignities
:
As
for
example
,
Kings
were
anointed
,
whence
it
is
that
a
King
is
expressed
in
the
sacred
Dialect
by
the
Lord
's
anointed
.
Thus
were
Saul
and
David
anointed
by
Samuel
according
to
the
Divine
appointment
,
1
Sam.
10.1.15.1.16.3.13
.
And
Zadok
anoints
Solomon
,
that
there
might
be
no
dispute
who
should
succeed
David
,
1
King
1.39
.
And
these
Kings
when
they
were
thus
anointed
were
then
God's
Vice-gerents
over
the
Jewish
People
who
were
under
a
Theocracy
:
Hist.
l.
1.
c.
3.
And
when
the
Prophets
did
by
anointing
them
make
them
Kings
,
they
made
them
Typical
Christs
,
as
one
of
the
ancients
does
express
it
.
And
so
indeed
they
were
.
They
did
typifie
the
Messias
who
was
to
be
Lord
and
Governour
of
the
Church
,
as
these
Kings
were
of
the
Jews
.
Priests
were
anointed
also
:
Aaron
and
his
Sons
,
that
they
might
minister
unto
God
in
the
Priest's
office
.
Exod.
40.13.15
.
For
Prophets
the
like
cannot
be
said
:
We
have
not
that
express
Law
,
nor
the
Practice
upon
record
which
we
have
for
the
other
.
'T
is
true
indeed
that
Elijah
is
commanded
to
anoint
Elisha
to
be
a
Prophet
in
his
room
,
1
King
.
19.16
.
And
at
the
same
time
he
is
commanded
to
anoint
Hazael
to
be
King
over
Syria
,
and
Jehu
over
Israel
.
'T
is
probable
that
no
more
is
meant
by
that
expression
than
this
,
that
he
should
constitute
Elisha
to
be
Prophet
in
his
room
,
and
because
men
were
set
apart
to
great
offices
by
the
Ceremony
of
anointing
,
therefore
that
expression
is
used
there
.
And
that
Person
who
is
constituted
and
appointed
by
God
to
some
great
office
or
employment
is
said
to
be
the
Lord
's
Anointed
,
though
he
were
not
set
apart
with
material
oil
to
that
office
,
because
these
publick
Persons
were
wont
by
the
holy
oil
to
be
set
apart
to
their
Dignities
and
Employments
:
Thus
Cyrus
is
said
to
be
Lord's
anointed
,
Isa.
45.1
.
He
being
appointed
by
God
for
the
destruction
of
Babylon
and
the
return
of
the
Israelites
.
And
we
find
that
all
(
that
we
reade
)
Elijah
did
when
he
came
to
Elisha
,
to
perform
what
he
was
commanded
,
was
that
he
passed
by
him
and
cast
his
Mantle
upon
him
,
Elijah
,
v.
21.
For
Kings
and
Priests
the
Precept
is
plain
,
and
the
practice
unquestionable
.
I
shall
from
the
Jewish
writers
give
you
a
more
particular
account
of
the
right
of
anointing
Kings
and
Priests
,
as
well
as
of
the
reasons
of
it
.
Now
the
reasons
of
it
are
said
to
be
these
two
.
First
,
this
was
to
be
a
sign
of
the
Divine
election
and
choice
.
He
that
was
thus
set
apart
was
to
be
received
as
chosen
of
God
.
I
have
exalted
one
chosen
out
of
the
People
.
I
have
found
David
my
servant
.
With
my
holy
oil
have
I
anointed
him
,
Psal.
89.19
,
20.
This
holy
oil
was
a
composition
of
God's
prescribing
,
wherewith
certain
things
and
persons
were
to
be
set
apart
,
and
separated
to
holy
uses
,
and
't
is
expresly
said
,
whosoever
compoundeth
any
like
it
,
or
whosoever
putteth
any
of
it
upon
a
Stranger
,
shall
even
be
cut
off
from
his
People
,
Exod.
30.33
.
Secondly
,
that
he
that
was
thus
anointed
might
thereby
be
prepared
to
receive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Divine
influx
.
And
thus
we
read
of
Saul
that
when
Samuel
had
anointed
him
,
and
told
him
that
the
spirit
of
the
Lord
would
come
upon
him
,
and
that
he
should
be
turned
into
another
man
;
That
the
spirit
of
God
came
upon
him
and
that
he
prophesied
,
1
Sam.
9.
We
are
moreover
told
from
the
Jewish
writers
that
those
that
were
anointed
were
anointed
on
their
heads
;
Thus
had
the
Jews
under
the
law
of
Moses
the
shadow
of
good
things
to
come
,
but
these
excellent
things
which
they
had
in
type
,
we
have
in
substance
.
The
law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
,
Joh.
1.17
.
Our
blessed
Saviour
is
both
Prophet
,
Priest
and
King
.
He
is
the
great
Prophet
who
hath
taught
us
the
will
of
God
.
Our
great
High
Priest
who
made
attonement
for
us
,
and
is
entered
into
the
Holy
of
Holies
.
He
is
our
King
to
rule
and
govern
us
,
and
from
him
we
expect
the
great
and
unspeakable
blessing
of
eternal
life
.
And
as
the
Priests
and
Kings
of
old
were
set
apart
to
their
offices
and
dignities
by
a
certain
Oil
prescribed
in
the
Law
of
Moses
:
so
was
our
Blessed
Saviour
by
a
better
anointing
(
of
which
that
Oil
was
but
a
shadow
)
namely
,
by
the
Holy
Ghost
;
which
did
not
onely
design
him
and
set
him
apart
to
these
great
and
important
offices
,
but
also
enable
him
for
the
performance
of
them
.
Thus
the
Apostle
tells
us
that
,
God
anointed
Jesus
of
Nazareth
with
the
Holy
Ghost
,
and
with
power
,
Act.
10.38
.
Now
our
Saviour
was
anointed
with
the
Holy
Ghost
,
First
,
at
his
Conception
.
Thus
the
Angel
tells
the
blessed
Virgin
,
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
highest
shall
overshadow
thee
.
Therefore
also
that
holy
thing
which
shall
be
born
of
thee
shall
be
called
the
Son
of
God
,
Luk.
1.35
.
Secondly
,
at
his
Baptism
,
at
the
river
Jordan
,
Matt.
3.13
.
Mark
1.9
.
Now
when
all
the
people
were
baptized
,
it
came
to
pass
that
Jesus
also
being
baptized
,
and
praying
,
the
heaven
was
opened
:
And
the
Holy
Ghost
descended
in
a
bodily
shape
like
a
dove
upon
him
,
and
a
voice
came
from
heaven
which
said
,
Thou
art
my
beloved
Son
,
in
thee
I
am
well
pleased
,
Luk.
3.21
,
22.
Then
did
the
Holy
Ghost
descend
visibly
upon
Jesus
;
and
as
of
old
(
as
I
said
before
)
anointing
was
used
among
the
Jews
as
a
sign
of
God's
election
and
choice
of
the
person
anointed
,
so
was
it
now
.
And
for
the
greater
assurance
of
it
a
voice
came
from
Heaven
,
saying
,
Thou
art
my
beloved
Son
,
&c.
Thus
was
Jesus
declared
to
be
chosen
of
God
by
the
descent
of
the
Holy
Ghost
.
And
to
this
I
may
add
the
words
of
the
Prophet
to
the
same
purpose
.
Behold
my
servant
,
whom
I
uphold
;
mine
elect
,
in
whom
my
soul
delighteth
:
I
have
put
my
spirit
upon
him
,
&c.
Isa.
42.1
.
And
St.
Luke
tells
presently
upon
the
Baptism
of
Jesus
,
that
,
he
being
full
of
the
Holy
Ghost
,
returned
from
Jordan
,
and
was
led
by
the
spirit
into
the
wilderness
,
Luk.
4.1
.
And
after
he
was
tempted
in
the
Wilderness
,
he
tells
us
that
Jesus
returned
in
the
power
of
the
spirit
into
Galilee
,
ver.
14.
And
when
he
was
in
the
Synagogue
at
Nazareth
,
he
opened
the
book
which
was
delivered
him
and
found
that
place
where
't
was
written
,
The
spirit
of
the
Lord
is
upon
me
,
because
he
hath
anointed
me
to
preach
the
Gospel
to
the
poor
,
&c.
And
said
unto
them
,
This
day
is
this
Scripture
fulfilled
in
your
ears
,
v.
21.
Our
blessed
Saviour
though
he
were
sanctified
from
the
Womb
and
was
anointed
by
the
Holy
Ghost
,
yet
when
he
was
baptized
in
Jordan
and
about
thirty
years
of
age
he
was
again
anointed
by
the
same
divine
spirit
more
publickly
and
openly
than
before
:
He
was
now
entring
on
his
great
ministry
,
and
about
to
be
tempted
by
the
Devil
,
and
is
now
filled
by
the
Holy
Ghost
,
and
thereby
enabled
and
prepared
for
that
work
which
he
was
going
about
.
In
a
word
,
he
who
was
at
his
Conception
anointed
with
the
Holy
Ghost
,
was
also
at
his
Baptism
,
with
v.
30.
See
also
Abravenel
on
Exod.
29.21
.
and
lighting
upon
him
.
It
is
observed
of
Aaron
the
first
High
Priest
,
and
type
of
the
Messias
,
that
he
was
also
twice
anointed
with
the
holy
Oil.
And
for
David
(
who
was
a
most
eminent
type
of
the
Messias
)
He
is
said
to
be
twice
anointed
also
.
Once
at
Bethlehem
during
the
life
of
Saul
by
the
hands
of
Samuel
,
upon
which
it
is
said
,
And
the
spirit
of
the
Lord
came
upon
After
this
he
is
said
to
have
been
anointed
at
Hebron
by
the
men
of
Judah
.
openly
owned
and
acknowledged
him
for
their
King
,
as
appears
by
comparing
2
Sam.
2.4
.
with
chap.
4.3
,
17.
It
is
enough
to
my
present
purpose
that
David
who
was
more
privately
anointed
at
Bethlehem
,
was
afterward
so
publickly
owned
and
acknowledged
to
be
the
King
that
he
is
said
again
to
have
been
anointed
:
For
in
this
he
was
eminently
a
type
of
our
Lord
Christ
,
who
was
from
his
Conception
anointed
with
the
Holy
Ghost
,
and
,
when
he
was
,
upon
his
Baptism
,
entring
upon
his
administration
,
was
publickly
declared
to
be
the
Son
of
God
by
a
voice
from
heaven
,
and
by
the
descent
of
the
Holy
Ghost
.
Among
the
Jewish
Constitutions
this
was
one
,
That
the
Kings
of
the
house
of
David
were
to
be
anointed
by
a
fountain
of
water
.
This
was
a
tradition
from
their
Elders
grounded
upon
what
we
read
of
Solomon
that
,
when
he
was
to
be
anointed
King
,
Zadok
and
Nathan
and
the
rest
,
that
attended
upon
him
brought
him
unto
Gihon
,
1
King
.
1.38
.
This
Gihon
was
a
place
of
waters
,
as
appears
,
2
Chron.
32.30
.
Let
this
tradition
be
as
old
as
you
will
;
suppose
it
came
from
Moses
and
was
delivered
from
Mount
Sinai
,
as
the
Jews
say
their
Oral
law
was
:
so
it
came
to
pass
that
our
Jesus
,
the
great
King
of
the
house
of
David
,
was
anointed
by
the
waters
of
Jordan
when
the
Holy
Ghost
at
his
Baptism
descended
upon
him
.
'T
will
be
easie
now
to
understand
what
Christ
imports
:
For
that
word
denotes
the
offices
of
our
blessed
Saviour
to
which
he
was
appointed
by
God
,
and
enabled
to
discharge
by
the
Holy
Ghost
,
which
was
plentifully
poured
out
upon
him
.
And
as
of
old
publick
persons
were
set
apart
to
their
respective
offices
and
dignities
by
being
first
anointed
with
a
certain
Oil
prescribed
for
that
purpose
,
so
was
our
Lord
sanctified
and
fitted
to
teach
and
govern
the
Church
of
God
;
to
be
the
great
mediatour
between
God
and
man
,
and
the
redeemer
of
mankind
,
by
the
Holy
Ghost
which
he
plentifully
received
,
Joh.
3.34
.
And
he
that
confesses
that
Jesus
is
the
Christ
does
thereby
acknowledge
him
to
be
his
Prophet
,
Priest
and
King
:
and
is
consequently
obliged
by
virtue
of
that
profession
to
obey
his
laws
,
and
give
himself
up
to
his
government
,
as
well
as
to
hope
for
pardon
from
his
bloud
.
God
hath
made
it
very
plain
that
our
Jesus
is
the
Messias
that
was
promised
.
Who
is
a
Liar
(
says
St.
John
)
but
he
that
denieth
that
Jesus
is
the
Christ
,
1
Joh.
2.22
.
This
was
that
great
truth
that
the
Jews
opposed
vehemently
.
They
agreed
that
if
any
man
confessed
him
to
be
Christ
he
should
be
put
out
of
the
Synagogue
.
What
hath
been
said
will
be
of
use
to
the
better
understanding
the
words
of
St.
John
.
Ye
have
an
unction
from
the
holy
one
,
and
ye
know
all
things
,
1
Joh.
2.20
.
He
puts
Christians
in
mind
of
that
affusion
of
the
Holy
Ghost
(
which
he
calls
the
Vnction
from
the
holy
one
)
which
God
hath
bestowed
on
them
according
to
Christ's
promise
.
This
Holy
Ghost
did
lead
them
into
all
truth
,
and
the
plentiful
effusion
of
this
Spirit
did
bear
a
clear
testimony
that
Jesus
was
the
true
Messias
,
and
that
the
doctrine
which
he
taught
came
from
God
.
This
Holy
Spirit
was
the
defence
which
those
Christians
had
against
being
seduced
.
As
it
follows
.
These
things
have
I
written
unto
you
concerning
them
that
seduce
you
.
But
the
anointing
,
which
ye
have
received
of
him
,
abideth
in
you
:
and
ye
need
not
that
any
man
teach
you
:
but
,
as
the
same
anointing
teacheth
you
all
things
and
is
truth
,
and
is
no
lie
:
and
,
even
as
it
hath
taught
you
,
ye
shall
abide
in
him
,
1
Joh.
2.26
,
27.
I
shall
onely
add
that
from
Christ
we
are
all
called
Christians
,
and
that
blessed
name
ought
to
influence
our
practice
.
'T
is
a
great
thing
to
be
a
Christian
:
'T
is
a
dignity
and
honour
to
the
greatest
among
us
,
and
the
best
of
all
our
titles
.
We
may
well
glory
in
this
blessed
name
,
and
value
it
above
all
our
other
titles
and
properties
.
But
then
we
must
remember
what
this
name
requires
at
our
hands
:
When
we
name
the
name
of
Christ
we
are
obliged
to
depart
from
all
iniquity
.
Let
us
consider
how
well
this
name
becomes
us
.
Are
we
like
our
blessed
Saviour
,
have
we
that
unction
from
the
holy
one
?
Does
the
spirit
of
Jesus
dwell
in
us
?
If
that
Holy
Spirit
be
not
in
us
'
we
have
a
name
to
live
and
are
dead
;
we
may
fondly
conceit
what
we
please
of
our selves
,
but
if
any
man
have
not
the
spirit
of
Christ
he
is
none
of
his
,
Rom.
8.9
.
CHAP.
II.
The
CONTENTS
.
It
is
agreed
between
Jews
and
Christians
[
I.
]
That
there
was
a
Messias
promised
;
and
[
II.
]
That
there
was
such
a
person
as
our
Jesus
;
and
[
III.
]
That
there
was
at
that
time
when
Jesus
lived
a
general
expectation
of
the
Messias
.
That
hence
it
was
that
there
appeared
so
many
Impostours
about
that
time
.
An
account
of
some
of
them
from
Josephus
.
Of
the
promises
of
the
Messias
,
and
the
gradual
revealing
of
them
.
A
Passage
in
Maimon
.
concerning
the
Afternoon-Prayer
misrepresented
by
a
late
learned
writer
.
Several
particulars
relating
to
the
Messias
predicted
.
THus
having
shewed
what
is
meant
by
Jesus
,
and
what
by
Christ
;
I
come
next
to
shew
you
that
our
Jesus
whom
the
Jews
crucified
,
is
the
Christ
or
Messias
.
And
before
I
proceed
to
consider
the
several
arguments
that
do
confirm
this
truth
I
shall
premise
the
following
particulars
.
First
,
that
there
was
a
Messias
promised
in
the
old
Testament
is
not
onely
affirmed
by
the
Christians
,
but
granted
by
the
Jews
.
There
is
no
dispute
about
this
matter
.
Secondly
,
that
there
was
such
a
person
as
Jesus
;
that
he
lived
at
such
a
time
as
we
say
he
did
,
and
died
as
the
Gospels
report
,
is
not
denied
by
the
Jews
.
They
often
mention
him
in
their
writings
,
though
with
scorn
and
disdain
;
they
speak
of
the
time
and
manner
of
his
death
,
and
the
names
of
his
Disciples
;
and
they
are
far
from
denying
the
matter
of
fact
.
Thirdly
,
that
when
Jesus
did
appear
in
the
world
there
was
a
great
expectation
of
the
Messias
among
the
Jews
.
Thus
we
read
of
Simeon's
waiting
for
the
consolation
of
Israel
,
Luk.
2.25
.
And
that
Simeon
was
no
mean
person
,
he
was
the
Son
of
Hillel
the
great
,
and
a
man
of
great
place
among
the
Jews
.
Again
,
one
Anna
a
Prophetess
,
a
devout
and
aged
Widow
,
who
served
God
with
fastings
and
prayers
night
and
day
,
spake
of
him
to
all
them
that
looked
for
redemption
in
Jerusalem
,
v.
38.
The
Woman
of
Samaria
had
heard
of
this
fame
,
and
general
expectation
of
the
Messias
,
among
the
Jews
at
that
time
;
and
that
he
should
be
a
great
Prophet
.
I
know
,
says
she
,
that
Messias
cometh
,
which
is
called
Christ
:
when
he
is
come
he
will
tell
us
all
things
,
Joh.
4.
25.
Hence
the
Jews
at
that
time
,
being
under
a
general
expectation
of
the
Messias
,
were
very
prone
to
take
others
for
him
that
did
then
appear
.
And
because
John
Baptist
was
a
man
of
great
vertue
and
fame
,
and
that
was
greatly
followed
by
the
people
,
and
that
in
the
very
time
when
the
Messias
was
expected
,
they
sent
Priests
and
Levites
to
know
who
he
was
,
Joh.
1.19
.
That
is
,
to
know
whether
or
no
he
were
the
Messias
,
as
appears
from
what
follows
.
And
he
confessed
,
and
denied
not
,
but
confessed
I
am
not
the
Christ
,
v.
20.
And
there
have
been
those
that
have
thought
that
Herod
was
by
some
taken
for
the
Messias
also
,
by
them
who
upon
that
score
are
called
the
Herodians
in
the
Gospel
.
I
shall
not
need
to
dispute
that
,
so
much
is
certain
that
the
Jews
did
expect
the
Messias
at
that
time
.
And
I
shall
afterwards
shew
what
ground
they
had
so
to
doe
.
It
shall
be
enough
at
present
to
add
,
that
as
there
was
a
general
expectation
of
the
Messias
about
that
time
,
so
there
were
a
great
number
of
Impostours
that
took
that
occasion
to
delude
the
people
,
and
draw
followers
after
them
.
Gamaliel
names
two
,
Theudas
,
and
Judas
of
Galilee
,
Act.
5.36
,
37.
Josephus
gives
us
a
farther
account
of
these
men
.
He
tells
us
that
under
the
government
of
Fadus
,
He
tells
us
of
another
Magician
in
the
time
of
Festus
,
He
tells
us
of
another
,
They
were
very
prone
to
believe
false
people
,
who
had
rejected
our
blessed
Saviour
the
true
Messias
and
Saviour
of
the
world
.
And
this
continued
for
some
time
.
And
indeed
there
being
so
great
expectation
of
a
Saviour
,
it
is
the
less
to
be
wondred
at
that
they
,
who
had
rejected
the
Saviour
whom
God
sent
,
should
entertain
those
that
came
without
his
authority
.
Our
Saviour
had
said
,
I
am
come
in
my
father
'
name
,
and
ye
receive
me
not
:
if
anoth●●
shall
come
in
his
own
name
him
ye
will
receive
,
Joh.
5.43
.
The
Jews
verified
our
Saviour's
words
:
and
have
been
from
time
to
time
miserably
baffled
in
their
expectations
,
and
imposed
upon
by
Cheats
and
Impostours
;
as
I
may
have
a
farther
occasion
to
represent
afterwards
.
Indeed
so
it
is
that
in
the
first
beginning
of
Christianity
they
had
the
greater
temptation
to
give
credit
to
false
Prophets
,
because
as
they
had
rejected
the
true
Prophet
,
so
they
continued
still
in
expectation
of
one
that
should
save
them
.
It
is
very
remarkable
which
Josephus
in
his
book
of
the
Jews
Wars
tells
us
to
my
present
purpose
:
That
at
that
time
one
of
their
own
Countrey
should
have
dominion
over
the
world
.
These
things
are
no
more
than
what
our
Saviour
foretold
,
and
do
shew
us
what
need
there
was
of
our
Saviour's
words
.
He
tells
the
Jews
.
There
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signs
and
wonders
,
insomuch
that
(
if
it
were
possible
)
they
shall
deceive
the
very
elect
,
Matt.
24.24
.
Evil
men
took
hold
of
that
occasion
to
deceive
the
people
,
who
being
in
a
great
expectation
of
a
Saviour
at
that
time
were
the
more
prone
to
hearken
to
those
deceivers
that
did
arise
.
And
the
Jews
being
in
expectation
of
a
Saviour
that
should
erect
a
Temporal
Kingdom
among
them
,
and
give
them
dominion
over
their
enemies
,
(
Luk.
17.20
.
Act.
1.6
.
)
were
by
that
means
very
forward
to
listen
to
them
that
pretended
to
give
them
the
upper
hand
of
their
enemies
,
and
to
set
them
free
from
the
bondage
they
were
under
at
that
time
.
Fourthly
,
that
in
the
old
Testament
the
Messias
is
so
particularly
described
,
that
it
might
be
known
,
by
comparing
those
descriptions
with
the
event
,
who
was
the
Messias
.
I
grant
that
the
promises
of
a
Messias
,
and
the
descriptions
of
him
were
not
given
out
all
at
once
:
But
these
things
were
dispensed
in
the
several
ages
of
the
World
,
in
such
measure
and
after
such
a
manner
as
seemed
fit
to
the
wisedom
of
God
:
And
it
cannot
be
denied
that
the
First
discoveries
were
more
general
,
and
less
determinate
;
and
as
the
time
drew
near
,
in
which
the
Messias
was
to
be
manifested
;
so
these
discoveries
were
more
particular
,
and
more
plain
.
God
did
not
reveal
these
things
all
at
once
,
but
at
sundry
times
and
after
divers
manners
.
The
same
method
,
shedding
of
bloud
,
against
fornication
,
and
rapine
,
and
that
concerning
judicatories
.
But
then
Noah
received
the
seventh
,
which
forbids
him
flesh
with
the
life
or
bloud
thereof
,
(
Gen.
9.4
.
)
Thus
things
stood
untill
Abraham's
time
:
But
he
received
besides
what
were
named
before
the
precept
of
circumcision
,
and
practised
that
of
morning-prayer
:
after
him
Isaac
did
set
aside
tithes
,
1.
pro
Conv.
Judaeis
.
Vid.
Abravenel
.
in
Gen.
24.63
.
&
Pirke
R.
Elieser
c.
16.
and
from
him
they
had
their
afternoon-prayer
.
Jacob
added
the
precept
which
forbids
the
eating
the
sinew
that
shrank
,
and
he
appointed
the
evening-prayer
:
Amram
in
Egypt
received
other
precepts
,
till
Moses
came
by
whom
the
law
was
completed
.
I
am
not
much
concerned
to
enquire
how
far
this
account
that
the
Jews
give
,
of
the
gradual
dispensing
of
their
law
,
is
true
.
I
shall
shew
you
that
God
took
this
method
in
promising
the
Messias
,
and
giving
the
Jews
notice
of
his
coming
;
and
that
however
the
first
promises
were
more
obscure
being
more
general
and
indeterminate
,
yet
afterwards
God
gave
the
Jews
a
more
particular
,
and
a
more
clear
and
express
notice
of
him
,
that
they
might
,
and
we
also
,
by
a
diligent
comparing
of
events
with
predictions
know
him
when
he
came
.
And
to
that
purpose
I
shall
lay
before
you
what
God
did
in
the
several
ages
of
the
world
.
The
first
promise
of
the
Messias
was
presently
upon
Adam's
transgression
:
And
he
is
promised
as
the
Seed
of
the
Woman
that
should
break
the
serpent's
head
,
(
Gen.
3.15
.
)
And
this
was
done
just
upon
man's
fall
;
God
took
care
betimes
to
give
notice
of
the
means
of
man's
recovery
.
This
onely
insinuates
that
he
should
appear
in
our
nature
,
and
overcome
our
enemy
,
but
it
does
not
tell
us
of
what
family
or
lineage
he
shall
be
.
But
then
in
the
time
of
Abraham
the
Messias
is
promised
again
,
and
it
will
be
worth
our
while
to
consider
with
what
variety
the
promise
is
made
.
The
promise
in
one
place
runs
thus
,
In
thee
shall
all
the
families
of
the
earth
be
blessed
,
(
Gen.
12.3
.
)
This
was
the
first
promise
which
was
made
to
Abraham
:
But
then
we
find
this
promise
renewed
afterward
,
but
yet
differently
expressed
,
In
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
,
Gen.
22.18
.
The
reason
of
which
variety
seems
to
be
this
;
that
when
the
first
promise
of
the
Messias
was
made
to
Abram
,
Isaac
was
not
born
,
and
therefore
it
was
said
,
in
thee
shall
all
the
families
of
the
earth
be
blessed
.
But
after
this
Abram's
name
is
changed
,
and
Isaac
,
the
Son
of
the
promise
is
born
,
and
Abraham
had
in
obedience
to
God
offered
up
this
Son
;
and
now
God
renews
to
him
the
promise
of
the
Messias
:
In
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
.
God
had
just
before
promised
Abraham
to
multiply
his
posterity
,
v.
17.
but
then
what
follows
,
(
v.
18.
)
is
to
be
understood
with
a
particular
reference
to
Isaac
,
and
therewithall
as
containing
a
precise
and
particular
promise
of
the
Messias
,
(
Gal.
3.16
.
)
For
those
words
In
thy
seed
(
v.
18.
)
are
not
to
be
understood
in
the
latitude
,
that
the
same
words
,
thy
seed
(
v.
17.
)
are
to
be
understood
in
,
but
in
a
particular
and
restrained
sense
,
as
takes
in
Isaac
,
and
in
him
the
Messias
.
And
this
observation
,
by
the
way
,
may
serve
for
the
better
understanding
those
words
,
Gal.
3.16
.
Nor
is
this
all
the
variety
neither
in
these
several
promises
of
the
Messias
.
For
,
Gen.
12.3
.
't
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
shall
be
blessed
.
But
,
Gen.
22.18
.
't
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
shall
bless
themselves
.
And
after
the
same
manner
is
the
promise
renewed
to
Isaac
,
Gen.
26.4
.
That
is
they
shall
think
themselves
blessed
in
the
Messias
the
source
and
fountain
of
blessing
.
And
thus
as
the
Messias
was
promised
at
first
as
the
seed
of
the
woman
and
a
conquerour
of
the
serpent
;
so
he
was
promised
to
Abraham
and
to
Isaac
as
the
fountain
of
blessing
:
And
then
if
we
proceed
we
shall
find
that
Isaac
in
his
blessing
to
Jacob
does
not
forget
to
transmit
the
blessing
of
Abraham
to
him
and
to
his
seed
with
him
,
(
Gen.
28.4
.
)
which
was
confirmed
by
God
,
v.
14.
This
blessing
Jacob
does
not
forget
at
such
time
as
he
blessed
his
Children
,
but
mentions
it
in
the
blessing
of
Judah
;
and
withall
gives
some
account
of
the
time
of
the
appearance
of
the
Messias
(
under
the
name
of
Shiloh
)
and
of
the
obedience
that
should
be
yielded
to
him
,
(
Gen.
49.10
.
)
After
this
we
have
a
prediction
from
the
mouth
of
Balaam
,
who
was
sent
for
indeed
to
curse
the
Israelites
,
yet
does
he
bless
them
and
predict
the
great
blessing
of
the
Messias
:
There
shall
come
a
star
out
of
Jacob
,
and
a
sceptre
shall
rise
out
of
Israel
,
and
shall
smite
the
corners
of
Moab
,
and
destroy
all
the
children
of
Seth
,
(
Numb.
24.17
.
)
Again
,
we
have
still
a
more
particular
account
that
the
Messias
should
be
a
great
Prophet
,
and
that
we
have
from
Moses
the
greatest
Prophet
.
The
Lord
thy
God
will
raise
up
unto
thee
a
Prophet
,
from
the
midst
of
thee
,
of
thy
brethren
like
unto
me
,
(
Deut.
18.15
.
)
And
it
follows
,
and
will
put
my
words
in
his
mouth
,
and
he
shall
speak
unto
them
all
that
I
shall
command
him
.
And
it
shall
come
to
pass
that
whosoever
will
not
hearken
unto
my
words
,
which
he
shall
speak
in
my
name
,
I
will
require
it
of
him
,
v.
18
,
19.
After
this
the
Messias
is
promised
under
the
character
of
a
King
,
(
1
Sam.
2.10
.
)
And
a
King
of
the
house
of
David
,
2
Sam.
7.
1
Chro.
17.
Psal.
72.
and
132.
So
that
now
we
have
some
account
of
the
office
and
of
the
lineage
and
family
of
the
Messias
.
He
is
promised
as
a
Prophet
by
Moses
,
as
a
King
to
David
,
and
as
a
Priest
too
in
the
Book
of
Psalms
,
Psal.
110.4
.
His
offices
,
and
his
tribe
and
lineage
being
thus
predicted
we
shall
find
afterwards
,
and
especially
as
the
time
of
his
appearance
drew
near
,
many
particulars
predicted
,
and
sometimes
very
minute
ones
also
relating
to
his
birth
,
and
to
his
life
,
to
his
miracles
and
the
place
of
his
converse
,
to
his
death
and
sufferings
,
his
resurrection
and
ascension
,
and
the
great
success
of
his
undertaking
upon
the
Gentile
world
.
That
he
should
be
born
in
Bethlehem
the
Prophet
Micah
tell
us
,
Mic.
5.2
.
And
of
a
Virgin
the
Prophet
Isaiah
,
Isa.
7.14
.
That
he
should
come
before
the
Jewish
polity
were
quite
destroyed
Jacob
had
predicted
,
(
Gen.
49.10
.
)
And
that
he
should
come
while
the
Second
Temple
stood
Haggai
assures
us
,
(
Hag.
2.
)
And
that
the
time
of
his
appearing
was
about
the
time
when
our
Saviour
Jesus
appeared
we
may
learn
from
the
Prophet
Daniel
,
(
Dan.
9.
)
And
that
he
should
come
suddenly
into
his
Temple
the
Prophet
Malachy
assures
us
,
(
Mal.
3.1
.
)
We
have
a
prediction
of
his
forerunner
,
(
Isa.
40.
)
Of
his
coming
back
from
Egypt
,
Hos.
11.1
.
And
of
the
slaughter
of
the
Innocents
,
Jer.
31.
That
the
Messias
should
converse
much
in
Galilee
is
foretold
,
Isa.
9.1
.
What
works
the
Messias
should
doe
is
predicted
,
Isa.
42.7.35.5
,
6.
That
he
should
be
a
great
Prophet
,
Deut.
18.
That
he
should
be
a
prince
of
peace
,
Isa.
9.6
.
A
most
righteous
person
,
Isa.
11.5
.
That
he
should
not
cry
nor
lift
up
nor
cause
his
voice
to
be
heard
in
the
streets
,
Isa.
42.2
.
That
he
should
be
lowly
is
foretold
,
Zech.
9.9
.
That
the
Messias
should
be
despised
and
rejected
by
his
own
people
,
that
he
should
appear
in
a
low
,
servile
▪
and
despicable
condition
is
also
foretold
,
(
Isa.
52.
and
53.
)
And
then
for
his
death
,
that
is
not
onely
foretold
but
the
manner
and
minutest
circumstances
of
it
also
.
That
he
should
be
crucified
,
(
Zech.
12.10
.
Ps.
22.16
.
)
That
he
should
be
betrayed
by
his
disciple
and
familiar
,
(
Psal.
41.9
.
)
That
he
should
be
sold
for
thirty
pieces
of
silver
,
(
Zech.
11.12
.
)
And
crucified
among
thieves
,
(
Isa.
53.12
.
)
That
on
the
Cross
they
should
give
him
vinegar
to
drink
,
(
Ps.
69.21
.
)
That
his
garments
should
be
parted
,
and
that
lots
should
be
cast
upon
his
vesture
,
(
Psal.
18.22
.
)
That
he
should
be
derided
and
scoffed
at
even
when
he
was
under
his
sufferings
,
(
Psal.
22.7
,
8.
)
That
he
should
intercede
for
transgressours
,
Isa.
53.12
.
That
he
should
suffer
with
a
Lamb-like
meekness
,
Isa.
53.7
.
And
that
notwithstanding
all
the
malice
of
his
enemies
yet
his
bones
should
not
be
broken
,
Exod.
12.46
.
That
the
Messias
should
be
buried
is
also
foretold
,
Psal.
16.10
.
And
honourably
interred
also
,
Isa.
53.9
.
And
that
he
should
rise
again
,
Psal.
2.7.16.10
.
And
ascend
into
heaven
,
Psal.
68.18
.
And
that
the
Gentiles
should
serve
and
acknowledge
him
,
Isa.
49.6
.
These
things
are
predicted
of
the
Messias
in
the
old
Testament
;
we
are
now
to
consider
whether
we
can
find
them
fulfilled
in
our
Jesus
.
And
if
we
do
we
may
very
safely
conclude
that
this
Jesus
is
the
Christ
.
I
shall
not
doubt
(
with
God's
assistance
)
not
onely
to
shew
that
these
things
were
fulfilled
in
Jesus
,
but
that
they
were
also
fulfilled
by
a
most
stupendious
providence
of
God
;
that
we
must
be
forced
to
say
,
This
was
the
Lord's
doing
,
and
it
may
well
be
wonderfull
in
our
eyes
.
CHAP.
III.
The
CONTENTS
.
Of
the
birth
of
Jesus
.
Of
his
lineage
and
kindred
.
Of
the
place
of
his
birth
.
The
seeming
difference
in
the
account
of
Bethlehem
by
the
Prophet
Micah
and
St.
Matthew
reconciled
.
Of
his
being
born
of
a
Virgin
.
A
particular
explication
of
1
Tim.
2.15
.
She
shall
be
saved
in
Child-bearing
.
The
time
of
his
birth
agreed
with
the
predictions
,
and
general
expectation
of
some
great
Person
.
Several
testimonies
to
this
purpose
.
The
miserable
shifts
and
evasions
of
the
Jews
.
I
Shall
first
of
all
consider
the
birth
of
Jesus
,
and
see
whether
in
that
particular
the
predictions
of
old
concerning
the
Messias
were
fulfilled
in
him
or
not
.
And
under
this
head
I
shall
consider
the
following
particulars
.
First
,
Mic.
5.2
.
understands
those
places
of
the
Messias
,
and
of
him
doth
Kimchi
expound
Ezek.
34.23
.
Thus
he
is
called
a
root
of
Jesse
,
Isa.
11.10
.
A
righteous
branch
raised
up
to
David
,
Jer.
23.5
.
And
David
also
,
Ezek.
34.23
.
And
no
wonder
then
that
he
should
be
said
to
be
of
the
tribe
of
Judah
,
Mic.
5.2
.
God
had
made
a
solemn
and
unalterable
promise
of
the
Messias
unto
David
,
and
that
he
should
be
of
his
seed
.
I
have
made
a
covenant
with
my
chosen
,
I
have
sworn
unto
David
my
servant
:
Thy
seed
will
I
establish
for
ever
,
and
build
up
thy
throne
to
all
generations
,
Psal.
89.3
,
4.
These
words
are
too
great
to
have
their
completion
in
Solomon
,
and
the
succeeding
Kings
of
Judah
,
who
were
of
David's
family
and
lineage
.
And
it
is
not
hard
to
discern
(
what
a
learned
man
hath
observed
)
that
the
Psalmist
does
distinguish
between
David's
seed
,
and
David's
sons
:
By
his
seed
the
Messias
is
to
be
meant
;
and
what
is
said
of
his
seed
is
to
be
understood
of
Christ
,
having
a
precise
reference
to
him
;
but
what
is
said
of
his
sons
,
and
children
,
hath
a
reference
to
his
descendants
and
his
successours
;
and
the
promises
made
to
them
are
conditional
;
that
of
the
Messias
,
who
was
to
be
of
his
family
was
absolute
.
Thus
't
is
said
,
His
seed
also
will
I
make
to
endure
for
ever
,
and
his
throne
as
the
days
of
heaven
,
v.
29.
The
kingdom
of
the
Messias
shall
never
fail
,
and
nothing
shall
hinder
his
being
exhibited
to
the
world
.
But
then
for
David's
sons
,
viz.
Solomon
and
his
other
off-spring
it
follows
,
If
his
children
forsake
my
law
,
and
walk
not
in
my
judgments
;
if
they
break
my
statutes
and
keep
not
my
commandments
,
then
will
I
visit
their
transgression
with
a
rod
,
and
their
iniquity
with
stripes
,
v.
30
,
31
,
32.
This
will
God
doe
with
the
Sons
of
David
to
whom
his
promises
,
which
referred
to
them
,
were
but
conditional
;
but
then
it
follows
,
Nevertheless
my
loving
kindness
will
I
not
utterly
take
from
him
,
nor
suffer
my
faithfulness
to
fail
.
My
covenant
will
I
not
break
,
nor
alter
the
thing
that
is
gone
out
of
my
lips
.
Once
have
sworn
by
my
holiness
,
that
I
will
not
lie
unto
David
.
His
seed
shall
endure
for
ever
,
and
his
throne
as
the
Sun
before
me
.
It
shall
be
established
for
ever
as
the
Moon
,
and
as
a
faithfull
witness
in
heaven
,
v.
33.
—
37.
Now
for
our
Jesus
it
is
evident
,
and
not
denied
by
the
Jews
,
that
he
was
of
the
seed
of
David
.
When
Gabriel
went
to
the
blessed
Virgin
,
it
is
said
that
he
went
to
a
Virgin
espoused
to
a
man
whose
name
was
Joseph
,
of
the
house
of
David
,
Luk.
1.27
.
And
Zacharias
does
bless
God
for
raising
up
an
horn
of
salvation
,
in
the
house
of
his
servant
David
,
v.
69.
The
Gospel
begins
,
The
book
of
the
generation
of
Jesus
Christ
the
Son
of
David
,
Matt.
1.1
.
By
this
name
Jesus
was
called
frequently
:
Thou
son
of
David
have
mercy
upon
us
,
say
the
blind
men
,
Matt.
9.27
.
And
the
people
said
of
him
,
Is
not
this
the
son
of
David
?
Matt.
12.23
.
The
multitude
cried
out
,
Hosanna
to
the
son
of
David
,
Mat.
21.9
.
See
also
c.
15.
v.
20.
c.
20.
v.
30
,
31.
The
Jews
knew
very
well
that
the
Messias
was
to
be
the
Son
of
David
,
and
the
Priests
and
Scribes
were
displeased
when
they
heard
Jesus
called
the
son
of
David
,
Matt.
21.15
.
When
Jesus
asked
the
Pharisees
whose
Son
Christ
is
,
they
say
unto
him
,
the
son
of
David
,
Matt.
22.42
.
And
when
there
arose
a
question
about
Jesus
,
the
Jews
said
,
Hath
not
the
Scripture
said
that
Christ
cometh
of
the
seed
of
David
?
Joh.
7.42
.
And
our
Saviour
therefore
might
well
be
called
,
the
Lion
of
the
tribe
of
Judah
:
and
,
the
Root
of
David
,
Rev.
5.5
.
and
the
off-spring
of
David
,
c.
22.
v.
16.
And
the
authour
of
the
Epistle
to
the
Hebrews
,
even
in
that
Epistle
which
he
writes
to
the
Jews
,
says
it
is
evident
that
our
Lord
sprang
out
of
Judah
,
Heb.
7.14
.
I
grant
that
there
is
some
difficulty
in
the
account
we
have
of
the
genealogy
of
Jesus
as
it
is
delivered
to
us
by
St.
Matthew
and
St.
Luke
.
But
those
are
very
unreasonable
men
that
will
upon
that
score
now
reject
Christianity
.
For
we
do
not
find
that
the
Jews
of
old
denied
our
Jesus
to
be
of
the
family
of
David
,
or
that
they
accused
the
Christians
for
affirming
him
to
be
of
the
tribe
of
Judah
:
And
yet
it
is
not
to
be
imagined
that
they
would
have
omitted
to
have
charged
the
first
Christians
of
forgery
had
there
been
any
ground
for
such
a
charge
.
And
sure
I
am
if
the
Jews
could
not
charge
the
Christians
upon
this
score
(
and
that
they
did
not
is
an
argument
that
they
could
not
doe
it
)
they
are
very
unreasonable
that
now
make
the
objection
.
Secondly
,
I
consider
the
place
of
his
birth
.
Of
the
Messias
it
is
foretold
that
he
should
be
born
not
onely
of
the
family
,
but
in
the
city
or
town
of
David
also
.
Thus
the
Prophet
tells
us
,
that
out
of
Bethlehem
he
should
come
forth
that
was
to
be
ruler
in
Israel
,
Mic.
5.2
.
Now
certain
it
is
that
the
ancient
Jews
understood
that
Prophecy
of
the
Messias
,
whatever
artifices
the
later
Jews
have
used
to
evade
the
force
of
that
divine
testimony
,
of
which
we
have
very
good
evidence
to
this
day
.
And
the
Chaldee
Paraphrast
on
the
place
speaks
plain
enough
in
this
argument
,
when
he
paraphraseth
upon
those
words
,
Out
of
thee
shall
he
come
forth
unto
me
that
is
to
be
ruler
in
Israel
,
thus
,
Out
of
thee
,
before
me
shall
come
Messias
(
or
Christ
)
that
he
may
rule
,
&c.
and
to
the
same
purpose
doth
Jonathan
the
Targumist
speak
on
Gen.
35.21
.
where
't
is
said
that
Israel
journied
and
spread
his
tent
beyond
the
tower
of
Edar
.
To
which
he
adds
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
The
place
from
whence
the
King
Messias
shall
be
revealed
in
the
last
days
.
We
find
Jacob
at
that
time
about
Ephrath
,
which
is
Bethlehem
,
in
the
way
to
which
place
Rachel
died
and
was
buried
there
,
v.
19.
The
Tower
of
Edar
is
the
tower
of
the
flock
,
and
thought
to
be
the
same
which
the
Prophet
mentions
,
Micah
.
4.8
.
and
one
of
the
Ancients
tells
us
that
the
Tower
of
Edar
is
the
place
of
the
Shepherds
near
unto
Bethlehem
(
where
the
company
of
Angels
declared
the
nativity
of
our
Saviour
)
and
that
thence
it
had
its
name
;
Quaest.
in
Genes.
Id.
ad
Eustochium
Epitaph
.
Paul
.
or
,
from
Jacob's
feeding
his
Cattel
there
,
vel
,
quod
verius
est
,
quodam
vaticinio
,
futurum
jam
tunc
mysterium
monstrabatur
.
He
tells
us
elsewhere
expresly
that
the
Tower
of
Edar
was
the
place
where
Jacob
fed
his
flocks
,
and
where
the
Shepherds
,
that
watched
by
night
,
at
the
time
of
our
Saviour's
birth
,
(
Luk.
2.
)
heard
the
heavenly
host
saying
,
Glory
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
men
.
Hence
it
appears
that
the
Jews
expected
their
Messias
from
Bethlehem
.
And
when
Herod
demanded
of
the
Priests
and
Scribes
where
Christ
was
to
be
born
,
They
said
unto
him
,
in
Bethlehem
of
Judaea
:
for
thus
it
is
written
by
the
Prophet
,
and
thou
Bethlehem
,
&c.
Matt.
2.5
,
6.
And
at
another
time
we
find
the
Jews
said
,
Hath
not
the
Scripture
said
that
Christ
cometh
of
the
seed
of
David
,
and
out
of
the
town
of
Bethlehem
where
David
was
?
Joh.
7.42
.
And
there
was
our
Saviour
born
,
though
it
were
unlikely
it
should
have
been
so
.
For
he
was
conceived
in
Nazareth
,
there
his
Mother
lived
,
and
there
one
would
have
thought
she
should
have
been
delivered
:
but
God
had
otherwise
decreed
,
and
he
by
his
wise
providence
brought
it
to
pass
.
For
so
it
was
that
Augustus
made
a
decree
for
the
enrolling
or
taking
the
names
of
his
subjects
and
tributaries
,
upon
which
account
Joseph
and
Mary
removed
from
Nazareth
,
where
they
lived
,
unto
Bethlehem
a
town
of
their
own
tribe
,
and
there
was
Mary
delivered
;
there
was
our
Saviour
born
,
Luk.
2.1
.
—
7.
And
thus
did
God
make
Augustus
Caesar
an
instrument
to
fulfill
his
decree
when
he
himself
knew
it
not
;
and
Caesar
fulfills
a
Prophecy
by
this
means
which
he
had
not
heard
of
.
But
this
providence
of
God
is
still
the
more
remarkable
if
we
consider
farther
,
what
hath
been
observed
concerning
the
decree
of
Augustus
Caesar
to
this
purpose
.
You
are
to
this
purpose
to
know
that
Augustus
had
decreed
that
27
years
before
the
birth
of
Christ
there
should
have
been
an
enrolling
of
the
whole
Empire
,
and
proclaimed
it
in
Tarracon
a
City
of
Spain
after
the
Cantabri
had
been
conquered
and
reduced
by
him
;
for
that
he
conceived
a
fit
time
,
the
Roman
Empire
being
then
at
quiet
:
But
finding
afterwards
a
breaking
out
of
some
stirs
he
deferred
it
to
this
time
when
our
Saviour
was
born
.
Had
it
been
done
before
,
there
might
have
been
no
need
of
it
now
.
And
then
Joseph
and
Mary
had
not
had
the
occasion
of
going
up
to
Bethlehem
.
But
what
shall
we
say
?
This
was
the
Lord's
doing
,
and
it
may
well
be
wonderfull
in
our
eyes
.
Before
I
consider
the
stupendious
manner
of
the
birth
of
Jesus
,
I
shall
against
the
Jews
defend
St.
Matthew's
quotation
of
the
Prophet
Micah
.
It
is
very
true
there
is
some
variety
in
the
words
(
as
they
are
laid
before
us
by
St.
Matthew
)
both
from
the
words
as
they
are
read
in
the
Hebrew
Copy
in
the
Prophet
,
as
also
from
the
Greek
interpreters
.
But
the
difference
between
them
seems
greater
than
it
is
:
And
I
shall
account
for
the
difference
before
I
pass
to
another
matter
.
And
to
my
present
purpose
it
will
be
needfull
onely
to
observe
these
two
.
First
,
What
in
the
Prophet
is
called
Bethlehem
Ephratah
:
St.
Matthew
calls
Bethlehem
in
the
land
of
Judah
.
But
this
is
of
little
moment
:
Ephratah
and
Bethlehem
were
but
two
names
of
the
same
place
,
as
appears
from
Gen.
35.19
.
Ruth
4.11
.
And
though
Ephratah
were
an
ancient
name
of
Bethlehem
before
the
captivity
,
yet
it
is
to
be
considered
that
it
might
not
be
so
well
known
to
Herod
,
who
is
upon
the
inquiry
after
the
place
of
Christ's
birth
;
and
for
his
certain
information
he
is
told
that
Bethlehem
of
Judaea
was
It.
And
when
instead
of
Bethlehem
Ephratah
,
as
it
is
in
Micah
,
St.
Matthew
calls
it
Bethlehem
in
the
land
of
Judah
,
he
speaks
of
the
same
place
more
distinctly
than
the
Prophet
had
done
in
his
words
.
There
was
another
Bethlehem
in
the
tribe
of
Zabulon
,
(
Josh.
19.15
.
)
In
distinction
from
which
this
is
called
Bethlehem
Judah
,
Judg.
17.7.19.1
.
And
since
the
enquiry
was
concerning
the
place
of
Christ's
birth
(
who
was
to
be
born
of
the
tribe
of
Judah
,
Gen.
49.10
.
)
no
wonder
that
St.
Matthew
should
express
it
thus
.
Secondly
,
The
place
which
in
Micah
is
called
Little
,
in
St.
Matthew
is
called
not
the
Least
.
And
though
there
appears
not
so
great
a
difference
between
these
two
expressions
as
we
render
them
,
yet
as
the
words
lie
in
the
Hebrew
in
the
Prophet
,
and
especially
as
they
are
translated
by
the
Greek
interpreters
compared
with
the
Text
of
St.
Matthew
there
seems
to
be
a
contradiction
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
LXXII
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
St.
Matthew
.
For
the
removing
this
difficulty
I
shall
not
repeat
the
various
ways
which
learned
men
have
taken
:
I
shall
mention
two
which
bid
the
fairest
.
First
by
rendring
the
words
in
Micah
which
we
translate
,
though
thou
be
little
among
the
thousands
,
&c.
Thus
,
It
is
little
that
thou
shouldest
be
(
i.
e.
be
reckoned
)
among
the
thousands
,
&c.
q.
d.
This
is
too
mean
a
thing
for
thee
,
Bethlehem
,
from
whom
shall
spring
the
ruler
of
Israel
.
This
makes
the
sense
the
same
with
St.
Matthew
without
any
violence
to
the
Text.
Secondly
,
I
rather
chuse
another
way
,
and
I
shall
deliver
it
in
my
Authour
's
own
words
.
The
plainest
way
of
reconciling
them
(
says
he
)
seems
that
,
which
a
learned
Jew
,
who
probably
never
knew
what
is
written
in
St.
Matthew
,
and
would
certainly
never
have
strained
to
say
what
should
make
for
justifying
the
Gospel
,
or
advantage
of
Christians
,
gives
us
;
which
is
this
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
little
and
great
,
or
,
of
great
note
and
esteem
;
and
yet
in
this
latter
sense
it
is
here
to
be
understood
in
this
place
.
That
the
word
hath
both
these
significations
he
proves
by
instancing
in
other
places
in
which
,
though
it
frequently
signifies
little
,
it
is
to
be
rendred
great
,
or
Chief
,
or
Prince
.
The
same
is
affirmed
by
others
of
good
authority
,
and
among
the
chief
Masters
of
their
language
.
To
which
nothing
shall
need
to
be
added
but
what
the
same
Authour
subjoins
presently
afterward
.
With
great
emphasis
(
says
he
)
seems
that
word
here
put
which
signifies
at
once
both
little
and
great
,
or
of
great
renown
,
to
shew
that
,
as
some
other
things
,
which
are
little
in
bulk
or
quantity
,
yet
in
other
regards
are
of
more
esteem
and
value
above
others
in
sight
greater
;
so
it
was
with
Bethlehem
though
perhaps
otherwise
little
in
number
,
bigness
or
account
among
the
thousands
of
Judah
,
or
as
St.
Matthew
,
among
the
Princes
of
Judah
.
Which
in
sense
is
all
one
,
alluding
to
the
custome
of
the
Israelites
of
dividing
their
tribes
into
thousands
(
as
among
us
the
Shires
are
divided
into
Hundreds
)
over
every
one
of
which
thousands
was
a
Prince
or
Chief
.
Thus
is
the
difficulty
of
reconciling
St.
Matthew
and
Micah
abundantly
removed
,
and
that
by
a
way
which
the
Jews
themselves
cannot
reasonably
reject
.
Thirdly
,
I
consider
the
stupendious
manner
of
his
birth
.
For
this
was
also
foretold
of
the
Messias
that
he
should
be
born
of
a
Virgin
.
This
God
had
promised
long
before
to
the
house
of
David
.
I
say
to
the
house
of
David
,
for
that
is
to
be
very
well
heeded
:
'T
was
to
the
house
of
David
,
not
to
Ahaz
that
this
promise
was
made
.
Indeed
God
said
unto
Ahaz
,
Ask
thee
a
sign
of
the
Lord
thy
God
,
&c.
But
this
Ahaz
refused
to
doe
,
and
said
,
I
will
not
ask
,
neither
will
I
tempt
the
Lord
.
And
then
follows
the
promise
,
not
to
Ahaz
,
but
to
the
house
of
David
.
And
he
said
,
Hear
ye
now
O
house
of
David
,
is
it
a
small
thing
for
you
to
weary
men
,
but
will
ye
weary
my
God
also
?
Therefore
the
Lord
himself
will
give
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
a
sign
,
Behold
a
Virgin
shall
conceive
and
bear
a
Son
and
shall
call
his
name
Immanuel
,
Isa.
7.11
.
—
14.
By
which
words
it
is
very
evident
,
as
one
of
the
Ancients
hath
observed
well
,
that
what
is
said
here
is
said
to
the
house
of
David
.
Now
the
Virgin
Mary
,
though
she
were
indeed
espoused
to
Joseph
,
yet
before
they
came
together
she
was
found
with
Child
of
the
Holy
Ghost
,
Matt.
1.18
.
And
the
same
Evangelist
tells
us
expresly
,
All
this
was
done
that
it
might
be
fulfilled
,
which
was
spoken
of
the
Lord
by
the
Prophet
,
saying
,
Behold
a
Virgin
shall
be
with
Child
,
&c.
v.
22
,
23.
It
was
under
the
character
of
the
seed
of
the
woman
that
the
first
promise
of
the
Messias
was
made
,
Gen.
3.15
.
And
this
was
made
good
in
the
birth
of
Jesus
of
a
Virgin
;
who
was
in
the
strictest
sense
the
seed
of
the
woman
;
for
though
the
Virgin
Mary
were
espoused
to
Joseph
,
yet
before
they
came
together
she
was
found
with
Child
of
the
Holy
Ghost
.
Thus
as
sin
entred
by
a
woman
so
did
salvation
also
.
And
God
made
a
Woman
the
instrument
of
the
greatest
good
,
as
the
first
Woman
was
the
occasion
of
the
greatest
evil
.
The
Woman
was
then
first
in
the
transgression
,
and
now
she
is
also
made
of
God
an
instrument
of
the
greatest
blessing
to
mankind
:
we
are
saved
now
by
the
fruit
of
a
Woman's
womb
,
as
we
were
made
miserable
at
first
by
a
Woman's
rebellion
.
And
thus
the
Apostle
tells
us
that
the
Woman
shall
be
saved
in
Child-bearing
:
And
there
being
a
difficulty
in
that
expression
I
shall
offer
something
upon
this
occasion
towards
its
explication
.
The
Apostle
requires
that
the
woman
should
learn
in
silence
with
all
subjection
,
(
1
Tim.
2.11
.
)
and
adds
;
But
I
suffer
not
a
woman
to
teach
,
nor
to
usurp
authority
over
the
man
,
but
to
be
in
silence
,
v.
12.
This
may
seem
hard
on
the
woman's
side
,
and
therefore
the
Apostle
,
to
shew
that
what
he
required
of
the
woman
was
not
arbitrarily
done
,
gives
the
reasons
why
he
enjoins
the
woman
this
silence
and
subjection
;
and
gives
two
reasons
:
The
first
is
that
the
woman
by
God
was
made
subject
to
man
,
and
was
so
even
by
the
very
law
of
her
creation
,
and
would
have
so
continued
had
mankind
continued
in
innocence
.
For
Adam
was
first
formed
,
then
Eve
,
v.
13.
The
second
reason
for
this
injunction
of
silence
and
subjection
is
the
woman's
transgression
:
This
rendred
her
condition
more
mean
and
worse
than
it
was
by
the
law
of
her
creation
.
She
is
now
subjected
for
her
fault
,
and
depressed
lower
than
she
was
upon
the
score
of
her
transgression
:
God
said
to
the
woman
upon
her
fall
,
Thy
desire
shall
be
to
thy
husband
,
and
he
shall
rule
over
three
,
Gen.
3.16
.
Thus
saith
the
Apostle
,
And
Adam
was
not
deceived
,
but
the
woman
being
deceived
was
in
the
transgression
,
v.
14.
By
all
which
it
appears
that
the
woman's
condition
since
the
fall
is
very
bad
,
and
upon
some
accounts
worse
than
that
of
the
man's
.
But
yet
though
it
be
much
depressed
't
is
not
deplorable
and
hopeless
:
It
follows
,
Notwithstanding
she
shall
be
saved
in
Child-bearing
,
if
they
continue
in
faith
,
and
charity
,
and
holiness
with
sobriety
,
v.
15.
She
shall
be
saved
in
Child-bearing
,
not
that
the
woman's
bearing
of
children
were
either
a
means
or
condition
of
her
being
saved
;
this
would
be
small
comfort
to
those
who
bear
none
.
But
she
shall
be
saved
by
this
Saviour
who
was
born
of
a
woman
and
is
the
promised
seed
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
this
Son
born
of
the
Virgin
Mary
;
this
promised
seed
,
who
is
the
foundation
of
faith
and
hope
.
And
then
what
follows
,
If
they
continue
in
faith
and
charity
,
and
holiness
with
sobriety
,
does
but
insinuate
the
condition
required
on
the
woman's
part
.
The
principal
object
of
faith
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
promised
seed
;
this
is
the
mean
of
our
salvation
,
and
the
foundation
of
our
hope
;
but
faith
and
charity
are
required
as
conditions
and
charity
are
required
as
conditions
on
our
part
.
Fourthly
,
I
consider
the
time
in
which
the
Messias
was
to
come
according
to
the
promises
and
predictions
of
the
old
Testament
.
And
here
I
shall
consider
,
what
the
time
predicted
was
;
and
then
shew
you
that
't
is
past
long
since
;
and
,
that
our
Jesus
did
appear
at
that
time
,
according
to
the
general
expectation
.
I
shall
begin
,
and
shew
what
the
time
was
in
which
the
Messias
was
to
come
according
to
the
predictions
of
the
old
Testament
.
And
to
that
purpose
commend
to
your
consideration
those
places
of
Scripture
which
give
us
an
account
of
that
time
.
And
I
shall
begin
with
the
words
of
Jacob
:
The
sceptre
shall
not
depart
from
Judah
,
nor
a
lawgiver
from
between
his
feet
,
untill
Shiloh
come
,
Gen.
49.10
.
That
those
words
are
to
be
understood
of
the
Messias
the
ancient
writers
of
the
Jews
do
confess
,
and
the
modern
Jews
know
this
very
well
:
And
several
of
them
have
also
interpreted
the
place
of
the
Messias
.
Though
there
have
been
some
among
them
who
have
used
their
wits
to
elude
the
force
of
that
divine
Testimony
.
The
meaning
of
those
words
of
Jacob
is
as
if
he
had
said
,
The
Jews
(
who
near
the
time
of
and
after
their
return
from
their
captivity
of
Babylon
,
received
their
denomination
from
Judah
)
shall
not
cease
to
be
a
people
,
nor
be
quite
deprived
of
the
use
of
their
Laws
and
Religion
untill
the
Messias
shall
come
among
them
.
This
is
the
natural
and
unforced
sense
of
these
words
:
Now
we
know
that
forty
years
after
the
death
of
Jesus
the
Jews
were
overcome
by
the
Romans
,
their
City
and
Temple
burnt
;
since
which
time
they
have
been
dispersed
and
scattered
,
and
are
not
at
this
day
,
nor
have
they
been
for
many
ages
any
distinct
Polity
or
Commonwealth
.
Let
them
in
this
confute
us
if
they
can
:
Let
them
tell
us
where
their
Nation
dwells
,
where
it
is
that
they
are
either
a
Kingdom
or
Republick
,
or
Body
Politick
:
Let
them
shew
us
their
Sceptre
,
their
marks
and
ensigns
of
government
and
authority
?
We
know
they
are
a
scatter'd
people
,
that
their
City
and
Land
are
in
the
possessions
of
strangers
,
and
that
they
live
under
the
laws
and
government
of
the
several
Countries
in
which
they
are
.
The
Prophet
is
more
particular
and
precise
in
this
affair
,
Dan.
9.
Gabriel
informs
that
Prophet
of
the
time
of
the
Messias
:
For
there
we
shall
not
need
to
be
beholden
to
the
Jews
to
grant
us
that
Gabriel
speaks
of
the
Messias
;
for
he
calls
him
Messiah
,
and
Messiah
the
Prince
.
His
words
to
Daniel
are
these
.
Seventy
weeks
are
determined
upon
thy
people
,
and
upon
thy
holy
city
,
to
finish
the
transgression
and
to
make
an
end
of
sins
,
and
to
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
righteo●sness
,
and
to
seal
up
the
vision
,
and
prophecy
,
and
to
anoint
the
most
holy
.
Know
therefore
and
understand
,
th●t
from
the
going
forth
of
the
commandment
to
restore
and
to
build
Jerusalem
,
unto
the
Messiah
the
Prince
,
shall
be
seven
weeks
:
And
threescore
and
two
weeks
the
streets
shall
be
built
again
,
and
the
wall
even
in
troublous
times
.
And
after
threescore
and
two
weeks
shall
Messiah
be
cut
off
but
not
for
himself
:
And
the
people
of
the
Prince
shall
come
,
and
shall
destroy
the
city
and
the
sanctuary
,
and
the
end
thereof
shall
be
with
a
floud
,
and
unto
the
end
of
the
wars
desolations
are
determined
.
And
he
shall
confirm
the
covenant
with
many
for
one
week
:
and
in
the
midst
of
the
week
he
shall
cause
the
sacrifice
and
the
oblation
to
cease
,
and
for
the
overspreading
of
abominations
he
shall
make
it
desolate
,
even
untill
the
consummation
,
and
that
determined
,
shall
be
poured
upon
the
desolate
,
(
v.
24
,
25
,
26
,
27.
)
That
the
time
mentioned
by
Gabriel
hath
a
particular
reference
to
Christ
must
be
granted
it
being
express
.
And
then
let
men
but
compute
the
time
and
they
will
soon
find
that
Gabriel's
words
give
an
account
of
a
time
that
is
long
since
past
,
and
that
they
are
words
that
give
such
a
description
of
time
as
must
have
its
expiration
about
that
time
when
our
Jesus
was
in
the
flesh
.
Another
testimony
we
have
from
the
Prophet
Haggai
,
chap.
2.
It
is
well
known
that
the
second
Temple
came
very
much
short
of
the
glory
of
the
first
;
and
yet
there
we
find
a
promise
that
the
glory
of
that
second
Temple
should
be
greater
than
that
of
Solomon's
;
which
could
not
be
otherwise
true
than
that
the
Messias
(
a
greater
than
Soloman
)
was
to
come
into
it
,
and
honour
it
with
his
presence
.
Let
us
consider
the
words
.
I
will
shake
all
nations
,
and
the
desire
of
all
nations
shall
come
,
and
I
will
fill
this
house
with
glory
,
saith
the
Lord
of
hosts
.
The
silver
is
mine
,
and
the
gold
is
mine
,
saith
the
Lord
of
hosts
.
The
glory
of
this
latter
house
shall
be
greater
than
of
the
former
,
saith
the
Lord
of
hosts
,
and
in
this
place
will
I
give
peace
,
saith
the
Lord
of
hosts
,
v.
7
,
8
,
9.
The
glory
must
be
with
reference
to
the
Messias
,
or
upon
some
other
account
:
Upon
other
accounts
this
house
was
so
far
from
exceeding
the
glory
of
the
first
Temple
,
that
the
Jews
mention
several
particulars
in
which
this
second
Temple
fell
short
of
the
first
.
And
therefore
the
promised
glory
must
refer
to
the
coming
and
presence
of
the
Messias
.
And
thus
we
reade
in
Malachy
,
chap.
3.
—
The
Lord
whom
ye
seek
shall
suddenly
come
to
this
temple
;
even
the
messenger
of
the
covenant
whom
ye
delight
in
,
behold
he
shall
come
,
saith
the
Lord
of
hosts
,
v.
1.
It
will
appear
by
what
hath
been
said
that
the
time
is
lapsed
long
ago
in
which
the
Messias
was
to
come
.
For
Daniel's
weeks
they
are
expired
whatever
Epocha
we
frame
for
their
beginning
:
And
the
people
of
the
Jews
have
been
vanquished
and
dispersed
;
and
their
City
,
and
that
very
Temple
into
which
the
Messias
was
to
come
were
committed
to
the
flames
above
sixteen
hundred
years
ago
.
But
then
our
Jesus
lived
when
the
Jews
were
a
Polity
,
and
while
they
lived
by
their
own
laws
,
and
in
their
own
land
.
He
went
into
that
Temple
which
the
Prophet
mentions
,
and
did
appear
among
the
Jews
before
their
Sceptre
was
departed
,
and
at
an
age
and
time
when
there
was
a
great
expectation
of
the
Messias
among
the
Jews
,
and
of
some
great
person
among
the
Gentile
world
.
That
there
was
at
that
time
,
when
Jesus
appeared
,
a
great
expectation
of
the
Messias
among
the
Jews
I
have
shewed
already
:
And
I
shall
now
observe
farther
still
that
there
was
even
among
the
Heathens
an
expectation
of
some
great
person
that
should
appear
in
that
age
in
which
our
Jesus
lived
.
And
of
the
truth
of
this
we
have
very
good
testimonies
from
sundry
Authours
.
I
shall
not
insist
upon
the
predictions
of
the
Sybils
,
which
were
among
the
heathen
people
.
Thus
much
is
certain
,
that
there
was
in
that
age
a
great
expectation
of
some
extraordinary
person
.
When
Augustus
(
in
whose
time
our
Saviour
was
born
)
sent
to
the
Oracle
to
know
who
should
reign
after
him
he
received
an
answer
to
this
purpose
.
That
an
Hebrew
Child
had
commanded
him
,
whom
Augustus
consulted
,
off
from
his
seat
,
and
remitted
him
to
his
sad
doom
,
and
that
therefore
he
should
forbear
making
any
farther
addresses
to
him
.
I
will
not
lay
any
great
stress
upon
this
testimony
:
There
have
been
those
that
think
that
Virgil
hath
some
passages
that
iusinuate
the
perfections
of
this
person
that
was
expected
in
that
age
,
Jam
nova
progenies
coelo
demittitur
alto
.
Te
duce
,
si
qua
manent
sceleris
vestigia
nostri
Irrita
perpetua
solvent
formidine
terras
.
But
be
all
this
as
it
will
,
we
have
other
testimonies
from
approved
Authors
among
the
Heathens
of
the
truth
of
what
I
have
said
.
in
vita
Vespasiani
.
Suetonius
tells
,
in
the
life
of
Vespasian
,
to
this
purpose
of
a
great
expectation
of
some
eminent
person
from
Judaea
,
about
that
time
,
that
should
come
into
the
government
and
administration
of
affairs
.
His
words
are
these
.
Percrebuerat
oriente
toto
vetus
&
constans
opinio
,
esse
in
fatis
,
ut
eo
tempore
Judaeâ
profecti
rerum
potirentur
.
This
agrees
very
well
with
what
I
mentioned
before
out
of
Josephus
,
one
of
their
own
Countrey
should
have
dominion
over
the
world
.
And
this
expectation
of
the
Jews
did
excite
them
to
War
with
the
Romans
,
as
both
Josephus
and
Suetonius
observe
.
Histor.
l.
5.
Another
Roman
Historian
gives
us
the
same
account
of
this
great
expectation
of
some
extraordinary
person
that
should
about
this
time
arise
out
of
Judaea
.
Pluribus
persuasio
inerat
,
says
he
,
antiquis
sacerdotum
literis
contineri
,
eo
ipso
tempore
fore
,
ut
valesceret
oriens
,
profectique
Judaeâ
rerum
potirentur
.
These
testimonies
do
sufficiently
prove
what
I
bring
them
for
,
that
there
was
a
general
expectation
of
some
more
than
ordinary
person
to
arise
from
the
Jewish
people
at
that
time
.
And
upon
the
whole
it
seems
very
plain
,
that
the
ground
of
this
expectation
was
to
be
fetched
from
the
predictions
in
the
old
Testament
concerning
the
time
when
the
Messiah
was
to
be
born
.
These
Prophecies
were
so
plain
,
that
they
raised
in
the
Jews
a
general
expectation
of
their
Messias
at
that
time
;
and
they
did
withall
signifie
the
hope
they
had
of
his
appearance
,
and
hence
the
fame
of
that
expectation
was
spread
abroad
in
the
Gentile
world
.
We
see
that
the
birth
of
our
Jesus
agrees
very
well
with
what
was
predicted
of
the
Messias
:
I
shall
therefore
now
proceed
to
some
other
particulars
.
But
before
I
do
that
I
cannot
but
take
notice
how
the
Jews
shuffle
when
they
are
urged
with
the
Scriptures
above
mentioned
,
which
predicted
the
coming
of
the
Messias
.
From
the
words
of
Jacob
,
(
Gen.
49.10
.
)
it
is
evident
that
the
Messias
was
to
come
while
the
Jews
were
a
people
,
and
before
they
were
dispersed
.
Their
ancient
Doctours
expound
those
words
of
the
Messias
with
one
consent
.
The
time
is
elapsed
,
and
for
sixteen
hundred
years
they
have
been
driven
out
of
their
own
land
and
(
many
of
their
laws
being
annexed
to
that
land
)
been
forced
to
live
where
they
could
not
put
in
practice
the
laws
of
Moses
.
Conciliator
pa.
88.
And
now
they
have
found
out
arts
and
tricks
to
elude
the
force
of
that
place
,
which
their
ancient
writers
understood
of
the
Messias
,
which
are
so
vain
and
weak
that
I
will
not
reckon
them
up
,
but
refer
the
Reader
to
one
of
their
late
Writers
on
this
argument
.
It
is
infinitely
plain
that
the
Messias
was
to
come
during
the
second
Temple
,
according
to
Haggai
and
Malachy
.
It
is
certain
that
the
glory
of
that
latter
House
was
to
be
greater
than
that
of
the
former
.
And
there
can
be
no
other
account
given
how
this
could
be
,
but
that
it
should
be
from
the
presence
of
the
Messias
who
was
to
appear
in
this
Temple
.
For
otherwise
this
Temple
came
short
of
Solomon's
,
and
they
who
knew
Solomon's
wept
when
they
saw
the
foundation
of
this
,
(
Ezra
3.3
,
12.
)
Nay
the
Jewish
writers
tell
us
(
and
fansie
that
they
learn
it
from
the
defect
of
the
letter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
text
of
Haggai
,
in
legem
.
f.
59.
Col.
4.
chap.
1.
ver.
8.
)
that
there
were
five
things
in
Solomon's
Temple
which
were
wanting
in
this
second
Temple
:
viz.
the
Ark
,
the
Vrim
and
Thummim
,
the
Fire
from
Heaven
,
the
Shechinah
,
and
the
Holy
Ghost
.
These
things
lessen
the
glory
of
this
second
House
,
which
yet
,
(
as
is
foretold
)
should
be
greater
than
that
of
Solomon's
.
And
what
do
the
Jews
say
to
all
this
?
They
answer
that
the
second
Temple
stood
longer
than
the
first
,
I
will
fill
this
house
with
glory
?
The
Tabernacle
of
Moses
according
to
the
account
of
Maimon
.
continued
longer
than
410
years
,
At
other
times
they
tell
you
that
the
second
Temple
was
beautified
by
Herod
,
and
enriched
by
other
Kings
of
the
earth
:
As
if
God
who
values
not
silver
and
gold
did
magnifie
here
the
magnificence
of
an
Idumaean
,
and
the
munificence
of
some
Heathen
Princes
;
or
as
if
this
could
afford
the
Jews
any
great
comfort
,
who
under
this
second
Temple
met
with
severe
afflictions
from
the
Greeks
and
Romans
?
—
Credat
Judaeus
apella
.
I
once
met
with
a
Jew
,
who
seemed
to
be
a
person
of
considerable
rank
:
Discoursing
with
him
about
Religion
I
pressed
him
with
the
words
in
Haggai
,
chap.
2.
v.
9.
and
shewed
him
the
vanity
of
those
evasions
which
their
Writers
had
found
out
.
I
found
him
as
vain
as
any
of
them
when
he
insisted
upon
this
,
that
the
House
spoken
of
in
Haggai
was
meant
of
a
third
House
yet
to
be
built
:
For
that
is
meant
(
said
he
)
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.e.
the
latter
house
in
the
Prophet
:
Whereas
it
is
evident
,
that
the
words
are
to
be
understood
of
that
second
house
built
on
their
return
from
the
Captivity
,
as
appears
from
v.
3.
and
't
is
called
This
latter
House
,
The
time
of
the
coming
of
the
Messias
is
so
punctually
set
down
in
Daniel
,
and
so
clearly
revealed
in
other
Scriptures
,
that
the
Jews
themselves
are
in
great
confusion
,
when
they
are
put
upon
this
argument
of
computing
the
time
when
the
Messias
was
to
come
into
the
world
.
And
as
a
clear
proof
of
this
,
no
man
ought
to
compute
the
time
of
the
coming
of
the
Messias
;
and
to
this
purpose
he
cites
a
known
saying
of
their
wise
men
,
viz.
Let
them
who
compute
times
be
extinguished
,
or
,
perish
.
CHAP.
IV.
The
CONTENTS
.
That
the
Messias
was
to
be
a
Prophet
,
Deut.
18.
v.
18.
considered
.
That
our
Jesus
was
a
Prophet
like
unto
Moses
,
shewed
in
sundry
particulars
.
That
the
Messias
was
to
converse
much
in
Galilee
according
to
the
prediction
,
Isa.
9.1
,
2
,
3.
That
place
more
particularly
considered
.
That
our
Jesus
did
so
.
Several
other
Characters
of
the
Messias
belonged
to
Jesus
.
That
the
Messias
,
as
was
predicted
,
was
to
doe
stupendious
works
.
I
Shall
now
pass
on
to
the
Life
of
Jesus
,
and
see
whether
that
agree
with
what
was
predicted
of
the
Messias
.
And
under
this
head
I
shall
insist
upon
the
following
particulars
.
First
,
that
the
Messias
was
to
be
a
Prophet
like
unto
Moses
.
To
this
purpose
we
read
what
God
said
unto
Moses
.
I
will
raise
them
up
a
Prophet
from
among
their
brethren
,
like
unto
thee
,
and
will
put
my
words
in
his
mouth
,
and
he
shall
speak
unto
them
all
that
I
shall
command
him
,
Deut.
18.18
.
This
promise
is
deservedly
applied
unto
Jesus
,
Act.
3.22
.
7.37
.
Maimonides
lays
it
down
as
a
rule
,
Do
not
think
(
says
he
)
that
I
will
accuse
you
to
the
Father
,
there
is
one
that
accuseth
you
even
Moses
in
whom
ye
trust
.
For
had
ye
believed
Moses
ye
would
have
believed
me
,
for
he
wrote
of
me
.
But
if
ye
believe
not
his
writings
,
how
shall
ye
believe
my
words
?
Joh.
5.45
,
46
,
47.
It
is
very
evident
that
the
Jews
looked
for
a
Prophet
at
that
time
,
Joh.
1.21
.
And
the
woman
of
Samaria
intimates
no
less
,
Joh.
4.25
.
And
the
Jews
confess
that
he
was
of
a
truth
that
Prophet
that
should
come
into
the
world
,
Joh.
6.14
.
And
this
general
expectation
of
a
Prophet
at
that
time
must
be
grounded
upon
the
promise
of
God
;
Haggai
,
Zechary
and
Malachy
Prophecy
ceased
:
And
that
it
should
revive
again
among
them
they
had
no
ground
to
believe
but
what
they
had
from
the
divine
promise
.
And
these
words
(
Deut.
18.
)
are
a
very
express
promise
of
it
;
when
Prophecy
had
ceased
so
long
a
time
yet
they
are
assured
that
God
would
raise
them
up
a
Prophet
.
Now
our
Saviour
was
that
Prophet
:
And
he
gave
great
proofs
that
he
was
a
Prophet
:
He
taught
the
will
of
God
,
and
spake
as
never
man
spake
,
and
did
mightily
exceed
the
Scribes
in
his
discourses
,
who
were
a
sort
of
men
that
came
the
nearest
to
the
Prophets
,
Mat.
7.29
.
We
find
our
Lord
preaching
his
Sermon
on
the
Mount
,
(
Matt.
5.
)
declaring
the
acceptable
year
of
the
Lord
,
(
Luk.
4.19
.
)
He
spake
to
the
wonder
of
his
hearers
,
with
great
authority
and
assurance
;
with
a
mighty
power
and
great
conviction
.
And
whereas
the
Prophets
were
wont
to
say
,
Thus
saith
the
Lord
,
Our
Saviour
hath
it
,
I
say
unto
you
;
not
like
an
ordinary
Prophet
,
but
like
the
great
Shepherd
and
Bishop
of
our
souls
,
1
Pet.
5.4
.
Heb.
13.20
.
1
Pet.
2.25
.
He
farther
shewed
himself
a
Prophet
as
he
foretold
things
to
come
.
And
this
he
did
frequently
,
and
the
things
came
to
pass
,
and
he
appeared
to
be
a
true
Prophet
.
Thus
he
foretold
the
denial
of
Peter
,
(
Matt.
26.75
.
)
the
treachery
of
Judas
,
(
Joh.
6.70
,
71.
)
his
own
death
and
resurrection
,
(
Matt.
16.21
.
)
Aye
,
and
after
that
,
the
destruction
of
the
Temple
and
the
Jewish
Nation
,
with
the
calamities
that
should
go
before
it
,
(
Mat.
24.
)
And
the
false
Christs
that
should
arise
,
of
which
there
have
been
considerable
numbers
from
time
to
time
.
He
tells
the
Jews
that
though
they
did
not
receive
him
,
who
came
in
his
Father's
name
,
yet
,
says
he
,
If
another
shall
come
in
his
own
name
him
ye
will
receive
,
(
Joh.
5.43
.
)
The
poor
Jews
have
wofully
experimented
the
truth
of
those
words
of
our
Saviour
,
having
been
imposed
upon
by
Impostours
from
time
to
time
to
their
great
loss
and
mischief
,
as
I
shall
have
occasion
to
shew
more
at
large
afterwards
.
Thus
did
our
Saviour
make
it
appear
that
he
was
a
true
Prophet
in
that
his
predictions
were
answered
by
the
event
of
things
.
But
he
was
not
onely
a
Prophet
,
but
a
Prophet
like
unto
Moses
also
,
whose
great
Anti-type
he
was
.
Moses
is
greatly
magnified
by
the
Jewish
writers
,
there
arose
not
a
Prophet
since
in
Israel
like
unto
Moses
,
whom
the
Lord
knew
face
to
face
,
Deut.
34.10
.
And
therefore
it
is
a
vain
thing
to
look
for
this
Prophet
that
was
to
be
like
unto
Moses
among
the
Prophets
that
succeeded
Moses
,
while
the
spirit
of
Prophecy
continued
in
Israel
.
But
our
blessed
Saviour
was
like
unto
Moses
in
very
many
particulars
.
If
Moses
were
to
be
put
to
death
,
as
soon
as
he
was
born
,
by
the
command
of
Phara●h
,
so
was
our
Saviour
by
the
command
of
Herod
.
If
he
were
forced
to
fly
his
countrey
to
save
his
life
,
so
was
Jesus
also
.
If
Moses
fasted
forty
days
and
nights
,
so
did
Jesus
also
.
If
he
were
meek
Jesus
was
meek
and
lowly
in
heart
.
If
Moses
appeared
when
the
Israelites
were
under
the
bondage
of
Egypt
,
so
did
Jesus
when
they
were
under
the
Roman
power
.
If
Moses
gave
his
law
from
a
Mountain
,
our
Saviour
preached
his
Sermon
on
a
Mount
.
If
Moses
had
his
seventy
Elders
,
Jesus
had
his
seventy
Disciples
.
If
Moses
were
rejected
and
murmured
at
by
his
own
people
,
our
Saviour
came
unto
his
own
,
and
his
own
received
him
not
.
If
Moses
trampled
on
Pharaoh's
Crown
and
despised
the
pleasures
of
his
Court
,
our
Saviour
refused
to
be
made
a
King
,
and
despised
all
the
glory
of
this
world
.
As
the
face
of
Moses
did
shine
,
so
did
the
face
of
Jesus
.
(
Compare
Ex.
34.35
.
with
Matt.
17.2
.
)
And
as
Pharaoh
designed
the
death
of
the
males
among
the
Hebrews
,
that
he
might
destroy
the
deliverer
of
that
people
,
so
did
Herod
destroy
them
about
Bethlehem
.
As
Moses
returns
into
Egypt
upon
the
death
of
those
who
sought
his
life
,
so
does
Jesus
into
his
Countrey
upon
the
death
of
Herod
.
But
there
are
other
things
in
which
our
Jesus
was
like
unto
Moses
.
Viz.
In
his
more
clear
and
open
converse
with
the
divine
Majesty
.
If
there
be
a
Prophet
among
you
I
the
Lord
will
make
my self
known
to
him
in
a
vision
,
and
will
speak
unto
him
in
a
dream
—
My
servant
Moses
is
not
so
;
with
him
will
I
speak
mouth
to
mouth
,
even
apparently
and
not
in
dark
speeches
,
and
the
similitude
of
the
Lord
shall
he
behold
,
Num.
12.6
,
7
,
8.
Our
blessed
Saviour
was
in
this
the
great
Anti-type
of
Moses
.
No
man
hath
seen
God
at
any
time
,
the
onely
begotten
Son
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
,
Joh.
1.18
.
In
his
Mediatourship
.
Thus
Moses
tells
the
Israelites
,
I
stood
between
the
Lord
and
you
at
that
time
to
shew
you
the
word
of
the
Lord
,
Deut.
5.5
.
And
in
this
he
was
but
the
type
of
our
blessed
Saviour
,
who
exceeded
him
greatly
,
inasmuch
as
he
is
the
Mediatour
of
a
better
Covenant
,
which
was
established
upon
better
promises
,
Heb.
8.6
.
I
may
add
,
that
Moses
was
a
type
of
our
blessed
Saviour
in
the
deliverance
which
he
wrought
.
He
delivered
his
people
from
Egypt
,
but
Jesus
saves
us
from
our
sins
.
He
saved
the
Israelites
,
Jesus
is
the
Saviour
of
the
World
.
He
wrought
miracles
but
not
so
many
and
great
works
as
those
which
Jesus
did
;
as
I
shall
shew
at
large
afterwards
.
What
hath
been
said
is
sufficient
to
convince
us
that
those
words
(
Deut.
18.
)
belong
to
the
Messias
,
and
were
fulfilled
in
our
blessed
Saviour
.
I
know
very
well
that
the
Jewish
writers
expound
those
words
to
another
sense
,
and
by
the
Prophet
there
they
understand
the
whole
order
and
succession
of
Prophets
after
Moses
,
or
else
Joshuah
,
or
Jeremiah
.
But
there
is
no
ground
for
such
an
interpretation
of
the
Text.
For
the
words
speak
plainly
of
one
certain
Prophet
that
God
would
raise
up
;
and
for
Joshua
he
was
no
Prophet
,
nor
is
he
justly
reckoned
among
that
order
of
men
.
And
that
the
words
cannot
be
meant
of
Jeremiah
,
or
of
any
other
Prophet
succeeding
Moses
is
plain
from
this
,
that
they
contain
a
promise
not
onely
of
a
Prophet
,
but
a
Prophet
like
unto
Moses
;
which
,
according
to
the
Jews
concession
,
neither
Jeremiah
,
nor
any
of
the
other
Prophets
were
:
For
Moses
was
a
Prophet
of
an
higher
form
and
rank
than
any
of
those
that
did
succeed
him
till
our
Saviour's
time
.
And
that
this
Prophet
,
(
Deut.
18.
)
is
not
to
be
found
among
any
of
the
Prophets
of
the
old
Testament
will
appear
from
these
words
,
where
it
is
said
,
There
arose
not
a
Prophet
since
in
Israel
,
like
unto
Moses
,
whom
the
Lord
knew
face
to
face
,
(
Deut.
34.10
.
)
The
succeeding
Prophets
did
but
repeat
what
Moses
had
taught
.
His
law
was
their
rule
,
till
Christ
came
,
who
spake
what
God
had
commanded
him
.
Secondly
,
the
place
where
the
Messias
was
to
converse
,
when
he
came
into
the
world
,
is
also
predicted
,
and
we
shall
find
our
Saviour
did
converse
in
that
place
.
Though
he
were
born
in
Bethlehem
yet
he
lived
in
Galilee
,
as
was
predicted
by
the
Prophet
Isaiah
.
I
shall
take
the
liberty
to
translate
those
words
,
as
a
learned
man
hath
done
,
and
to
begin
where
he
does
also
.
As
the
first
time
he
made
vile
(
or
,
debased
)
the
land
of
Zabulon
,
and
the
land
of
Naphthali
;
so
in
the
latter
time
he
made
it
(
or
shall
make
it
)
glorious
.
(
If
you
ask
how
?
it
follows
)
The
way
of
the
sea
beyond
Jordan
Galilee
of
the
Gentiles
,
the
people
that
walked
in
darkness
(
namely
,
of
affliction
)
have
seen
a
great
light
,
they
that
dwelt
in
the
land
of
the
shadow
of
death
upon
them
hath
the
light
shined
.
(
If
you
ask
how
comes
this
?
it
follows
)
Vnto
us
a
Child
is
born
,
unto
us
a
Son
is
given
,
and
the
government
shall
be
upon
his
shoulder
,
Isa.
9.
v.
1
,
2
,
3.
For
the
better
understanding
of
these
words
we
may
remember
what
the
Scripture
tells
us
,
of
the
early
affliction
and
captivity
of
this
people
,
even
in
the
days
of
Pekah
by
Tiglath-Pileser
King
of
Assyria
,
(
2
King
.
15.29
.
)
Now
as
it
were
in
recompence
of
these
early
sufferings
they
are
promised
here
by
the
Prophet
a
glorious
dignation
from
the
presence
,
and
conversation
,
and
preaching
,
and
mighty
works
of
our
blessed
Saviour
.
As
the
second
Temple
,
which
fell
short
of
the
first
in
glory
,
was
to
be
more
glorious
than
that
by
the
presence
of
the
Messiah
:
so
Galilee
,
though
an
obscure
Countrey
,
and
remote
from
Jerusalem
the
principal
City
of
the
Nation
,
and
a
Countrey
that
had
been
early
and
very
severely
afflicted
,
should
yet
be
dignified
with
the
presence
and
works
of
Christ
.
We
are
next
to
enquire
whether
this
prediction
were
fulfilled
in
our
blessed
Saviour
.
And
to
that
purpose
we
read
that
the
Angel
Gabriel
was
sent
unto
a
City
of
Galilee
,
named
Nazareth
,
to
the
Virgin
Mary
,
who
dwelt
there
,
to
acquaint
her
that
she
should
conceive
and
bring
forth
a
Son
,
and
call
his
name
Jesus
,
Luk.
1.
And
though
Jesus
were
born
at
Bethlehem
,
yet
he
was
conceived
in
Galilee
;
and
from
thence
Joseph
and
Mary
went
up
to
Bethlehem
upon
occasion
of
the
decree
of
Augustus
Coesar
,
Luk.
2.
And
in
Galilee
again
he
lived
when
he
was
a
young
child
:
for
after
he
was
brought
up
out
of
Egypt
by
Joseph
,
he
fearing
to
go
into
Judoea
,
being
warned
of
God
in
a
dream
,
he
turned
aside
into
the
parts
of
Galilee
,
and
he
came
and
dwelt
in
a
City
called
Nazareth
,
Matt.
2.22
,
23.
From
thence
he
came
to
be
baptized
by
John
,
Matt.
3.13
.
Mark
1.9
.
And
after
his
temptation
and
John's
imprisonment
,
we
find
him
in
Galilee
preaching
the
Gospel
of
the
Kingdom
of
God
,
Mark
1.14
.
Or
,
as
St.
Matthew
hath
it
,
In
the
borders
of
Zabulon
and
Nephthalim
,
that
it
might
be
fulfilled
which
was
spoken
by
Isaias
the
Prophet
,
saying
,
Demonstr.
l.
9.
c.
8.
The
land
of
Zabulon
and
the
land
of
Nephthalim
,
by
the
way
of
the
sea
beyond
Jordan
,
Galilee
of
the
Gentiles
,
the
people
which
sate
in
darkness
saw
great
light
—
Matt.
4.14
,
15
,
16.
As
there
he
had
been
brought
up
,
Luk.
2.39.4.16
.
so
there
he
preached
,
Luk.
4.14
.
Matt.
4.23
.
At
the
Sea
of
Galilee
he
calls
Simon
and
Andrew
;
and
a
little
way
from
thence
two
other
Disciples
,
James
and
John
,
Mar.
1.16
,
19.
And
thereupon
as
he
himself
is
called
a
Galilean
,
Matt.
26.69
.
so
are
his
Disciples
called
Galileans
,
Act.
1.11.2.7
.
The
first
miracle
he
wrought
was
in
Cana
of
Galilee
,
Joh.
2.11
.
He
went
indeed
to
Jerusalem
at
the
feast
,
Joh.
2.13
.
but
after
that
returns
to
Galilee
,
Joh.
4.3
,
43.
And
there
he
cures
the
Noble-man's
Son
,
v.
46.
And
this
was
the
second
miracle
that
he
did
when
he
was
come
out
of
Judoea
into
Galilee
,
v.
54.
And
he
promises
his
Disciples
that
after
his
resurrection
,
he
will
go
before
them
into
Galilee
,
Matt.
26.32
.
So
that
though
he
were
at
Jerusalem
at
the
feasts
,
and
died
there
,
yet
he
was
conceived
in
Galilee
,
there
he
lived
,
and
preached
,
there
he
called
his
Disciples
,
there
he
did
his
miracles
,
there
he
appeared
to
his
Disciples
after
his
resurrection
.
But
it
is
not
fit
we
should
dismiss
this
excellent
prophecy
,
which
does
not
onely
foretell
the
great
happiness
of
Galilee
by
reason
of
the
presence
of
the
Messias
,
but
seems
very
particularly
to
point
out
those
places
in
Galilee
that
should
be
thus
dignified
and
honoured
.
The
Prophet
does
not
onely
in
general
foretell
the
glory
and
honour
that
should
be
done
to
Galilee
,
by
the
general
name
of
Galilee
of
the
Gentiles
;
but
he
is
more
particular
in
naming
the
places
of
Galilee
,
Mos.
Kimchi
.
p.
148.
which
should
be
thus
dignified
;
the
land
of
Zabulon
which
is
first
named
(
our
Saviour
having
his
first
abode
in
Nazareth
,
which
belonged
to
that
tribe
)
and
the
land
of
Naphthali
(
for
there
our
Saviour
lived
afterwards
in
Capernaum
,
a
great
City
in
that
tribe
)
where
our
Saviour
dwelt
after
he
left
Nazareth
,
that
this
prophecy
might
be
fulfilled
,
says
St.
Matthew
,
chap.
4.
ver.
13
,
14.
Now
this
Capernaum
was
situated
upon
the
coast
of
the
Sea
of
Galilee
,
or
Tiberias
,
and
on
the
borders
of
Zabulon
:
and
both
It
and
Nazareth
were
beyond
Jordan
:
And
now
this
agrees
exactly
with
what
the
Prophet
expresses
by
Zabulon
and
Naphthali
,
the
way
of
the
Sea
beyond
Jordan
:
Thus
was
Capernaum
exalted
unto
Heaven
,
Luk.
10.15
.
And
this
Prophecy
was
fulfilled
in
our
blessed
Saviour
.
Thirdly
,
It
is
foretold
of
the
Messias
(
Mal.
3.1
.
)
that
,
after
the
appearance
of
his
forerunner
,
he
shall
suddenly
come
into
his
temple
.
And
the
appearance
of
the
Messias
in
that
temple
was
to
be
the
glory
of
it
.
The
desire
of
all
nations
shall
come
,
and
I
will
fill
this
house
with
glory
,
Haggai
2.7
,
9.
It
is
very
evident
,
as
I
have
proved
before
,
that
the
glory
of
the
second
House
above
the
first
,
which
is
promised
by
God
in
this
Prophet
,
can
be
understood
of
nothing
less
than
of
the
glory
which
that
House
should
receive
from
the
presence
of
the
Messias
,
who
was
not
onely
to
come
during
the
standing
of
that
Temple
,
but
was
also
to
be
present
in
it
.
I
shall
therefore
at
this
time
onely
shew
that
this
was
fulfilled
in
our
Jesus
.
As
this
was
predicted
so
was
it
understood
by
the
Jews
:
The
wise
and
the
devout
among
them
waited
for
the
Messias
there
.
Simeon
(
the
Son
of
Hillel
,
and
the
Father
of
Gamaliel
)
is
an
instance
of
this
.
He
came
by
the
spirit
into
the
temple
with
this
expectation
,
(
Luk.
2.27
.
)
And
Anna
the
Prophetess
was
another
,
who
departed
not
from
the
Temple
,
(
ver.
36
,
37.
)
And
as
this
was
foretold
and
expected
,
so
it
was
fulfilled
in
our
Jesus
.
He
was
presented
at
the
Temple
forty
days
after
his
birth
,
(
Luk.
2.22
.
)
And
from
the
infancy
of
Jesus
till
he
was
about
thirty
years
old
we
read
nothing
of
him
,
onely
this
,
that
at
twelve
years
of
age
he
was
found
in
the
Temple
discoursing
with
the
Doctours
,
(
v.
46.
)
and
when
he
was
questioned
for
it
by
his
Parents
who
sought
him
sorrowing
,
He
said
unto
them
,
how
is
it
that
ye
sought
me
,
wist
ye
not
that
I
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
we
render
it
about
my
father's
business
,
but
it
is
by
the
Syriack
truly
rendred
)
in
my
father's
house
?
q.
d.
Do
ye
not
consider
that
according
to
the
predictions
of
the
Prophets
I
was
to
have
been
in
the
Temple
?
In
the
Temple
we
find
Jesus
driving
out
the
sellers
and
money-changers
,
(
Joh.
2.14
.
)
He
taught
in
the
Temple
,
and
for
that
end
came
again
into
the
Temple
,
(
Joh.
7.14
.
with
chap.
8.2
.
)
In
the
day-time
he
was
teaching
in
the
Temple
,
and
in
the
morning
all
the
people
came
to
hear
him
in
the
Temple
,
(
Luk.
21.37
,
38.
)
Jesus
tells
the
Jews
that
he
was
daily
with
them
in
the
Temple
,
(
Lu.
22.53
.
)
And
when
the
High
Priest
asked
him
of
his
Disciples
and
Doctrine
,
he
said
,
I
ever
taught
in
the
Synagogue
and
in
the
Temple
whither
the
Jews
alway
resort
,
and
in
secret
have
I
said
nothing
,
Joh.
18.20
.
Fourthly
,
we
have
in
the
old
Testament
several
characters
of
the
Messias
,
that
do
exactly
agree
with
our
Jesus
.
We
find
the
Messias
described
of
old
,
as
to
his
temper
and
the
manner
of
his
conversation
with
men
,
and
we
find
that
our
Jesus
was
such
a
person
.
There
never
appeared
in
the
world
any
person
to
whom
those
characters
did
so
peculiarly
and
manifestly
belong
as
they
did
to
our
blessed
Saviour
.
As
for
example
;
whoever
remembers
the
peaceable
conversation
of
our
blessed
Saviour
,
his
great
innocence
and
inoffensiveness
,
and
the
great
blessing
which
he
pronounceth
upon
them
that
make
peace
,
(
Matt.
5.9
.
)
will
find
that
he
is
,
as
the
Prophet
calls
the
Messias
,
the
Prince
of
peace
,
(
Isa.
9.6
.
)
The
great
holiness
and
righteousness
of
his
life
agreed
well
with
the
Prophet's
character
of
the
Messias
;
Righteousness
shall
be
the
girdle
of
his
loins
,
and
faithfulness
the
girdle
of
his
reins
,
(
Isa.
11.5
.
)
He
that
considers
the
great
calmness
of
our
Saviour's
temper
,
and
how
he
avoided
popular
fame
and
breath
,
will
apply
that
to
him
which
is
said
of
the
Messias
.
He
shall
not
cry
,
nor
lift
up
,
nor
cause
his
voice
to
be
heard
in
the
streets
,
(
Isa.
42.2
.
with
Matt.
12.18
.
)
When
we
remember
the
great
meekness
of
Jesus
,
we
find
it
agree
with
the
Prophet's
character
of
lowly
,
which
he
gave
of
the
Messias
,
(
Matt.
11.29
.
with
Zechar.
9.9
.
)
What
was
there
ever
said
of
the
Messias
of
old
which
was
not
fulfilled
in
our
Jesus
?
Well
might
Philip
say
to
Nathanael
,
of
Jesus
,
We
have
found
him
of
whom
Moses
in
the
law
,
and
the
Prophets
did
write
,
(
Joh.
1.45
.
)
Fifthly
,
It
was
foretold
of
the
Messias
that
he
should
doe
many
great
and
wonderfull
works
.
The
works
which
he
should
doe
are
set
down
,
and
our
Jesus
did
those
very
works
;
and
this
is
another
argument
that
he
is
that
Christ
who
was
promised
.
Of
the
Messias
it
was
foretold
that
he
should
open
the
blind
eyes
,
(
Isa.
42.7
.
)
unstop
the
ears
of
the
deaf
,
and
untie
the
tongue
of
the
dumb
,
(
Isa.
35.5
,
6.
)
That
he
should
preach
good
things
unto
the
meek
,
preach
the
Gospel
to
the
poor
,
and
give
liberty
to
the
captives
;
and
restore
joy
to
the
mourners
,
givirg
the
garment
of
praise
for
the
spirit
of
heaveness
;
and
that
he
should
proclaim
the
acceptable
year
of
the
Lord
,
(
Isa.
61.2
,
3.
)
Our
Jesus
did
these
things
,
and
by
doing
these
works
he
made
it
appear
that
he
was
the
Christ
,
the
Son
of
God
:
And
we
find
him
often
referring
the
Jews
to
the
works
which
he
did
.
When
the
Jews
would
know
of
him
whether
he
were
the
Christ
or
not
,
he
tells
them
,
The
works
that
I
doe
in
my
father's
name
they
bear
witness
of
me
,
Joh.
10.24
,
25.
Again
,
If
I
doe
not
the
works
of
my
father
,
believe
me
not
:
But
if
I
do
,
though
ye
believe
not
me
believe
the
works
,
ver.
37
,
38.
Again
,
Believe
me
for
the
very
works
sake
,
Joh.
14.11
.
His
works
proclaimed
him
to
be
the
Christ
the
Son
of
God
,
Joh.
3.2.7.31
.
When
John
Baptist
sent
some
of
his
Disciples
to
Jesus
to
know
whether
or
not
he
were
the
Messias
that
was
to
come
,
we
find
he
returned
this
answer
.
Go
,
says
Jesus
,
and
shew
John
those
things
which
ye
do
hear
and
see
;
the
blind
receive
their
sight
,
and
the
lame
walk
,
the
lepers
are
cleansed
,
and
the
deaf
hear
,
the
dead
are
raised
up
,
and
the
poor
have
the
gospel
preached
unto
them
,
Matt.
11.4
,
5.
He
did
such
works
as
none
could
doe
without
the
divine
assistance
,
and
those
very
works
also
which
the
Messias
was
to
doe
(
according
to
the
predictions
of
him
)
when
he
came
into
the
world
.
But
this
argument
requires
a
more
particular
consideration
.
CHAP.
V.
The
CONTENTS
.
The
works
of
Jesus
,
Matt.
11.4
,
5.
considered
.
Of
the
miracles
which
Jesus
did
.
The
vanity
of
the
Jews
in
attempting
to
disparage
them
.
The
opinion
of
Maimonides
,
that
the
Messias
would
not
work
miracles
considered
;
and
the
Auth●ur
of
Tractatus
Theolog.
Polit.
What
a
Miracle
imports
.
That
the
Messias
was
to
work
miracles
proved
against
Maimonides
.
That
they
are
a
good
argument
of
the
truth
of
a
Doctrine
.
That
Jesus
did
work
true
miracles
.
This
proved
at
large
.
THE
words
which
I
named
before
(
Matt.
11.4
,
5.
)
deserve
a
farther
consideration
,
as
they
do
very
much
confirm
the
truth
which
I
am
now
insisting
upon
.
And
to
that
purpose
it
will
be
well
worth
our
while
to
consider
the
occasion
of
those
words
as
well
as
the
design
of
our
Saviour
in
speaking
them
at
that
time
.
We
find
that
John
Baptist
(
the
forerunner
of
our
blessed
Saviour
)
who
was
himself
confined
to
a
prison
,
sent
two
of
his
Disciples
,
when
he
heard
of
the
works
of
Christ
,
to
know
whether
or
not
he
were
the
Messias
who
was
to
come
,
or
whether
they
were
to
expect
some
other
.
Art
thou
he
that
should
come
,
or
do
we
look
for
another
?
v.
3.
It
is
not
to
be
supposed
,
John
Baptist
was
ignorant
whether
Jesus
were
the
Christ
or
not
:
for
he
knew
him
before
this
time
,
and
knew
him
to
be
the
Messias
also
.
He
had
seen
the
spirit
descend
from
heaven
like
a
Dove
,
and
abiding
on
him
.
He
saw
and
bare
record
that
he
was
the
Son
of
God
,
Joh.
1.32
,
34.
He
baptized
Jesus
in
Jordan
,
Matt.
3.15
.
And
it
is
expresly
said
,
Joh.
3.24
.
that
John
was
not
cast
yet
into
prison
.
And
we
find
him
presently
after
those
words
testifying
of
Christ
,
v.
28.
John
Baptist
knew
him
well
,
even
before
he
baptized
him
,
Joh.
3.14
.
It
could
be
no
new
thing
to
hear
of
the
fame
of
Jesus
;
he
himself
having
foretold
that
his
fame
would
spread
,
Joh.
3.30
.
He
had
been
questioned
who
he
was
,
and
had
confessed
that
he
was
not
the
Christ
,
but
his
forerunner
,
Joh.
1.20
,
23.
And
when
he
saw
Jesus
walking
he
called
him
the
Lamb
of
God
,
Joh.
1.36
.
From
all
which
it
is
abundantly
evident
that
John
Baptist
did
not
send
to
inform
himself
,
but
upon
the
score
,
and
for
the
sake
of
his
Disciples
.
His
Disciples
wanted
confirmation
in
that
truth
which
their
Master
was
well
assured
of
.
There
was
among
the
Jews
a
fond
expectation
that
their
Messias
would
appear
like
a
Temporal
Prince
,
Now
was
John
Baptist
,
the
forerunner
of
Christ
,
in
Prison
,
and
would
shortly
be
beheaded
there
.
His
Disciples
might
hereupon
be
tempted
to
doubt
whether
Jesus
were
the
Christ
or
not
;
for
they
that
expected
a
temporal
Prince
would
hardly
believe
that
he
would
suffer
his
chief
Minister
and
forerunner
to
be
,
not
onely
detained
in
Prison
but
,
cut
off
by
the
hands
of
violence
.
Hence
John
Baptist
sends
his
Disciples
when
he
himself
was
in
Prison
,
v.
2.
He
sends
them
when
they
most
needed
to
be
confirmed
in
the
faith
;
for
the
imprisonment
and
following
death
of
their
Master
would
be
apt
to
make
them
question
whether
Jesus
were
the
Messias
,
or
they
not
still
to
look
for
another
.
It
is
likewise
to
be
considered
that
John
Baptist
lays
hold
of
the
fittest
opportunity
of
sending
his
Disciples
for
their
greatest
satisfaction
:
His
being
in
Prison
implies
that
they
needed
a
confirmation
in
the
faith
;
but
then
the
tidings
of
the
works
,
which
Christ
did
,
seems
to
be
the
occasion
of
sending
the
Disciples
at
a
time
when
they
were
like
to
receive
the
utmost
satisfaction
which
could
be
desired
.
And
no
less
seems
to
be
implied
in
the
second
verse
of
this
Chapter
:
Now
when
John
had
heard
in
the
prison
the
works
of
Christ
he
sent
two
of
his
disciples
.
And
for
the
message
he
sent
them
on
,
it
was
of
the
greatest
moment
:
Art
thou
he
which
should
come
,
or
do
we
look
for
another
?
v.
3.
i.
e.
Art
thou
the
Messias
that
was
promised
to
come
among
us
,
or
must
we
expect
him
to
come
still
?
It
is
very
usual
to
express
the
Messias
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
was
to
come
.
For
he
was
promised
long
before
under
this
expression
of
one
that
should
in
due
time
come
among
them
.
The
Sceptre
shall
not
depart
from
Judah
untill
Shiloh
come
,
Gen.
49.10
.
Again
,
Be
strong
,
fear
not
,
behold
,
your
God
will
come
,
Isa.
35.4
.
Again
,
Blessed
is
he
that
cometh
in
the
name
of
the
Lord
,
Matt.
21.9
.
Joh.
12.13
.
Heb.
10.37
.
And
agreeably
hereunto
the
time
of
the
Messias
is
called
the
kingdom
,
and
the
world
to
come
,
Mark
11.10
.
Hebr.
2.5
.
and
chap.
6.5
.
Christ
was
the
great
hope
and
expectation
of
Israel
.
They
promised
themselves
very
justly
glorious
things
from
his
manifestation
.
The
woman
of
Samaria
could
say
,
I
know
that
Messias
cometh
,
which
is
called
Christ
:
when
he
is
come
,
he
will
tell
us
all
things
,
Joh.
4.25
.
Let
us
now
consider
the
answer
which
Jesus
returned
unto
this
question
of
John
Baptist's
Disciples
:
He
refers
them
to
his
works
for
satisfaction
.
It
was
upon
the
occasion
of
the
works
which
Jesus
did
,
that
John
Baptist
sent
his
Disciples
,
v.
2.
and
when
they
come
we
find
that
Jesus
refers
them
to
the
works
which
he
did
.
Jesus
answered
and
said
unto
them
,
go
and
shew
John
again
those
things
which
ye
do
hear
and
see
:
The
blind
receive
their
sight
,
and
the
lame
walk
,
the
lepers
are
cleansed
,
the
dead
are
raised
up
,
and
the
poor
have
the
gospel
preached
unto
them
,
v.
4
,
5.
John
Baptist
had
born
witness
of
Christ
before
;
he
does
not
send
them
back
to
their
Master
,
but
refers
them
to
his
works
.
Ye
sent
unto
John
(
says
our
Saviour
to
the
Jews
)
and
he
bare
witness
unto
the
truth
,
Joh.
5.33
.
but
then
our
Saviour
adds
,
v.
36.
But
I
have
greater
witness
than
that
of
John
;
for
the
works
which
the
father
hath
given
me
to
finish
,
the
same
works
that
I
doe
bear
witness
of
me
that
the
father
hath
sent
me
.
His
works
then
were
a
good
proof
that
he
was
,
what
he
professed
himself
to
be
,
the
Christ
,
the
Son
of
God
.
Nicodemus
could
not
but
confess
that
no
man
could
doe
the
miracles
which
he
did
except
God
were
with
him
,
Joh.
3.2
.
And
many
of
the
Jews
could
not
but
say
,
When
Christ
cometh
will
he
doe
moe
miracles
than
these
which
this
man
hath
done
?
Joh.
7.31
.
The
works
which
he
did
,
spake
who
he
was
;
for
such
they
were
as
did
plainly
proclaim
a
divine
power
.
But
besides
;
the
works
which
our
Saviour
did
,
and
to
which
he
refers
the
Disciples
of
John
,
were
those
very
works
which
the
Messias
was
to
doe
according
to
the
prediction
of
the
Prophet
:
And
these
works
here
mentioned
are
those
very
works
:
When
our
Saviour
tells
them
that
the
blind
receive
their
sight
,
the
lame
walk
;
it
is
no
more
but
what
the
Prophet
had
foretold
should
come
to
pass
in
the
days
of
the
Messias
,
Isa.
35.5
,
6.
It
may
indeed
be
asked
why
our
Saviour
should
use
these
words
,
and
the
poor
have
the
gospel
preached
unto
them
:
For
why
should
this
be
reckoned
as
a
miracle
,
or
where
was
this
foretold
of
the
Messias
?
But
the
answer
is
very
easie
to
this
.
And
First
,
this
was
foretold
of
the
Messias
that
he
should
preach
the
gospel
to
the
poor
:
For
preaching
good
tidings
to
the
meek
,
Isa.
61.1
.
is
the
same
thing
with
pre●ching
the
gospel
to
the
poor
.
And
the
same
words
are
used
by
the
Septuagint
in
the
Prophet
which
are
used
by
the
Evangelist
here
.
Secondly
,
that
though
preaching
the
gospel
to
the
poor
be
not
a
miracle
(
nor
is
it
reckoned
so
here
)
yet
it
is
a
particular
that
is
very
remarkable
,
and
very
pertinent
to
our
Saviour's
purpose
.
We
must
know
that
poverty
was
very
much
contemned
by
the
Jews
:
Poor
men
were
esteemed
evil
also
.
And
they
have
a
saying
among
them
,
that
the
spirit
of
God
does
not
rest
upon
a
poor
man
.
Hence
the
poor
and
common
people
were
slighted
,
and
reckoned
as
children
of
the
Earth
:
Their
Prophets
of
old
were
generally
sent
to
Kings
,
their
Scribes
and
Doctours
taught
the
rich
.
They
expected
a
Princely
Messias
that
would
Lord
it
over
poor
men
.
But
our
Saviour
puts
them
in
mind
here
that
it
was
foretold
that
the
Messias
should
preach
to
the
meek
or
poor
.
And
that
when
he
did
so
(
as
we
know
he
did
to
poor
Fishermen
and
Publicans
)
they
ought
to
consider
that
he
did
that
which
was
predicted
of
the
Christ
.
For
that
those
words
(
Isa.
61.1
.
)
belong
to
the
Messias
,
our
Saviour
elsewhere
gives
the
Jews
to
understand
,
(
Luk.
4.18
,
21.
)
Nor
do
we
find
that
they
had
any
contest
with
him
about
that
matter
:
No
;
they
were
so
far
from
it
that
we
are
told
they
all
bare
him
witness
,
and
wondred
at
the
gracious
words
which
proceeded
out
of
his
mouth
,
(
V.
22.
)
Nor
could
any
thing
have
been
said
more
seasonably
to
the
Disciples
of
John
Baptist
than
this
(
after
our
Lord
had
referred
them
to
the
works
which
he
did
)
that
he
preached
the
Gospel
to
the
poor
;
because
this
would
set
them
right
as
to
the
Messias
,
whom
they
were
to
receive
.
For
they
may
not
now
look
for
a
temporal
Prince
to
conquer
and
captivate
their
powerfull
enemies
,
but
a
meek
,
and
lowly
,
and
mercifull
person
that
would
converse
with
,
and
instruct
the
poor
and
the
needy
.
So
that
those
words
,
and
the
poor
have
the
Gospel
preached
,
&c.
tend
to
instruct
them
aright
concerning
the
Messiah
,
whom
they
were
to
expect
,
and
the
nature
of
his
Kingdom
:
For
had
he
been
such
a
temporal
Prince
,
as
the
Jews
were
ready
to
expect
,
he
would
rather
have
employed
his
arms
against
the
powerfull
enemies
of
his
people
,
than
to
take
upon
himself
the
care
of
preaching
the
Gospel
,
and
that
not
to
the
wealthy
and
honourable
,
but
to
the
poor
also
.
But
not
to
insist
any
longer
upon
this
matter
;
I
shall
onely
consider
that
our
Saviour
refers
the
Disciples
of
John
Baptist
to
the
works
which
he
did
as
a
proof
that
he
was
the
Christ
that
was
to
come
into
the
world
.
So
then
the
works
,
which
Jesus
did
,
are
a
good
proof
that
he
was
the
Christ
;
and
do
very
much
confirm
the
Doctrine
which
he
taught
.
This
was
the
great
end
for
which
they
were
done
,
and
for
which
they
are
recorded
also
.
These
are
written
that
ye
might
believe
that
Jesus
is
the
Christ
,
the
Son
of
God
,
and
that
believing
ye
might
have
life
through
his
name
,
(
Joh.
20.31
.
)
By
the
works
of
Jesus
must
be
meant
the
miracles
which
he
wrought
,
and
to
which
he
appeals
upon
all
occasions
,
as
well
as
in
these
words
of
St.
Matthew
.
These
miracles
are
a
good
argument
of
the
truth
of
what
Jesus
professed
,
and
of
what
he
taught
.
And
I
shall
make
this
appear
to
those
who
are
unprejudiced
,
and
the
sincere
enquirers
after
truth
.
This
is
a
truth
of
great
moment
,
and
that
which
tends
very
much
to
beget
faith
in
us
,
and
to
dispose
us
to
the
receiving
the
truth
.
These
miracles
that
were
wrought
do
not
onely
speak
the
truth
of
our
Saviour's
doctrine
,
but
the
great
moment
of
it
also
:
And
so
they
do
tend
toward
not
onely
the
begetting
in
us
a
belief
but
a
great
veneration
also
of
these
divine
truths
.
And
he
that
goes
about
to
deny
,
or
to
disparage
our
Saviour's
miracles
,
does
at
the
same
time
endeavour
to
overthrow
a
main
ground
of
Christian
Religion
,
and
one
great
motive
of
its
credibility
.
I
shall
the
rather
enlarge
upon
this
argument
,
both
because
of
its
great
weight
and
usefulness
,
and
also
because
there
have
not
been
wanting
in
all
ages
those
who
have
denied
or
disparaged
the
miracles
which
Jesus
did
;
and
by
so
doing
have
hindred
,
what
in
them
lay
,
the
propagation
of
the
Christian
Faith
.
In
our
Saviour's
time
we
find
those
that
endeavoured
to
overthrow
the
credit
of
our
Saviour's
miracles
.
When
Jesus
had
restored
one
that
was
possessed
with
a
Devil
,
and
who
was
blind
and
dumb
,
insomuch
that
all
the
people
were
amazed
,
and
said
,
Is
not
this
the
Son
of
David
?
There
wanted
not
then
among
the
Pharisees
who
durst
affirm
that
he
cast
out
Devils
by
Beelzebub
the
Prince
of
Devils
.
shall
not
be
forgiven
him
,
neither
in
this
world
,
neither
in
the
world
to
come
.
These
evil
men
were
not
able
to
deny
the
matter
of
fact
,
it
was
confessed
that
the
blind
saw
,
and
the
dumb
spake
:
But
then
they
were
guilty
of
speaking
against
the
Holy
Ghost
when
they
imputed
this
work
of
his
to
the
power
of
the
Devil
.
The
Jews
in
after-times
could
not
deny
that
Jesus
had
done
great
works
among
their
Forefathers
;
but
then
these
wretched
men
run
into
fables
,
and
make
lies
their
refuge
,
and
give
such
an
account
of
the
whole
matter
as
carries
its
confutation
along
with
it
;
the
account
which
they
give
is
this
.
That
in
the
time
of
Helena
the
Queen
,
came
to
Jerusalem
,
and
that
in
the
Temple
he
found
a
stone
(
on
which
the
Ark
of
God
was
wont
to
rest
)
whereon
was
written
the
Tetragrammaton
,
or
,
more
peculiar
name
of
God
.
That
whosoever
should
get
that
name
into
his
possession
,
and
be
skilled
in
it
,
would
be
able
to
doe
what
he
pleased
.
That
their
Wise-men
fearing
lest
any
of
the
israelitese
should
get
that
name
,
and
destroy
the
world
,
made
two
Dogs
of
brass
,
and
placed
them
at
the
door
of
the
Sanctuary
:
That
whenever
any
had
gone
in
and
learnt
that
name
,
these
Dogs
were
wont
at
their
coming
out
to
bark
so
terribly
that
they
forgat
the
name
,
and
the
letters
which
they
had
newly
learnt
.
But
(
say
they
)
Jesus
of
Nazareth
went
in
and
did
not
onely
learn
the
letters
of
this
name
,
but
wrote
them
in
a
Parchment
,
which
he
hid
as
be
came
out
in
an
incision
which
he
had
made
in
his
flesh
.
And
though
through
the
barking
of
the
Dogs
he
had
forgot
the
name
,
yet
he
learnt
it
afterwards
from
his
Parchment
.
By
virtue
of
this
name
(
say
they
)
Jesus
restored
the
lame
,
healed
the
leprous
,
raised
the
dead
,
walked
himself
upon
the
Sea
.
By
this
account
it
appears
that
the
Jews
did
not
deny
the
matter
of
fact
:
for
that
Jesus
did
the
works
is
confessed
on
all
hands
,
and
so
much
we
may
gain
from
this
fabulous
narration
:
There
is
nothing
else
in
it
worthy
the
notice
of
a
wise
man
.
But
still
there
is
another
opinion
to
be
found
among
the
Jews
of
after-times
,
and
it
was
this
;
That
the
Messias
when
he
came
was
not
to
work
miracles
,
and
that
therefore
the
working
miracles
was
not
to
be
any
mark
and
character
of
the
true
Messiah
.
Nor
is
it
strange
that
when
the
Jews
were
not
able
to
deny
the
matter
of
fact
that
they
should
betake
themselves
to
these
fond
opinions
.
Besides
these
fond
and
evil
opinions
there
is
still
another
advanced
by
a
late
Authour
,
and
directly
levelled
against
the
force
of
our
Saviour's
argument
;
and
't
is
this
:
exemplo
alterius
rei
solitae
;
or
at
least
he
is
not
able
to
explain
it
that
writes
or
reports
the
miracle
.
And
that
therefore
a
miracle
is
a
mere
absurdity
.
And
that
those
things
which
the
Scriptures
truly
report
to
have
happened
fell
out
according
to
the
laws
of
nature
;
and
if
any
thing
else
evidently
repugnant
to
the
laws
of
nature
be
reported
,
or
which
cannot
follow
from
them
,
that
it
is
to
be
believed
that
these
things
were
added
to
the
Scripture
by
sacrilegious
men
.
This
wicked
principle
is
sufficiently
refuted
by
our
Saviour's
words
,
who
makes
the
works
which
he
did
an
argument
of
the
truth
of
what
he
said
.
And
sure
if
he
did
no
work
but
what
other
men
did
or
might
doe
,
and
what
agreed
with
the
laws
of
nature
,
his
works
would
have
been
a
very
mean
proof
of
his
coming
from
God
.
He
that
believes
God
to
be
,
cannot
think
him
confined
by
the
laws
of
nature
:
However
these
laws
conclude
the
creature
,
they
do
not
bind
the
hands
of
the
great
Creatour
of
the
Universe
.
No
man
can
affirm
what
the
above-named
Authour
does
,
unless
he
be
an
Atheist
,
or
an
Apostate
.
He
must
be
a
man
forsaken
by
his
reason
that
discourses
at
this
rate
,
or
given
over
for
his
wickedness
to
believe
a
lie
.
What
do
such
abhorred
principles
aim
at
but
at
the
subversion
of
Christianity
?
And
if
they
were
guilty
of
the
unpardonable
sin
against
the
Holy
Ghost
who
affirmed
our
Saviour's
miracles
to
have
been
wrought
by
the
power
of
the
Devil
,
what
shall
we
think
of
them
who
dare
affirm
that
he
wrought
none
at
all
?
Having
premised
these
things
I
shall
now
proceed
to
shew
that
our
Saviour's
miracles
were
a
good
proof
of
his
doctrine
,
and
that
he
was
the
Messias
who
was
to
come
into
the
world
.
And
for
my
better
proceeding
,
-
First
,
I
shall
shew
what
I
mean
by
Miracles
.
-
Secondly
,
I
shall
prove
that
the
Messias
was
to
doe
Miracles
.
-
Thirdly
,
That
they
are
a
good
argument
of
the
truth
of
a
Doctrine
.
-
Fourthly
,
That
our
Saviour's
were
true
and
unexceptionable
Miracles
.
-
Fifthly
,
I
shall
consider
what
may
be
objected
against
what
I
shall
offer
upon
this
weighty
argument
.
I
shall
shew
what
I
mean
by
Miracles
:
For
there
are
cheats
and
impostures
,
and
every
thing
is
not
a
miracle
that
passeth
for
such
.
We
may
be
imposed
upon
by
our
ignorance
and
credulity
,
and
by
the
craft
of
others
.
There
are
many
things
which
are
admired
,
and
are
very
strange
and
infrequent
,
which
are
not
miracles
:
Our
admiration
many
times
speaks
onely
our
own
ignorance
:
And
many
things
there
are
which
are
but
the
effects
of
natural
causes
,
which
we
have
been
apt
to
think
the
effect
of
a
supernatural
one
.
It
does
by
no
means
hence
follow
that
a
miracle
is
a
mere
absurdity
,
and
that
there
can
be
no
such
thing
.
We
are
obliged
to
take
care
that
we
be
not
imposed
upon
,
and
well
to
consider
what
is
required
to
a
miracle
,
and
to
convince
us
of
it
.
For
unless
we
know
it
so
to
be
,
it
cannot
be
expected
that
it
should
ever
convince
us
.
And
in
this
case
not
to
appear
is
the
same
thing
as
not
to
be
at
all
.
To
this
purpose
it
is
necessary
to
a
miracle
.
1.
That
it
be
a
work
above
the
power
of
nature
,
and
above
the
reach
of
any
creature
whatsoever
.
It
must
be
supernatural
or
else
it
cannot
be
strictly
a
miracle
.
This
power
must
come
from
God
,
he
being
able
onely
to
alter
the
course
of
nature
who
is
the
great
authour
of
it
.
But
then
whether
this
effect
be
brought
to
pass
by
the
immediate
power
of
God
(
without
the
intervening
of
any
natural
cause
)
or
by
making
use
of
some
instrument
,
't
is
one
and
the
same
thing
.
It
is
an
omnipotent
arm
that
brings
the
effect
to
pass
:
2.
That
the
effect
be
vi●●ble
and
discernible
.
Without
this
they
can
be
of
no
effect
to
us
at
all
.
And
where
miracles
are
brought
as
a
proof
of
something
else
,
there
is
great
need
they
should
be
very
evident
and
apparent
.
Our
Saviour's
words
to
John's
disciples
imply
no
less
.
They
came
to
know
whether
he
were
the
Christ
or
not
:
Jesus
answered
and
said
unto
them
,
go
and
shew
John
again
these
things
,
which
ye
do
hear
and
see
;
The
blind
,
&c.
Our
Saviour
dealt
sincerely
with
them
,
and
appeals
to
their
senses
in
the
case
.
Shew
John
those
things
which
ye
do
hear
and
see
.
A
miracle
,
which
is
brought
to
prove
a
doctrine
or
doubtfull
question
,
had
need
be
more
clear
than
the
question
is
which
it
is
brought
to
prove
.
And
therefore
when
it
is
considered
as
a
proof
of
something
else
,
it
is
necessary
that
it
should
be
it self
very
evident
and
plain
.
For
that
cannot
be
judged
a
good
Medium
to
prove
the
question
by
,
which
is
not
more
evident
than
the
question
it self
.
Our
Saviour's
works
are
brought
by
him
as
a
proof
of
the
truth
of
his
doctrine
:
Miracles
would
in
this
case
signifie
nothing
if
they
were
not
very
evident
:
The
Jews
have
a
proverb
to
this
purpose
,
his
surety
wants
a
surety
.
He
that
is
surety
for
another
had
need
to
be
of
good
credit
himself
.
Hence
it
is
that
these
miraculous
works
in
the
New
Testament
are
so
frequently
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
signs
.
And
those
things
which
are
signs
of
something
had
need
be
more
plain
and
discernible
than
the
things
which
they
signifie
and
represent
,
and
which
they
are
brought
to
prove
.
Thus
are
these
works
frequently
called
in
the
New
Testament
:
This
beginning
of
miracles
did
Jesus
in
Cana
of
Galilee
,
and
manifested
forth
his
glory
,
and
his
disciples
believed
on
him
.
But
had
the
water
retained
the
taste
and
colour
of
water
,
and
not
of
wine
,
he
had
neither
manifested
his
glory
,
nor
would
his
disciples
have
been
moved
upon
this
account
to
have
believed
on
him
:
But
the
change
was
so
discernible
,
that
the
Governour
of
the
feast
perceived
it
by
its
taste
.
A
miracle
which
convinceth
us
of
the
truth
of
a
Doctrine
must
be
the
object
of
sense
,
it
must
be
seen
or
felt
,
or
discernible
some
such
way
:
And
't
is
a
vain
thing
to
call
upon
us
to
believe
that
which
is
the
motive
and
ground
upon
which
we
believe
something
else
.
I
shall
as
soon
believe
a
dead
man
raised
to
life
,
who
yet
lies
in
his
grave
,
without
either
breath
or
motion
,
as
much
as
the
earth
in
which
he
lies
;
or
that
a
blind
man
is
perfectly
cured
,
who
yet
hath
recovered
no
sight
at
all
,
as
to
believe
that
to
be
flesh
and
bloud
which
all
my
senses
tell
me
are
bread
and
wine
.
The
miracles
which
Christ
did
were
wrought
that
men
might
believe
(
not
the
miracles
,
for
them
they
saw
,
but
)
that
he
was
the
Christ
the
Son
of
God
.
He
requires
men
to
believe
him
and
his
doctrine
,
for
the
sake
of
his
works
.
But
the
Church
of
Rome
would
have
us
believe
not
onely
a
doctrine
,
which
is
not
revealed
,
but
a
miracle
also
(
not
to
say
more
than
one
)
which
is
not
discernible
by
any
of
our
senses
.
We
must
believe
a
miracle
though
we
do
not
see
it
,
and
be
condemned
for
Hereticks
if
we
do
it
not
.
Such
a
Faith
so
Catholick
and
large
an
one
does
the
Church
of
Rome
require
.
A
faith
which
I
am
sure
we
shall
never
attain
unto
till
that
time
come
(
which
God
of
his
mercy
prevent
)
that
we
are
given
up
to
believe
a
Lie
.
In
the
mean
while
we
have
just
reason
to
believe
the
doctrine
false
,
when
we
find
the
miracle
a
mere
pretence
.
And
't
will
be
time
enough
to
believe
this
doctrine
of
Transubstantiation
when
we
are
able
to
discern
a
substantial
change
.
I
shall
prove
that
the
Messiah
was
to
work
miracles
when
he
came
into
the
world
.
And
this
I
am
obliged
to
doe
because
our
Saviour
appeals
to
his
works
as
a
good
proof
that
he
was
the
Christ
the
Son
of
God
.
Indeed
Maimonides
,
as
I
intimated
before
,
denies
that
the
Messias
was
to
work
miracles
:
But
this
is
not
the
sense
of
the
Jewish
Nation
,
but
an
opinion
that
the
Jews
fly
to
for
refuge
.
For
when
they
are
not
able
to
deny
the
matter
of
fact
,
they
are
forced
to
say
that
the
Messias
was
not
to
doe
any
miracles
at
all
.
That
Jesus
lived
,
and
that
he
did
wonderfull
works
they
are
not
able
to
deny
;
but
then
the
obstinate
Jew
that
cannot
deny
the
works
of
Jesus
,
yet
will
affirm
,
that
the
doing
of
such
works
was
not
a
sign
or
character
of
the
Messias
,
in
whose
time
we
are
not
to
look
for
miracles
.
I
shall
consider
the
truth
of
this
pretence
.
And
1.
'T
is
very
certain
that
this
is
not
the
sense
of
the
Jewish
Nation
:
Vaikra
Rabba
,
viz.
That
all
feasts
should
cease
besides
the
feast
of
Purim
,
and
the
day
of
Expiation
.
The
meaning
of
which
he
tells
us
is
this
;
that
whereas
the
other
feasts
were
ordained
in
memory
of
the
deliverance
out
of
Egypt
,
that
the
Israelites
should
not
in
the
time
of
the
Messias
apply
themselves
to
the
remembrance
of
the
prodigies
and
miracles
which
God
wrought
for
them
when
he
delivered
them
from
thence
;
because
they
should
then
see
eximious
miracles
in
the
days
of
the
Messias
,
in
comparison
whereof
the
others
were
not
worth
the
remembring
.
I
find
the
same
Authour
in
another
place
speaking
to
the
same
purpose
,
The
Psalmist
(
says
he
)
complains
that
the
Israelites
in
the
time
of
their
captivity
lost
three
glorious
gifts
which
they
had
before
,
viz.
Prophecy
,
Miracles
,
and
the
knowledge
of
God
;
For
so
it
is
written
,
We
see
not
our
Signs
,
there
is
no
more
any
Prophet
,
neither
is
there
any
that
knoweth
how
long
.
Therefore
(
says
he
)
the
Prophet
makes
a
promise
of
restoring
these
three
benefits
to
the
people
in
those
words
:
I
will
pour
out
my
spirit
upon
all
flesh
,
&c.
So
that
the
return
of
miracles
was
justly
expected
according
to
him
upon
the
appearance
of
the
Messiah
:
For
that
he
understood
the
prophecy
of
the
times
of
the
Messias
is
evident
from
his
following
words
;
and
that
it
belongs
to
that
time
,
and
was
in
great
measure
fulfilled
,
will
be
granted
by
him
who
considers
the
words
which
we
find
,
Act.
2.17
.
But
the
same
Authour
in
another
place
is
very
express
to
my
present
purpose
.
Joel
,
I
will
pour
out
of
my
spirit
,
&c.
which
words
are
applied
to
the
times
of
the
Messias
,
Act.
2.17
.
2.
We
find
it
particularly
prophesied
of
the
Messias
that
he
should
work
miracles
,
and
those
very
miracles
which
Jesus
did
.
Then
the
eyes
of
the
blind
shall
be
opened
,
and
the
ears
of
the
deaf
shall
be
unstopped
;
then
shall
the
lame
man
leap
as
an
hart
,
and
the
tongue
of
the
dumb
shall
sing
,
Isa.
35.5
,
6.
Again
,
The
spirit
of
the
Lord
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
tidings
unto
the
meek
:
Gospel
to
the
poor
,
as
I
observed
before
.
And
therefore
our
Saviour
did
return
a
most
apposite
answer
to
the
Disciples
of
John
Baptist
,
when
he
bid
them
shew
their
Master
the
things
which
they
saw
and
heard
.
3.
Agreeable
hereunto
we
find
among
the
people
in
our
Saviour's
time
a
general
expectation
that
the
Messias
when
he
came
would
work
miracles
,
and
they
were
forward
to
demand
a
sign
of
our
blessed
Saviour
.
Their
law
was
this
way
confirmed
,
and
Moses
their
great
Lawgiver
wrought
many
miracles
,
and
they
therefore
demanded
signs
of
our
Lord
as
credentials
.
The
Jews
require
a
sign
,
says
the
Apostle
:
Master
,
we
would
see
a
sign
from
thee
.
And
Jesus
tells
the
Jews
,
except
ye
see
signs
and
wonders
ye
will
not
believe
.
And
though
they
did
not
believe
when
they
had
seen
signs
,
yet
they
were
forward
to
demand
them
:
And
that
there
was
an
expectation
among
the
Jews
of
that
time
that
the
Messias
,
when
he
came
,
would
work
wonders
is
evident
from
those
words
of
the
people
.
When
Christ
cometh
(
say
they
)
will
he
doe
moe
miracles
than
these
which
this
man
hath
done
?
John
Baptist
was
the
forerunner
of
Christ
;
he
was
born
a
little
before
our
Saviour
;
and
he
appearing
at
that
time
when
the
Messias
was
expected
,
and
being
very
much
famed
for
his
vertue
,
and
followed
by
the
people
,
they
were
prone
to
take
him
for
the
Messias
;
and
Herod
himself
feared
him
as
one
that
might
easily
draw
away
the
people
,
as
Josephus
tells
us
.
all
men
mused
in
their
hearts
of
John
whether
he
were
the
Christ
or
not
.
He
was
not
onely
born
about
the
time
in
which
the
Messias
was
expected
,
but
the
passages
relating
to
his
birth
were
very
strange
and
surprizing
,
and
much
discoursed
of
among
the
Jews
,
who
knew
his
Father
and
Mother
,
and
had
heard
of
what
the
Angel
had
foretold
,
John
Baptist
to
know
who
he
was
,
John
Baptist
,
he
did
no
Miracle
.
It
was
so
ordered
by
the
divine
providence
that
John
Baptist
should
want
this
Character
of
the
true
Messias
,
viz.
the
working
of
Miracles
.
But
I
shall
proceed
to
shew
,
That
Miracles
are
a
good
Argument
of
the
truth
of
a
Doctrine
.
And
that
therefore
our
Saviour
did
with
great
reason
refer
John
Baptist's
Disciples
to
the
works
which
they
saw
.
This
I
think
my self
obliged
the
rather
to
insist
upon
,
the
thing
it self
being
of
great
moment
,
and
it
being
opposed
by
the
enemies
of
Christianity
.
Maimon
affirms
that
the
Israelites
did
not
believe
Moses
because
of
his
Miracles
which
he
did
.
At
this
rate
does
that
subtile
enemy
of
Christianity
discourse
:
And
't
is
very
easie
to
observe
what
he
drives
at
in
all
this
.
I
shall
not
trouble
my self
to
shew
that
other
Jews
have
taught
a
Doctrine
contrary
to
what
Maimon
.
teaches
.
It
were
no
hard
matter
to
shew
this
;
but
't
is
of
little
moment
to
doe
that
toward
my
present
purpose
.
I
shall
doe
that
which
is
material
to
my
purpose
in
hand
in
shewing
that
this
Doctrine
is
in
it self
false
.
When
God
was
about
to
send
Moses
to
the
Israelites
in
Egypt
,
they
will
not
believe
me
:
Hereupon
God
bids
him
cast
his
rod
upon
the
ground
,
and
the
rod
was
turned
into
a
serpent
.
And
this
that
they
may
believe
that
the
Lord
God
of
their
fathers
,
hath
appeared
unto
thee
;
saith
God
to
Moses
.
After
this
the
hand
of
Moses
was
turned
leprous
,
and
restored
again
;
upon
which
Moses
is
told
,
that
if
the
Israelites
would
not
believe
him
upon
the
first
,
latter
sign
.
Moses
tells
Pharaoh
that
at
his
request
the
plague
of
frogs
should
be
removed
,
that
thou
mayst
know
(
says
he
)
that
there
is
none
like
unto
the
Lord
our
God
.
So
far
it
is
evident
that
Moses
wrought
signs
to
procure
belief
.
But
let
us
follow
Moses
out
of
Egypt
into
the
Wilderness
,
and
see
whether
it
be
true
which
Maimon
.
affirms
,
that
those
Miracles
were
not
wrought
to
gain
belief
to
his
Prophecy
.
I
shall
content
my self
with
one
of
the
Miracles
which
Maimon
.
himself
mentions
,
as
a
work
that
Moses
did
to
serve
a
present
necessity
,
and
not
to
gain
credit
to
his
Prophecy
.
And
that
is
the
Miracle
which
was
wrought
upon
occasion
of
the
rebellion
of
Corah
,
and
his
company
.
Now
it
is
very
evident
from
the
Text
that
that
Miracle
was
wrought
to
assert
the
Prophecy
of
Moses
,
as
well
as
the
right
of
Aaron
;
as
will
appear
from
the
words
of
Moses
to
Corah
and
his
company
:
To
morrow
(
says
he
)
the
Lord
will
shew
who
are
his
,
and
who
is
holy
;
and
will
cause
him
to
come
near
unto
him
,
even
him
whom
he
hath
chosen
,
will
he
cause
to
come
near
unto
him
.
Again
,
when
those
evil
men
were
about
to
be
swallowed
up
we
find
Moses
saying
.
Hereby
ye
shall
know
that
the
Lord
hath
sent
me
to
doe
all
these
works
:
for
I
have
not
done
them
of
mine
own
mind
.
If
these
men
dye
the
common
death
of
all
men
:
or
,
if
they
be
visited
after
the
visitation
of
all
men
,
then
the
Lord
hath
not
sent
me
.
But
if
the
Lord
make
a
new
thing
,
and
the
Earth
open
her
mouth
,
and
swallow
them
up
with
all
that
appertain
unto
them
;
and
they
go
down
quick
into
the
pit
,
then
ye
shall
understand
that
these
men
have
provoked
the
Lord
.
Hence
it
is
evident
that
the
Miracle
confirmed
the
Mission
of
Moses
,
and
so
had
a
direct
tendence
to
gain
credit
and
belief
unto
his
Prophecy
,
and
that
a
Miracle
is
a
good
confirmation
of
a
Doctrine
.
No
wonder
then
that
we
find
our
Saviour
frequently
appealing
to
his
Miracles
as
the
evidences
of
his
commission
:
I
have
(
says
he
)
greater
witness
than
that
of
John
;
for
the
work
which
the
father
hath
given
me
to
finish
,
the
same
works
that
I
doe
bear
witness
of
me
that
the
father
hath
sent
me
.
Again
,
we
read
elsewhere
to
the
same
purpose
:
Then
came
the
Jews
round
about
him
,
and
said
unto
him
,
how
long
dost
thou
make
us
to
doubt
?
If
thou
be
the
Christ
tell
us
plainly
:
And
thereupon
it
follows
presently
.
Jesus
answered
them
,
I
told
you
and
ye
believed
not
:
The
works
that
I
doe
in
my
father's
name
bear
witness
of
me
.
Again
,
Believe
me
that
I
am
in
the
father
and
the
father
in
me
;
or
else
believe
me
for
the
very
works
sake
.
And
in
another
place
our
Saviour
says
,
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sin
.
Again
,
if
I
doe
not
the
works
of
my
father
believe
me
not
:
but
if
I
do
,
though
ye
believe
not
me
,
believe
the
works
;
that
ye
may
know
and
believe
that
the
father
is
in
me
and
I
in
him
.
Besides
,
we
find
that
men
were
greatly
convinced
by
the
Miracles
which
Jesus
wrought
,
when
he
had
miraculously
fed
five
thousand
men
with
five
loaves
and
two
fishes
as
it
is
said
,
then
those
men
when
they
had
seen
the
Miracle
that
Jesus
did
,
said
,
this
is
of
a
truth
that
Prophet
that
should
come
into
the
world
.
And
when
he
had
turned
water
into
wine
't
is
said
that
his
disciples
believed
on
him
.
And
,
when
he
was
at
Jerusalem
at
the
Passover
,
in
the
feast-day
,
many
believed
in
his
name
,
when
they
saw
the
Miracles
which
he
did
.
The
works
of
Jesus
were
very
convictive
,
and
great
was
the
evidence
that
they
were
attended
with
.
When
our
Saviour
raised
the
widows
son
of
Naim
,
There
came
a
great
fear
on
all
,
and
they
glorified
God
,
saying
that
a
great
Prophet
is
risen
up
among
us
;
and
that
God
hath
visited
his
people
.
To
this
purpose
Nicodemus
tells
our
Lord.
we
know
that
thou
art
a
teacher
come
from
God
:
And
then
follows
,
that
which
gives
him
the
ground
of
this
perswasion
of
his
;
For
no
man
can
doe
those
Miracles
which
thou
doest
except
God
be
with
him
.
And
the
blind
man
who
was
restored
to
sight
speaks
to
the
same
purpose
.
Since
the
world
began
(
says
he
)
it
was
not
heard
that
any
man
opened
the
eyes
of
one
that
was
born
blind
.
If
this
man
were
not
of
God
he
could
doe
nothing
:
whence
it
appears
that
the
people
were
greatly
convinced
by
the
works
which
they
saw
Jesus
doe
.
Indeed
our
Saviour
appeared
in
a
mean
and
poor
condition
in
the
world
:
he
was
reproached
and
traduced
,
and
accused
by
evil
men
.
But
then
the
works
which
he
did
(
which
were
the
works
of
the
spirit
)
did
clear
and
justifie
our
Saviour
.
God
was
manifested
in
the
flesh
,
and
adds
,
that
he
was
justified
in
the
spirit
.
Or
,
justified
and
cleared
from
false
accusations
by
the
spirit
:
‛
Ev
signifies
by
Matt.
17.21
.
ch.
23.
v.
16.
Luk.
4.
v.
1.
Heb.
1.1
.
Matt.
12.28
.
For
so
those
words
may
be
rendred
,
which
we
render
in
the
spirit
.
It
was
we
know
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
spirit
of
God
that
Jesus
cast
out
Devils
.
His
miraculous
works
did
proceed
from
the
spirit
of
God
.
And
he
was
justified
by
that
spirit
when
he
wrought
miracles
.
This
is
no
new
interpretation
.
We
find
it
in
one
of
the
ancient
Fathers
.
He
was
justified
by
the
spirit
,
i.
e.
by
the
divine
spirit
he
wrought
miracles
.
But
if
I
cast
out
Devils
by
the
spirit
of
God
(
says
he
.
)
It
was
therefore
demonstrated
and
plain
by
miracles
that
he
was
true
God
,
and
the
Son
of
God
.
Thus
the
Centurion
by
the
Cross
,
when
he
saw
the
earthquake
and
the
darkness
,
said
,
This
of
a
truth
is
the
Son
of
God
.
The
Holy
Spirit
did
acquit
our
blessed
Saviour
from
the
aspersions
which
were
cast
upon
him
.
And
may
very
well
be
said
to
be
an
Advocate
to
our
Saviour
as
well
as
a
Comforter
with
relation
to
his
Disciples
.
A
Miracle
hath
always
been
a
good
proof
of
a
Doctrine
,
and
ever
acknowledged
to
be
very
convincing
.
When
Elijah
had
restored
to
life
the
Widow's
Son
she
concludes
him
a
true
Prophet
.
By
this
I
know
(
says
she
)
that
thou
art
a
man
of
God
,
and
that
the
word
of
the
Lord
in
thy
mouth
is
truth
.
A
true
miracle
is
an
attestation
from
Heaven
:
We
cannot
think
that
God
will
set
his
seal
to
a
lye
,
or
to
a
truth
of
little
moment
and
concern
.
And
as
miracles
are
a
good
proof
of
the
truth
of
a
Doctrine
,
so
our
Saviour
had
great
reason
to
reser
the
Disciples
of
John
Baptist
to
his
miraculous
works
;
especially
when
it
is
considered
that
the
law
of
Moses
was
confirmed
by
miracles
;
and
it
is
very
reasonable
to
believe
that
the
ordinances
of
Moses
should
be
removed
after
the
same
manner
that
they
were
established
and
confirmed
:
And
therefore
that
Jesus
should
doe
greater
miracles
that
Moses
ever
did
.
Besides
,
our
Saviour
designed
the
destruction
of
the
Devil's
Kingdom
in
the
world
.
For
this
purpose
the
Son
of
God
was
manifested
that
he
might
destroy
the
works
of
the
Devil
.
The
Jews
indeed
seem
to
be
blamed
by
our
Saviour
for
seeking
after
signs
;
sincere
learners
,
sign
from
Heaven
.
The
Jews
ask
our
Saviour
what
they
should
doe
that
they
might
work
the
works
of
God
.
Our
Saviour
answered
and
said
unto
them
.
This
is
the
work
of
God
that
ye
believe
on
him
whom
he
hath
sent
.
'T
was
their
great
Duty
to
believe
that
Jesus
was
the
Christ
the
Son
of
God
:
The
Jews
do
not
stop
here
,
but
proceed
and
demand
of
him
a
sign
:
What
sign
shewest
thou
then
(
said
they
)
that
we
may
see
,
and
believe
thee
?
what
dost
thou
work
?
This
was
not
unreasonable
all
this
while
;
their
fault
was
that
they
would
chuse
what
kind
of
Miracles
our
Saviour
should
work
,
and
they
must
be
signs
from
Heaven
,
and
no
less
seems
to
be
intimated
in
the
following
words
.
Our
fathers
did
eat
Manna
in
the
desart
:
As
it
is
written
,
He
gave
them
bread
from
Heaven
to
eat
.
They
must
have
Miracles
of
this
sort
;
they
are
for
just
such
signs
as
Moses
wrought
.
There
was
thunder
and
lightning
,
and
a
thick
cloud
at
the
giving
the
Law
upon
Mount
Sinai
.
They
had
Manna
from
Heaven
in
the
wilderness
:
They
must
have
such
signs
as
they
pitch
upon
themselves
,
and
thus
they
tempt
God
by
indulging
their
Curiosity
.
Our
Saviour
wrought
many
signs
and
wonders
and
did
mightily
outdoe
Moses
(
as
shall
be
shewed
afterward
)
and
all
their
Prophets
:
And
therefore
our
Saviour
did
enough
to
confirm
his
doctrine
and
left
the
Jews
without
excuse
.
Miracles
are
then
a
good
testimony
provided
we
are
sure
that
they
are
miracles
strictly
so
called
.
For
it
hath
often
happened
that
the
World
hath
been
cheated
with
lying
wonders
.
Magicians
and
Impostours
have
imposed
upon
men
:
And
it
is
a
matter
of
some
difficulty
to
discern
the
difference
between
a
true
miracle
and
a
false
one
,
between
that
which
is
indeed
the
finger
of
God
,
and
that
which
is
the
fraud
and
artifice
of
the
Devil
.
If
Moses
turn
a
rod
into
a
Serpent
,
so
do
the
Sorcerers
also
;
and
it
might
perhaps
have
puzled
the
wisest
stander-by
to
discern
the
difference
between
them
.
It
will
be
very
hard
many
times
ex
parte
rei
to
Judge
what
miracles
are
true
and
what
are
falsly
so
called
;
But
though
there
be
a
difficulty
in
judging
ex
parte
rei
,
yet
it
is
possible
to
discern
true
miracles
from
lying
wonders
.
Else
our
Saviour's
miracles
had
been
in
vain
,
and
could
not
have
been
brought
as
a
proof
that
he
was
the
Christ
the
Son
of
God
.
We
may
in
this
weighty
matter
be
preserved
from
mistake
if
we
consider
it
with
that
due
application
which
becomes
us
.
I
shall
therefore
now
prove
That
our
Saviour's
were
true
and
unexceptionable
miracles
.
My
meaning
is
that
they
were
a
good
proof
of
his
doctrine
,
and
that
he
was
what
he
professed
himself
to
be
,
the
Christ
,
the
Son
of
God
.
And
for
the
farther
proof
of
this
I
shall
offer
the
following
particulars
to
be
considered
not
onely
separately
but
in
conjunction
with
one
another
.
1.
The
Authour
of
these
miracles
was
Jesus
,
a
person
of
a
most
innocent
and
usefull
life
.
Had
he
been
a
profligate
person
,
or
had
he
been
ever
detected
of
an
untruth
,
the
miracles
which
he
did
would
not
have
been
enough
to
gain
him
credit
.
He
was
far
removed
from
ostentation
and
vain
glory
,
a
great
example
of
meekness
and
humility
,
of
purity
and
peaceableness
,
of
an
ardent
love
to
God
and
contempt
of
the
World
.
Nothing
but
impudent
malice
could
accuse
our
Lord
.
He
did
good
to
all
,
and
did
not
hurt
the
poorest
and
vilest
man
in
the
world
.
He
did
not
come
to
destroy
but
to
save
the
lives
of
men
.
He
gained
no
wealth
by
his
works
,
who
had
not
where
to
lay
his
head
.
He
desired
no
applause
,
for
he
charges
those
that
saw
his
works
that
they
should
tell
no
man
.
He
affects
no
Dominion
,
and
did
not
make
his
power
of
doing
these
works
a
step
to
worldly
greatness
:
Indeed
he
bids
John
Baptist's
Disciples
shew
John
the
things
which
they
saw
and
heard
,
but
this
was
an
effect
of
his
Charity
to
them
or
to
their
Master
,
and
not
because
he
affected
popular
fame
.
He
was
so
innocent
a
person
that
the
very
Judge
who
delivered
him
to
death
did
pronounce
him
innocent
,
and
he
that
betrayed
him
was
overtaken
with
that
horror
that
he
went
and
hanged
himself
:
He
was
judged
a
righteous
person
by
strangers
,
and
his
enemies
were
forced
to
make
use
of
false
and
incoherent
witnesses
,
of
loud
clamours
and
the
specious
pretence
of
Caesar's
friendship
to
procure
his
death
.
He
spent
his
time
in
doing
good
,
and
was
the
greatest
example
that
ever
appeared
in
the
world
of
the
most
spotless
purity
,
the
profoundest
humility
and
the
most
inflamed
and
universal
charity
.
The
miracles
of
such
a
Person
are
of
mighty
force
:
For
if
an
holy
and
good
life
do
very
much
commend
a
Doctrine
,
surely
such
a
life
as
our
Saviour's
was
,
accompanied
with
the
mighty
works
which
he
did
,
is
of
great
moment
to
assure
us
of
the
truth
of
what
he
taught
.
2.
I
consider
next
the
doctrine
which
the
works
that
Jesus
did
do
confirm
:
This
doctrine
was
like
Jesus
himself
,
holy
,
just
and
good
:
It
is
the
wisest
and
the
best
Religion
in
the
world
,
and
that
which
tends
to
make
men
good
and
happy
:
It
does
not
consist
in
a
number
of
ceremonies
and
rituals
,
a
few
small
and
trifling
opinions
;
it
is
not
a
doctrine
which
promotes
a
secular
and
worldly
interest
,
that
indulges
men
in
their
lusts
and
onely
robs
them
of
their
wealth
:
It
is
a
doctrine
that
is
holy
and
innocent
,
that
teaches
us
to
love
God
with
our
whole
heart
,
and
our
neighbour
as
our Selves
.
It
permits
us
not
to
doe
any
evil
,
and
requires
us
to
doe
all
the
good
we
can
:
It
is
so
far
from
allowing
us
to
doe
an
injury
,
that
it
will
not
suffer
us
to
revenge
it
:
It
teaches
us
to
be
humble
and
modest
,
chast
and
temperate
,
very
frequent
and
very
fervent
in
our
prayers
to
God
,
sincere
in
all
our
promises
and
professions
,
and
very
bountifull
in
our
mercy
which
we
shew
to
the
poor
and
miserable
:
A
Religion
that
requires
the
Service
of
the
heart
,
that
lays
before
us
the
best
precepts
,
and
propounds
the
most
incomparable
rewards
.
It
abstracts
us
from
the
world
,
and
puts
us
upon
pursuance
of
life
and
immortality
.
It
does
not
onely
forbid
Adultery
,
Murther
and
Theft
,
but
every
impure
thought
,
every
angry
word
,
every
covetous
desire
:
It
comports
with
our
wisest
faculties
,
quiets
our
minds
,
perfects
our
natures
,
kills
our
lusts
,
and
joys
our
hearts
.
It
bids
us
doe
as
we
would
be
done
by
,
obey
our
Superiours
,
be
gentle
to
our
Servants
,
kind
to
the
poor
,
just
to
all
men
.
It
allows
us
not
to
think
any
evil
,
and
does
strictly
require
that
we
speak
evil
of
no
man
.
It
forbids
not
onely
all
swearing
but
all
dissimulation
and
every
idle
word
.
It
commends
to
us
patience
,
contentedness
,
resignation
to
the
will
of
God
,
and
a
thirst
after
heaven
and
heavenly
things
.
A
Religion
that
is
able
to
make
us
very
wise
and
very
happy
,
rendring
us
at
once
at
peace
with
God
and
with
one
another
,
and
filling
our
souls
with
a
peace
that
passeth
understanding
.
It
is
the
best
security
and
the
greatest
blessing
to
Kingdoms
and
Commonwealths
,
and
all
societies
of
men
.
It
disowns
every
thing
that
is
unjust
and
untrue
,
that
is
sneaking
and
unbecoming
,
that
is
low
and
mean
.
It
designs
to
conform
us
to
the
likeness
of
God
:
And
whoever
looks
into
its
laws
may
soon
discern
that
it
is
a
blessed
institution
,
and
not
a
systeme
of
craft
and
worldly
policy
to
keep
the
world
in
awe
withall
.
It
is
full
of
weighty
principles
,
of
divine
and
heavenly
precepts
,
of
the
most
endearing
and
pathetick
motives
to
obedience
.
It
hath
nothing
trifling
in
it
,
but
is
fraught
with
a
wisedom
that
is
divine
,
and
is
placed
above
the
contempt
and
scorn
of
men
.
It
commends
it self
to
the
consciences
of
all
that
are
ingenuous
and
inquisitive
:
And
no
man
will
speak
evil
of
it
but
a
fool
that
understands
it
not
,
or
the
debauched
sinner
who
is
condemned
by
its
precepts
,
and
denounced
against
by
its
severest
menaces
.
When
I
speak
thus
of
Christian
Religion
I
speak
of
it
as
it
is
in
its
self
,
and
to
them
who
give
up
themselves
to
the
obedience
of
it
:
Christianity
,
I
know
,
is
depraved
and
greatly
corrupted
by
the
Church
of
Rome
;
and
there
are
but
few
of
those
who
understand
their
Religion
better
that
have
any
more
than
a
form
of
godliness
,
when
they
continue
enemies
to
the
power
of
it
.
3.
I
consider
in
the
next
place
the
great
design
of
the
miracles
which
Jesus
did
.
We
shall
find
that
they
tended
to
the
destruction
of
the
Devil's
Kingdom
.
It
was
most
maliciously
and
foolishly
said
by
the
Pharisees
,
that
our
Lord
cast
out
Devils
by
the
Prince
of
Devils
.
Every
Kingdom
(
says
he
)
divided
against
it self
is
brought
to
desolation
;
and
every
City
or
House
divided
against
it self
shall
not
stand
:
And
if
Satan
cast
out
Satan
he
is
divided
against
himself
.
How
shall
then
his
Kingdom
stand
?
And
if
I
by
Beelzebub
cast
out
Devils
,
by
whom
do
your
Children
cast
them
out
?
therefore
they
shall
be
your
Judges
.
The
miracles
which
Christ
did
destroyed
the
Devil's
Kingdom
,
and
therefore
could
not
be
done
by
his
assistance
and
power
:
torment
to
the
Devil
;
and
when
Satan
was
cast
out
it
must
be
granted
that
it
was
done
by
a
power
superiour
to
that
of
Satan
himself
.
Our
Lord
cast
the
Devil
out
of
the
bodies
of
men
,
and
did
by
thus
confirming
his
Religion
destroy
the
Kingdom
of
Satan
in
the
world
.
He
is
forced
out
of
his
ancient
possessions
,
and
no
longer
suffered
to
delude
the
silly
world
as
he
had
done
before
in
his
Oracles
,
and
by
his
Idolatrous
worship
and
superstition
.
Our
Saviour
turn'd
him
out
of
his
Temples
,
and
threw
him
out
of
the
bodies
and
hearts
of
men
.
4.
I
come
in
the
next
place
to
consider
with
all
possible
care
and
application
the
works
themselves
,
which
Jesus
did
,
with
the
circumstances
and
adjuncts
which
attended
them
;
And
I
perswade
my self
that
the
more
we
consider
them
the
more
we
shall
believe
that
they
were
divine
,
and
consequently
a
good
proof
that
Jesus
was
the
Christ
the
Son
of
God
.
[
1.
]
They
were
most
stupendious
works
:
twelve
years
of
an
Issue
of
bloud
,
that
had
wasted
her
estate
upon
Physicians
without
success
;
he
cures
her
with
the
touch
of
his
Garment
;
He
cures
another
that
had
a
Spirit
of
infirmity
eighteen
years
,
that
was
bowed
together
and
could
in
no
wise
lift
up
heo
self
:
He
heals
another
with
a
word
of
his
mouth
who
had
an
infirmity
eight
and
thirty
years
:
And
restores
one
to
his
Sight
who
was
born
blind
:
He
cures
the
Leper
,
and
Peter's
Wife's
Mother
that
was
sick
of
a
Fever
,
and
two
Blind
men
with
a
touch
.
Cures
the
Paralytick
,
and
dispossesseth
the
Demoniacks
with
a
word
of
his
mouth
:
He
multiplies
a
few
loaves
and
Fishes
to
the
relief
of
five
thousand
,
and
the
fragments
are
many
when
the
first
store
was
small
.
He
cures
the
withered
hand
,
and
with
a
word
of
his
mouth
dryes
up
the
barren
fig-tree
.
The
Devils
obey
his
word
:
he
treads
on
the
Waters
as
on
a
pavement
,
and
checks
and
controlls
the
uncertain
winds
and
the
raging
Sea
.
He
restores
to
health
,
and
raises
to
life
with
a
word
of
his
mouth
or
a
touch
of
his
garment
.
The
dead
hear
his
voice
,
and
he
does
these
mighty
works
without
delay
and
without
labour
.
He
did
not
doe
as
Elisha
did
,
(
2
King
.
4.33
.
)
[
2.
]
His
works
were
various
and
of
several
kinds
:
He
might
have
been
presumed
to
have
had
some
particular
skill
or
gift
had
he
onely
cured
one
disease
:
But
here
's
no
room
left
now
for
suspicion
:
[
3.
]
These
were
works
of
mercy
and
kindness
also
,
Deus
est
mortali
juvare
mortalem
:
To
doe
good
speaks
a
divine
principle
and
likeness
.
The
Jews
had
no
cause
to
suspect
that
our
Saviour
was
assisted
by
the
Devil
the
enemy
of
mankind
:
He
might
have
confirmed
his
Doctrine
by
terrible
miracles
,
he
chuses
to
doe
it
by
great
acts
of
mercy
and
relief
.
He
might
have
shaken
the
pillars
of
the
earth
,
cast
a
veil
upon
the
luminaries
above
,
and
confirmed
his
Doctrine
by
thunder
and
lightning
,
by
tempest
and
thick
darkness
,
and
other
terrible
effects
of
his
power
and
displeasure
:
But
our
Lord
delighted
in
mercy
,
and
his
miracles
were
so
many
acts
of
mercy
and
relief
.
He
confirms
his
words
and
relieves
the
afflicted
at
the
same
time
,
and
makes
joy
and
gladness
where-ever
he
comes
.
He
cleanseth
the
lepers
,
restores
the
blind
and
lame
,
and
raises
the
dead
while
the
poor
have
the
gospel
preached
unto
them
.
What
great
joy
must
this
make
where-ever
he
comes
to
them
who
were
sed
,
and
restored
,
and
dispossessed
;
how
much
joy
must
this
needs
bring
to
the
persons
relieved
,
and
to
all
their
friends
and
relatives
!
He
exerts
his
power
to
relieve
,
not
to
grieve
or
afflict
mankind
.
His
miracles
were
so
many
proofs
of
his
mercy
as
well
as
of
his
power
.
It
was
an
argument
of
power
to
dispossess
a
Demoniack
,
but
to
the
possessed
it
was
a
great
act
of
compassion
.
'T
was
a
great
power
that
multiplied
the
loaves
and
fishes
,
but
it
was
bounty
too
to
doe
it
for
the
hungry
multitude
.
There
is
required
an
infinite
power
to
raise
a
dead
man
,
but
't
was
a
great
act
of
compassion
also
to
raise
the
onely
Son
of
the
widow
of
Naim
.
turning
water
into
wine
was
an
act
of
mercy
and
relief
:
It
was
a
poor
wedding
(
we
suppose
)
where
the
provision
was
spent
while
the
guests
remain
,
and
in
such
cases
men
are
generally
ashamed
that
they
are
not
able
to
entertain
their
friends
.
He
manifested
his
glory
when
he
did
it
,
and
his
kindness
also
.
It
is
a
God-like
thing
to
be
great
and
good
,
to
use
power
,
as
our
Lord
did
his
,
to
the
rescue
and
relief
of
the
poor
and
of
the
miserable
.
Our
Lord
went
about
doing
good
:
'T
is
the
Devil
,
the
great
enemy
of
mankind
who
goes
about
seeking
whom
he
may
devour
.
Our
Lord
's
very
miracles
were
acts
of
great
mercy
and
relief
.
It
is
true
our
Lord
cursed
the
Fig-tree
and
destroyed
the
herd
of
Swine
:
H.
More
Mystery
of
Godliness
.
Book
4.
chap.
8.
But
then
it
is
to
be
considered
that
the
Fig-tree
was
barren
(
to
say
nothing
of
the
aenigmatical
meaning
of
that
passage
)
and
the
Swine
which
were
drowned
were
unclean
by
the
law
of
Moses
:
Besides
in
both
he
confirmed
his
Doctrine
,
and
gave
great
assurance
of
his
power
.
And
it
appeared
in
the
case
of
the
Swine
,
that
the
Devils
had
no
power
to
hurt
those
creatures
without
his
leave
.
[
4.
]
Our
Lord's
miracles
were
done
publickly
and
not
in
a
corner
.
all
the
people
were
amazed
.
When
the
Widow's
Son
of
Naim
was
restored
to
life
,
there
was
much
people
with
Jesus
:
When
the
man
was
cured
that
had
been
38
years
under
his
affliction
,
't
was
done
in
the
City
of
Jerusalem
,
and
at
a
festival
when
all
the
tribes
were
there
.
The
Demoniack
was
dispossessed
in
a
Synagogue
,
and
when
Lazarus
was
raised
many
of
the
Jews
were
by
.
Our
Lord
used
no
Arts
to
deceive
the
people
:
He
does
his
works
in
an
open
and
clear
light
.
And
when
it
so
happened
that
he
did
them
more
privately
he
forbids
the
divulging
what
he
had
done
,
that
there
might
be
no
shadow
of
any
artifice
or
secret
contrivance
.
For
our
Lord
did
all
things
with
a
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
though
he
desired
not
the
praise
of
his
works
,
yet
he
did
them
at
least
so
openly
that
there
could
be
no
suspicion
of
fraud
and
imposture
.
This
was
an
argument
of
our
Lord's
sincerity
.
He
wrought
miracles
that
men
might
believe
,
and
therefore
he
did
that
which
did
most
of
all
tend
to
beget
this
belief
in
them
.
For
Miracles
are
for
the
sake
of
unbelievers
,
and
therefore
had
need
be
wrought
,
and
that
openly
also
among
them
.
Thus
Moses
wrought
his
miracles
among
the
unbelieving
Egyptians
:
The
Prophet
goes
to
Bethel
and
shews
his
sign
in
the
sight
of
Jeroboam
:
Elijah
works
a
miracle
in
the
sight
of
the
Priests
of
Baal
,
and
our
Lord
does
his
before
the
multitude
.
The
Church
of
Rome
talks
much
of
miracles
wrought
within
the
verge
of
her
own
Communion
:
She
maintains
doctrines
that
need
confirmation
;
And
if
she
work
miracles
she
should
send
some
of
her
Children
hither
to
work
them
among
us
that
we
might
be
convinced
,
or
left
without
a
plea.
They
of
her
own
Communion
who
believe
her
doctrines
do
not
need
her
miracles
:
If
there
be
any
need
of
them
at
all
it
is
among
us
who
cannot
believe
her
Tenents
till
we
see
them
better
confirmed
than
yet
they
are
.
It
is
to
be
suspected
that
they
want
that
power
which
they
are
not
able
to
make
appear
.
For
it
is
but
reasonable
they
should
be
done
where
there
is
need
of
them
.
[
5.
]
Our
Lord's
works
were
perfect
and
complete
;
It
appeared
by
the
effects
that
the
work
was
completely
done
.
dumb
spake
who
was
restored
by
our
Lord.
arose
and
walked
;
And
of
the
Widow's
Son
of
Naim
it
is
said
,
that
was
dead
sate
up
and
began
to
speak
.
And
of
Lazarus
it
is
said
that
he
came
forth
with
his
grave
cloaths
about
him
.
When
he
cured
the
man
that
was
born
blind
he
came
seeing
from
the
pool
of
Siloam
.
And
when
he
turned
the
water
into
wine
the
effect
was
discerned
by
the
company
.
Of
the
Demoniack
that
was
dispossest
it
is
said
,
that
he
was
found
sitting
at
the
feet
of
Jesus
cloathed
and
in
his
right
mind
.
And
the
poor
man
that
lay
helpless
at
the
pool
of
Bethesda
takes
up
his
bed
and
walks
.
When
Jesus
fed
the
multitude
he
did
not
delude
them
with
shadows
and
phantastick
food
and
with
the
bare
accidents
of
bread
and
fish
,
but
they
did
all
eat
and
were
filled
.
The
effect
was
very
discernible
,
they
were
not
imposed
upon
by
Spectrums
and
Collusions
,
and
pious
frauds
.
CHAP.
VI.
The
CONTENTS
.
The
Miracles
which
Jesus
did
compared
with
those
which
were
really
wrought
by
the
hands
of
Moses
;
with
the
pretended
ones
of
the
Church
of
Rome
;
and
with
those
storied
of
Apollonius
Tyanaeus
and
some
other
Heathens
:
Of
the
sufficient
assurance
which
we
have
that
Jesus
did
those
works
which
are
reported
of
him
.
BEfore
I
proceed
to
consider
what
may
be
objected
against
what
hath
been
said
before
;
I
shall
for
the
farther
confirmation
thereof
,
shew
that
the
works
which
Jesus
did
,
were
greater
works
than
ever
were
done
by
any
other
person
whatsoever
.
And
to
that
purpose
I
shall
compare
our
Saviour's
Miracles
with
those
true
and
divine
Miracles
which
Moses
wrought
;
with
the
pretended
Miracles
of
the
Church
of
Rome
;
and
those
which
are
storied
in
the
writings
of
the
Heathens
,
and
more
especially
such
as
are
told
of
Apollonius
Tyanaeus
.
I
shall
consider
the
Miracles
which
were
wrought
by
the
hands
of
Moses
.
There
arose
not
a
Prophet
since
in
Israel
like
unto
Moses
whom
the
Lord
knew
face
to
face
.
In
all
the
signs
and
the
wonders
which
the
Lord
sent
him
to
doe
in
the
Land
of
Egypt
,
to
Pharaoh
and
to
all
his
Servants
,
and
to
all
his
land
,
and
in
all
that
mighty
hand
and
in
all
that
great
terrour
which
Moses
shewed
in
the
sight
of
all
Israel
.
Upon
the
account
of
the
Miracles
which
Moses
did
he
was
mightily
famed
among
the
Heathens
as
among
his
own
Countrey
men
the
Jews
.
The
Jews
magnifie
Moses
above
the
rest
of
their
Prophets
;
other
Prophets
from
the
beginning
to
the
destruction
of
their
first
Temple
;
and
does
affirm
that
the
Miracles
wrought
by
Moses
,
or
upon
his
account
,
exceed
the
number
of
those
which
were
wrought
by
all
the
Prophets
together
.
For
whereas
as
all
the
Prophets
for
the
space
of
above
three
thousand
years
wrought
but
74
Miracles
,
the
Miracles
of
Moses
alone
were
76.
I
shall
not
examine
his
account
(
let
it
be
as
it
will
)
but
I
shall
shew
that
his
works
are
not
to
be
compared
with
those
which
our
Jesus
did
.
I
shall
especially
consider
the
Miracles
which
were
wrought
in
Egypt
;
these
miracles
which
were
then
done
in
order
to
the
bringing
out
the
Israelites
from
the
bondage
in
which
they
were
.
And
I
must
needs
confess
they
were
mighty
works
,
and
such
as
did
plainly
speak
a
supernatural
and
Divine
power
.
And
I
ought
not
by
any
means
to
disparage
those
mighty
works
.
I
shall
before
I
proceed
any
farther
shew
you
,
that
those
miracles
were
such
as
did
indeed
give
sufficient
credit
to
the
mission
of
Moses
,
and
abundantly
confirm
the
truth
of
his
words
.
And
that
will
appear
if
we
consider
seriously
these
three
things
.
-
First
,
the
plagues
themselves
which
were
miraculously
inflicted
.
These
were
such
works
as
were
above
the
power
of
any
Creature
.
The
works
themselves
declare
a
divine
power
.
It
is
true
they
were
not
all
alike
,
and
the
Magicians
did
the
same
works
which
Moses
did
for
a
while
.
taken
away
he
applied
himself
to
Moses
and
Aaron
;
Then
the
Magicians
said
unto
Pharaoh
,
this
is
the
singer
of
God
.
They
were
forced
to
confess
a
divine
power
.
-
Secondly
,
the
difference
between
the
Egyptians
and
the
Israelites
during
these
Plagues
.
This
was
indeed
very
miraculous
,
and
an
evident
proof
not
onely
of
the
divine
power
,
but
also
of
God's
more
special
care
of
the
Israelites
his
people
,
whom
he
sent
Moses
▪
to
bring
out
of
Egypt
.
And
we
have
very
remarkable
instances
to
this
purpose
,
viz
,
that
of
the
swarms
of
flies
,
light
in
their
dwellings
:
Again
,
that
of
the
death
of
the
first-born
of
the
Egyptians
,
when
the
first-born
of
Israel
escaped
.
This
difference
was
made
that
it
might
be
known
that
God
was
the
Lord
in
the
midst
of
the
earth
.
-
Thirdly
,
I
consider
after
what
manner
these
Plagues
were
removed
.
For
the
very
removal
as
well
as
the
infliction
speaks
a
divine
hand
in
all
this
.
We
do
not
find
the
Magicians
able
to
remove
,
however
they
were
suffered
to
inflict
a
Plague
.
But
Moses
does
not
onely
remove
the
Plague
,
but
(
which
is
well
worthy
our
observation
)
does
it
at
the
time
appointed
.
Thus
in
the
case
of
the
Frogs
,
he
leaves
in
to
Pharaoh
to
set
the
precise
time
when
the
Frogs
shall
be
removed
;
and
removes
them
accordingly
,
thou
mayst
know
(
says
Moses
unto
him
)
that
there
is
none
like
unto
the
Lord
our
God
.
The
same
may
be
observed
of
the
swarm
of
flies
,
These
things
put
together
do
speak
the
hand
of
God
in
the
mighty
works
which
were
wrought
by
Moses
,
and
were
sufficient
proofs
that
Moses
was
sent
by
God
,
and
were
enough
to
convince
at
once
both
the
Egyptians
as
well
as
the
Sons
of
Israel
.
But
whatever
these
works
of
Moses
were
yet
they
came
far
short
of
the
works
which
Jesus
did
.
I
shall
not
need
to
say
that
the
works
of
Jesus
were
more
in
number
than
those
of
Moses
;
with
ch.
21.25
.
when
it
is
apparent
that
in
that
respect
they
were
more
than
those
of
Moses
and
all
the
other
Prophets
beside
.
For
besides
the
many
which
we
read
that
Jesus
did
,
in
a
little
time
,
we
are
assured
that
he
did
very
many
more
which
are
not
written
.
I
shall
therefore
insist
onely
upon
the
following
severals
.
1.
I
consider
the
works
themselves
which
Jesus
did
;
and
we
shall
soon
find
that
they
do
very
much
transcend
those
of
Moses
.
If
I
had
not
done
among
them
the
works
which
none
other
man
did
(
says
Jesus
)
they
had
not
had
sin
.
The
works
which
our
Lord
did
were
very
stupendious
and
convincing
.
Some
of
the
works
which
Moses
did
the
Magicians
did
also
;
and
for
the
rest
they
came
short
of
the
works
of
Jesus
:
Indeed
by
the
hands
of
Moses
the
dust
is
turned
into
lice
,
and
Egypt
is
plagued
with
flies
and
murrain
,
darkness
,
frogs
and
hail
;
with
the
death
of
their
cattel
and
of
their
first-born
.
But
Jesus
did
greater
works
than
these
:
He
cures
the
blind
,
heals
the
most
inveterate
diseases
,
and
raises
the
dead
to
life
.
It
is
a
greater
instance
of
power
to
save
than
to
destroy
,
to
cure
the
sick
than
to
make
them
so
;
and
to
raise
one
man
to
life
speaks
a
greater
power
than
to
slay
thousands
.
And
he
that
cured
a
man
that
was
born
blind
does
more
by
far
than
he
who
turned
a
rod
into
a
serpent
or
water
into
bloud
.
Every
little
thing
deprives
us
of
life
and
health
,
to
save
and
to
restore
speaks
the
greatest
power
.
Nay
Jesus
(
or
Joshua
)
the
Son
of
Nun
,
an
eminent
type
of
our
Lord
does
a
greater
work
,
2.
I
consider
the
power
of
working
.
Moses
was
but
an
instrument
and
could
not
work
miracles
at
all
times
:
Jesus
was
indeed
the
Author
of
those
which
he
wrought
:
God
tells
Moses
,
I
will
stretch
out
my
hand
and
smite
Egypt
with
all
my
wonders
,
which
I
will
doe
in
the
midst
thereof
.
And
again
,
See
that
thou
doe
all
those
wonders
,
which
I
have
put
in
thine
hand
.
And
we
find
Moses
directed
by
God
when
the
miracle
should
be
wrought
;
and
when
Moses
had
wrought
it
and
brought
a
plague
upon
the
Egyptians
he
is
not
able
to
remove
the
same
plague
without
crying
unto
God
.
So
that
the
miracles
is
altogether
God's
,
not
the
work
of
Moses
.
Jesus
was
the
Author
of
the
mighty
works
which
he
did
,
when-ever
he
pleased
:
He
did
them
by
a
word
of
his
mouth
,
a
touch
of
his
garment
;
when
he
was
present
,
and
when
he
was
at
a
distance
:
Nothing
withstands
his
power
,
or
resists
his
will
:
What
things
soever
He
[
the
Father
]
doeth
these
also
doeth
the
Son
.
More
yet
,
our
Saviour
conferred
this
power
upon
others
:
Upon
the
seventy
,
and
upon
his
twelve
Apostles
;
and
,
after
his
ascension
into
heaven
,
his
followers
retained
a
power
of
doing
miracles
in
the
name
of
Jesus
Christ
.
3.
The
works
of
Jesus
were
better
than
the
works
of
Moses
;
Arguments
they
were
not
onely
of
greater
power
,
but
of
greater
goodness
.
The
works
of
Moses
in
Egypt
were
at
first
but
so
many
plagues
;
our
Lord's
miracles
were
actions
of
rescue
,
works
of
mercy
and
relief
.
'T
is
a
more
blessed
and
God-like
thing
to
save
than
to
destroy
.
Moses
his
works
speak
dread
and
terrour
.
And
all
along
we
see
the
face
of
great
severity
.
He
comes
into
Egypt
with
a
rod
,
and
(
as
if
that
had
not
imported
sufficient
terrour
)
he
turns
that
rod
into
a
serpent
;
and
instead
of
turning
the
water
into
wine
he
turns
it
into
bloud
.
He
sends
most
uncomfortable
creatures
such
as
frogs
,
and
lice
,
and
flies
amongst
them
.
He
inflicts
murrain
upon
the
Cattel
,
and
boils
and
blains
upon
the
people
.
After
this
he
sends
hail
with
fire
and
thunder
,
and
smote
man
and
beast
,
as
well
as
every
herb
,
and
brake
every
tree
.
After
this
the
whole
earth
is
covered
with
devouring
locusts
,
and
with
thick
darkness
;
and
the
first-born
are
killed
,
and
the
Egyptians
drowned
in
the
midst
of
the
Sea
.
When
the
law
was
given
in
the
wilderness
you
find
mention
of
thunder
and
lightning
and
a
thick
cloud
,
and
the
voice
of
a
trumpet
exceeding
loud
.
The
Mount
was
on
a
smoke
and
the
Lord
descended
in
fire
,
the
smoke
of
it
was
like
the
smoke
of
a
furnace
,
and
the
whole
mount
quaked
greatly
.
These
things
were
very
terrible
,
and
so
were
other
works
which
we
read
of
afterward
;
which
spoke
indeed
the
presence
and
power
of
God
,
but
then
they
spoke
his
anger
too
.
The
Sons
of
Aaron
were
destroyed
by
fire
,
Miriam
is
struck
with
leprousie
,
the
earth
swallows
up
Korah
and
his
company
,
and
the
fiery
serpents
plague
the
people
.
On
the
other
hand
our
Lord
saves
but
does
not
destroy
:
Instead
of
killing
or
inflicting
plagues
and
diseases
upon
men
;
he
feeds
the
hungry
,
cures
the
sick
,
cleanseth
the
Lepers
,
restores
the
blind
and
lame
,
dispossesseth
the
Demoniacks
,
and
raises
the
dead
.
4.
Our
Saviour
confirmed
his
doctrine
by
raising
himself
from
the
dead
.
Moses
dyed
as
well
as
the
other
Prophets
;
And
though
the
Jews
tell
us
(
upon
a
trifling
ground
)
that
he
did
die
by
the
kiss
of
God's
mouth
,
and
not
after
the
ordinary
manner
of
men
,
yet
they
cannot
deny
that
he
dyed
;
and
't
is
not
affirmed
by
any
that
he
rose
from
the
dead
.
He
dyed
on
this
side
the
Land
of
Promise
,
and
was
buried
over
against
Beth
Peor
;
I
shall
now
consider
the
pretended
miracles
of
the
Church
of
Rome
;
not
that
I
think
them
worthy
to
be
compared
with
those
of
our
blessed
Saviour
:
But
that
Church
hath
boasted
of
Miracles
,
and
we
have
large
accounts
of
the
wonders
which
have
been
wrought
within
the
verge
of
her
own
Communion
.
And
not
to
inlarge
too
far
,
I
shall
confine
my self
to
those
three
marks
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
a
learned
Writer
,
discoursing
of
this
argument
,
hath
pitched
upon
.
1.
Whereas
the
miracles
which
Jesus
wrought
were
grave
and
serious
works
,
substantial
,
and
such
as
proclamed
the
power
and
goodness
and
the
wisedom
of
the
Authour
of
them
;
there
is
nothing
more
ridiculous
and
trifling
than
many
of
those
which
are
reported
to
be
done
in
the
Church
of
Rome
.
Such
are
the
many
stories
which
are
told
of
our
Saviour
and
the
Virgin
Mary
:
They
tell
us
that
she
frequently
comes
from
Heaven
,
offers
her self
in
Marriage
,
and
brings
knacks
along
with
her
,
and
bestows
them
upon
her
friends
and
familiars
:
They
tell
us
also
of
our
Saviour
that
he
appears
in
his
Mother's
armes
as
a
little
Child
,
that
sometimes
he
goes
from
her
,
and
that
he
was
once
almost
lost
in
the
Snow
.
They
tell
that
the
Virgin
Mary's
house
in
Nazareth
upon
discontent
removed
from
thence
,
and
travail'd
from
place
to
place
,
for
the
space
of
about
two
thousand
miles
,
holy
water
and
such
like
things
:
Such
Pranks
as
these
are
reported
which
look
more
like
the
feats
of
Demons
,
of
Hob-goblins
and
Fairies
than
the
finger
of
God
.
The
works
of
Jesus
spake
the
great
wisedom
,
power
and
goodness
of
God
;
they
were
works
of
great
mercy
and
relief
.
But
these
stories
are
Romances
and
false
representations
,
or
,
which
is
worse
,
they
look
like
the
works
of
an
evil
Spirit
who
is
abroad
ready
to
deceive
them
who
obey
not
the
truth
.
These
things
can
serve
no
good
and
wise
purpose
,
and
that
is
not
all
,
for
they
serve
a
very
evil
one
.
These
false
stories
are
a
temtation
to
men
to
question
the
true
:
Men
will
be
too
ready
to
suspect
the
miracles
of
Christ
,
when
they
find
themselves
imposed
upon
by
those
who
profess
themselves
his
followers
.
2.
The
miracles
which
Christ
did
were
to
confirm
the
truth
of
the
Christian
doctrine
:
But
these
pretended
miracles
are
brought
to
confirm
a
doctrine
,
which
Christ
and
his
Apostles
never
taught
;
Christ
and
his
Apostles
taught
all
Christian
doctrine
,
and
all
the
necessary
matters
of
faith
.
And
now
though
an
Angel
from
Heaven
should
Preach
any
other
Gospel
,
we
ought
not
to
receive
him
,
(
Gal.
1.8
,
9.
)
Were
the
works
of
the
Church
of
Rome
like
our
Saviour's
works
,
and
their
doctrine
the
same
with
his
,
these
works
would
be
of
great
use
to
convince
unbelievers
;
but
not
at
all
requisite
where
the
doctrine
was
believed
before
.
For
the
doctrine
of
the
Church
of
Rome
it
is
the
same
with
that
of
the
holy
Scriptures
,
or
it
is
not
.
If
it
be
the
same
there
is
no
need
of
miracles
(
especially
among
them
who
believe
the
holy
Scriptures
)
to
confirm
that
which
hath
been
sufficiently
confirmed
already
:
But
if
it
be
not
the
same
we
are
not
to
regard
miracles
in
that
Case
.
Nay
if
an
Apostle
or
Angel
from
Heaven
should
Preach
another
Gospel
,
let
him
be
accursed
.
We
shall
find
that
the
pretended
miracles
in
the
Church
of
Rome
are
alledged
for
the
confirmation
of
the
Novel
doctrines
of
that
Church
,
not
of
the
Christian
doctrine
taught
by
Christ
and
his
Apostles
.
We
are
told
that
Christ
spake
intelligibly
several
times
out
of
the
Wafer
to
a
Spanish
Franciscan
:
Again
,
that
upon
the
Altar
he
turned
himself
from
the
form
of
a
Consecrated
Wafer
,
into
that
of
a
little
Child
;
and
then
from
that
of
a
Child
,
to
that
of
a
Wafer
:
Again
,
that
a
Woman's
Bees
not
thriving
,
she
stole
a
Consecrated
Wafer
and
put
it
into
one
of
her
Hives
:
The
devout
Bees
in
honour
to
that
,
fall
to
work
,
and
with
their
honey-combs
make
a
little
Church
,
with
windows
,
with
roof
and
door
,
with
belfry
and
Altar
,
upon
which
they
laid
the
Host
,
and
did
fly
about
it
continually
,
praising
the
Lord
:
All
this
is
for
the
confirmation
of
the
doctrine
of
Transubstantiation
,
a
doctrine
which
Christ
never
taught
,
and
which
contradicts
our
sense
and
our
reason
at
the
same
time
.
And
the
stories
which
they
tell
of
the
sweating
and
motion
of
their
Images
,
serve
to
advance
the
worshipping
of
Images
:
In
a
word
,
their
works
are
trifling
and
vain
,
and
their
doctrine
is
impious
and
false
,
and
,
to
say
the
least
of
it
,
not
revealed
by
God
.
3.
The
miracles
which
Christ
did
were
seasonable
,
and
necessary
at
that
time
to
confirm
his
doctrine
;
whether
we
consider
the
obstinacy
of
the
Jews
,
or
the
Idolatry
of
the
Gentiles
.
Upon
both
accounts
it
was
needfull
that
the
Christian
doctrine
should
be
confirmed
with
miracles
,
and
so
it
was
:
But
the
Popish
miracles
are
out
of
time
;
there
is
no
need
of
them
to
confirm
the
Christian
doctrine
where
it
is
already
planted
.
Miracles
are
for
the
sake
of
unbelievers
,
and
as
the
world
grew
Christian
they
ceased
;
nor
is
it
to
be
imagined
that
God
will
work
them
without
any
cause
at
all
.
In
the
old
Testament
we
shall
find
that
the
greatest
number
of
miracles
were
wrought
by
Moses
their
Law-giver
in
Egypt
,
and
in
the
wilderness
,
before
and
upon
the
giving
the
Law
;
no
man
wrought
so
many
miracles
,
nay
not
all
the
succeeding
Prophets
together
,
as
he
wrought
.
Thus
was
the
Law
confirmed
:
And
when
this
was
done
,
you
rarely
read
of
miracles
wrought
afterward
;
when
the
Jews
had
received
and
continued
in
the
profession
of
the
Law
of
Moses
.
The
greatest
number
that
were
wrought
afterward
was
,
when
there
was
the
greatest
reason
for
them
;
and
that
was
after
Jeroboam
had
revolted
from
the
worship
of
God
,
and
set
up
his
Calves
in
Dan
and
Bethel
,
and
no
less
than
ten
Tribes
revolted
with
him
.
Then
indeed
there
were
some
number
of
miracles
wrought
to
convince
them
of
their
sin
,
and
reduce
them
from
their
Schism
:
Then
was
the
Altar
at
Bethel
cleft
in
pieces
;
Jeroboam's
hand
withered
,
and
restored
as
miraculously
upon
the
prayer
of
the
Man
of
God
.
And
these
miracles
were
wrought
in
Bethel
,
among
the
Schismaticks
,
which
were
to
be
convinced
and
reduced
.
Then
Elijah
shut
up
the
Heavens
;
is
miraculously
fed
by
the
Ravens
;
multiplies
the
meal
,
and
raises
to
life
the
Widow's
Son
;
he
calls
for
fire
from
Heaven
,
and
fasts
forty
days
;
and
destroys
the
Captains
and
their
fifties
by
fire
which
he
called
from
Heaven
;
He
divides
Jordan
with
his
Garment
,
and
is
miraculously
taken
up
into
Heaven
:
And
Elishah
,
during
this
time
,
did
many
wonderfull
works
also
:
He
divides
the
river
,
heals
the
water
,
encreases
the
Widow's
oil
;
foretells
that
the
Shunamite
should
have
a
Child
,
and
raised
it
from
the
dead
.
He
removes
the
death
that
was
in
the
pot
,
miraculously
feeds
the
people
,
heals
Naaman
of
his
Leprosie
;
He
causeth
Iron
to
swim
,
strikes
Gehazi
with
a
leprosie
,
and
the
enemies
of
Israel
with
blindness
;
and
his
dry
bones
,
after
all
these
things
which
he
did
in
his
life
,
restored
one
that
was
dead
to
life
again
.
Thus
in
a
little
time
many
miracles
were
wrought
more
than
had
been
wrought
before
and
after
for
some
hundreds
of
years
.
So
that
the
great
number
of
miracles
were
wrought
upon
the
giving
the
Law
,
and
upon
the
greatest
defection
from
it
,
and
that
to
confirm
the
truth
and
convince
gain-sayers
.
But
what
means
the
Church
of
Rome
to
boast
of
miracles
?
If
they
be
wrought
in
her
own
Communion
they
serve
no
purpose
:
There
's
no
need
of
a
miracle
where
men
believe
without
it
.
Their
miracles
are
done
at
a
great
distance
from
us
who
are
to
be
convinced
;
and
such
they
are
which
we
cannot
see
at
all
,
or
else
we
may
easily
see
through
them
.
Of
one
thing
we
are
sure
,
viz.
that
their
doctrine
is
false
,
and
then
we
shall
have
no
cause
to
be
drawn
aside
with
lying
miracles
:
The
Israelites
had
warning
in
this
case
,
and
so
have
we
Christians
also
,
not
to
believe
against
our
rule
any
pretence
whatsoever
,
Deut.
13.1
.
—
Gal.
1.8
,
9.
And
we
are
forewarned
of
false
people
who
should
pretend
to
miracles
,
Matt.
24.24
.
2
Thessal.
2.9
.
Rev.
13.13
.
I
shall
proceed
to
consider
the
miracles
which
are
storied
of
the
Heathens
.
I
will
not
descend
to
all
the
stories
that
may
be
found
upon
record
to
this
purpose
;
because
,
besides
that
we
want
sufficient
Evidence
of
the
truth
of
those
matters
of
fact
,
so
they
are
not
worthy
of
consideration
,
being
things
of
trifling
regard
;
and
such
as
import
no
advantage
to
mankind
.
Valerius
Maximus
.
de
civitat
.
Dei
,
l.
10.
c.
16.
The
cutting
a
Whet-stone
in
two
with
a
Rasour
by
Attius
Navius
.
The
sweating
of
an
Image
of
Apollo
at
Cumae
,
and
of
that
of
Victory
at
Capua
;
and
that
of
the
Shields
which
were
gnawed
by
the
mice
;
the
extraordinary
swelling
of
the
Lacus
Albanus
:
That
of
the
Serpent
which
followed
Aesculapius
when
he
sailed
to
Rome
,
and
of
the
Vestal
Virgin
which
took
up
water
out
of
Tiber
,
and
kept
it
in
a
Sieve
.
These
things
are
trifling
and
mean
,
and
they
who
report
them
do
it
not
with
sufficient
assurance
,
but
upon
traditions
and
common
fame
,
and
not
upon
their
certain
and
personal
knowledge
.
For
what
is
storied
of
Vespasian
and
Adrian's
curing
the
blind
,
I
shall
not
need
to
say
any
more
than
this
,
That
if
those
reports
be
true
,
they
are
far
short
of
what
our
Saviour
did
;
nor
do
we
read
of
any
who
laid
down
their
lives
in
testimony
thereof
.
And
as
I
do
not
deny
that
there
have
been
providential
miracles
out
of
the
Church
of
God
,
so
it
is
not
to
be
wondred
at
,
that
the
Devil
should
exert
his
utmost
power
to
keep
men
in
errour
,
and
,
as
much
as
may
be
,
endeavour
to
imitate
God
.
And
more
particularly
still
to
consider
what
is
storied
of
Vespasian
and
of
Adrian
,
I
shall
desire
it
may
be
considered
.
That
what
is
reported
of
Vespasian
to
this
purpose
cannot
fairly
be
denied
,
Histor.
l.
4.
it
being
affirmed
by
very
good
Authours
.
And
therefore
I
admit
that
he
did
such
miraculous
cures
as
are
told
of
him
.
wanted
majesty
and
authority
which
was
supplied
by
this
means
.
Nor
is
there
any
thing
in
this
that
does
at
all
derogate
from
the
works
of
Jesus
.
But
then
what
is
storied
of
Adrian
to
the
same
purpose
,
we
have
not
the
same
cause
to
believe
;
Aelius
Spartianus
gives
of
that
matter
,
will
see
great
cause
to
suspect
,
that
upon
the
whole
matter
there
was
an
artifice
and
trick
used
.
The
greatest
Pretender
,
which
I
know
of
,
is
Apollonius
Tyanaeus
,
who
is
famed
for
a
great
worker
of
miracles
,
and
hath
been
set
up
against
our
Saviour
,
as
one
that
might
at
least
vye
with
him
:
But
without
sufficient
ground
or
reason
,
as
will
appear
from
the
following
particulars
.
-
1.
Because
the
History
that
gives
account
of
this
man's
actions
,
is
not
of
that
credit
by
many
degrees
,
as
that
which
gives
account
of
the
works
of
Jesus
:
For
this
account
of
Jesus
we
have
from
men
who
lived
in
his
time
,
and
were
eye-witnesses
of
the
things
which
they
affirm
.
But
the
account
we
have
of
Apollonius
is
this
:
de
vit
.
Apollonii
.
l.
1.
Damis
was
his
familiar
,
he
wrote
his
Travails
,
and
his
words
and
predictions
:
A
familiar
of
Damis
acquaints
Julia
with
it
:
Julia
commands
Philostratus
to
transcribe
the
commentaries
of
Damis
,
who
had
not
written
them
dexterously
;
Philostratus
out
of
these
commentaries
,
and
a
book
of
one
Maximus
which
he
light
upon
,
writes
his
books
of
the
life
of
Apollonius
,
as
he
himself
informs
us
.
-
2.
That
all
that
is
said
to
this
purpose
,
does
not
amount
to
a
miracle
.
It
is
said
that
he
cured
a
youth
of
a
Dropsie
;
But
is
he
therefore
to
be
compared
with
our
Saviour
,
who
cured
all
diseases
,
and
raised
the
dead
?
Or
must
that
be
thought
a
miracle
which
a
wise
Physician
may
doe
?
He
is
said
to
have
done
it
by
precepts
of
temperance
.
But
as
that
is
a
moral
instrument
,
so
't
is
a
natural
one
too
.
And
the
practice
of
that
,
would
go
farther
towards
the
preventing
and
curing
more
diseases
,
than
ever
Apollonius
could
pretend
unto
.
-
3.
That
in
some
of
the
pranks
which
he
played
,
he
was
guilty
of
manifest
impiety
:
He
is
said
to
have
cured
a
man
bitten
by
a
mad
Dog
,
by
making
the
Dog
lick
the
man
;
but
then
he
is
said
to
have
cured
the
Dog
also
,
by
praying
to
the
river
Cydnus
(
an
act
of
Idolatry
)
and
flinging
the
Dog
into
the
stream
.
He
is
said
to
have
freed
the
City
of
Ephesus
from
a
plague
,
but
to
have
done
it
by
perswading
the
Ephesians
to
stone
a
beggar
,
and
then
the
Ephesians
are
said
to
have
erected
an
Image
to
Hercules
Apotropaeus
in
the
place
where
the
beggar
was
stoned
;
so
that
the
Ephesians
were
not
brought
off
from
the
worship
of
false
Gods
by
the
works
of
Apollonius
.
-
4.
Besides
it
is
evident
from
other
passages
that
Apollonius
was
an
evil
man
;
a
great
dictatour
and
intermedler
with
political
affairs
,
a
proud
and
haughty
man
:
One
that
vaunted
of
his
great
knowledge
,
and
,
for
all
that
,
was
ignorant
;
He
pretended
to
understand
all
Languages
,
and
to
know
the
thoughts
of
men
,
id
.
l.
2.
and
yet
could
not
discourse
with
King
Phraotes
without
an
Interpreter
.
Having
thus
far
discoursed
of
the
Miracles
which
Jesus
did
,
and
shewed
you
how
good
a
proof
they
are
that
he
was
the
Christ
.
I
shall
proceed
to
consider
What
may
be
objected
against
what
hath
been
hitherto
said
:
And
though
there
are
several
things
that
might
fall
under
consideration
under
this
head
,
yet
I
know
but
one
thing
of
any
great
moment
,
viz.
Obs.
Some
man
may
enquire
what
sufficient
assurance
we
can
have
,
that
Jesus
did
those
works
which
are
reported
of
him
.
For
though
the
works
reported
(
all
things
considered
)
be
an
unexceptionable
Proof
of
the
truth
of
the
Christian
doctrine
,
yet
it
may
still
be
objected
,
that
we
cannot
be
fully
assured
that
Jesus
lived
and
did
those
things
which
we
read
of
in
the
Evangelists
.
In
answer
to
this
,
I
desire
the
following
particulars
may
be
considered
.
1.
That
it
is
sufficient
that
this
be
proved
by
such
ways
and
means
as
the
thing
is
capable
of
:
No
man
can
reasonably
require
a
strict
demonstration
where
the
matter
of
the
question
will
not
bear
it
.
If
we
have
such
a
complication
of
moral
arguments
as
will
satisfie
a
wise
and
inquisitive
man
it
is
enough
.
And
there
are
many
things
which
we
believe
,
without
any
manner
of
doubt
or
wavering
;
to
the
belief
of
which
we
are
gained
this
way
.
We
believe
those
things
to
be
unquestionably
true
,
which
yet
we
have
not
such
weighty
grounds
to
believe
.
And
it
is
an
argument
we
are
very
perverse
if
we
except
against
those
arguments
here
which
we
admit
every
where
else
.
2.
That
the
matters
of
fact
are
confessed
by
strangers
to
,
and
enemies
of
the
Religion
.
That
there
was
such
a
person
as
Jesus
,
and
that
he
did
mighty
works
;
that
he
was
followed
by
such
names
as
we
find
in
the
Gospels
,
the
Jews
themselves
confess
.
They
deny
not
that
he
did
wonderfull
works
,
they
impute
them
indeed
to
the
Devil
,
but
by
doing
so
they
do
tacitly
confess
that
he
undoubtedly
did
them
.
When
Hierocles
compares
Apollonius
with
Jesus
,
he
doth
not
question
whether
there
were
such
a
man
or
not
.
The
matter
of
fact
was
not
denyed
by
Jew
or
Gentile
:
The
first
Christians
were
not
charged
with
having
forged
the
History
of
the
Gospel
.
Of
all
men
in
the
world
,
the
Jews
have
no
reason
to
question
the
truth
of
the
matter
of
fact
reported
in
the
Gospels
:
And
therefore
Origen
doth
deservedly
reprove
Celsus
,
when
he
feigns
a
Jew
objecting
against
the
credibility
of
the
Gospel
history
:
And
he
tells
us
what
he
himself
,
in
a
disputation
which
he
had
with
some
of
the
wise
men
of
the
Jews
,
said
to
them
upon
this
occasion
;
his
words
are
these
.
Tell
me
,
since
there
were
two
persons
who
lived
in
the
world
,
of
whom
were
storied
incredible
things
,
and
such
as
are
above
humane
nature
,
viz.
Moses
your
Law-giver
,
who
wrote
of
himself
;
and
Jesus
our
teacher
,
who
wrote
nothing
of
himself
;
but
is
testified
of
by
his
Disciples
in
the
Gospels
:
what
reason
is
there
that
Moses
should
be
esteemed
worthy
of
belief
,
whom
the
Egyptians
reproached
for
a
Magician
;
and
that
Jesus
should
not
be
believed
because
ye
accuse
him
.
3.
That
we
have
no
reason
at
all
to
suspect
those
books
which
give
us
the
history
of
these
things
.
If
we
be
allowed
to
suspect
an
ancient
history
,
yet
we
ought
not
to
do
it
without
just
cause
.
Either
because
the
Authour
is
not
known
,
or
is
of
no
credit
;
or
because
it
appears
that
the
writing
hath
been
corrupted
,
or
we
have
some
collateral
evidence
which
moves
us
to
withhold
our
assent
.
Nothing
of
this
can
be
said
in
the
present
case
:
These
books
are
not
Anonymous
,
and
all
men
are
agreed
that
they
were
written
by
those
men
whose
names
they
bear
.
These
men
are
not
to
be
suspected
,
for
they
wrote
of
things
which
they
saw
,
and
of
those
times
in
which
they
lived
.
It
could
not
be
their
interest
to
put
a
cheat
upon
the
world
,
but
against
all
their
interest
in
this
and
the
other
world
too
.
There
is
a
perfect
harmony
and
agreement
among
them
:
and
all
the
marks
and
tokens
of
sincerity
that
we
can
desire
.
It
cannot
be
denied
indeed
that
in
the
writings
of
these
men
there
is
some
variety
,
and
they
seem
not
to
speak
consistently
with
one
another
,
in
some
of
their
relations
.
But
then
they
all
agree
in
the
main
story
,
and
,
generally
speaking
,
it
is
not
hard
to
account
for
the
seeming
opposition
in
their
relations
:
And
it
is
to
be
supposed
that
our
ignorance
of
the
history
,
and
the
phraseology
and
usages
of
those
times
and
Countries
is
the
true
reason
,
why
they
seem
to
thwart
with
one
another
,
when
really
they
do
not
.
Besides
it
is
an
argument
that
these
men
did
not
combine
and
lay
their
heads
together
to
put
a
trick
upon
the
world
.
For
if
they
had
(
which
they
could
have
no
cause
to
doe
)
it
would
have
been
no
hard
matter
to
have
avoided
not
onely
contradiction
(
which
they
have
done
)
but
the
very
appearance
of
such
a
thing
.
These
Writers
give
great
proofs
of
their
sincerity
:
They
give
none
at
all
of
their
ostentation
and
vain-glory
.
Eusebius
hath
well
observed
that
S.
Matthew
discovers
the
baseness
of
his
employment
before
he
followed
Christ
:
demonstrat
.
l.
3.
●
.
5.
He
alone
tells
us
that
he
was
a
Publican
:
And
St.
Mark
,
who
wrote
his
Gospel
by
the
direction
,
and
with
the
knowledge
of
St.
Peter
,
speaks
sparingly
of
those
things
which
tended
to
St.
Peter's
praise
,
however
he
enlarge
in
relating
of
his
faults
.
4.
That
the
Gospel
hath
been
so
generally
received
,
is
an
argument
of
the
truth
of
it
:
A
lye
hath
no
feet
and
cannot
stand
long
without
being
discovered
.
Facilè
res
in
suam
naturam
recidunt
ubi
veritas
non
subest
.
There
were
a
great
many
eyes
upon
Christian
Religion
when
it
advanced
in
the
world
,
and
it
did
not
want
subtile
and
inquisitive
enemies
.
The
fraud
would
have
been
detected
if
there
had
been
any
:
It
was
entertained
by
men
of
wit
and
learning
,
and
such
as
made
diligent
enquiry
after
truth
.
5.
It
did
not
spread
by
force
and
bloud
,
as
the
Turkish
Religion
hath
done
;
not
by
craft
and
worldly
policy
,
by
humane
arts
and
Religious
cheats
;
but
by
suffering
and
by
tears
,
by
hardships
and
by
severities
.
Men
were
willing
to
shed
their
bloud
in
testimony
of
it
,
and
part
with
all
that
was
dear
to
flesh
and
bloud
.
All
our
ancient
books
tell
us
,
that
this
was
the
duty
and
practice
of
Christians
:
men
do
not
use
to
be
forward
to
lose
their
lives
,
and
all
the
comforts
of
life
to
confirm
a
lie
:
And
we
must
think
those
men
void
of
all
sense
,
that
would
dye
to
confirm
a
forgery
and
lie
,
when
their
death
would
serve
to
confirm
a
Religion
which
severely
forbids
all
Lying
and
dissimulation
.
And
though
some
men
may
have
died
in
a
false
belief
,
or
a
belief
of
some
principles
which
are
not
really
(
though
to
them
they
seem
to
be
)
true
;
yet
it
is
not
credible
that
a
great
number
of
men
should
be
content
to
die
in
confirmation
of
a
matter
of
fact
,
which
they
knew
to
be
false
,
or
did
not
know
to
be
true
.
When
Arrius
Antoninus
persecuted
the
Christians
in
Asia
,
they
came
about
his
Tribunal
and
offered
themselves
to
death
,
which
made
him
cry
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
O
wretched
men
,
can
ye
not
find
precipices
or
halters
to
take
away
your
lives
?
'T
is
a
great
argument
of
the
truth
of
these
things
,
that
men
were
forward
to
confirm
them
with
their
bloud
.
CHAP.
VII
.
The
CONTENTS
.
That
the
Messias
,
according
to
the
predictions
of
him
,
was
to
suffer
.
This
proved
against
the
Jews
.
Of
the
vanity
of
their
twofold
Messias
,
the
Son
of
Joseph
,
and
the
Son
of
David
.
The
reason
why
the
Jews
make
use
of
this
pretence
.
That
Jesus
did
suffer
.
That
he
suffered
those
things
which
the
Messias
was
to
suffer
,
Luk.
24.26
,
46.
and
Act.
3.18
.
considered
.
Zech.
9.9
.
to
be
understood
of
the
Messias
,
this
proved
against
the
Jews
at
large
.
Of
the
kind
of
Christ's
death
.
Crucifixion
was
none
of
the
Jewish
capital
punishments
.
Of
the
Brazen
Serpeat
,
Numb
.
21.
St.
John
ch.
3.14
.
considered
.
The
Jewish
Writers
acknowledge
that
the
brazen
Serpent
was
symbolical
,
and
spiritually
to
be
understood
.
Of
the
time
when
Jesus
suffered
,
that
it
did
exactly
agree
with
the
type
of
the
sufferings
of
the
Messias
:
A
large
digression
concerning
this
matter
.
Exod.
12.6
.
considered
:
Castalio
justly
censured
for
his
ill
rendring
that
place
.
Of
the
two
Evenings
among
the
Jews
.
The
ground
we
have
for
it
in
the
Scriptures
.
The
testimony
of
R.
Solomon
.
Of
the
practice
of
the
Jewish
Nation
,
as
to
the
time
of
offering
their
evening
Sacrifice
,
and
the
Passeover
:
This
shewed
from
their
best
Authours
.
An
objection
from
Deut.
16.
v.
6.
answered
.
Jesus
died
at
that
time
when
the
Paschal
Lamb
was
to
be
slain
.
Of
the
place
a●d
many
other
particulars
relating
to
the
sufferings
of
Jesus
.
Of
the
great
causes
and
reasons
of
the
sufferings
of
the
Jesus
.
Of
the
Burial
of
Jesus
.
I
Shall
now
proceed
to
the
consideration
of
the
Sufferings
of
Jesus
,
and
from
thence
prove
that
our
Jesus
is
the
Christ
.
That
Jesus
did
suffer
,
the
Jews
do
confess
,
and
they
make
to
scruple
to
grant
it
.
And
he
is
upon
that
score
reproached
by
them
,
and
upon
the
same
account
,
his
Disciples
and
Followers
have
been
scorned
by
the
world
,
who
professed
a
Faith
in
a
Crucified
Saviour
,
and
expected
to
be
saved
by
him
,
who
did
not
so
much
as
save
himself
from
the
most
painfull
and
ignominious
death
.
When
I
speak
to
the
suffering
of
Jesus
,
I
mean
his
sufferings
in
the
largest
sense
,
and
not
onely
his
Death
:
However
I
shall
principally
consider
his
death
here
,
and
from
that
especially
shall
prove
him
to
be
the
Christ
.
And
for
the
better
speaking
to
this
whole
matter
,
I
shall
proceed
in
this
method
.
-
First
,
I
shall
shew
that
the
Messias
who
was
promised
was
to
suffer
.
-
Secondly
,
that
Jesus
did
suffer
.
-
Thirdly
,
that
from
the
sufferings
of
our
Jesus
,
it
does
appear
that
he
is
the
Christ
.
-
Fourthly
,
I
shall
enquire
after
the
causes
or
reasons
of
the
sufferings
of
Christ
.
Lastly
,
I
shall
direct
you
to
some
practical
application
.
I
shall
shew
that
the
Messias
promised
of
old
was
to
suffer
.
And
this
especially
against
the
Jews
,
who
do
not
deny
that
Jesus
suffered
,
but
do
deny
him
to
be
the
Messias
the
Son
of
David
,
because
he
suffered
.
This
is
the
scandal
of
the
Cross
,
at
which
the
Jews
stumble
and
fall
.
Here
they
are
offended
,
and
at
a
stand
.
Now
that
the
Messias
was
to
suffer
,
and
Jesus
not
to
be
rejected
upon
that
account
,
will
appear
if
we
consider
the
following
particulars
.
First
,
I
must
premise
that
it
is
a
very
unreasonable
thing
,
that
Jesus
should
be
reproached
or
rejected
upon
the
score
of
his
sufferings
.
The
Jews
have
no
cause
for
this
reason
to
scorn
him
,
as
they
commonly
do
:
For
his
sufferings
do
not
speaking
him
an
evil
person
,
or
one
unfit
to
deliver
and
save
his
followers
from
the
greatest
evils
,
viz.
from
the
power
and
evil
effects
of
our
sins
.
I
grant
indeed
he
was
mean
and
very
poor
:
And
what
then
?
Was
not
the
Jewish
Law-giver
Moses
so
also
?
Was
he
not
exposed
to
the
waters
,
forced
to
fly
his
Country
,
and
tend
upon
a
flock
in
a
foreign
Country
?
Was
not
Jacob
,
the
Father
of
the
Jewish
tribes
,
a
poor
Syrian
ready
to
perish
,
had
he
any
thing
more
than
his
staff
when
he
went
to
Padan
Aram
?
Was
not
David
,
from
whom
the
Messias
was
to
descend
,
a
keeper
of
his
Father's
Sheep
?
If
Jesus
suffered
and
were
put
to
death
,
what
then
?
Have
not
these
been
the
lot
and
portion
of
the
most
righteous
men
in
the
world
?
Was
not
righteous
Abel
killed
,
when
wicked
Cain
lived
and
built
a
City
?
Is
it
any
blot
upon
the
memory
of
David
that
he
was
persecuted
;
of
Zechariah
that
he
was
stoned
;
of
Isaiah
that
he
was
sawn
in
sunder
?
Are
the
holy
men
and
Prophets
of
old
to
be
rejected
,
because
they
suffered
reproaches
,
or
were
put
to
death
?
Why
should
Jesus
then
be
rejected
because
he
was
put
to
death
?
This
does
not
speak
him
an
evil
man
.
The
Jews
very
well
know
what
the
Psalmist
says
of
the
sufferings
of
God's
own
people
.
O
God
the
Heathen
are
come
into
thine
inheritance
,
thy
holy
Temple
have
they
defiled
,
they
have
laid
Jerusalem
on
heaps
:
The
dead
bodies
of
thy
Servants
have
they
given
to
be
meat
unto
the
fowls
of
the
Heaven
;
the
flesh
of
thy
Saints
unto
the
beasts
of
the
earth
:
Their
bloud
have
they
shed
like
water
round
about
Jerusalem
,
and
there
was
none
to
bury
them
:
We
are
become
a
reproach
to
our
neighbours
,
a
scorn
and
derision
to
them
that
are
round
about
us
.
These
were
indeed
severe
sufferings
,
and
upon
whom
did
they
light
?
The
Text
informs
us
that
they
fell
upon
God's
inheritance
upon
his
servants
,
and
Saints
:
And
what
ever
reproach
this
were
to
the
Heathen
who
inflicted
these
sufferings
,
it
is
none
at
all
to
the
Sufferers
themselves
.
In
a
word
,
very
excellent
men
among
the
Jews
,
and
the
best
among
the
Heathens
were
poor
,
and
suffered
the
greatest
evils
,
and
no
wife
man
ever
thought
the
worse
of
these
Sufferers
;
and
it
is
therefore
very
unjust
to
reject
Jesus
merely
upon
that
account
.
I
add
Secondly
,
that
it
was
foretold
by
God
himself
,
that
the
Messias
should
suffer
.
I
shall
not
give
in
all
the
particulars
which
make
for
this
purpose
.
That
of
Isaiah
,
Chap.
53.
is
most
clear
and
remarkable
to
my
present
purpose
.
In
that
Chapter
the
sufferings
or
the
Messias
are
graphically
described
:
And
there
never
was
any
people
or
person
,
to
whom
all
those
particulars
recited
in
that
Chapter
could
belong
,
but
to
our
blessed
Saviour
,
who
is
the
Messias
there
foretold
.
The
Jews
(
I
mean
the
more
ancient
among
them
)
understood
that
place
of
the
Messias
;
and
whereas
among
the
later
Jews
we
shall
find
some
Interpret
them
to
another
sense
,
(
whether
of
the
people
of
Israel
,
Josiah
,
He
is
despised
and
rejected
of
men
,
a
man
of
sorrows
and
acquainted
with
griefs
.
For
never
was
there
a
sorrow
like
that
of
our
Jesus
:
Where
shall
we
find
a
person
to
whom
the
following
words
can
belong
?
He
hath
born
our
griefs
,
and
carried
our
sorrows
:
He
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
we
are
healed
.
All
we
,
like
Sheep
,
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
And
as
these
sufferings
could
be
the
sufferings
of
none
but
of
the
Messias
onely
,
so
the
patient
bearing
them
must
belong
to
him
too
,
and
was
remarkably
accomplished
in
our
Jesus
:
He
was
oppressed
and
he
was
afflicted
,
yet
he
opened
not
his
mouth
:
He
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
her
Shearers
is
dumb
,
so
he
openeth
not
his
mouth
.
I
may
afterward
have
occasion
to
shew
how
remarkably
the
following
words
also
were
fulfilled
in
our
Jesus
,
as
they
were
foretold
of
the
Messias
;
where
't
is
said
that
he
made
his
grave
with
the
wicked
,
and
with
the
rich
in
his
death
.
In
the
first
promise
of
the
Messias
,
it
was
intimated
that
he
should
suffer
,
it
being
predicted
that
the
Serpent's
seed
should
bruise
the
heel
of
the
seed
of
the
Woman
.
I
might
to
this
purpose
shew
at
large
from
the
Old
Testament
,
that
the
Messias
was
to
suffer
;
Those
persons
who
were
the
most
Eminent
Types
of
him
,
were
very
great
sufferers
:
And
though
all
the
sacrifices
were
slain
,
yet
those
sacrifices
which
did
typifie
his
death
most
eminently
,
were
most
intirely
consumed
by
the
fire
;
and
as
their
bloud
was
carried
into
the
holy
place
,
so
their
body
was
burnt
without
the
camp
,
as
our
Saviour
himself
suffered
without
the
gate
.
If
we
look
into
the
Psalms
and
Prophets
,
we
shall
find
frequent
predictions
of
the
sufferings
of
Christ
.
Thirdly
,
this
is
so
plain
a
truth
,
This
indeed
is
a
vain
conceit
,
't
is
groundless
,
and
't
is
novel
:
It
hath
no
foundation
in
the
Holy
Scriptures
,
nor
in
their
most
ancient
and
genuine
Writers
.
'T
is
destitute
of
all
reason
and
all
fair
pretence
:
And
we
may
,
by
the
same
pretence
,
Just.
Marr.
aswell
set
up
a
great
many
as
two
:
But
as
vain
a
conceit
as
't
is
,
it
will
serve
our
turn
against
the
Jews
:
For
they
betake
themselves
to
this
refuge
,
because
they
cannot
deny
that
the
Messias
was
to
suffer
.
And
though
it
serve
to
no
other
purpose
,
yet
it
serves
to
this
,
that
we
have
gained
the
point
we
contend
for
,
against
themselves
,
viz.
that
the
Messias
was
to
suffer
,
and
that
therefore
our
Jesus
ought
not
to
be
rejected
upon
that
account
.
That
our
Jesus
did
suffer
:
This
is
confessed
on
all
hands
:
The
Jews
deny
it
not
,
but
mention
him
frequently
with
scorn
upon
this
account
.
I
should
be
very
vain
if
I
should
be
operose
under
this
head
:
He
must
be
very
ignorant
,
who
hath
not
heard
of
the
sufferings
of
Jesus
.
His
whole
life
,
aswell
as
his
latter
end
,
was
almost
a
perpetual
suffering
.
He
was
born
in
a
stable
,
and
he
died
upon
a
Cross
.
He
suffered
from
his
first
entrance
into
the
world
,
to
his
going
out
.
The
meanness
of
his
Birth
did
not
protect
him
from
being
persecuted
by
Herod
;
He
was
after
this
a
man
of
sorrows
and
acquainted
with
grief
,
and
there
hath
been
no
sorrow
like
unto
his
sorrow
.
He
fasted
and
was
tempted
,
he
was
acquainted
with
hunger
and
with
thirst
,
with
great
poverty
and
contempt
;
He
met
with
false
friends
,
and
implacabe
enemies
;
He
was
always
doing
good
,
and
recieveing
evil
.
And
after
all
at
the
close
of
his
life
,
he
was
a
most
eminent
sufferer
:
If
there
be
any
suffering
in
great
pains
and
agonies
;
in
being
scoffed
and
derided
,
in
being
buffeted
and
scourged
,
in
a
bloudy
sweat
,
or
a
bitter
cup
:
In
a
crown
of
Thorns
,
in
the
Spear
and
in
the
Nails
:
He
suffered
,
if
to
be
forsaken
and
betrayed
,
to
be
unpitied
in
trouble
and
to
be
denied
;
to
be
flouted
and
scoffed
at
,
be
any
thing
of
a
suffering
:
He
suffered
,
if
to
die
be
to
suffer
,
and
to
die
upon
a
Cross
among
malefactors
.
If
the
bloud
of
the
Cross
,
if
the
shame
and
curse
of
it
,
if
the
pain
and
scandal
of
it
speak
any
sufferings
,
our
Lord
did
indeed
suffer
.
From
the
sufferings
of
our
Jesus
,
it
does
appear
that
he
is
the
Christ
.
I
do
not
mean
that
the
bare
sufferings
of
Jesus
,
are
an
argument
that
he
is
the
Christ
:
For
sufferings
are
not
a
sufficient
argument
alone
.
And
though
the
Messias
were
to
suffer
,
yet
so
might
,
and
so
did
Impostors
also
.
But
as
the
Messias
was
to
suffer
,
so
it
was
predicted
what
he
should
suffer
;
and
we
shall
find
that
our
Jesus
did
suffer
those
very
things
which
the
Messias
was
to
suffer
:
and
all
things
duely
considered
,
we
shall
find
this
(
especially
in
conjunction
with
what
hath
been
and
is
to
be
said
)
a
very
good
proof
that
Jesus
is
the
Christ
.
And
this
I
take
to
be
the
meaning
of
our
Saviour's
words
to
his
Disciples
going
to
Emmaus
:
Ought
not
Christ
to
have
suffered
These
things
?
And
of
his
words
to
the
Apostles
afterward
:
Thus
it
is
written
,
and
Thus
it
behoved
Christ
to
suffer
,
Luk.
24.26
,
46.
St.
Peter
tells
the
Jews
,
that
those
things
which
God
before
had
shewed
by
the
mouth
of
all
his
Prophets
,
that
Christ
should
suffer
he
hath
so
fulfilled
,
Act.
3.18
.
Our
Saviour
himself
said
Thus
it
must
be
,
Mat.
26.54
,
56.
To
the
same
purpose
we
find
the
Disciples
saying
:
For
of
a
truth
against
thy
holy
Child
Jesus
whom
thou
hast
anointed
,
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
were
gathered
together
;
for
to
doe
whatsoever
thy
hand
and
thy
Council
determined
before
to
be
done
.
Act.
4.27
,
28.
We
shall
find
afterward
,
that
Jesus
did
suffer
all
that
which
the
Christ
was
to
suffer
.
And
some
of
these
sufferings
were
such
as
were
not
likely
to
have
been
the
portion
of
Jesus
:
But
so
it
was
,
though
Herod
and
Pontius
Pilate
,
though
the
Jews
and
the
Gentiles
had
an
hand
in
the
sufferings
of
Jesus
,
they
did
at
the
same
time
(
though
they
designed
it
not
)
fulfill
some
Prophecies
of
old
,
and
this
was
so
eminently
done
,
that
we
have
from
hence
a
very
great
proof
that
Jesus
is
the
Christ
.
I
shall
not
look
over
all
the
sufferings
of
Jesus
from
the
time
of
his
birth
,
to
the
moment
of
his
death
;
I
shall
begin
no
sooner
than
the
last
week
of
his
life
;
and
shall
more
especially
consider
those
particulars
which
attended
upon
his
death
.
We
have
a
remarkable
Prophecy
in
the
Prophet
Zechariah
,
and
the
words
are
these
:
Rejoice
greatly
O
Daughter
of
Zion
;
shout
O
Daughter
of
Jerusalem
:
Behold
thy
King
cometh
unto
thee
:
He
is
just
and
having
salvation
,
lowly
and
riding
upon
an
Ass
,
and
upon
a
Colt
the
foal
of
an
Ass
.
That
this
place
is
a
prophecy
of
the
Messias
no
Christian
can
doubt
,
and
the
Jew
ought
not
to
deny
.
R.
Solomon
confesses
frankly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
It
is
impossible
to
interpret
it
but
of
King
Messiah
:
R.
Solomon
are
translated
by
Raymundus
in
his
Pugio
fidei
,
pag.
656.
in
to
words
which
contradict
the
sense
of
them
:
viz.
Non
potest
hoc
exponi
de
Rege
Messia
;
when
he
affirms
that
they
ought
not
to
be
expounded
of
any
other
person
.
And
that
the
Jews
do
understand
these
words
of
the
Messiah
is
●●●ved
at
large
by
Bochart
:
de
S.
S.
Animalibus
.
lib.
II.
c.
17.
so
it
well
agrees
with
the
sense
of
the
Ancient
Jews
too
.
For
it
was
the
sense
of
the
Jews
that
this
place
was
meant
of
the
Messias
,
and
we
find
among
the
writings
,
which
we
have
of
theirs
,
plain
intimations
of
it
.
There
is
a
fabulous
relation
that
the
Ass
which
Abraham
sadled
(
Gen.
22.
)
was
created
on
the
evening
of
the
Sabbath
,
Rejoyce
greatly
O
daughter
of
Zion
,
&c.
From
this
fabulous
relation
it
is
evident
that
this
place
was
understood
of
the
Messias
.
It
was
upon
the
tenth
day
of
the
first
month
when
our
Saviour
rode
upon
an
Ass
into
Jerusalem
and
fulfilled
this
Scripture
,
and
in
the
Passeover-week
in
which
he
suffered
,
Our
Saviour
was
now
ready
to
be
Sacrificed
for
us
,
and
as
the
Paschal
Lamb
in
Egypt
was
taken
up
on
the
tenth
day
,
so
did
our
Lord
our
Paschal
Lamb
on
that
very
day
,
present
himself
in
that
City
,
where
the
same
week
he
was
sentenced
to
death
.
For
the
rest
of
the
words
of
the
Prophecy
,
they
do
very
well
agree
to
our
Jesus
,
as
it
is
certain
they
were
meant
of
the
Messias
.
Thy
King
cometh
unto
thee
,
he
is
just
and
having
Salvation
,
lowly
:
Never
were
there
any
persons
to
whom
these
words
could
so
duely
belong
,
as
our
blessed
Saviour
.
He
was
a
King
indeed
,
and
denies
it
not
,
before
Pontius
Pilate
,
though
he
professed
that
his
Kingdom
was
not
of
this
world
.
As
such
a
person
the
Messias
was
promised
of
old
,
and
it
was
foretold
that
he
should
erect
an
everlasting
Kingdom
in
the
Prophet
Daniel
.
The
Jews
expected
a
temporal
Prince
indeed
,
they
being
themselves
a
carnal
people
:
Our
Lord
did
not
appear
like
an
earthly
Prince
,
but
as
one
born
from
Heaven
,
and
that
would
erect
an
heavenly
and
spiritual
Kingdom
in
the
world
.
A
King
he
was
in
the
best
and
the
highest
sense
:
and
when
he
was
crucified
,
the
main
of
his
accusation
written
on
his
Cross
,
was
,
that
he
was
King
of
the
Jews
.
That
he
was
just
,
malice
it self
cannot
deny
of
our
blessed
Saviour
;
He
was
for
giving
both
God
and
Caesar
their
due
.
He
paid
Tribute
when
it
was
demanded
,
and
would
not
excuse
himself
from
the
publick
payment
,
to
which
he
was
not
yet
strictly
obliged
.
And
he
took
care
of
the
Levitical
Priest-hood
also
:
And
where
he
had
cleansed
the
Leper
,
he
takes
order
that
the
Priest
should
not
lose
the
profit
,
which
in
such
a
case
he
was
wont
to
receive
.
He
wronged
no
man
,
and
though
he
were
poor
,
yet
he
took
care
to
give
every
man
his
due
,
and
to
reserve
something
for
the
poor
also
.
His
righteousness
was
so
exemplary
,
that
the
Jews
who
thirsted
after
his
bloud
,
knew
not
how
to
effect
his
death
:
They
had
procured
false
witnesses
indeed
,
but
their
testimony
was
so
incoherent
,
and
so
lewd
,
that
the
Jews
themselves
were
forced
to
use
another
device
,
(
since
that
,
frequently
made
use
of
against
his
followers
)
viz.
to
represent
him
as
an
Enemy
to
Caesar
;
And
now
Pilate
,
to
approve
himself
to
the
Roman
power
,
delivers
up
Jesus
to
be
crucified
.
But
still
he
pronounced
him
innocent
,
who
gave
him
up
to
be
crucified
:
He
washes
his
hands
,
and
declares
himself
openly
in
behalf
of
Jesus
.
What
follows
does
eminently
belong
to
our
Jesus
,
as
it
was
spoken
of
the
Messias
;
Having
Salvation
.
The
very
name
Jesus
by
which
he
was
commonly
known
and
called
,
speaks
Salvation
.
And
it
was
given
him
by
the
direction
of
an
Angel
,
For
what
follows
in
the
Prophet
,
that
he
was
to
be
lowly
,
agrees
exactly
to
our
Jesus
:
For
whether
by
lowly
be
meant
poor
,
as
that
Hebrew
word
used
in
the
Prophet
signifies
;
or
,
meek
,
as
it
is
there
rendred
by
the
LXXII
Interpreters
(
whose
rendring
St.
Matthew
also
follows
)
It
is
certain
that
our
Jesus
was
both
poor
and
meek
in
a
very
eminent
degree
:
So
poor
that
he
had
not
what
the
Foxes
did
not
want
,
where
to
lay
his
head
.
And
for
his
meekness
and
lowliness
of
mind
,
he
was
the
most
eminent
and
unparrelled
example
that
ever
was
in
the
world
.
I
shall
proceed
now
to
the
consideration
of
the
death
of
Jesus
,
and
those
particulars
which
do
more
immediately
relate
thereunto
.
And
not
to
insist
upon
every
particular
which
makes
to
my
present
purpose
,
I
shall
take
notice
First
,
of
the
kind
of
his
death
,
and
that
was
the
death
of
the
Cross
.
A
death
it
was
that
Jesus
,
one
would
have
thought
,
should
not
have
died
:
For
besides
that
it
was
the
vilest
and
most
ignominious
death
,
a
death
of
slaves
and
the
most
profligate
villains
:
Besides
this
,
it
was
not
like
to
be
the
portion
of
Jesus
.
-
(
I.
)
Because
it
was
not
a
Jewish
punishment
,
but
a
Roman
one
.
The
Jewish
four
Capital
punishments
were
stoning
,
burning
,
strangling
,
and
killing
with
the
sword
.
-
(
II.
)
Because
if
this
had
been
one
of
the
Jewish
punishments
,
yet
it
could
not
by
the
Jewish
Law
have
been
the
lot
of
Jesus
:
For
whereas
the
high
Priest
Pronounced
him
guilty
of
Blasphemy
,
and
they
who
were
by
him
judged
him
thereupon
worthy
of
death
;
But
it
was
foretold
that
the
Messias
should
suffer
this
kind
of
death
:
And
God's
decrees
and
Counsels
shall
come
to
pass
.
The
Jews
had
a
figure
of
this
in
the
Wilderness
:
Our
Jesus
put
them
in
mind
of
it
in
these
words
.
As
Moses
lifted
up
the
serpent
in
the
wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
,
Joh.
3.14
.
The
story
is
very
well
known
:
The
people
for
their
sin
were
bitten
with
fiery
Serpents
,
and
many
of
them
died
.
The
people
beg
of
Moses
in
this
distress
,
that
he
would
intercede
for
them
,
that
the
fiery
Serpents
might
be
removed
:
Moses
prayed
to
God
in
their
behalf
,
and
by
God's
direction
he
makes
a
Serpent
of
brass
,
and
put
it
on
a
pole
,
and
they
which
were
bitten
looked
upon
this
brazen
Serpent
and
were
healed
,
Numb
.
21.
This
Serpent
that
was
lifted
up
in
the
Wilderness
was
a
type
of
the
death
of
Christ
,
and
of
the
kind
of
his
death
;
and
the
effects
of
the
brazen
Serpent
,
upon
them
who
looked
on
it
,
did
typifie
the
virtue
received
by
true
believers
from
the
death
of
Christ
.
To
this
purpose
this
of
the
brazen
Serpent
is
applyed
by
our
Saviour
;
Justin
.
Mart.
pro
Christian
.
Apol.
II.
Moses
made
that
Serpent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodor.
in
IV.
Reg.
Quaest.
49.
and
by
the
ancient
Christian
Writers
is
frequently
mentioned
as
a
type
of
the
Cross
and
passion
of
our
blessed
Saviour
.
And
that
it
is
rightly
applyed
by
Jesus
and
his
followers
I
shall
shew
against
the
Jews
.
Certain
it
is
that
the
Jews
do
allow
that
this
brazen
Serpent
was
a
figure
of
something
else
,
5.
Just.
Martyr
Dialog.
cum
Tryph.
and
that
it
had
a
spiritual
sense
and
meaning
.
And
when
Just
in
Martyr
in
his
Dialogue
with
Trypho
the
Jew
,
insisted
upon
this
as
a
type
of
the
death
of
Christ
,
and
appealed
to
the
company
what
reason
(
excluding
that
)
could
be
given
of
this
matter
;
one
of
them
confessed
that
he
was
in
the
right
,
and
that
himself
had
enquired
for
a
reason
from
the
Jewish
Masters
but
could
meet
with
none
.
The
Authour
of
the
book
of
Wisedom
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Salvation
.
For
he
that
turned
himself
towards
it
(
says
he
)
was
not
saved
by
the
thing
that
he
saw
,
but
by
thee
that
art
the
Saviour
of
all
.
It
was
an
extraordinary
and
supernatural
thing
,
that
the
likeness
of
a
Serpent
should
cure
the
venomous
bite
of
a
living
one
.
R.
Bechai
in
Num.
21.
Philo
Jud.
de
Agricultura
,
&
Leg.
Allegor
.
l.
3.
The
Jewish
Writers
confess
it
to
be
miraculous
,
and
that
there
was
in
it
a
miracle
within
a
Miracle
.
Philo
the
Jew
(
as
I
intimated
before
in
the
fourteenth
page
of
this
discourse
)
does
in
several
places
mention
the
difference
between
the
Serpent
of
Eve
and
the
Serpent
of
Moses
,
or
this
brazen
Serpent
of
which
I
am
now
speaking
:
He
makes
one
directly
opposite
to
the
other
;
and
that
which
deceived
Eve
to
be
a
symbol
of
voluptuousness
,
and
in
token
thereof
doomed
to
goe
upon
his
belly
,
Gen.
3.14
.
But
this
of
Moses
to
be
a
symbol
of
fortitude
and
temperance
.
That
was
the
destroyer
of
mankind
,
this
the
Saviour
of
the
Israelites
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
every
one
that
sees
it
(
the
brazen
Serpent
)
shall
live
.
Very
true
:
For
if
the
mind
bitten
with
Eve's
Serpent
,
which
is
voluptuousness
,
can
spiritually
discern
the
beauty
of
Temperance
:
i.
e.
The
Serpent
of
Moses
,
and
through
it
,
God
himself
,
he
shall
live
:
Onely
let
him
see
and
consider
.
This
Serpent
then
of
Moses
was
a
symbol
or
sign
of
something
better
than
it self
.
And
in
its
first
institution
it
was
intended
for
a
sign
or
symbol
of
some
future
good
:
This
is
very
probable
from
the
very
words
of
the
Text
;
Moses
is
Commanded
to
make
a
fiery
Serpent
and
set
it
upon
a
pole
(
so
we
render
it
)
or
set
it
for
a
sign
,
as
the
words
may
be
rendred
from
the
Hebrew
Text.
The
vulgar
Latine
hath
it
,
pro
signo
i.
e.
for
a
sign
.
And
to
the
same
sense
it
is
rendred
by
the
Syriac
,
the
Chaldee
,
and
the
Greek
Interpreters
:
And
this
rendring
is
followed
by
Philo
the
Jew
,
and
by
Justin
the
Martyr
in
his
Dialogue
with
Trypho
.
And
this
sense
is
no
way
inconsistent
with
the
sense
which
our
Interpreters
give
.
This
was
a
very
fit
type
of
Christ
,
and
of
his
death
upon
the
Cross
;
by
him
we
are
redeemed
from
the
sting
of
death
,
or
sin
,
(
1.
Cor.
15.56
.
)
and
the
power
of
the
Devil
that
old
Serpent
(
Heb.
2.14
.
)
him
God
sent
in
the
likeness
of
sinfull
flesh
,
and
he
did
by
this
way
condemn
sin
in
the
flesh
,
Rom.
8.3
.
The
Jewish
Masters
tell
us
upon
this
occasion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
It
was
not
the
Serpent
that
killed
,
but
it
was
the
sin
.
Christ
by
taking
away
our
sin
saves
us
:
But
they
in
the
wilderness
were
saved
us
:
But
they
in
the
wilderness
were
saved
by
an
unlikely
way
.
From
the
sting
of
a
Serpent
by
the
figure
of
one
.
There
was
nothing
in
the
matter
or
figure
of
the
Serpent
which
healed
them
.
It
was
the
fitter
type
of
Christ
;
we
are
healed
by
his
stripes
,
and
have
the
hope
of
life
by
his
death
.
But
the
Crucifixion
of
the
Messias
was
likewise
foretold
by
Zechary
.
They
shall
look
upon
me
whom
they
have
pierced
.
St.
John
who
was
an
eye-witness
of
the
crucifixion
of
Jesus
,
does
not
onely
assure
us
that
he
was
really
Crucified
,
but
also
puts
us
in
mind
that
this
prophecy
was
verified
.
The
Psalmist
had
foretold
no
less
.
They
pierced
my
hands
and
my
feet
:
This
was
fulfilled
in
our
Jesus
,
who
disdained
not
after
his
Resurrection
to
confirm
a
doubting
Disciple
,
who
would
not
believe
unless
he
saw
the
print
of
the
nails
.
Secondly
,
the
time
of
his
death
,
and
that
agrees
with
the
type
of
it
,
I
mean
the
Paschal
Lamb
:
For
Christ
is
our
Passeover
who
is
sacrificed
for
us
,
(
1
Cor.
5.7
.
)
and
to
this
purpose
,
It
will
be
well
worth
our
while
to
enquire
after
the
precise
time
of
slaying
the
Paschal
Lamb
,
that
great
and
eminent
type
of
our
Saviour's
death
,
and
to
consider
how
well
it
agrees
with
the
time
of
of
our
Saviour's
death
:
Now
't
is
expresly
commanded
that
the
Paschal
Lamb
should
be
killed
in
the
evening
,
Exod.
12.6
.
And
we
are
to
enquire
what
that
expression
does
import
.
Our
Marginal
reading
will
be
of
use
in
this
enquiry
,
which
instead
of
,
in
the
evening
renders
it
,
between
the
two
evenings
,
and
that
not
without
the
warranty
of
the
Hebrew
Text
:
There
is
great
variety
in
the
several
versions
of
these
words
among
the
Ancient
and
Modern
Translators
:
I
do
not
intend
to
represent
that
variety
in
this
place
.
Some
of
them
are
very
reconcileable
to
the
sense
of
the
original
,
others
agree
very
exactly
with
it
,
and
indeed
I
have
not
met
with
any
more
wide
among
the
Moderns
than
that
of
Castalio
who
very
ill
renders
it
,
sub
crepusculum
i.
e.
about
the
twylight
;
as
if
the
Paschal
Lamb
were
not
to
be
slain
till
it
began
to
be
dark
,
which
is
so
fond
a
conceit
,
that
I
shall
not
need
do
any
more
than
name
it
.
Jun.
and
Tremell
.
keep
strictly
to
the
original
Text
,
&
render
it
inter
duas
Vesperas
,
between
the
two
evenings
.
It
is
my
business
to
inquire
what
is
meant
by
this
expression
,
between
the
two
evenings
.
And
by
the
way
,
I
cannot
but
take
notice
of
the
interpretation
of
Aben
Ezra
upon
this
place
,
who
gives
us
this
account
of
the
two
evenings
.
The
first
he
would
have
to
be
the
time
when
the
Sun
sets
,
the
second
when
the
remaining
light
after
Sun-set
leaves
the
earth
;
between
these
two
,
he
supposes
the
space
of
an
hour
and
three
quarters
or
thereabouts
:
This
interpretation
agrees
well
with
Castalio's
sub
crepusculum
,
but
't
is
an
interpretation
that
is
extravagant
;
for
besides
that
,
it
does
not
allow
of
a
clear
light
for
the
remaining
service
after
the
killing
of
the
Paschal
Lamb
,
nor
yet
give
time
enough
for
the
whole
service
of
the
solemnity
;
besides
this
I
say
,
the
Authour
of
this
interpretation
seems
to
quit
it
,
and
betake
himself
to
another
in
his
following
words
.
For
he
,
being
pressed
by
an
objection
against
this
interpretation
,
which
he
attempts
not
to
answer
,
confesses
that
there
was
a
tradition
among
them
,
which
obliges
them
to
kill
the
Paschal
Lamb
after
the
Sun
did
evidently
decline
from
its
meridian
.
We
are
therefore
still
to
seek
what
is
meant
by
this
expression
,
between
the
two
evenings
,
in
which
time
the
Israelites
were
obliged
to
kill
the
Paschal
Lamb
,
and
then
to
see
whether
this
precise
circumstance
of
time
were
also
fulfilled
in
the
death
of
our
Saviour
.
Now
for
the
better
understanding
of
this
expression
,
we
must
know
that
as
the
Jews
day
consisted
of
twelve
hours
,
so
all
their
sorenoon
was
accounted
morning
,
First
,
the
holy
Scripture
seems
to
give
us
ground
to
believe
that
the
latter
part
of
the
Jewish
day
was
divided
into
these
two
evenings
.
To
this
purpose
we
read
that
the
unclean
person
was
to
be
removed
out
of
the
camp
,
and
it
is
added
,
But
it
shall
be
when
evening
cometh
on
(
that
is
,
in
the
former
evening
as
the
following
words
assure
us
)
he
shall
wash
himself
with
water
.
And
when
the
Sun
is
down
(
there
is
the
latter
evening
)
he
shall
come
into
the
camp
,
Deut.
23.
v.
11.
Of
the
former
evening
are
those
words
spoken
,
where
't
is
said
of
the
Levite
and
his
Wife
that
they
tarried
untill
after
noon
(
or
till
the
day
declined
,
as
't
is
in
the
Hebrew
)
and
they
did
eat
both
of
them
.
And
then
't
is
added
by
the
Levite's
Father-in-law
,
Behold
now
the
day
draweth
towards
evening
,
and
,
the
day
groweth
to
an
end
,
Judg.
19.8
,
9.
Of
the
same
evening
the
following
words
seem
to
be
understood
:
And
it
came
to
pass
in
an
evening-tide
,
that
David
arose
from
off
his
bed
,
&c.
2
Sam.
11.2
.
What
we
render
,
in
an
evening-tide
,
the
vulgar
renders
post
meridiem
,
i.
e.
afternoon
:
Nor
does
it
seem
to
be
translated
amiss
.
For
it
was
the
custome
in
those
Eastern
Countries
to
take
rest
after
dinner
:
Of
this
we
have
an
instance
in
the
place
where
it
is
said
that
Rechab
and
Baanah
went
,
and
came
about
the
heat
of
the
day
,
to
the
house
of
Ishbosheth
who
lay
on
a
bed
at
noon
,
2
Sam.
4.5
.
Of
the
latter
evening
we
have
mention
,
Jos.
10.26
,
27.
Mark
1.32
.
And
it
is
very
observable
to
my
present
purpose
that
what
St.
Luke
tells
us
was
done
when
the
day
began
to
wear
away
,
when
the
evening
was
come
he
was
there
alone
,
v.
23.
which
must
be
the
latter
evening
,
for
it
cannot
be
that
which
is
mentioned
,
ver.
15.
Secondly
,
I
add
,
to
what
I
have
said
before
,
the
testimony
of
R.
Solomon
on
the
place
,
who
gives
us
this
interpretation
of
these
words
,
between
the
two
evenings
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
From
six
hours
and
upwards
is
called
between
the
two
evenings
,
because
the
Sun
declines
then
towards
its
going
down
,
&c.
so
that
according
to
him
there
are
two
evenings
,
that
of
the
declination
of
the
Sun
,
and
the
latter
evening
,
which
we
call
night
.
And
he
affirms
the
intermedial
time
between
these
two
to
be
what
is
meant
here
by
between
.
the
two
evenings
.
Thirdly
,
With
what
hath
been
said
let
us
compare
the
practice
of
the
Jewish
nation
which
will
shew
how
the
nation
understood
these
words
.
We
find
that
it
was
commanded
that
the
continual
burnt
offering
was
to
be
offered
also
between
the
two
evenings
,
Num.
28.4
.
This
was
the
precise
time
of
the
daily
evening
sacrifice
.
And
what
the
Jewish
practice
was
we
may
best
learn
from
their
writings
.
the
daily
evening
sacrifice
was
killed
at
the
eighth
hour
and
an
half
(
and
that
answers
to
our
half
an
hour
after
two
a
clock
)
and
it
was
offered
up
at
the
ninth
hour
and
an
half
;
that
is
,
at
half
an
hour
after
three
;
In
the
evening
of
the
Passeover
it
was
killed
at
half
an
hour
after
the
seventh
hour
,
and
offered
up
at
half
an
hour
after
the
eighth
—
And
if
the
Eve
of
the
Passeover
fell
upon
the
Eve
of
the
Sabbath
it
was
slain
half
an
hour
after
the
sixth
hour
(
that
is
,
half
an
hour
past
our
twelve
a
clock
)
and
offered
up
half
an
hour
after
the
seventh
hour
(
that
is
,
at
our
half
an
hour
past
one
)
and
the
Passover
after
it
.
Hence
then
we
may
perceive
that
though
the
Jews
were
commanded
to
offer
their
daily
evening
sacrifice
between
the
two
evenings
,
they
did
ordinarily
offer
it
up
about
the
ninth
hour
(
or
half
an
hour
after
three
a
clock
)
which
was
also
the
time
of
prayer
;
(
Act.
3.1
.
)
or
that
time
of
prayer
which
among
the
Jews
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
between
the
two
evenings
,
viz.
that
space
of
time
which
is
between
the
Sun's
declension
(
which
is
the
beginning
of
the
former
evening
)
and
Sun-set
,
which
is
the
latter
evening
.
What
they
were
required
to
doe
between
the
two
evenings
,
that
they
did
about
the
ninth
hour
of
the
day
,
which
was
the
intermedial
space
between
the
two
evenings
.
And
whereas
the
continual
or
daily
evening
sacrifice
,
and
Paschal
Lamb
also
were
to
be
slain
and
offered
up
between
the
two
evenings
,
we
find
the
daily
sacrifice
was
first
to
be
offered
up
,
and
therefore
began
sooner
,
but
then
that
service
at
the
earliest
did
not
begin
till
past
noon
,
and
then
the
Passeover
succeeded
into
that
time
which
was
in
the
strictest
and
exactest
sense
between
the
two
evenings
.
Vid.
Maimon
.
Hal.
Tamid
.
&
Musaph
.
cap.
1.
To
what
hath
been
said
I
shall
add
the
Testimony
of
Josephus
,
Antiqu.
l.
14.
c.
8.
who
must
needs
be
supposed
very
well
to
understand
the
usages
of
his
own
people
:
He
tells
us
,
speaking
of
Pompey's
laying
siege
to
the
Temple
,
that
it
did
not
hinder
the
Priests
from
their
service
at
the
same
time
,
which
,
says
he
,
was
performed
at
that
time
at
the
Altar
twice
a
day
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
in
the
morning
,
and
about
the
ninth
hour
.
And
elsewhere
speaking
of
the
Feast
called
the
Passeover
,
at
which
time
they
slay
their
sacrifices
from
the
ninth
to
the
eleventh
hour
.
Against
what
hath
been
said
it
may
be
objected
from
Deut.
16.
v.
6.
That
the
Paschal
Lamb
was
to
be
slain
at
Sun-set
.
The
words
are
these
—
There
thou
shalt
sacrifice
the
Passeover
at
even
,
at
the
going
down
of
the
Sun
,
at
the
season
that
thou
camest
forth
out
of
Egypt
.
By
which
words
it
seams
to
be
implied
that
the
going
down
of
the
Sun
was
the
set
time
when
the
Passeover
was
to
be
slain
.
In
answer
to
which
I
desire
these
particulars
may
be
considered
.
1.
That
from
those
words
it
may
be
as
well
concluded
that
the
Passeover
was
to
be
sacrificed
at
the
season
of
their
coming
forth
out
of
Egypt
,
it
being
said
,
There
thou
shalt
sacrifice
the
Passeover
at
even
,
at
the
going
down
of
the
Sun
,
at
the
season
that
thou
camest
forth
out
of
Egypt
.
Now
,
if
by
the
season
in
which
they
came
out
of
Egypt
we
understand
the
precise
time
when
they
came
thence
,
we
shall
find
that
it
was
neither
in
the
evening
,
nor
at
Sun-set
,
but
very
far
removed
from
it
;
't
is
expresly
said
that
God
brought
them
out
of
Egypt
by
night
,
v.
1.
And
this
is
farther
confirmed
from
what
we
read
,
Exod.
12
,
29
,
30
,
31.
2.
That
therefore
the
Jewish
writers
do
understand
those
expressions
of
the
even
,
the
going
down
of
the
Sun
,
and
the
season
of
their
coming
out
of
Egypt
,
not
of
one
and
the
same
time
,
but
of
several
times
;
and
that
too
with
a
several
respect
to
the
services
of
the
Paschal
solemnity
.
This
appear
from
the
Targum
of
Jonathan
who
paraphraseth
on
those
words
,
At
even
,
&c.
]
thus
.
And
in
the
evening
at
the
going
down
of
the
Sun
thou
shalt
eat
it
,
untill
midnight
,
the
time
of
the
beginning
of
your
redemption
from
Egypt
.
R.
Solomon
upon
those
words
speaks
more
explicitly
and
plainly
still
:
At
even
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
tells
us
that
in
these
words
we
have
three
several
times
placed
before
us
.
-
[
1.
]
The
time
of
sacrificing
or
killing
the
Paschal
Lamb
,
at
even
,
i.
e.
after
the
sixth
hour
of
the
day
and
onward
.
-
[
2.
]
The
time
of
eating
it
,
and
that
is
when
the
Sun
sets
.
-
[
3.
]
The
time
of
burning
the
remainder
,
and
that
is
the
season
in
which
they
came
out
of
Egypt
.
And
to
the
same
sense
R.
Bechai
interprets
these
words
.
3.
That
though
these
three
several
times
be
laid
before
us
,
viz.
the
Even
,
Sun-set
,
and
the
Season
in
which
they
came
out
of
Egypt
,
yet
is
there
no
need
to
understand
any
of
them
as
belonging
to
the
sacrificing
the
Passeover
but
the
even
onely
.
Thou
shalt
sacrifice
the
Passeover
at
even
,
i.
e.
post
declinationem
solis
,
as
Lyra
interprets
it
well
.
For
though
it
follow
at
the
going
down
of
the
Sun
,
&c.
it
does
not
therefore
hence
follow
that
those
words
relate
to
the
same
matter
.
For
the
proof
of
this
I
shall
need
go
no
farther
than
to
the
second
verse
of
this
Chapter
;
there
it
is
said
,
Thou
shalt
therefore
sacrifice
the
Passeover
unto
the
Lord
thy
God
,
of
the
flock
and
the
herd
.
Where
't
is
evident
that
the
flock
relates
to
the
Passeover
onely
,
according
to
the
law
,
Exod.
12.3
,
5.
And
therefore
the
herd
must
belong
to
some
other
matter
;
and
therefore
the
Jews
understand
it
of
the
Chagigah
,
or
the
other
offerings
which
were
offered
up
during
the
Passeover
.
So
that
by
this
time
it
will
not
be
hard
to
understand
what
is
meant
by
between
the
two
evenings
,
which
was
also
the
time
of
the
daily
evening
sacrifice
,
Num.
28.4
.
which
was
wont
to
be
offered
up
about
our
three
in
the
afternoon
,
or
their
ninth
hour
,
which
was
also
a
stated
time
of
prayer
.
(
Act.
3.1
.
)
It
is
evident
that
the
time
between
the
first
deelining
of
the
Sun
to
its
setting
is
that
time
which
is
between
the
two
Evenings
;
And
then
our
three
a
clock
,
or
their
ninth
hour
,
when
the
day
consists
of
twelve
hours
,
is
the
exact
middle
between
the
two
Evenings
.
Let
us
now
see
how
well
the
time
of
Christ's
death
agrees
with
this
.
And
that
it
seems
to
do
very
exactly
;
for
besides
that
he
was
Crucified
at
the
Passeover
,
so
he
seems
to
have
dyed
about
that
moment
of
time
when
they
were
wont
to
slay
the
Paschal
Lamb
,
which
as
I
have
shewed
was
about
their
ninth
hour
.
They
begin
to
Crucifie
him
at
the
third
hour
of
the
day
(
Mark
.
15.25
.
)
at
the
sixth
hour
there
was
darkness
over
the
whole
land
,
untill
the
ninth
hour
(
v.
33.
)
at
the
ninth
hour
he
cries
out
,
my
God
,
my
God
,
&c.
(
v.
34.
)
and
presently
upon
that
we
read
that
he
gave
up
the
Ghost
(
v.
37.
)
And
that
all
this
happened
before
the
latter
Evening
(
and
so
consequently
between
the
two
Evenings
)
appears
from
v.
42
,
43.
where
we
read
that
when
even
was
come
Joseph
begs
the
body
of
Jesus
:
So
that
Christ
our
Passeover
,
the
great
Antitype
of
the
Paschal
Lamb
dyes
between
the
two
Evenings
;
And
as
in
other
particulars
our
Lord
did
fully
answer
what
was
typified
of
him
in
that
Sacrifice
,
so
he
does
also
in
the
time
of
his
death
,
which
was
about
the
ninth
hour
which
was
the
precise
time
of
slaying
the
Paschal
Lamb.
Thirdly
,
The
place
of
our
Saviour's
death
.
This
was
also
prefigured
of
old
and
fulfilled
in
the
death
of
Jesus
.
We
know
that
the
Sacrifices
of
old
were
not
to
be
offered
up
any
where
but
within
the
camp
at
first
,
and
afterwards
at
Jerusalem
the
place
which
God
had
chosen
to
place
which
God
had
chosen
to
place
his
name
there
.
Our
Lord
who
was
to
suffer
,
and
to
be
slain
a
Sacrifice
for
our
sins
,
did
suffer
in
that
place
.
In
that
City
he
was
accused
,
and
condemned
and
abused
,
and
afterwards
without
the
Gate
he
suffered
death
,
as
some
of
the
Sin-offerings
under
the
Law
of
Moses
were
burnt
without
the
Camp
.
The
City
of
Jerusalem
answered
to
the
Camp
in
the
Wilderness
,
and
what
was
done
without
the
Camp
at
first
was
,
when
Jerusalem
was
chosen
,
to
be
done
without
the
Gates
of
the
City
[
Heb.
13.11
.
]
Fourthly
,
let
us
consider
still
more
particularly
the
manner
and
circumstances
of
the
death
of
Jesus
,
and
we
shall
find
what
was
of
old
predicted
and
prefigured
was
fulfilled
in
our
Jesus
.
As
for
example
,
That
he
was
betrayed
by
his
own
Disciple
,
the
Evangelists
report
:
And
this
the
Psalmist
had
foretold
long
before
in
these
words
.
Mine
own
familiar
friend
in
whom
I
trusted
,
which
did
eat
of
my
bread
,
hath
lift
up
his
heel
against
me
.
And
what
St.
John
reports
is
very
remarkable
to
this
purpose
;
when
our
Saviour
had
told
his
Disciples
that
they
were
not
all
clean
,
intimating
that
one
of
them
should
betray
him
;
he
tells
us
what
our
Saviour
adds
.
I
speak
not
of
you
all
,
I
know
whom
I
have
chosen
:
but
that
the
Scripture
may
be
fulfilled
,
he
that
eateth
bread
with
me
hath
lift
up
his
heel
against
me
.
Now
(
says
our
Saviour
)
I
tell
you
before
it
come
,
that
when
it
is
come
to
pass
ye
may
believe
that
I
am
he
,
(
v.
18
,
19.
)
His
meaning
is
that
they
should
be
confirmed
in
their
belief
of
him
,
when
they
should
compare
the
treachery
of
Judas
which
was
predicted
by
the
Psalmist
,
and
foretold
by
himself
.
[
Joh.
18.2
.
with
Psalm
41.9
.
Joh.
13.10
,
11.
]
That
he
was
betrayed
for
thirty
pieces
of
Silver
we
read
in
the
Gospel
,
and
the
same
was
foretold
by
the
Prophet
Zechary
,
and
not
onely
that
but
also
the
use
that
this
money
was
put
to
,
viz.
the
buying
the
Potters
field
,
[
Matt.
26.15
.
and
27.7
,
8
,
9.
with
Zechar.
11.12
,
13.
]
That
he
was
crucified
between
two
Thieves
,
the
Evangelists
report
,
and
the
Prophet
long
before
had
foretold
that
he
should
be
numbred
with
transgressors
.
And
our
Saviour
a
little
before
his
death
tells
his
Disciples
of
it
in
these
words
.
For
I
say
unto
you
,
that
this
that
is
written
must
yet
be
accomplished
in
me
:
and
he
was
reckoned
among
the
transgressors
.
For
the
things
concerning
me
have
an
end
,
[
Matt.
27.38
.
with
Isai.
53.12
.
]
When
he
was
upon
the
Cross
there
was
given
him
Vinegar
to
drink
,
and
no
less
was
foretold
by
the
Psalmist
,
in
my
thirst
they
gave
me
Vinegar
to
drink
.
And
our
Saviour's
thirst
at
that
time
was
to
verifie
that
prediction
.
Jesus
knowing
that
all
things
were
now
accomplished
,
and
that
the
Scripture
might
be
fulfilled
,
saith
,
I
thirst
.
Upon
which
they
gave
him
Vinegar
to
drink
.
This
is
the
more
remarkable
still
,
because
it
was
contrary
to
the
constant
custome
and
courtesie
of
the
Nation
,
to
give
him
that
was
condemned
to
die
Vinegar
to
drink
:
For
whereas
such
a
sharp
liquor
is
apt
to
awaken
to
a
sense
of
pain
,
the
Jews
were
wont
to
give
such
persons
a
stupifying
or
Narcotick
potion
to
ruffle
and
disorder
their
minds
that
they
might
not
attend
unto
their
pain
,
Solomon
.
Give
strong
drink
to
him
that
is
ready
to
perish
,
and
wine
to
those
that
be
of
heavy
heart
.
Let
him
drink
and
forget
his
poverty
,
and
remember
his
misery
no
more
.
This
was
the
constant
practice
of
the
Jews
,
and
there
is
a
tradition
among
them
,
that
the
Ladies
of
the
City
of
Jerusalem
were
at
this
charge
of
their
own
good
will
,
towards
the
poor
Sufferers
.
But
for
all
this
practice
,
what
God
foretold
was
fulfilled
.
[
Matt.
27.48
.
with
Psalm
69.21
.
Joh.
19.28
,
29.
Prov.
31.6
,
7.
]
The
Souldiers
when
they
had
crucified
Jesus
,
part
his
garments
,
and
made
four
parts
,
to
every
Souldier
a
part
;
but
when
they
came
to
his
coat
,
which
it
seems
was
woven
and
without
a
seam
,
because
they
could
not
part
that
,
they
said
among
themselves
let
us
not
rend
it
,
but
cast
lots
for
it
whose
it
shall
be
.
And
so
this
seemed
to
be
a
very
casual
and
contingent
thing
;
yet
was
this
not
without
the
particular
providence
of
God
in
order
to
fulfill
the
prophecy
of
the
Psalmist
,
they
part
my
garments
among
them
,
and
cast
lots
upon
my
vesture
.
[
Psalm
18.22
.
with
Joh.
19.23
,
24.
]
The
Psalmist
predicted
of
the
Messias
in
these
words
.
All
they
that
see
me
laugh
me
to
scorn
,
they
shoot
out
the
lip
,
they
shake
the
head
,
saying
:
He
trusted
on
the
Lord
that
he
would
deliver
him
:
let
him
deliver
him
,
seeing
he
delighted
in
him
.
Let
us
hear
now
what
the
Evangelist
tells
us
as
to
the
verifying
of
this
prophecy
:
He
tells
us
that
when
Jesus
was
crucified
,
they
that
passed
by
reviled
him
,
wagging
their
head
,
and
saying
,
thou
that
destroyest
the
Temple
and
buildest
it
in
three
days
save
thy self
;
if
thou
be
the
Son
of
God
,
come
down
from
the
Cross
:
There
were
others
that
said
,
He
saved
others
,
himself
he
cannot
save
:
If
he
be
the
King
of
Israel
let
him
now
come
down
from
the
Cross
,
and
we
will
believe
him
.
He
trusted
in
God
,
let
him
deliver
him
now
if
he
will
have
him
.
[
Psalm
22.7
,
8.
with
Mat.
27.39
.
]
The
Psalmist
reports
the
very
words
which
the
Christ
should
speak
upon
the
Cross
.
My
God
,
my
God
why
hast
thou
forsaken
me
?
And
we
find
that
Jesus
about
the
ninth
hour
cryed
out
Eli
,
Eli
,
Lama
sabacthani
?
i.
e.
My
God
,
my
God
why
hast
thou
forsaken
me
?
And
if
the
Prophet
Isaiah
tell
us
when
he
reports
that
he
poured
out
his
soul
unto
death
,
that
he
did
also
make
intercession
for
the
transgressors
;
I
am
sure
St.
Luke
tells
us
that
Jesus
,
when
he
was
upon
the
Cross
interceded
for
his
greatest
Enemies
,
praying
for
them
and
saying
Father
forgive
them
,
for
they
know
not
what
they
doe
.
Psalm
22.1
.
with
Mat.
27.46
.
Isai.
53.12
.
with
Luk.
23.34
.
]
The
same
Prophet
describes
the
patient
sufferings
of
the
Messias
in
these
words
,
He
was
oppressed
and
he
was
afflicted
,
yet
he
opened
not
his
mouth
;
he
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
her
Shearers
is
dumb
,
so
he
opened
not
his
mouth
.
Never
was
this
Scripture
so
eminently
fulfilled
as
it
was
by
Jesus
.
He
endured
his
pain
and
contempt
with
a
most
unparallelled
patience
:
He
was
betrayed
by
a
false
Disciple
,
and
with
a
fraudulent
kiss
:
Another
swears
he
does
not
know
him
;
the
rest
leave
him
in
his
extremity
:
He
is
stricken
by
the
hand
of
a
rude
Officer
,
oppressed
in
the
place
of
Judgment
,
condemned
to
die
without
sufficient
Evidence
;
he
is
spit
upon
,
buffeted
,
hooted
at
and
reviled
.
They
carry
him
from
Caiaphas
to
Pontius
Pilate
,
before
whom
he
answers
with
silence
and
an
unheard
of
patience
:
From
Pilate
he
is
conveyed
to
Herod
,
and
is
silent
before
him
also
;
thence
he
is
returned
to
Pilate
;
neither
one
nor
the
other
could
find
any
fault
with
him
.
His
enemies
thirst
for
his
bloud
,
are
loud
and
clamorous
,
our
Lord
who
suffers
holds
his
peace
.
[
Isai.
53.7
.
Mat.
27.14
.
Luk.
23.9
,
11
,
14.
]
Though
the
sufferings
of
the
Messias
were
particularly
predicted
as
hath
been
said
,
and
they
were
very
severe
:
yet
we
are
assured
that
a
bone
of
him
should
not
be
broken
.
This
was
intimated
in
the
Law
of
the
Paschal
Lamb
(
a
very
remarkable
type
of
the
death
of
Christ
)
by
which
it
was
provided
that
not
a
bone
of
the
Lamb
should
be
broken
.
A
bone
of
him
shall
not
be
brokea
.
[
Exod.
12.46
.
Joh.
19.36
.
]
If
what
hath
been
said
be
considered
duely
,
we
shall
have
great
cause
from
the
sufferings
of
Jesus
to
believe
him
to
be
the
Christ
.
I
come
now
to
enquire
into
the
causes
or
reasons
of
the
sufferings
of
Christ
.
For
it
cannot
be
supposed
that
Christ
,
who
was
a
most
innocent
person
,
should
suffer
a
most
painfull
and
ignominious
death
,
without
some
weighty
cause
and
great
ends
.
And
what
those
are
you
may
learn
from
the
following
particulars
.
1.
He
suffered
in
our
stead
,
and
to
procure
our
pardon
and
acceptance
,
and
Salvation
.
We
do
believe
that
he
suffered
for
us
men
and
our
Salvation
;
and
maintain
against
the
followers
of
Socinus
,
that
this
death
was
a
piacular
Sacrifice
,
and
that
his
sufferings
were
a
vicarious
punishment
upon
the
account
,
and
for
the
expiation
of
our
sins
:
Or
,
that
he
died
to
make
satisfaction
for
our
sins
.
For
the
proving
of
this
,
let
us
consult
the
holy
Scriptures
,
and
we
shall
find
that
they
do
abundantly
teach
us
this
truth
.
It
is
granted
on
all
hands
that
the
Prophet
Isaiah
(
Chap.
LIII
.
)
speaks
of
the
sufferings
of
the
Messias
.
And
he
gives
us
such
an
account
of
them
,
as
speaks
them
to
be
undergone
not
onely
for
our
sakes
but
in
our
stead
also
.
Thus
he
is
said
to
bear
our
griefs
,
and
carry
our
sorrows
,
(
v.
4.
)
And
if
those
words
do
not
import
this
sense
yet
those
which
follow
do
very
much
confirm
us
in
this
belief
:
He
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
;
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
(
v.
5.
)
These
words
do
plainly
import
that
the
fault
was
ours
,
and
that
for
that
fault
the
Messias
suffered
.
It
was
our
transgression
and
our
iniquity
,
but
the
wounds
and
bruises
due
to
them
fell
upon
him
.
The
chastisement
and
stripes
were
his
,
the
peace
and
healing
,
thereby
procured
,
belong
unto
us
.
In
a
word
,
though
we
finned
,
and
were
liable
to
suffer
upon
that
account
yet
he
suffered
for
us
:
If
this
be
not
plain
enough
let
us
proceed
:
All
we
like
sheep
have
gone
astray
:
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
laid
on
him
the
iniquity
of
us
all
.
(
v.
6.
)
The
plain
and
natural
sense
of
which
words
is
this
,
that
whereas
we
had
sinned
and
had
made
our selves
obnoxious
to
punishment
,
yet
God
did
not
punish
us
as
we
deserved
,
but
the
Messias
in
our
room
and
stead
.
To
the
same
purpose
we
read
afterward
:
He
was
cut
off
out
of
the
land
of
the
living
,
for
the
transgression
of
my
people
was
he
stricken
.
(
v.
8.
)
And
after
those
words
we
read
that
his
soul
should
be
made
an
offering
for
sin
.
(
v.
10.
)
It
is
certain
that
a
sin
or
trespass-offering
under
the
law
of
Moses
was
expiatory
and
piacular
,
and
the
beast
was
offered
instead
of
the
offender
;
and
God
did
accept
the
bloud
of
the
sacrifice
in
the
room
of
the
life
of
the
person
who
had
sinned
.
Let
us
now
consider
what
we
read
in
the
New
Testament
to
the
same
purpose
:
Our
Blessed
Saviour
in
his
solemn
prayer
,
a
little
before
his
passion
,
hath
these
words
:
For
their
sakes
(
speaking
of
his
Disciples
)
I
sanctifie
my self
,
that
they
also
might
be
sanctified
through
the
truth
.
That
is
,
Christ
did
offer
up
himself
as
a
victim
or
sacrifice
for
them
,
as
the
Greek
word
is
observed
to
signifie
:
And
that
sacrifice
also
is
to
be
looked
upon
as
a
piacular
and
expiatory
one
.
And
to
that
purpose
it
is
well
observed
that
the
prayer
(
Joh.
17.1
,
2
,
&c.
)
by
which
Christ
consecrated
himself
unto
his
death
is
like
unto
that
which
the
Jewish
High
Priest
used
when
he
consecrated
or
offered
up
the
victims
of
the
day
of
expiation
before
the
Altar
.
[
Joh.
17.19
.
]
Agreeably
to
what
hath
been
said
St.
Paul
speaking
of
Christ
tells
us
,
that
God
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
.
Of
which
words
I
can
give
no
other
sense
but
this
,
viz.
that
though
Christ
were
innocent
himself
yet
God
thought
fit
to
give
him
up
to
death
,
as
a
piacular
sacrifice
for
our
sins
.
And
to
the
same
purpose
St.
Peter
tells
us
that
Christ
bare
our
sins
in
his
own
body
on
the
tree
.
[
2
Cor.
5.22
.
1
Pet.
11.24
.
]
The
divine
Authour
of
the
Epistle
to
the
Hebrews
tells
us
that
Christ
did
by
himself
purge
our
sins
:
And
that
he
was
once
offered
to
bear
the
sins
of
many
.
And
that
he
offered
one
sacrifice
for
sins
.
[
Heb.
1.3
.
c.
9.28.1.10.12
.
]
And
we
find
that
the
expiation
of
our
sins
is
imputed
to
the
death
of
Christ
in
the
Holy
Scriptures
.
We
have
an
altar
whereof
they
have
no
right
to
eat
,
which
serve
the
Tabernacle
.
For
the
bodies
of
those
beasts
,
whose
bloud
is
brought
into
the
sanctuary
by
the
High
Priest
for
sin
,
are
burnt
without
the
camp
.
Wherefore
Jesus
also
,
that
he
might
sanctifie
the
people
with
his
own
bloud
,
suffered
without
the
gate
.
By
sanctifying
the
people
nothing
less
can
be
meant
than
the
expiation
of
their
sins
,
and
as
this
was
done
under
the
law
of
Moses
by
an
expiatory
sacrifice
,
so
was
it
done
by
the
bloud
of
Jesus
(
the
anti-type
of
those
sacrifices
which
he
speaks
of
in
that
place
)
who
suffered
without
the
gate
.
St.
John
tells
us
that
the
bloud
of
Jesus
Christ
cleanseth
us
from
all
sin
.
[
Heb.
13.10
,
11
,
12.
1
John
1.
v.
7.
]
And
this
is
farther
confirmed
to
us
from
this
that
our
Saviour's
bloud
is
said
to
be
a
price
paid
for
us
,
by
which
we
are
bought
and
redeemed
.
For
this
cause
he
is
the
Mediatour
of
the
New
Testament
,
that
by
means
of
death
for
the
redemption
of
the
transgressions
that
were
under
the
first
Testament
,
they
which
are
called
may
receive
the
promise
of
eternal
inheritance
.
To
which
I
shall
add
those
words
of
the
Apostle
to
the
Ephesians
,
where
speaking
of
Christ
he
saith
,
In
whom
we
have
redemption
through
his
bloud
:
And
to
the
Colossians
,
In
whom
we
have
redemption
through
his
bloud
,
even
the
forgiveness
of
sins
.
[
Heb.
9.15
.
Eph.
1.7
.
Col.
1.14
.
]
To
what
hath
been
said
very
much
may
be
added
to
the
same
purpose
,
viz.
that
our
Lord
himself
hath
said
that
he
came
to
give
his
life
a
ransom
for
many
.
(
Matt.
20.28
.
)
That
of
St.
Paul
to
the
same
purpose
(
1
Tim.
2.6
.
)
And
those
words
of
our
Lord
,
This
is
my
bloud
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
sins
(
Matt.
26.28
.
)
Again
these
words
of
the
Apostle
:
Christ
hath
redeemed
us
from
the
curse
of
the
law
;
being
made
a
curse
for
us
.
(
Gal.
3.13
.
)
Christ
is
elsewhere
said
to
be
the
propitiation
for
our
sins
.
[
1
Joh.
4.10
.
]
I
shall
not
need
to
add
any
more
Testimonies
to
those
already
named
:
For
though
there
are
many
others
yet
these
are
sufficient
:
And
indeed
they
do
so
plainly
acquaint
us
with
the
end
of
Christ's
death
that
he
must
use
great
art
that
can
strain
them
to
another
sense
.
For
what
the
Socinians
object
against
this
doctrine
,
viz.
that
it
renders
God's
kindness
less
(
which
yet
is
greatly
magnified
in
the
Scripture
)
in
giving
his
Son
:
This
objection
I
say
can
be
of
no
force
at
all
.
For
though
God
thought
fit
for
the
honour
of
his
justice
that
sin
should
not
altogether
go
unpunished
,
and
gave
us
his
Son
to
make
our
peace
and
redeem
us
from
misery
with
his
pretious
bloud
,
yet
is
this
no
diminution
to
the
free
grace
and
mercy
of
God
.
'T
was
the
infinite
mercy
of
God
which
moved
him
to
find
out
this
way
,
in
which
we
can
claim
nothing
.
'T
was
intirely
the
mercy
of
God
that
provided
us
this
remedy
.
Our
pardon
is
free
to
us
whatever
it
cost
our
Lord
to
procure
it
.
We
have
great
cause
to
adore
the
love
of
God
,
and
the
unparallelled
charity
of
our
Blessed
Saviour
.
Our
free
pardon
,
and
Christ's
redemption
;
the
infinite
mercy
of
God
,
and
the
satisfaction
of
his
justice
are
not
things
that
are
inconsistent
.
The
Apostles
words
teach
us
this
truth
,
with
which
I
shall
conclude
this
particular
.
Being
justified
freely
by
his
grace
through
the
redemption
which
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
,
through
faith
in
his
bloud
;
to
declare
his
righteousness
for
the
remission
of
sins
that
are
past
through
the
forbearance
of
God
.
To
declare
I
say
,
at
this
time
his
righteousness
that
he
might
be
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
.
[
Rom.
3.
v.
24
,
25
,
26.
]
And
thus
I
have
considered
the
death
of
Christ
as
a
sacrifice
for
sin
,
and
consequently
as
a
great
instance
of
the
love
of
Christ
,
who
was
content
to
dye
that
we
might
live
.
And
therefore
when
we
are
exhorted
to
love
one
another
we
are
pressed
to
it
from
this
consideration
.
Walk
in
love
as
Christ
also
hath
loved
us
,
and
hath
given
himself
for
an
offering
,
and
a
sacrifice
to
God
for
a
sweet-smelling
savour
[
Eph.
5.2
.
]
2.
The
death
of
Christ
is
to
be
considered
as
the
death
of
a
Testator
;
for
so
is
Christ
to
be
considered
also
.
He
himself
calls
his
bloud
the
bloud
of
the
New
Testament
,
or
the
New
Testament
in
his
bloud
.
I
very
well
know
that
the
Greek
word
,
which
we
render
Testament
does
signifie
Covenant
;
but
yet
it
does
not
always
do
so
in
the
New
Testament
.
For
sometimes
it
signifies
the
last
Will
or
Testament
of
a
Testator
.
And
when
it
does
so
it
does
not
exclude
the
notion
of
a
Covenant
neither
,
but
rather
imply
it
.
For
the
right
we
have
to
the
inheritance
is
one
part
of
the
Covenant
,
but
then
the
declaration
of
that
right
is
peculiarly
and
properly
the
part
of
a
Testament
;
which
signifies
the
last
will
of
a
man
by
which
he
disposeth
of
his
goods
.
[
Matt.
26.28
.
Mark
14.24
.
Luk.
22.20
.
]
Our
Blessed
Saviour
is
said
to
be
the
heir
of
all
things
.
And
we
are
elsewhere
told
that
,
the
Father
loveth
the
Son
,
and
hath
given
all
things
into
his
hand
.
And
we
are
farther
informed
upon
what
account
it
is
that
the
Father
loveth
the
Son
(
and
consequently
hath
given
all
things
into
his
hands
)
in
these
words
of
our
Saviour
,
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
.
From
whence
it
is
Evident
that
upon
the
account
of
the
voluntary
death
of
Christ
this
full
power
and
authority
is
given
to
Christ
as
the
great
Mediator
between
God
and
man
:
Christ
was
in
the
form
of
God
,
and
thought
it
not
robbery
to
be
equal
with
God
;
But
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
men
,
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Cross
.
[
Heb.
1.2
.
Joh.
3.35
,
10
,
17.
Phil.
2.6
.
]
Thus
low
did
the
Son
of
God
stoop
for
our
Salvation
,
from
being
equal
with
God
to
the
likeness
of
men
,
and
from
the
form
of
God
to
that
of
a
servant
;
from
life
to
death
,
from
glory
to
shame
and
contempt
:
If
you
would
know
the
effects
of
all
this
,
the
next
words
will
inform
us
:
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
which
is
above
every
name
;
That
at
the
Name
of
Jesus
every
knee
should
bow
of
things
in
heaven
,
and
things
in
earth
,
and
things
under
the
earth
:
and
that
every
tongue
should
confess
that
Jesus
Christ
is
Lord
to
the
glory
of
God
the
Father
.
Our
Blessed
Saviour
a
little
before
his
death
bequeaths
a
Kingdom
to
his
followers
as
a
Testator
in
these
words
,
and
I
appoint
unto
you
a
Kingdom
,
as
my
Father
hath
appointed
unto
me
.
[
Luk.
22.29
.
]
But
then
by
his
death
he
procured
our
right
to
this
glorious
inheritance
.
For
where
a
Testament
is
,
there
must
also
of
necessity
be
the
death
of
the
Testator
.
For
a
Testament
is
of
force
after
men
are
dead
:
otherwise
it
is
of
no
strength
at
all
whilst
the
Testator
liveth
.
'T
is
the
death
of
the
Testator
that
makes
way
to
the
Heir
:
He
hath
no
claim
till
the
Testator
dye
.
But
upon
his
death
his
title
is
unquestionable
,
and
it
is
not
in
any
man's
power
to
alter
what
is
thus
setled
and
confirmed
.
Though
it
be
but
a
man's
Testament
,
yet
if
it
be
confirmed
,
no
man
disanulleth
or
addeth
thereto
.
[
Heb.
9.16
,
17.
Gal.
3.15
.
Our
Lord
suffered
the
most
shamefull
and
painfull
death
:
He
did
this
voluntarily
and
not
by
Constraint
.
He
dyed
not
intestate
,
nor
yet
like
other
Testators
,
who
when
they
have
made
their
Testaments
do
avoid
death
with
all
their
care
and
skill
,
and
are
not
willing
to
part
with
their
lives
for
the
benefit
of
their
Heirs
or
Successours
.
'T
was
otherwise
with
our
Saviour
:
I
lay
down
my
life
(
says
he
)
no
man
taketh
it
from
me
but
I
lay
it
down
of
my self
:
I
have
power
to
lay
it
down
,
and
have
power
to
take
it
again
.
[
Joh.
10.17
,
18.
]
Now
after
Christ
had
suffered
death
and
risen
from
the
dead
he
tells
his
Followers
of
the
plenitude
of
his
power
and
authority
.
All
power
is
given
unto
me
(
says
he
)
in
heaven
and
in
earth
.
And
a
while
after
his
own
ascension
into
heaven
,
he
sends
the
Holy
Ghost
,
which
is
the
earnest
of
our
inheritance
.
[
Mat.
28.18
.
Eph.
1.14
.
]
3.
The
death
of
Christ
is
to
be
considered
as
the
death
of
a
Martyr
or
a
Witness
.
Our
Blessed
Saviour
had
professed
himself
to
be
the
light
of
the
World
,
the
Messias
whom
the
Scriptures
had
foretold
,
and
that
he
came
from
heaven
,
and
that
he
was
the
Christ
the
Son
of
the
Blessed
.
It
is
of
great
moment
that
these
truths
should
be
sufficiently
confirmed
to
us
:
Upon
these
things
depends
the
whole
Religion
that
he
taught
.
If
these
things
be
sufficiently
proved
,
we
can
make
no
doubt
of
the
truth
of
any
part
of
the
Doctrine
which
Jesus
taught
.
[
Joh.
8.12
.
c.
5.39
,
6
,
40.
Mark
14.61
,
62.
]
Now
it
will
appear
that
the
death
of
Christ
does
mightily
confirm
these
truths
,
and
that
Jesus
gave
up
himself
to
death
for
the
same
end
and
purpose
.
When
Pilate
asked
Jesus
whether
he
were
a
King
or
not
;
Jesus
answered
,
thou
sayest
that
I
am
a
King
[
that
is
,
Jesus
answered
in
the
affirmative
]
To
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
World
,
that
I
should
bear
witness
unto
the
truth
.
With
respect
to
the
undaunted
courage
of
Jesus
before
Pilate
St.
Paul
saith
that
before
Pontius
Pilate
he
witnessed
a
good
confession
.
[
Joh.
18.37
.
1
Tim.
6.13
.
]
'T
was
upon
this
account
that
Jesus
was
put
to
death
:
He
was
accused
indeed
of
something
else
that
was
charged
upon
him
.
But
the
Testimony
was
weak
and
incoherent
;
that
with
which
he
was
born
down
was
that
he
professed
himself
to
be
Christ
a
King
:
Or
,
as
it
is
in
St.
John
,
because
he
made
himself
the
Son
of
God
.
Our
Saviour
was
silent
when
the
false
witnesses
accused
him
.
But
when
the
High
Priest
asked
him
,
if
he
were
the
Christ
the
Son
of
the
Blessed
;
and
he
answered
I
am
,
&c.
We
find
thereupon
the
High
Priest
renting
his
Cloaths
and
saying
,
what
need
we
any
farther
witnesses
?
ye
have
heard
the
blasphemy
,
what
think
ye
?
and
they
all
condemned
him
to
be
worthy
of
death
.
[
Luk.
23.2
.
Joh.
19.7
.
Mark
14.61
.
]
Our
Saviour
dyed
for
his
adhering
to
this
great
truth
,
and
that
he
did
so
,
must
be
acknowledged
a
great
confirmation
of
it
and
of
the
Religion
which
he
planted
,
Life
is
too
sweet
a
thing
to
be
trifled
away
for
nothing
:
Much
less
will
a
man
in
his
wits
dye
in
confirmation
of
a
lye
:
Had
Jesus
been
disposed
he
might
have
kept
out
of
the
way
of
his
enemies
,
or
have
saved
himself
by
denying
the
truth
:
He
had
now
a
great
temptation
before
him
either
to
renounce
what
he
had
professed
,
or
by
some
trick
or
mean
art
or
other
to
escape
the
danger
.
But
he
is
far
from
taking
any
such
course
to
deliver
himself
,
but
instead
thereof
confirms
the
truth
with
his
own
Bloud
.
He
was
so
far
from
disowning
himself
to
be
the
Son
of
God
,
that
he
continues
in
that
profession
to
the
last
breath
.
And
when
he
hung
upon
the
Cross
he
twice
calls
God
his
father
,
when
he
prayed
for
his
enemies
and
gave
up
the
Ghost
.
This
did
mightily
confirm
his
Doctrine
,
and
was
one
great
end
of
his
sufferings
.
[
Luk.
23.34.46
.
]
Hence
it
is
that
the
bloud
(
or
the
sufferings
of
Christ
,
especially
his
death
)
is
reckoned
among
those
who
bear
witness
in
earth
.
And
Jesus
Christ
is
called
the
faithfull
witness
.
And
we
are
then
said
to
be
partakers
of
Christ
,
when
we
hold
the
beginning
of
our
Confidence
sted●ast
unto
the
end
.
[
1.
Joh.
5.8
.
Rev.
1.5
.
]
The
bloud
of
Christ
did
not
onely
wash
away
our
sins
,
but
did
also
clear
the
innocency
of
our
Blessed
Saviour
.
And
it
was
attended
with
so
many
rare
circumstances
,
and
fulfilled
so
many
prophecies
,
and
was
born
with
such
an
admirable
patience
,
that
it
did
convince
men
of
the
innocence
of
Jesus
and
consequently
of
the
truth
of
his
Doctrine
.
The
veil
of
the
Temple
was
rent
,
the
earth
did
quake
,
the
rocks
clave
in
sunder
,
and
graves
were
opened
,
and
the
Sun
drew
in
its
light
,
insomuch
that
the
Centurion
that
beheld
these
things
could
not
forbear
to
say
,
Truly
this
was
the
Son
of
God
.
[
Mat.
27.54
.
]
And
no
wonder
after
all
this
that
those
who
renounced
Christianity
are
said
to
count
the
bloud
of
the
Covenant
(
i.
e.
the
bloud
by
which
the
new
Covenant
was
ratified
and
confirmed
)
wherewith
he
was
sanctified
(
that
is
Christ
was
consecrated
or
sanctified
see
Joh.
17.19
)
an
unholy
thing
i.
e.
the
bloud
not
of
an
innocent
person
but
of
a
Criminal
.
[
Heb.
10.29
.
]
Having
considered
the
death
of
Christ
,
as
the
death
of
a
Victim
or
Sacrifice
,
of
a
Testatour
,
and
of
a
Martyr
or
Witness
;
4.
I
shall
now
consider
it
as
a
Pattern
,
and
great
example
to
us
.
And
thus
the
Scriptures
represent
it
.
He
suffered
for
us
le●ving
us
an
example
that
we
should
follow
his
steps
.
Our
Saviour
gave
us
an
example
that
we
should
follow
his
steps
.
1.
Pet.
2.20
.
Our
Saviour
gave
us
a
most
excellent
example
in
his
whole
life
:
But
then
at
his
death
he
gave
us
also
a
very
eminent
example
of
the
following
vertues
and
graces
.
1.
Of
Patience
and
meekness
under
all
his
sufferings
and
reproaches
.
And
his
example
was
without
a
parallel
.
Never
was
there
so
great
a
mirrour
of
these
graces
.
He
did
no
sin
,
neither
was
there
guile
sound
in
his
mouth
.
Who
when
he
was
reviled
,
reviled
not
again
:
when
he
suffered
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
In
this
Jesus
was
so
conspicuous
that
when
we
are
exhorted
to
Patience
we
are
directed
to
look
upon
him
,
the
authour
and
finisher
of
our
faith
.
And
it
will
be
a
very
usefull
meditation
for
us
under
all
our
sufferings
and
all
the
reproaches
which
we
meet
withall
.
He
was
guilty
of
no
sin
,
but
yet
was
numbred
among
transgressours
.
He
had
but
few
followers
,
and
by
one
of
them
he
is
Letrayed
,
denied
by
another
,
and
in
his
greatest
extremity
forsaken
by
all
the
rest
.
He
is
pronounced
innocent
and
yet
sentenced
to
death
by
the
same
breath
,
absolved
and
condemned
by
one
and
the
same
Judge
.
He
is
forced
to
bear
his
own
Cross
,
reviled
and
buffeted
,
derided
and
scoffed
at
by
an
inhumane
multitude
whom
he
came
to
save
,
and
whom
he
had
obliged
by
the
greatest
benefactions
.
He
was
innocent
and
deserved
not
this
usage
,
Omnipotent
and
able
to
revenge
it
:
But
instead
of
that
he
does
not
so
much
as
threaten
those
whom
he
could
easily
have
destroyed
;
He
bears
all
with
an
unparallelled
meekness
and
patience
,
and
made
it
appear
that
these
vertues
were
as
invincible
as
his
cause
was
just
.
He
is
silent
under
the
greatest
clamours
of
his
Enemies
,
His
persecutours
have
less
patience
than
he
that
suffers
.
And
when
the
whole
creation
trembles
,
when
the
Sun
withdraws
its
light
,
and
the
rocks
rend
in
pieces
,
and
the
graves
give
up
their
dead
,
and
the
Veil
of
the
Temple
is
torn
in
pieces
,
then
is
Jesus
quiet
and
still
:
This
example
does
most
powerfully
reprove
our
peevishness
and
discontent
,
our
anger
and
our
heat
under
the
obloquy
and
other
sufferings
which
we
endure
and
generally
have
deserved
.
[
1
Pet.
2.22
,
23.
Heb.
12.1
,
2.
]
II.
Of
forgiveness
of
Enemies
.
They
were
our
Lord's
enemies
to
whom
he
was
the
greatest
friend
.
And
of
all
Enemies
't
is
the
hardest
to
forgive
them
.
He
that
did
eat
of
his
bread
lift
up
his
heel
against
him
.
His
own
Disciple
betrays
him
,
and
his
own
People
thirst
after
his
bloud
,
and
his
wounds
he
receives
from
those
whom
he
came
to
seek
and
save
.
A
robber
is
preferred
before
him
,
and
he
is
numbred
with
transgressours
.
He
had
fed
their
hungry
,
healed
their
sick
,
dispossessed
their
Daemoniacks
,
restored
sight
to
their
blind
,
given
strength
to
their
infirm
,
life
to
their
dead
:
Many
good
turns
he
had
done
them
,
and
yet
they
treat
him
rudely
and
barbarously
,
they
cry
to
have
him
Crucified
,
and
insult
over
him
in
his
sufferings
;
what
doth
our
Lord
do
all
this
while
?
does
he
call
for
Fire
from
Heaven
to
devour
his
enemies
?
Does
he
menace
them
with
an
approaching
destruction
?
Does
he
exclaim
against
their
proceedings
?
No
:
he
opens
not
his
mouth
unless
it
be
to
pray
for
these
his
Enemies
.
Father
forgive
them
,
&c.
can
we
remember
these
things
and
bear
a
grudge
against
our
Brother
?
Can
it
now
be
hard
for
us
to
forgive
our
enemies
when
Christ
with
his
last
breath
prayed
for
his
?
Christ
forgave
and
he
died
for
our
forgiveness
,
and
is
it
now
a
possible
thing
for
us
not
to
forgive
even
then
when
we
commemorate
the
death
of
Christ
?
Let
all
bitterness
,
and
wrath
,
and
a●ger
,
and
clamour
,
and
evil
speaking
be
put
away
from
you
,
with
all
malice
.
And
be
ye
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
Even
as
God
for
Christ's
sake
hath
forgiven
you
.
[
Luk.
23.34
.
Eph.
4.31
,
32.
]
III.
Of
the
profoundest
humility
and
condescension
:
The
world
never
beheld
a
pattern
of
this
grace
which
could
compare
with
this
of
our
Blessed
Saviour's
.
He
stooped
from
Heaven
to
earth
when
he
was
born
.
From
the
immensity
and
happiness
,
the
power
and
infinity
of
a
God
,
to
the
limits
of
a
womb
,
the
miseries
of
a
man
,
the
proportions
and
infirmities
of
a
Child
,
the
weaknesses
of
a
Mortal
,
and
the
humble
circumstances
of
a
poor
and
mean
condition
.
If
we
look
upon
Jesus
in
the
manger
we
shall
see
a
glorious
example
of
humility
.
But
if
we
turn
our
eyes
upon
him
as
he
hung
upon
the
Cross
we
shall
see
an
example
great
enough
to
extinguish
out
of
our
minds
every
proud
thought
for
ever
.
Here
we
may
see
him
who
was
found
in
the
fashion
of
a
man
humbling
himself
lower
still
as
he
was
obedient
unto
death
even
the
death
of
the
Cross
.
[
Philip.
2.8
.
]
Methinks
after
this
we
should
never
be
in
danger
of
a
proud
thought
of
our selves
:
we
cannot
sure
after
this
example
think
any
office
too
mean
for
us
in
which
we
may
do
any
good
office
to
one
another
.
Here
is
enough
to
extinguish
for
ever
all
our
ambition
and
pride
,
and
contempt
of
our
poor
Brother
.
Nothing
that
we
can
do
can
be
called
a
great
condescension
after
this
humiliation
of
the
Son
of
God
.
IV.
Of
resignation
to
the
will
of
God
.
This
our
Lord
was
the
most
conspicous
mirrour
and
example
of
.
He
was
a
man
(
sin
onely
excepted
)
like
one
of
us
;
sensible
of
hunger
and
thirst
,
of
pain
and
sorrow
,
and
these
things
pained
his
flesh
as
they
do
ours
.
His
soul
was
sorrowfull
and
very
heavy
:
His
sweat
was
like
drops
of
bloud
;
great
was
his
agony
,
and
his
sorrow
beyond
expression
.
He
saw
before
his
eyes
a
most
painfull
and
a
most
shamefull
death
.
He
is
about
to
drink
a
most
bitter
cup.
These
things
were
grievous
to
his
humane
nature
,
and
therefore
he
prays
that
(
if
it
were
possible
)
this
cup
might
pass
from
him
;
but
after
all
he
submits
himself
to
the
will
of
God
:
Not
as
I
will
but
as
thou
wilt
.
And
how
instructive
is
this
to
us
!
We
sinners
may
be
ashamed
to
murmur
when
our
Lord
resigned
himself
.
Well
may
we
submit
under
our
little
and
deserved
evils
,
when
he
that
was
without
fault
resigned
himself
up
to
God
.
[
Mat.
26.39
.
]
V.
Of
the
greatest
Charity
to
Mankind
.
Greater
love
than
this
hath
no
man
than
that
he
lay
down
his
life
for
his
friend
.
This
is
the
highest
flight
of
friendship
,
and
we
have
but
a
very
few
examples
in
our
books
of
such
a
Degree
of
Charity
.
Some
few
(
I
'll
grant
)
have
done
this
,
none
have
gone
beyond
this
,
besides
our
Lord
Jesus
.
For
he
died
for
his
Enemies
and
for
the
Ungodly
:
This
example
should
constrain
us
to
do
good
to
all
,
even
to
evil
men
and
to
our
greatest
Enemies
.
[
Rom.
5.6
.
]
VI.
Of
the
greatest
fortitude
and
the
truest
courage
.
He
bore
witness
to
the
truth
with
his
bloud
,
and
was
stedfast
in
the
profession
of
it
to
his
last
breath
.
The
most
sharp
and
shamefull
death
,
the
most
barbarous
usage
and
treatment
could
not
prevail
upon
him
to
deny
the
truth
,
or
to
fall
into
an
impotent
passion
,
and
revenge
himself
.
He
does
in
cold
bloud
chuse
rather
to
dye
the
worst
kind
of
death
,
than
to
quit
the
profession
of
the
truth
,
or
to
destroy
his
Enemies
.
This
is
indeed
an
argument
of
true
greatness
of
mind
.
We
are
much
mistaken
in
our
conceit
about
Valour
or
fortitude
.
To
Forgive
an
Enemy
,
and
to
chuse
to
dye
rather
than
to
do
an
evil
thing
speaks
a
generous
and
a
great
mind
,
and
is
a
certain
proof
of
Courage
and
true
Fortitude
.
But
he
is
a
man
of
a
weak
mind
who
will
do
an
evil
thing
to
save
his
life
,
and
revenge
himself
upon
him
that
affronts
him
or
does
him
wrong
;
Revenge
speaks
a
defect
of
wit
and
courage
.
The
meanest
creatures
they
are
who
are
peevish
and
waspish
,
and
prone
to
bite
him
that
toucheth
him
.
Leniter
qui
saeviunt
sapiunt
magis
.
Anger
resteth
it
in
the
bosom
of
fools
:
Non
est
magnus
animus
quem
incurvat
injuria
.
They
are
but
little
and
feeble
folk
that
are
ruffled
by
every
injury
or
calumny
.
The
more
impotent
and
weak
any
creature
is
the
more
easily
provoked
,
and
nothing
is
a
more
certain
sign
of
a
narrow
and
mean
soul
than
is
revenge
.
—
Quippe
minuti
Semper
&
infirmi
est
animi
,
exiguique
voluptas
Ultio
;
continuò
sic
collige
,
quòd
Vindicta
Nemo
magìs
gaudet
quàm
faemina
,
&c.
Well
,
so
it
was
,
our
Saviour
shewed
great
Courage
and
resolution
,
and
hath
given
us
therein
a
great
example
of
Christian
fortitude
and
resolution
.
I
shall
now
make
some
application
of
what
hath
been
said
.
I.
What
hath
been
said
may
serve
to
recommend
to
us
a
suffering
condition
,
which
Christ
hath
sanctified
by
his
own
Sufferings
.
When
we
suffer
we
are
like
the
Author
and
finisher
of
our
faith
.
It
becomes
us
not
to
be
dismayed
with
our
sufferings
who
profess
a
faith
in
a
crucified
Redeemer
.
For
by
sufferings
our
Religion
was
planted
,
by
sufferings
it
grew
up
and
prevailed
in
the
World
.
This
was
the
way
in
which
Jesus
went
before
us
into
his
glory
;
And
if
we
suffer
with
him
we
shall
likewise
be
glorified
together
.
It
is
no
little
comfort
to
us
to
think
that
our
Lord
hath
led
us
the
same
way
,
and
that
he
did
overcome
the
world
after
this
manner
,
which
is
indeed
the
noblest
conquest
of
it
.
II.
We
may
hence
be
exhorted
to
a
frequent
mediation
of
the
death
and
sufferings
of
Jesus
Christ
:
Form
what
hath
been
said
it
appears
plainly
that
we
are
nearly
concerned
in
these
things
:
For
Christ
did
not
suffer
upon
his
own
account
but
upon
ours
,
and
we
are
very
much
concerned
in
the
benefits
of
his
death
.
-
[
1.
]
As
we
expect
our
pardon
upon
the
account
of
his
merit
and
satisfaction
.
He
was
a
sacrifice
which
made
attonement
and
expiation
for
our
crimes
,
as
he
died
for
our
Sins
.
-
[
2.
]
As
we
hope
for
an
eternal
inheritance
upon
the
account
of
the
death
of
Christ
,
who
hath
made
way
for
us
by
his
death
,
and
by
death
entered
himself
before
into
an
eternal
inheritance
.
-
[
3.
]
As
we
are
confirmed
in
the
truth
of
his
holy
Religion
by
the
Testimony
of
his
bloud
,
with
which
this
new
covenant
between
God
and
man
was
ratified
and
confirmed
.
-
[
4.
]
As
we
are
constrained
by
the
glorious
example
he
gave
us
in
his
sufferings
to
patience
,
and
charity
,
and
self-resignation
,
&c.
of
which
he
hath
given
us
the
most
powerfull
example
.
III.
We
may
hence
be
exhorted
to
a
frequent
and
diligent
partaking
of
the
Sacrament
of
the
Lord's
Supper
,
which
is
appointed
as
a
standing
memorial
of
the
death
of
our
Lord
Jesus
Christ
.
We
ought
not
onely
to
embrace
but
welcome
all
these
opportunities
,
as
those
which
lead
us
to
the
contemplation
of
Christ's
death
upon
which
our
hopes
to
depend
.
It
is
an
unspeakable
privilege
that
we
are
admitted
to
this
favour
:
And
had
we
the
due
sense
,
which
we
ought
to
have
upon
our
minds
,
of
the
love
of
God
in
giving
us
his
Son
,
and
the
love
of
our
Lord
in
giving
up
himself
to
death
for
us
,
and
the
unspeakable
benefits
which
thence
accrue
to
us
,
we
should
need
no
words
of
persuasion
,
no
law
or
secular
interest
to
invite
us
to
the
doing
of
that
which
is
so
plainly
our
duty
,
and
so
much
our
interest
to
doe
.
Our
spiritual
hunger
and
thirst
are
the
onely
safe
and
lasting
principles
,
as
well
as
the
acceptable
ones
from
whence
we
ought
to
be
moved
.
If
our
souls
be
once
possessed
with
an
ardent
love
of
God
and
our
Blessed
Saviour
we
shall
not
make
excuses
,
and
shall
be
so
far
from
that
,
that
it
will
not
be
an
easie
thing
to
stay
away
;
and
nothing
less
than
a
violent
detention
will
keep
us
back
.
And
thus
I
have
from
the
sufferings
of
Jesus
made
it
appear
that
he
is
the
Christ
.
Before
I
proceed
to
speak
to
the
resurrection
of
Jesus
I
shall
say
something
of
his
Burial
.
Of
the
Messias
it
was
foretold
that
he
should
not
onely
die
but
be
buried
,
and
not
onely
buried
but
honourably
interred
also
.
And
what
was
foretold
of
him
was
fulfilled
in
our
Jesus
,
though
it
were
very
unlikely
to
have
come
to
pass
.
That
the
Messias
should
be
buried
is
foretold
by
the
Psalmist
.
Thou
wilt
not
leave
my
soul
in
Hell
,
(
or
,
in
the
grave
)
neither
wilt
thou
suffer
thine
holy
one
to
see
Corruption
.
We
have
no
dispute
with
the
Jews
about
the
burial
of
Jesus
;
for
they
who
grant
that
he
died
will
not
deny
that
he
was
buried
;
it
being
the
custome
of
the
Jews
to
allow
burial
to
all
men
,
even
to
the
greatest
malefactors
whatsoever
.
[
Psal.
16.10
.
with
Act.
2.31
.
and
Chap.
13.35
.
]
But
it
was
likewise
foretold
that
the
Messias
(
though
he
were
to
suffer
an
ignominious
death
)
should
be
honorably
buried
.
This
was
foretold
of
the
Messias
and
was
eminently
fulfilled
in
our
Jesus
.
Of
the
Messias
it
is
said
that
he
was
cut
off
out
of
the
land
of
the
living
.
And
then
it
follows
.
And
he
made
his
grave
with
the
wicked
,
and
with
the
rich
in
his
death
,
because
he
had
done
no
violence
,
neither
was
any
deceit
in
his
mouth
.
That
is
,
his
enemies
designed
him
the
burial
of
a
malefactor
(
and
he
who
dies
among
such
is
likely
to
be
buried
with
them
also
)
but
the
Messias
having
done
no
violence
would
be
rescued
by
the
providence
of
God
,
and
honourably
buried
:
[
Isai.
53.9
.
]
We
have
another
Eminent
prophecy
of
the
Messias
,
which
cannot
be
denyed
to
belong
to
him
by
the
Jews
themselves
,
where
among
other
things
it
is
foretold
,
that
his
rest
shall
be
glorious
;
which
words
may
well
be
allowed
to
predict
the
honourable
burial
of
the
Messias
;
Abravenel
,
upon
the
53.
of
Isaiah
,
brings
these
words
as
a
proof
that
what
is
said
(
Isa.
53.9
.
)
he
made
his
grave
with
the
Wicked
,
cannot
belong
to
the
Messias
,
because
it
is
said
that
his
rest
shall
be
glorious
:
In
which
he
grants
two
things
;
First
,
that
the
11th
.
Chapter
of
Isaiah
is
to
be
understood
of
the
Messias
,
and
we
find
him
accordingly
expound
it
of
him
:
Secondly
,
that
these
words
,
his
rest
shall
be
glorious
may
well
be
expounded
of
the
honourable
burial
of
the
Messias
.
For
else
what
cause
had
he
to
say
that
these
words
are
opposite
to
those
if
they
do
not
belong
to
the
same
matter
?
[
Isa.
11.10
.
Abravenel
,
on
Isa.
53.9
.
)
And
as
this
Jew
hath
justified
those
Christians
,
who
understand
this
place
of
the
burial
of
the
Messias
,
so
it
is
very
certain
that
the
place
hath
been
understood
to
belong
to
this
matter
by
the
Ancient
Writers
of
the
Church
.
The
Vulgar
Latin
renders
these
words
,
his
rest
shall
be
glorious
,
erit
sepulchrum
ejus
gloriosum
.
And
we
find
the
Greek
interpreters
elsewhere
render
the
word
rest
to
this
sense
,
Just.
Mart.
pro
Christian
.
Apol.
11.
Erit
in
pace
Sepultura
ejus
.
Cypr.
adv.
Judaeos
.
l.
2.
v.
Hieron
.
Epist.
ad
Marcell
.
as
signifying
burial
.
Thus
,
he
shall
enter
into
peace
,
they
shall
rest
in
their
beds
(
which
words
Justin
Martyr
understands
of
the
Messias
)
is
by
the
Greek
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e
his
burial
shall
be
in
peace
.
And
this
place
we
find
was
understood
of
the
honourable
burial
of
the
Messias
by
the
Ancients
.
I
shall
now
shew
that
these
things
were
fulfilled
in
our
Jesus
.
Though
he
were
crucified
under
the
Roman
power
,
yet
was
he
buried
contrary
to
the
custome
of
the
Romans
,
who
left
those
that
were
crucified
to
the
injuries
of
the
air
,
and
Voracity
of
the
fowls
:
Again
though
Jesus
died
between
two
theives
and
died
as
a
malefactor
,
and
though
his
enemies
designed
nothing
more
but
an
ignoble
grave
with
the
wicked
,
yet
it
was
brought
to
pass
by
the
providence
of
God
,
that
his
dead
body
was
buried
with
the
rich
,
and
that
great
honour
was
shewed
him
in
his
burial
.
The
body
of
Jesus
was
begged
by
a
rich
man
named
Joseph
,
't
was
lapped
in
clean
linen
,
and
laid
in
his
own
new
Tomb.
Nicodemus
a
Ruler
of
the
Jews
,
and
a
Master
of
Israel
,
brings
a
mixture
of
Myrrh
and
Aloes
:
The
good
Womans
pretious
Ointment
was
poured
out
for
the
burial
of
Jesus
:
And
when
the
Sabbath
was
past
,
several
Women
brought
spices
that
they
might
anoint
him
:
In
a
word
,
great
care
was
taken
about
his
burial
by
the
rich
,
by
the
honourable
,
and
the
devout
.
It
was
done
with
care
and
with
cost
,
and
by
Persons
of
the
greatest
rank
and
quality
.
Not
to
say
that
in
after
times
the
place
where
his
body
had
lain
was
visited
frequently
,
and
greatly
adorned
:
But
I
shall
not
need
to
insist
any
farther
upon
this
,
but
shall
proceed
to
consider
the
Resurrection
of
the
Messias
.
[
Matt.
27.57
.
Joh.
5.1
,
10.
with
ch.
19.39
.
Matt.
26.12
.
Mark
16.1
.
]
CHAP.
VIII
.
The
CONTENTS
.
Of
the
Resurrection
of
Jesus
.
That
we
have
sufficient
evidence
that
Jesus
did
rise
from
the
dead
.
That
we
have
the
most
unexceptionable
humane
Testimony
.
Why
the
same
number
of
men
are
called
the
eleven
and
the
twelve
elsewhere
,
when
they
were
but
Ten
?
John
21.14
.
Explained
.
This
confirmed
by
the
Testimony
of
an
Angel
and
by
Divine
Testimony
.
That
Jesus
removed
all
cause
of
doubting
of
the
truth
of
his
Resurrection
:
That
there
were
a
select
number
of
Men
chosen
to
be
witnesses
of
the
Resurrection
of
Jesus
.
That
these
witnesses
,
as
also
the
Evangelists
are
worthy
of
belief
.
That
it
was
foretold
that
the
Messias
should
rise
from
the
dead
.
The
words
(
Ps.
11.5
.
)
This
day
have
I
begotten
thee
,
are
justly
applyed
to
this
matter
:
This
proved
against
the
Jews
at
large
.
That
Jesus
rose
from
the
dead
is
an
undeniable
proof
that
he
is
the
Messias
;
and
of
the
greatest
importance
to
us
.
Of
the
time
when
Jesus
rose
from
the
dead
.
Why
on
the
third
day
?
And
how
he
could
be
said
to
rise
on
the
third
day
who
was
but
one
whole
day
in
the
Sepulchre
;
and
how
this
agrees
with
Matt.
12.40
.
where
Jesus
said
he
should
be
three
days
and
three
nights
in
the
heart
of
the
Earth
?
The
third
day
on
which
Jesus
rose
considered
as
the
first
day
of
the
Week
.
IF
the
sufferings
and
death
of
Jesus
will
afford
us
any
arguments
to
prove
him
to
be
the
Messias
;
the
Resurrection
of
Jesus
from
the
dead
,
and
his
exaltation
to
God's
right
hand
will
much
more
afford
us
pregnant
and
unexceptionable
proofs
that
he
was
the
Christ
the
Son
of
God
;
and
that
his
Religion
which
he
hath
taught
us
came
from
God
.
And
for
the
better
speaking
to
this
matter
I
shall
-
First
,
shew
that
we
have
sufficient
evidence
that
Jesus
did
rise
from
the
dead
.
-
Secondly
,
that
this
is
an
unexceptionable
proof
that
he
is
the
Christ
.
-
Thirdly
,
I
shall
consider
the
time
when
Jesus
rose
from
the
dead
,
viz.
the
third
day
.
I
shall
shew
that
we
have
sufficient
evidence
that
Jesus
did
rise
from
the
dead
.
By
sufficient
evidence
I
mean
such
as
is
enough
to
satisfie
any
honest
and
inquisitive
mind
;
as
much
,
not
to
say
much
more
,
as
we
have
for
any
matter
of
fact
,
which
we
were
not
the
eye-witnesses
of
.
As
much
,
and
more
,
as
we
have
for
other
things
of
the
truth
of
which
we
neither
do
,
nor
can
reasonably
,
make
any
manner
of
doubt
;
as
much
as
we
can
reasonably
desire
or
expect
.
And
what
that
is
we
may
learn
from
the
following
particulars
.
1.
We
have
the
most
unexceptionable
humane
Testimony
that
can
be
desired
,
that
Jesus
did
rise
from
the
dead
:
For
we
have
it
from
them
who
saw
him
,
and
conversed
with
him
,
to
whom
he
shewed
himself
alive
after
his
passion
,
by
many
infallible
proofs
,
being
seen
of
them
forty
days
.
From
them
who
did
eat
and
drink
with
him
after
he
rose
from
the
dead
.
That
there
was
such
a
persons
as
Jesus
,
and
that
he
died
the
Jews
themselves
do
not
deny
.
That
this
Jesus
did
rise
again
we
have
the
greatest
assurance
from
those
who
saw
him
:
[
Act.
1.3
.
and
ch.
10.41
.
]
First
,
he
appeared
to
Mary
Magdalen
,
and
to
other
Women
:
And
this
appearance
to
Mary
Magdalen
was
his
first
appearance
.
[
Mark
16.9
.
Joh.
20.14
.
Matt.
28.9
.
]
Secondly
,
he
appeared
to
two
of
his
Disciples
going
to
Emmaus
.
And
they
were
Peter
,
and
Cleophas
.
That
Cleophas
was
the
same
with
Alpheus
,
(
as
may
be
collected
from
Joh.
19.25
.
compared
with
Matt.
27.56
.
and
Mark
15.40
.
)
and
this
appearance
seems
to
be
that
which
the
Apostle
mentions
when
he
saith
that
he
was
seen
of
Cephas
(
Luk.
24.13
,
18
,
34.
1.
Cor.
15.5
.
)
Thirdly
,
he
appeared
to
the
Eleven
,
so
indeed
they
are
called
;
though
it
is
certain
that
there
were
but
ten
of
them
present
at
that
time
.
For
Thomas
was
absent
:
And
yet
St.
Paul
saith
he
was
seen
of
the
twelve
.
And
Thomas
is
called
one
of
the
twelve
,
when
yet
the
whole
number
was
at
that
time
but
eleven
.
(
Luk.
24.33
,
36.
Joh.
20.19
.
Ma●k
16.14
.
Joh.
20.24
.
1
Cor.
15.5
.
There
is
no
cause
that
any
man
should
upon
this
account
Scoff
at
the
Scriptures
,
or
call
in
question
their
divine
authority
.
Had
the
Writers
of
these
books
been
evil
and
crafty
men
,
had
they
combined
together
to
put
a
cheat
upon
the
World
,
they
might
easily
have
avoided
such
occasions
of
offence
.
And
it
is
to
me
no
little
argument
of
the
truth
of
what
they
affirm
,
that
they
all
agree
in
the
main
,
and
differ
at
the
same
time
in
some
circumstances
of
delivering
it
down
to
us
.
The
difficulty
before
us
is
very
small
.
They
are
called
the
twelve
,
because
that
was
the
full
number
of
the
Apostles
of
Christ
before
the
defection
and
death
of
Judas
;
as
well
as
after
the
election
of
Matthias
:
And
nothing
is
more
common
than
to
call
a
society
of
men
by
that
number
,
of
which
they
consist
,
and
by
which
they
are
generally
called
;
even
when
the
intire
number
is
not
made
up
:
But
then
they
are
by
the
Evangelists
called
eleven
,
that
being
the
full
number
when
Judas
was
gone
off
.
And
Thomas
may
well
be
said
to
be
one
of
the
twelve
with
respect
to
the
full
number
which
was
at
first
.
The
Jews
of
all
men
have
no
reason
upon
this
account
to
disparage
the
Evangelists
,
because
they
do
in
this
matter
speak
after
the
manner
of
those
writings
which
the
Jews
allow
to
be
divine
.
The
Sons
of
Jacob
tell
Joseph
(
when
they
supposed
him
to
be
dead
)
that
they
were
twelve
brethren
,
when
they
acknowledge
that
one
was
dead
:
The
youngest
this
day
is
with
our
Father
,
and
one
is
not
.
And
though
they
were
eleven
(
as
they
verily
beleived
)
yet
they
call
themselves
the
twelve
brethren
as
they
were
at
first
.
And
when
the
twelve
Sons
of
Jacob
are
reckoned
up
,
it
is
said
,
these
are
the
Sons
of
Jacob
,
which
were
born
to
him
in
Padan-Aram
.
And
yet
it
is
evident
that
eleven
onely
of
the
twelve
were
born
there
.
This
may
seem
too
great
a
digression
,
and
therefore
I
return
,
and
shall
under
this
head
onely
add
that
all
these
appearances
of
our
Lord
happened
upon
the
same
day
that
he
rose
from
the
dead
(
Gen.
42.13
.
and
ch.
35.26
.
Joh.
20.24
.
)
Fourthly
,
he
appeared
to
the
disciples
when
Thomas
was
with
them
and
this
was
(
as
it
is
very
probable
)
the
week
after
his
Resurrection
,
and
upon
the
first
day
of
the
week
.
Those
words
in
St.
John
,
after
eight
days
will
very
well
bear
this
sense
.
(
Joh.
20.26
.
)
Fifthly
,
he
appears
again
to
seven
of
his
disciples
at
the
Sea
of
Tyberias
.
The
occasion
of
their
being
there
seems
to
be
this
.
It
is
well
known
that
our
Saviour
had
told
his
disciples
that
after
his
Resurrection
he
would
go
before
them
into
Galilee
.
After
Christ
was
risen
the
Angel
bad
the
women
go
and
tell
his
disciples
and
Peter
that
they
should
see
him
in
Galilee
as
he
had
said
unto
them
:
Accordingly
the
disciples
go
down
thither
to
meet
their
Lord
:
while
they
were
there
and
waited
for
the
appearance
of
Jesus
,
Peter
and
six
more
go
a
fishing
,
and
then
Jesus
appeared
to
them
of
which
we
have
a
more
particular
account
,
Joh.
ch.
21.
With
respect
to
this
appearance
St.
John
says
,
This
is
now
the
third
time
that
Jesus
shewed
himself
to
his
disciples
after
that
he
was
risen
from
the
dead
.
And
so
indeed
it
was
,
the
third
time
of
his
appearing
to
the
greater
number
of
his
disciples
,
though
he
had
appeared
before
to
Mary
Magdalen
at
first
,
and
to
two
of
his
disciples
Peter
and
Cleophas
at
another
time
.
So
that
though
I
reckon
this
the
fifth
appearance
of
Christ
,
yet
it
is
still
but
the
third
time
which
he
shewed
himself
to
the
greater
number
of
his
disciples
.
(
Joh.
2.1
.
1.
Matt.
28.16
.
Matt.
26.32
.
Mark
16.7
.
Joh.
21.14
.
)
Sixthly
,
our
Saviour
appeared
again
to
the
eleven
disciples
at
the
mountain
in
Galilee
.
This
Galilee
was
the
Countrey
in
which
he
had
lived
,
where
he
was
well
known
,
where
he
had
done
many
miracles
,
and
whence
he
had
chosen
several
if
not
most
of
his
disciples
.
This
was
a
more
solemn
appearing
of
our
Lord
:
It
was
by
appointment
,
and
it
was
foretold
before
his
death
,
and
his
followers
are
reminded
of
it
after
his
Resurrection
;
and
it
is
very
probable
that
at
this
time
it
was
that
he
appeared
to
five
hundred
at
once
,
which
will
still
speak
this
appearance
the
more
conspicuous
and
remarkable
.
(
Matt.
28.16
,
17.1
.
Cor.
15.6
.
)
Seventhly
,
He
appeared
to
James
,
and
to
all
the
Apostles
:
We
have
an
account
of
his
appearing
to
all
the
Apostles
upon
his
ascending
up
to
Heaven
.
(
1.
Cor.
15.7
.
Act.
1.1
.
)
Here
are
a
great
number
of
very
unexceptionable
witnesses
.
They
were
those
who
knew
him
before
,
those
who
saw
him
and
conversed
with
him
:
They
saw
him
often
,
and
a
great
number
they
were
that
did
so
:
It
is
not
onely
reported
by
a
few
terrified
Women
,
or
a
Melancholick
follower
or
two
,
but
all
his
Apostles
who
had
conversed
with
him
for
a
considerable
time
,
and
many
others
who
knew
him
well
bear
witness
to
this
truth
.
2.
We
have
also
the
Testimony
of
an
Angel
,
who
told
the
Women
that
sought
the
body
of
Jesus
,
He
is
not
here
,
for
he
is
risen
:
Nor
is
it
one
Angel
onely
but
two
as
appears
from
the
other
Evangelists
.
These
Angels
,
who
are
not
sent
upon
mean
and
inconsiderable
employments
,
attend
upon
,
and
publish
the
Resurrection
of
Jesus
,
and
do
also
secure
the
empty
Sepulchre
from
the
Jews
that
they
are
not
able
to
place
another
body
in
the
room
of
that
of
Jesus
which
was
risen
(
Matt.
28.6
.
Luk.
24.2
.
with
Joh.
20.12
.
)
3.
We
have
a
divine
Testimony
,
and
that
a
most
irrefragable
one
;
a
Testimony
greater
than
that
of
men
and
Angels
.
Our
Lord
had
promised
the
Holy
Spirit
,
who
should
be
with
respect
to
his
disciples
a
Comforter
,
and
with
respect
to
our
Lord
himself
an
Advocate
to
plead
his
cause
,
and
defend
his
innocence
:
Now
this
promise
is
fulfilled
,
and
this
holy
Ghost
did
bear
witness
to
the
Resurrection
of
Jesus
.
After
Jesus
was
risen
he
breathed
on
his
disciples
and
said
receive
ye
the
Holy
Ghost
;
and
after
his
Ascension
at
the
day
of
Pentecost
we
find
the
Holy
Ghost
more
plentifully
bestowed
on
his
Disciples
.
And
from
thence
the
Apostle
argues
against
them
who
derided
them
,
as
those
who
were
full
of
new
Wine
,
that
God
had
raised
up
Jesus
,
who
being
exalted
had
shed
forth
this
which
they
now
saw
and
heard
;
and
afterwards
concludes
,
therefore
let
all
the
House
of
Israel
know
assuredly
that
God
hath
made
the
same
Jesus
whom
ye
have
crucified
both
Lord
and
Christ
.
The
effusion
of
the
Holy
Ghost
was
a
witness
of
the
Resurrection
of
Jesus
:
And
this
Testimony
of
the
Holy
Ghost
:
was
a
divine
one
;
it
was
from
Heaven
.
St.
Peter
tells
the
Jews
that
God
had
raised
up
Jesus
,
and
exalted
him
at
his
right
hand
;
and
(
says
he
)
we
are
witnesses
of
these
things
,
so
is
also
the
Holy
Ghost
whom
God
hath
given
to
them
that
obey
him
.
[
Joh.
14.16
.
ch.
16.7
,
8
,
9
,
10
,
11.
ch.
20.22
.
Act.
2.4
,
36
,
ch.
5.32
.
]
4.
Jesus
did
after
his
resurrection
take
away
all
cause
of
doubt
concerning
the
truth
of
his
Resurrection
.
He
gave
sufficient
proof
that
the
very
same
body
which
was
fastened
to
the
Cross
,
dyed
there
,
and
was
buried
,
was
raised
again
to
life
.
The
Disciples
were
at
first
affrighted
and
supposed
that
they
had
seen
a
Spirit
:
But
our
Saviour
put
them
out
of
all
doubt
;
Behold
(
says
he
)
my
hands
and
my
feet
.
Handle
me
,
and
see
;
for
a
Spirit
hath
not
flesh
and
bones
as
ye
see
me
have
.
He
shews
his
hands
and
his
feet
:
And
whereas
at
his
first
appearing
to
his
Disciples
,
Thomas
was
absent
,
and
did
not
believe
that
he
was
risen
from
the
dead
,
and
said
moreover
,
except
I
shall
see
in
his
hands
the
print
of
the
nails
,
and
put
my
finger
into
the
print
of
the
nails
,
and
thrust
my
hard
into
his
side
I
will
not
beleive
;
our
Lord
convinced
this
doubting
Disciple
,
and
gives
him
the
utmost
evidence
and
assurance
of
the
truth
of
his
Resurrection
.
Reach
hither
thy
finger
(
says
Jesus
to
Thomas
)
and
behold
my
hands
;
and
reach
hither
thy
hand
and
thrust
it
into
my
side
;
and
be
not
faithless
but
beleiving
;
upon
which
Thomas
was
convinced
and
forced
to
cry
out
,
my
Lord
and
my
God
.
Our
Lord
gave
his
followers
insallible
proofs
of
his
Resurrection
,
in
the
space
of
forty
days
.
He
are
and
drank
with
them
,
exposed
his
body
to
their
view
and
touch
,
behold
(
says
he
)
my
h●nds
and
feet
that
it
is
my self
:
and
when
after
this
they
believed
not
for
joy
,
and
wondred
,
he
took
broiled
fish
and
honey
comb
,
and
did
eat
before
them
.
Greater
assurance
they
were
not
capable
of
:
[
Luk.
24.37
,
39
,
40
,
41
,
42.
Joh.
20.25
,
27
,
28.
Act.
1.3.10.41
.
Luk.
24.39
,
40.
]
5.
That
the
truth
of
the
Resurrection
of
Jesus
was
abundantly
confirmed
by
those
who
were
the
witnesses
of
it
.
So
it
was
(
and
it
was
highly
fit
it
should
be
so
)
that
there
were
a
select
number
of
men
who
were
to
be
the
witnesses
of
the
Resurrection
of
Jesus
;
these
were
men
whom
God
had
appointed
and
set
apart
for
this
purpose
,
and
such
who
upon
the
account
of
their
knowledge
of
Jesus
,
and
their
readiness
to
part
with
all
for
the
sake
of
the
truth
,
were
sitted
and
disposed
for
this
purpose
.
Thus
St.
Peter
tells
us
.
Him
God
raised
up
the
third
day
and
shewed
him
openly
,
not
to
all
the
people
but
to
witnesses
,
chosen
before
of
God
,
even
unto
us
who
did
eat
and
drink
with
him
after
he
rose
from
the
dead
.
The
Apostles
were
now
the
witnesses
of
the
Resurrection
of
Jesus
,
this
they
preach
and
testifie
upon
all
occasions
,
and
this
is
their
Character
and
their
Office
;
[
Act.
10.41
.
chap.
1.22
.
and
ch.
3.15
.
and
chap.
4.2
,
33.
ch.
5.30
,
32.
ch.
10.30
,
31.
ch.
13.31
.
chap.
17.18
.
]
Now
these
witnesses
did
abundantly
confirm
the
truth
of
this
Doctrine
,
which
they
preached
every
where
,
both
by
signs
and
wonders
which
God
wrought
by
their
hands
;
and
by
an
exemplary
and
holy
life
.
And
at
last
by
laying
down
their
lives
in
confirmation
of
their
Doctrine
.
Upon
which
account
they
were
witnesses
beyond
all
exception
.
For
we
cannot
beleive
that
men
would
part
with
their
lives
in
Confirmation
of
a
lye
;
or
that
God
would
assist
them
to
do
miracles
for
so
vile
and
base
an
end
and
purpose
;
and
they
must
be
very
profligate
wretches
who
would
affirm
a
matter
of
fact
of
which
they
had
not
good
assurance
.
The
Resurrection
of
Jesus
was
a
truth
of
the
greatest
moment
and
consequence
whatsoever
;
upon
the
truth
of
this
our
hope
,
and
all
our
Religion
does
depend
.
It
was
fit
that
this
truth
should
be
sufficiently
attested
by
persons
of
undoubted
credit
.
The
death
of
Christ
was
publick
,
the
whole
multitude
were
witnesses
of
his
Crucifixion
.
But
they
were
not
vouchsafed
the
honour
of
being
the
witnesses
of
his
Resurrection
;
the
truth
of
his
Resurrection
was
too
valuable
to
be
concredited
to
an
unconstant
and
malicious
rabble
:
And
therefore
God
who
raised
up
Jesus
,
and
shewed
him
openly
(
or
gave
him
to
be
made
manifest
,
as
the
Greek
hath
it
)
did
not
do
it
to
all
the
people
but
to
certain
select
and
chosen
witnesses
:
These
men
who
conversed
with
him
before
his
death
and
after
his
Resurrection
;
who
had
known
his
life
,
and
heard
his
Sermons
,
and
been
taught
by
him
before
that
he
must
dye
and
rise
again
;
these
men
who
had
power
to
confirm
this
truth
with
Miracles
,
and
were
prepared
to
confirm
it
with
their
bloud
,
and
did
persist
in
it
to
their
last
breath
were
witnesses
indeed
beyond
all
manner
of
exception
.
I
say
beyond
all
exception
;
for
there
can
be
no
reasonable
exception
brought
against
them
:
And
if
we
will
give
our selves
the
leisure
to
consider
the
thing
before
us
,
with
due
application
,
we
shall
find
no
cause
to
except
.
For
if
there
were
any
such
thing
it
must
be
because
of
the
thing
it self
,
or
matter
of
fact
which
is
attested
,
or
the
persons
who
do
report
it
.
For
the
thing
it self
,
viz.
that
God
raised
up
Jesus
,
there
lies
no
shadow
of
reasonable
exception
against
it
.
For
that
a
man
should
be
raised
from
the
dead
implyes
no
contradiction
either
moral
or
natural
.
He
that
beleives
that
God
made
the
World
cannot
think
it
impossible
to
him
to
raise
a
dead
man
to
life
again
:
For
the
persons
who
report
this
,
if
there
lye
any
exception
against
them
,
it
must
be
upon
the
score
of
their
weakness
,
or
wilfullness
.
It
may
perhaps
be
pretended
that
they
were
weak
men
and
imposed
upon
:
That
they
took
up
this
beleif
that
Jesus
rose
from
the
dead
upon
light
and
insufficient
grounds
,
and
though
they
did
not
contrive
to
deceive
others
yet
they
themselves
were
easily
deceived
.
But
this
cannot
be
pretended
with
any
reason
at
all
:
For
they
did
not
report
that
Jesus
was
raised
to
life
upon
hear-say
or
common
fame
;
they
did
not
receive
it
as
a
tradition
received
from
others
:
But
they
were
eye-witnesses
of
it
.
They
were
men
that
knew
Jesus
before
he
died
,
that
conversed
with
him
forty
days
after
he
rose
from
the
dead
,
that
had
sometimes
doubted
of
the
truth
of
his
Resurrection
themselves
,
and
had
received
the
utmost
satisfaction
that
it
was
that
Jesus
who
died
,
that
was
risen
from
the
dead
;
and
when
they
were
assured
of
it
they
taught
this
doctrine
boldly
;
and
they
taught
no
more
than
what
they
knew
to
be
true
;
what
they
had
seen
and
handled
that
they
taught
.
Nor
did
this
depend
upon
the
Testimony
of
Women
or
Children
or
any
incompetent
witnesses
;
or
upon
a
bare
and
single
Testimony
:
But
a
number
of
men
,
the
most
competent
witnesses
imaginable
,
did
upon
all
occasions
affirm
that
Jesus
was
risen
from
the
dead
.
There
were
no
less
than
twelve
principal
witnesses
of
his
Resurrection
,
besides
the
many
others
who
saw
Jesus
after
he
was
risen
.
[
Act.
1.21
,
22.
]
Nor
can
we
think
that
these
witnesses
did
wilfully
go
about
to
lye
and
put
a
cheat
upon
other
men
:
We
cannot
think
them
such
vile
persons
,
or
that
they
could
have
prevailed
this
way
.
For
besides
that
they
taught
other
men
to
speak
the
truth
,
and
that
they
are
not
accused
otherwise
as
flagitious
persons
,
to
what
purpose
should
they
affirm
that
Jesus
was
risen
from
the
dead
if
it
were
false
?
Could
they
get
any
thing
by
such
a
lye
?
Was
it
a
step
to
any
honour
or
preferment
to
say
that
Jesus
was
raised
to
life
again
?
Was
this
Doctrine
pleasing
to
the
Jews
?
Would
it
procure
them
any
favour
from
the
Gentile
World
?
Nay
is
it
not
evident
that
for
affirming
this
the
Jews
who
put
Jesus
to
death
were
enraged
against
them
?
For
they
arraigned
the
Justice
of
their
Nation
,
and
incensed
their
Countrey
men
to
the
highest
degree
whatsoever
.
The
Gentiles
scoffed
at
them
and
derided
them
,
and
their
scoffs
were
the
least
Evils
they
suffered
upon
this
account
;
for
they
continued
in
this
their
Testimony
under
torments
and
even
unto
death
.
Can
any
man
imagine
that
this
was
a
contrivance
and
Plot
of
crafty
men
?
That
they
combined
to
put
a
cheat
upon
mankind
?
but
to
what
end
should
they
do
this
?
It
is
not
likely
they
could
engage
a
considerable
number
in
such
a
combination
.
It
would
be
hard
to
find
a
great
many
men
so
weary
of
their
lives
as
to
be
content
to
throw
them
away
in
confirmation
of
a
lye
.
Besides
the
fraud
would
have
been
discover'd
quickly
:
For
these
men
did
not
forbear
to
tell
when
and
where
this
happened
which
they
were
the
witnesses
of
.
Did
ever
any
men
of
credit
prove
these
witnesses
incompetent
?
Did
they
ever
deprehend
them
in
a
lye
or
speaking
inconsistently
?
Did
it
appear
at
any
time
that
they
were
caught
in
a
false
story
,
or
that
any
one
of
them
were
forced
to
recant
and
retract
what
he
had
said
?
How
came
this
beleif
to
spread
so
quickly
in
the
world
if
it
had
not
been
true
?
Could
it
have
any
thing
else
to
recommend
it
to
the
belief
of
mankind
?
That
it
quickly
gained
an
Universal
belief
in
the
world
is
undeniable
;
but
how
could
this
be
?
God
attested
to
this
truth
by
enabling
these
witnesses
to
work
miracles
in
confirmation
of
it
.
That
so
it
was
no
man
can
doubt
that
gives
any
credit
to
the
Testimony
of
others
.
Had
it
not
been
so
the
spreading
of
this
beleif
,
without
a
miracle
,
would
have
been
the
greatest
miracle
of
all
.
It
is
plain
that
we
have
no
reason
to
doubt
of
the
Resurrection
of
Jesus
:
There
is
no
History
,
no
matter
of
fact
,
which
yet
we
beleive
firmly
,
that
we
have
that
cause
to
beleive
as
we
have
this
,
that
Jesus
was
raised
from
the
dead
;
and
therefore
if
we
do
not
beleive
that
Jesus
rose
from
the
dead
,
it
is
not
from
want
of
evidence
,
and
sufficient
motives
of
credibility
,
but
from
a
faulty
principle
,
and
a
culpable
neglect
of
seeking
after
the
truth
.
6.
That
the
Evangelists
who
report
the
matter
of
fact
,
concerning
the
Resurrection
of
Jesus
,
are
worthy
of
all
credit
.
For
their
names
are
annexed
to
their
writings
,
they
set
down
the
time
and
place
where
those
things
happened
which
they
write
of
;
they
name
the
persons
concerned
in
these
things
;
they
write
of
things
which
happened
in
their
own
time
,
and
which
they
knew
to
be
true
.
They
all
agree
in
the
main
story
,
and
their
different
relating
of
some
smaller
circumstances
does
but
confirm
their
credit
as
to
the
main
relation
.
What
can
we
desire
in
any
writing
which
is
wanting
here
?
What
have
we
to
object
against
these
writers
?
Can
we
suppose
they
did
conspire
to
put
a
cheat
upon
mankind
?
But
what
reason
have
we
for
this
suspicion
?
Surely
none
,
but
much
to
the
contrary
.
For
they
do
not
write
like
men
who
had
combined
together
to
cheat
the
world
.
For
they
own
their
names
,
they
relate
something
with
some
seeming
difference
,
they
mention
the
time
and
place
where
those
things
happened
,
which
they
write
;
they
name
many
persons
and
of
several
Nations
and
ranks
that
were
concerned
,
they
stick
not
to
mention
their
own
meanness
and
their
own
faults
and
infirmities
,
and
the
shame
and
death
of
their
great
Lord
and
Master
.
Nor
could
these
or
the
other
witnesses
of
the
Resurrection
be
induced
by
any
worldly
Temptation
to
tell
a
lye
.
They
did
beleive
the
Religion
which
they
professed
,
or
they
did
not
.
If
they
did
beleive
it
they
durst
not
tell
a
lye
,
that
being
directly
forbid
in
that
Religion
which
they
beleived
to
be
true
.
If
they
did
not
beleive
it
themselves
;
what
could
perswade
them
to
obtrude
the
belief
of
it
upon
other
men
?
They
were
so
far
from
gaining
by
this
course
that
they
exposed
themselves
to
the
malice
and
rage
of
men
,
to
the
loss
of
all
things
,
and
the
severest
death
.
Can
we
believe
that
they
should
be
so
fond
of
what
they
knew
to
be
a
lie
,
that
they
would
lose
all
they
had
in
confirmation
of
it
?
Men
are
not
commonly
so
fond
of
truth
as
to
confirm
it
with
their
bloud
:
Can
we
imagine
that
men
should
persist
in
a
lie
to
the
loss
of
all
things
?
7.
That
the
Resurrection
of
the
Messias
was
foretold
in
the
old
Testament
,
as
well
as
typified
;
and
therefore
the
Evangelists
are
not
to
be
rejected
by
the
Jews
for
reporting
this
matter
.
The
first
preachers
of
the
Christian
faith
did
confirm
this
truth
from
the
holy
writings
which
the
Jews
owned
:
They
proved
from
them
that
this
was
foretold
,
and
they
do
it
beyond
all
exception
,
because
they
argue
from
those
principles
which
the
Jews
allowed
.
To
this
purpose
belong
those
words
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
That
that
Psalm
did
relate
to
the
Messias
we
are
able
to
prove
from
the
Jewish
Doctors
,
who
do
acknowledge
it
:
And
therefore
when
it
was
alledged
to
this
purpose
they
cannot
say
that
it
was
an
allegation
out
of
a
place
which
did
not
belong
to
the
Messias
.
The
Apostle
applies
those
words
to
this
sense
;
He
assures
us
that
God
hath
fulfilled
his
promise
in
that
he
hath
raised
up
Jesus
again
,
as
it
is
also
written
in
the
second
Psalm
,
thou
art
my
Son
,
&c.
It
being
confessed
by
the
Jews
themselves
that
the
Psalm
,
out
of
which
these
words
are
cited
,
is
to
be
understood
of
the
Messias
.
I
need
not
go
about
to
justifie
and
make
good
that
it
belongs
to
the
matter
for
which
it
is
alledged
.
[
Psal.
2.5
.
Act.
13.33
.
]
I
shall
onely
consider
how
fitly
these
words
are
applied
to
the
resurrection
of
the
Messias
.
For
,
thou
art
my
Son
,
this
day
have
I
begotten
thee
,
seem
rather
to
relate
to
the
birth
than
to
the
Resurrection
of
the
Messias
.
For
the
clearing
of
this
matter
it
is
to
be
considered
.
That
it
is
no
unusual
thing
to
call
the
earth
our
Mother
,
as
well
as
our
Parent
from
whom
we
are
born
;
it
is
very
common
to
call
each
of
these
by
the
same
name
:
The
earth
out
of
which
we
are
taken
,
and
to
which
we
return
is
our
Mother
,
as
well
as
our
Parent
from
whom
we
spring
;
and
our
grave
to
which
we
return
is
our
Womb
as
well
as
that
of
our
Mothers
.
When
Julius
Caesar
dreamed
that
he
had
offered
violence
to
his
Mother
,
arbitrium
orbis
terrarum
portendi
,
i.
e.
that
he
should
conquer
the
earth
,
quae
omnium
parens
haberetur
i.
e.
which
is
the
common
Mother
of
us
all
:
Philo
the
Jew
tells
us
that
the
earth
seems
to
be
a
Mother
,
Phil.
Jud.
de
Mundi
Opificio
.
and
that
thence
it
was
that
among
the
Ancients
it
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
a
word
that
at
once
signifies
the
Earth
and
Mother
,
and
that
according
to
Plato
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
earth
does
not
so
much
imitate
a
Woman
as
a
Woman
the
earth
.
He
tells
us
farther
that
nature
hath
given
her
breasts
,
viz.
the
chanels
of
rivers
and
fountains
.
After
this
manner
do
the
writers
of
the
old
Testament
speak
,
with
whom
the
grave
which
receives
the
dead
is
called
the
Womb
;
and
therefore
a
Resurrection
from
thence
may
well
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
new
birth
.
Naked
came
I
out
of
my
Mother's
womb
(
says
Job
)
and
naked
shall
I
return
thither
.
What
we
render
thither
,
the
Chaldee
Paraphrast
expresseth
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
to
the
grave
.
Again
on
the
other
hand
when
the
Holy
Scripture
speaks
of
the
Mother's
womb
it
does
it
after
such
a
manner
as
refers
to
the
Earth
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Mother
of
us
all
.
When
the
Psalmist
speaks
of
his
being
formed
in
the
Womb
he
expresses
the
Womb
by
the
lowest
parts
of
the
earth
,
which
the
Chaldee
Paraphrast
on
the
place
interprets
of
the
Womb
of
his
Mother
.
And
the
Virgin
's
Womb
seems
to
be
meant
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
lowermost
parts
of
the
earth
:
And
to
my
present
purpose
,
into
the
innermost
parts
of
the
belly
,
in
Solomon
,
is
by
the
Targum
rendred
in
profundum
Sepulchri
,
i.
e.
into
the
depth
of
the
Grave
.
And
we
find
among
the
Jewish
Writers
that
the
Mother's
womb
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sepulchre
.
born
anew
;
and
therefore
it
may
well
be
said
of
our
Saviour
when
he
rose
from
the
dead
that
he
was
then
begotten
:
And
when
the
Apostle
applies
those
words
,
this
day
have
I
begotten
thee
,
to
our
Saviour's
Resurrection
,
he
does
but
speak
the
language
of
the
Hebrew
writers
;
and
the
Jews
,
who
own
this
Psalm
to
belong
to
the
Messias
,
have
no
reason
to
complain
that
those
words
of
it
should
be
applyed
to
his
Resurrection
.
[
Job
.
1.21
.
Ps.
139.15
.
Eph.
4.9
.
Pro.
18.18
.
]
And
this
manner
of
speaking
is
very
agreeable
to
the
type
of
our
Saviour's
Resurrection
:
I
mean
the
Prophet
Jonas
,
who
was
three
days
and
three
nights
in
the
Whales
belly
,
to
which
the
heart
of
the
earth
,
in
which
Jesus
was
,
and
from
which
he
rose
,
answers
.
(
Matt.
12.40
.
)
Jonas
is
not
onely
said
to
have
been
in
the
belly
(
or
,
bowels
as
it
is
in
the
Hebrew
)
of
the
Fish
(
Jonah
1.17
.
)
But
when
he
prayed
unto
the
Lord
his
God
there
,
and
God
heard
him
,
he
is
said
to
have
heard
him
out
of
the
belly
of
Hell
,
or
,
(
as
the
Marginal
reading
hath
it
,
and
the
Hebrew
word
signifies
)
out
of
the
belly
of
the
grave
.
(
Jon.
2.2
.
)
And
when
he
acknowledges
his
deliverance
he
does
it
in
these
words
,
Yet
hast
thou
brought
up
my
life
from
corruption
,
O
Lord
my
God
.
(
Jon.
2.6
.
compare
Ps.
16.10
.
Act.
2.31
.
)
Jesus
came
from
the
Virgins
Womb
and
the
Womb
of
the
earth
.
The
first
birth
was
natalis
Imperatoris
,
the
second
natalis
imperii
.
The
Prince
was
born
when
the
Virgin
brought
him
forth
at
Bethlehem
,
but
his
Resurrection
was
the
birth
day
of
his
Kingdom
,
and
of
his
entrance
upon
his
everlasting
Preisthood
:
Upon
both
accounts
he
is
justly
called
the
Son
of
God
;
as
he
was
conceived
by
the
Holy
Ghost
in
the
Virgins
Womb
,
and
as
he
was
raised
by
the
Holy
Ghost
from
the
grave
.
Holy
Jesus
,
and
the
Sepulchre
which
Joseph
had
provided
,
wherein
never
man
before
was
laid
.
The
Virgin
and
the
Sepulchre
were
both
undefiled
:
And
however
a
several
Joseph
were
related
to
each
yet
they
had
not
made
any
use
of
either
.
Our
Lord
was
miraculously
born
of
the
Virgin
,
and
raised
from
the
dead
.
Without
the
help
of
a
man
he
was
born
at
first
,
and
was
raised
from
the
grave
without
humane
assistance
,
and
maugre
all
the
endeavours
used
to
prevent
it
.
He
received
life
upon
the
first
conception
;
and
a
new
life
,
when
he
rose
from
the
dead
.
They
were
both
effected
by
the
H.
Ghost
and
published
by
Angels
,
[
Heb.
5.5
.
Luk.
1.35
.
with
Rom.
1.4
.
chap.
8.
v.
11.
Luk.
23.53
.
]
But
we
have
another
prediction
of
the
Resurrection
of
the
Messias
that
cannot
belong
to
the
person
of
David
at
all
;
viz.
Thou
wilt
not
leave
my
soul
in
hell
:
neither
wilt
thou
suffer
thine
holy
one
to
see
corruption
.
This
must
belong
to
the
person
of
the
Messias
,
for
David
dyed
and
was
buried
,
and
his
flesh
consumed
;
and
it
is
therefore
an
unexceptionable
proof
of
that
truth
which
it
is
brought
to
Confirm
.
[
Ps.
16.10
.
Act.
2.29
.
]
We
have
another
Prophecy
that
assures
us
,
that
the
Messias
after
his
resurrection
shall
dye
no
more
,
viz.
The
promise
of
the
sure
mercies
of
God
,
which
we
find
the
Apostle
applying
to
this
matter
,
and
inferring
from
it
that
Christ
who
rose
from
the
dead
,
was
no
more
to
return
to
corruption
.
[
Isa.
55.3
.
Act.
13.34
.
]
If
what
hath
been
said
be
duly
considered
we
shall
find
that
God
hath
given
us
sufficient
assurance
that
Jesus
did
rise
from
the
dead
.
For
what
greater
assurrance
can
we
desire
of
this
matter
of
fact
,
unless
we
think
Our
Saviour
should
have
dyed
in
every
age
,
and
Country
,
and
risen
again
to
satisfie
our
unreasonable
infidelity
?
What
is
there
that
the
Jew
can
object
against
this
doctrine
thus
confirmed
?
will
they
undertake
to
prove
a
negative
against
so
many
positive
proofs
and
witnesses
?
what
possible
ways
are
there
left
them
of
doing
this
?
They
cannot
deny
the
possibility
of
the
thing
,
who
believe
a
Resurrection
to
come
,
or
that
God
made
the
world
:
Or
will
they
say
as
once
they
did
,
who
watched
his
Sepulchre
,
and
were
hired
to
say
it
,
that
his
Disciples
came
by
night
and
stole
him
away
while
they
slept
.
Is
it
probable
,
that
this
should
gain
any
belief
among
men
?
what
temptation
could
they
have
to
do
this
?
Or
is
it
likely
that
they
,
who
for
fear
forsook
him
when
he
was
living
,
should
adventure
upon
the
Guard
to
retrieve
his
dead
body
,
which
was
honourably
interred
?
If
these
Souldiers
knew
this
to
be
true
,
why
did
they
not
hinder
it
?
if
they
knew
it
not
how
could
they
Testify
?
what
could
hinder
them
who
had
power
that
they
did
not
prevent
it
?
Or
what
reason
have
we
to
believe
those
Competent
witnesses
who
confess
that
they
were
a
sleep
when
it
was
done
?
Thus
having
shewed
that
we
have
sufficient
Evidence
that
Jesus
did
rise
from
the
dead
,
I
shall
now
proceed
to
shew
,
That
this
is
an
unexceptionable
proof
that
he
is
the
Christ
,
and
consequently
of
the
truth
of
the
Christian
Religion
.
I
need
not
enlarge
upon
this
head
.
For
it
is
very
evident
and
plain
,
and
the
Jews
themselves
cannot
deny
it
.
And
for
that
reason
they
who
deny
not
that
he
lived
and
dyed
,
do
what
they
can
to
stifle
the
belief
of
the
Resurrection
.
This
they
do
because
they
are
sensible
that
his
Resurrection
from
the
dead
is
a
proof
beyond
exception
that
he
is
the
Messias
.
They
Endeavoured
what
they
could
to
hinder
his
resurrection
,
and
when
they
could
not
doe
that
,
they
laboured
to
hinder
the
belief
of
it
.
And
that
which
makes
the
Resurrection
of
Jesus
so
unexceptionable
a
proof
that
he
is
the
Christ
is
this
,
that
Jesus
did
in
his
life
time
,
not
onely
profess
himself
to
be
the
Christ
the
Son
of
God
,
but
also
foretell
the
manner
of
his
own
death
,
and
that
he
should
not
onely
rise
again
,
but
rise
again
the
third
day
;
and
does
referr
the
unbelieving
Jews
to
his
Resurrection
,
as
to
the
great
sign
and
proof
of
his
being
sent
from
God
.
When
the
Scribes
and
Pharisees
asked
Jesus
for
a
sign
,
He
answered
and
said
unto
them
;
an
Evil
and
adulterous
generation
seeketh
after
a
Sign
,
and
there
shall
no
sign
be
given
to
it
,
but
the
sign
of
the
Prophet
Jonas
.
For
as
Jonas
was
three
days
and
three
nights
in
the
Whales
belly
,
so
shall
the
Son
of
man
be
three
days
and
three
nights
in
the
heart
of
the
Earth
.
Our
Lord
had
done
many
miraculous
works
among
the
Jews
,
and
still
they
require
a
Sign
,
or
a
more
plain
and
clear
proof
that
he
came
from
God
;
Our
Saviour
referrs
them
to
his
Resurrection
as
that
which
would
be
a
most
unexceptionable
one
,
and
sufficient
to
remove
any
but
a
perverse
and
incurable
unbelief
.
And
this
he
calls
the
Sign
of
the
Prophet
Jonas
:
That
Prophet
was
sent
to
call
the
Ninevites
to
repentance
,
and
was
successfull
in
his
undertaking
;
and
his
miraculous
escape
from
the
belly
of
the
Whale
was
a
Competent
proof
that
he
was
sent
by
God
,
and
very
fit
to
gain
him
credit
with
the
Ninevites
;
And
very
probable
it
is
,
that
the
fame
of
what
had
befallen
the
Prophet
had
come
to
the
men
of
Nineveh
,
and
that
it
made
way
for
the
reception
of
the
doctrine
which
he
preached
.
The
Resurrection
of
Jesus
was
a
greater
sign
,
and
that
which
made
way
for
the
Entertainment
of
his
doctrine
in
the
World
;
For
it
did
confirm
the
truth
of
his
Doctrine
.
[
Matt.
16.21
.
Joh.
2.19
.
ch.
3.14
.
ch.
12.32
,
33.
Matt.
12.39
,
40.
]
There
have
been
those
who
have
been
raised
from
the
dead
besides
Jesus
:
And
many
besides
him
have
professed
themselves
to
be
the
Christ
also
.
But
none
in
the
world
but
Jesus
professed
himself
to
be
Christ
,
and
confirmed
it
by
his
Resurrection
.
Epist.
ad
Judaeos
Marsilienses
.
Maimon
tells
us
of
one
who
deceived
the
poor
Jews
under
a
pretence
that
he
was
at
least
the
forerunner
of
the
Messias
,
who
having
boasted
vainly
that
he
would
rise
again
after
his
death
,
in
token
that
he
came
from
God
,
was
indeed
beheaded
by
a
certain
Arabian
King
,
but
returned
not
to
life
again
.
He
was
not
able
to
give
the
proof
that
Jesus
did
who
rose
from
the
dead
.
And
though
there
have
been
others
who
have
been
raised
from
the
dead
,
yet
none
of
them
ever
professed
to
be
the
Christ
,
the
Son
of
the
living
God
,
as
our
Jesus
did
.
This
being
a
truth
upon
which
the
truth
of
the
whole
Christian
Religion
depends
,
no
wonder
that
the
belief
of
this
Article
should
be
accounted
for
a
faith
in
the
whole
Religion
.
That
is
the
word
of
faith
(
says
St.
Paul
)
which
we
preach
,
that
if
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thine
heart
,
that
God
hath
raised
him
from
the
dead
thou
shalt
be
saved
.
For
he
that
believes
that
Jesus
rose
from
the
dead
,
does
believe
the
other
Articles
of
Religion
which
are
all
confirmed
by
this
.
He
that
believes
that
Jesus
is
risen
,
does
at
the
same
time
believe
him
to
be
the
Christ
,
and
consequently
that
his
precepts
are
divine
,
that
his
promises
are
certain
,
and
his
power
and
authority
uncontrollable
.
This
is
indeed
the
faith
peculiar
to
Christians
:
The
Jews
and
the
Heathens
believed
some
other
points
relating
to
Religion
;
That
Jesus
rose
,
that
he
is
the
Christ
,
the
Son
of
God
,
this
is
the
great
Article
of
the
Christian
faith
:
Hence
it
is
that
so
much
is
imputed
to
this
faith
,
and
to
the
confession
of
this
truth
in
the
New
Testament
.
Whosoever
shall
confess
that
Jesus
is
the
Son
of
God
,
God
dwelleth
in
him
and
he
in
God
.
And
afterward
,
whosoever
believeth
that
Jesus
is
the
Christ
,
is
born
of
God
.
Whoever
believed
this
believed
all
the
Christian
Religion
,
and
he
that
(
when
those
words
were
written
)
did
believe
and
profess
this
truth
,
when
't
was
greatly
dangerous
so
to
doe
,
as
he
gave
proof
of
a
sincere
faith
,
so
he
might
be
truly
said
to
dwell
in
God
and
to
be
born
of
God
.
[
Ro.
10.9
.
1
Joh.
4.15
.
2
Joh.
5.1
.
]
Had
not
Christ
been
a
man
he
could
not
have
died
,
and
had
he
not
been
Christ
the
Son
of
God
he
could
not
have
risen
from
the
dead
.
Had
Jesus
been
a
deceiver
he
must
have
lain
in
the
grave
till
the
general
Resurrection
:
Nothing
less
than
a
divine
power
could
raise
him
to
life
again
;
it
was
the
Godhead
which
raised
the
humane
nature
;
and
then
Christ
raised
himself
as
he
foretold
he
would
,
and
gave
a
great
proof
of
his
Divinity
.
[
Joh.
2.19
,
21.
]
It
is
an
easie
thing
to
destroy
life
but
to
restore
it
again
speaks
an
almighty
power
:
It
is
nothing
short
of
Omnipotence
which
can
bring
so
great
a
thing
to
pass
.
The
Key
of
the
grave
is
one
of
those
which
God
keeps
in
his
own
hand
.
The
Apostle
in
very
Emphatical
words
expresseth
the
power
by
which
Jesus
was
raised
from
the
dead
;
for
speaking
of
the
exceeding
greatness
of
God's
power
to
us-ward
who
believe
,
he
adds
,
according
to
the
working
of
this
Mighty
power
which
he
wrought
in
Christ
,
when
he
raised
him
from
the
dead
.
The
words
are
very
great
(
as
a
learned
man
hath
well
observed
)
on
the
one
hand
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
on
the
other
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Here
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
two
words
to
express
power
,
and
that
the
power
of
God
;
and
as
if
these
were
too
little
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
added
to
the
one
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
other
;
and
still
as
if
this
were
too
short
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
this
is
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
this
mighty
power
is
actuated
and
exerted
also
.
And
who
can
now
believe
that
God
would
have
shewn
such
a
power
in
raising
up
Jesus
from
the
dead
if
he
had
not
been
the
Christ
?
But
I
proceed
to
consider
the
time
when
Jesus
rose
from
the
dead
,
viz.
the
third
day
.
The
death
and
Resurrection
of
Jesus
were
necessary
toward
our
redemption
,
and
the
belief
of
both
these
is
necessary
to
our
Salvation
:
It
is
therefore
fit
we
should
be
well
assured
of
the
truth
of
them
both
,
and
to
that
purpose
that
there
should
be
some
distance
between
the
one
and
the
other
.
For
as
he
could
not
have
revived
if
he
had
not
first
died
,
so
it
was
fit
that
we
should
be
well
assured
of
the
first
,
before
we
could
be
obliged
to
believe
the
second
.
If
Christ
had
revived
as
soon
as
he
had
been
taken
down
from
the
Cross
,
it
might
have
been
questioned
whether
or
no
he
were
really
dead
:
But
for
the
better
speaking
to
this
matter
I
shall
,
-
First
,
enquire
into
the
reasons
,
why
there
was
this
distance
of
time
between
the
death
and
resurrection
of
Jesus
.
-
Secondly
,
that
Jesus
did
rise
the
third
day
after
his
death
.
-
Thirdly
,
I
shall
consider
the
third
day
as
it
was
the
first
day
of
the
Week
.
I
shall
enquire
into
the
reasons
of
this
distance
of
time
between
the
death
and
Resurrection
of
Jesus
.
And
we
may
take
them
in
the
following
particulars
.
-
1.
It
was
very
fit
that
there
should
be
some
competent
distance
between
the
death
,
and
resurrection
of
Jesus
;
that
men
might
be
assured
that
he
dyed
,
without
which
they
could
not
be
obliged
to
believe
him
risen
from
the
dead
.
-
2.
It
was
not
fit
that
the
body
of
Jesus
should
lie
so
long
as
to
be
corrupted
.
It
was
enough
that
he
was
so
long
a
time
dead
,
as
might
give
assurance
that
when
he
did
appear
,
he
was
really
risen
from
the
dead
.
Had
he
lain
any
longer
in
the
grave
,
he
had
continued
so
long
there
as
would
have
brought
corruption
and
putrefaction
upon
his
body
.
Martha
tells
Jesus
concerning
Lazarus
,
By
this
time
he
stinketh
;
and
for
a
proof
of
it
she
adds
,
for
he
hath
been
dead
four
days
:
This
long
stay
in
the
grave
would
have
made
too
great
a
change
in
the
body
of
Jesus
.
Besides
,
there
was
a
Prophecy
of
the
Messias
to
this
purpose
,
that
,
though
he
should
dye
and
be
buried
,
yet
his
body
should
not
lie
so
long
in
the
grave
as
to
putrefie
.
Thus
St.
Peter
applies
that
prediction
,
Thou
shalt
not
leave
my
Soul
in
hell
,
nor
wilt
thou
suffer
thine
holy
one
to
see
corruption
,
to
the
resurrection
of
Christ
.
[
Joh.
11.39
.
Act.
2.27
,
31.
]
-
3.
That
this
precise
time
of
the
resurrection
of
Jesus
is
according
to
the
Scriptures
,
or
writings
of
the
Old
Testament
.
[
1.
Cor.
15.4
.
]
Among
those
persons
,
who
in
the
Old
Testament
were
types
of
the
Messiah
,
Isaac
was
an
eminent
one
:
He
was
born
against
the
laws
of
nature
,
the
Son
of
the
Promise
,
called
the
onely
Son
,
and
the
beloved
Son
,
and
the
Heir
:
He
was
given
up
by
his
Father
to
death
,
and
he
bore
the
Wood
which
was
to
bear
him
,
and
in
these
things
he
was
a
remarkable
type
of
Christ
.
And
the
Bereshith
Rabboth
expresseth
his
carrying
the
wood
by
his
carrying
his
Cross
upon
his
Shoulder
.
on
the
third
day
,
&c.
reckons
up
a
great
many
places
of
Scripture
which
mention
the
third
day
,
and
many
particulars
for
which
the
third
day
was
remarked
,
viz.
the
giving
of
the
law
,
&c.
and
then
tells
us
it
was
remarkable
for
the
Resurrection
of
the
dead
,
and
cites
to
that
purpose
the
very
words
of
the
Prophet
which
we
Christians
alledge
to
the
matter
in
hand
.
After
two
days
he
will
revive
us
,
in
the
third
day
will
he
raise
us
up
,
and
we
shall
live
in
his
sight
.
The
same
Authour
in
the
same
place
mentions
the
third
as
remarkable
upon
the
score
of
Jonas
,
who
was
three
days
and
three
nights
in
the
belly
of
the
Whale
:
Than
which
nothing
could
have
been
said
more
appositely
to
our
present
purpose
,
that
being
an
express
type
of
the
Messias
,
as
hath
been
noted
before
.
And
't
is
enough
in
this
matter
that
we
can
shew
the
express
prophecy
of
Hosea
,
and
the
eminent
type
of
the
Prophet
Jonas
I
shall
now
shew
.
[
Gen.
22.4
.
Hosea
6.2
.
Mat.
12.38
,
39.
]
That
Jesus
did
rise
the
third
day
after
his
death
:
Where
I
shall
clear
this
relation
from
the
Cavils
of
the
Jews
.
It
is
certain
that
there
could
be
but
one
whole
day
and
two
nights
between
the
death
of
Jesus
and
his
Resurrection
,
and
yet
Jesus
had
foretold
that
the
Son
of
man
should
be
three
days
and
three
nights
in
the
heart
of
the
earth
:
Again
,
he
said
,
after
three
days
I
will
rise
again
,
and
,
destroy
this
Temple
,
and
after
three
days
I
will
raise
it
up
.
And
elsewhere
Jesus
is
said
to
have
risen
again
the
third
day
.
[
Mat.
12.40
.
ch.
27.63
.
Joh.
2.19
.
1
Cor.
15.4
.
]
The
day
on
which
he
dyed
is
to
be
reckoned
for
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
natural
day
,
and
that
on
which
he
rose
for
another
.
And
thus
the
Hebrew
Writers
commonly
reckon
in
other
cases
.
The
Hebrew
Child
was
to
be
Circumcised
the
eighth
day
,
but
then
the
day
of
it's
birth
and
of
it's
Circumcision
were
both
counted
.
And
the
Pentecost
was
the
fiftieth
day
from
the
day
of
the
Wave-offering
,
but
then
both
the
one
and
the
other
are
reckoned
in
this
account
:
This
is
but
the
Phrase
of
the
Old
Testament
.
We
have
a
remarkable
instance
to
this
purpose
.
It
came
to
pass
in
the
fourth
year
of
King
Hezekiah
(
which
was
the
seventh
year
of
Hoshea
Son
of
Ela
,
King
of
Israel
)
that
Shalmaneser
King
of
Assyria
came
up
against
Samaria
and
besieged
it
.
And
at
the
end
of
three
years
they
took
it
,
even
in
the
sixth
year
of
Hezekiah
(
that
is
the
ninth
year
of
Hoshea
King
of
Israel
)
Samaria
was
taken
.
It
is
evident
from
hence
that
that
is
said
to
be
done
at
the
end
of
three
years
,
which
from
it's
beginning
could
be
but
two
whole
years
distant
.
Again
,
the
Priests
in
their
courses
were
to
minister
one
Week
as
is
well
known
.
And
yet
Josephus
tells
us
they
were
obliged
to
minister
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eight
days
from
one
Sabbath
to
another
.
This
will
justifie
us
,
when
we
say
that
the
appearance
of
Christ
mentioned
(
Joh.
20.26
.
)
happened
on
the
first
day
of
the
week
,
or
on
that
day
seven-night
after
his
first
appearance
,
on
the
day
of
his
resurrection
;
though
it
be
thus
expressed
,
after
eight
days
,
&c.
And
this
will
help
us
with
ease
to
reconcile
St.
Luke
with
St.
Matthew
,
and
St.
Mark
,
when
he
says
that
happened
about
eight
days
after
,
which
the
other
express
by
after
six
days
.
For
supposing
six
days
compleat
,
St.
Luke
might
well
say
about
eight
days
after
.
[
Luk.
1.59
.
ch.
2.21
.
1
King
.
18.9
,
10.
Joh.
20.26
.
Mat.
17.1
.
Mark
9.2
.
with
Luk.
9.27
.
I
shall
consider
this
third
day
on
which
Jesus
rose
as
the
first
day
of
the
week
;
It
is
plain
that
Jesus
rose
upon
the
first
day
of
the
Week
.
The
day
of
his
death
is
called
the
Preparation
,
because
then
the
Jews
provided
what
was
needfull
against
the
approaching
Sabbath
:
When
the
even
was
come
(
because
it
was
the
Preparation
,
that
is
,
the
day
before
the
Sabbath
)
says
Mark.
St.
Luke
says
,
that
day
was
the
Preparation
,
and
the
Sabbath
drew
on
.
It
was
a
preparation
to
a
remarkable
Sabbath
which
fell
within
the
solemn
festivity
of
the
Passeover
.
The
Jews
therefore
because
it
was
the
preparation
,
that
the
bodies
should
not
remain
upon
the
Cross
the
Sabbath
day
(
for
that
Sabbath
was
an
high
day
)
besought
Pilate
,
&c.
[
Mat.
27.62
.
Joh.
19.42
.
with
Exod.
16.5
.
Mark
15.42
.
Luk.
23.54
.
Joh.
19.31
,
42.
]
That
Christ
rose
on
the
first
day
of
the
week
is
a
particular
which
all
the
four
Evangelists
do
relate
,
and
therefore
the
more
carefully
to
be
heeded
by
us
.
[
Matt.
28.1
.
Mark
16.2
.
Luk.
24.1
.
Joh.
20.1
.
]
The
Israelites
were
obliged
when
they
reaped
their
harvest
to
bring
a
sheaf
of
their
first
fruits
unto
the
Priest
:
This
sheaf
was
to
be
waved
on
the
morrow
after
the
Sabbath
:
This
sheaf
hollowed
all
the
rest
,
and
God's
acceptance
of
this
gave
the
Jews
a
title
to
the
rest
.
As
that
was
waved
the
morrow
after
the
Sabbath
,
so
was
our
Lord
at
that
time
raised
to
life
as
the
first
fruits
of
them
that
slept
.
And
his
Resurrection
infers
ours
,
and
is
the
great
reason
why
we
instead
of
the
Sabbath
day
,
which
was
buried
with
our
Lord
,
keep
holy
the
first
day
of
the
Week
in
memory
of
his
Resurrection
:
[
Levit.
23.10
,
11
,
12.
]
CHAP.
IX
.
The
CONTENTS
.
Of
the
Ascension
of
Jesus
into
Heaven
.
That
the
Messias
was
to
ascend
thither
.
This
proved
from
Psalm
68.18
.
which
is
justly
applied
to
this
matter
by
St.
Paul
,
Eph.
4.8
.
Psalm
110.1
.
considered
.
The
Jews
grant
that
Psalm
to
belong
to
the
Messias
.
An
eminent
type
of
Christ's
ascension
.
That
Jesus
did
ascend
into
Heaven
.
There
were
eye-witnesses
of
it
.
Of
the
distance
of
forty
days
between
his
Resurrection
and
Ascension
.
That
Christ
is
not
a
Metaphorical
Priest
,
shewed
against
the
followers
of
Socinus
.
That
this
ascension
into
Heaven
was
typified
by
the
High
Priest's
entring
into
the
Holy
of
Holies
.
That
the
Authour
of
the
Epistle
to
the
Hebrews
does
(
ch.
9.24
.
and
elsewhere
)
infer
this
from
the
avowed
principles
of
the
Jewish
Writers
.
That
the
High
Priest
was
an
eminent
type
of
the
divine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
acknowledged
by
Philo.
Three
remarkable
places
of
that
Author
to
this
purpose
.
That
the
Sanctuary
was
a
representation
of
the
Vniverse
,
and
the
Holy
of
Holies
of
the
highest
Heavens
proved
at
large
from
the
Modern
Jewish
Writers
,
and
from
the
more
Ancient
.
Of
the
Veil
of
the
Temple
which
rent
when
our
Saviour
suffered
:
Mat.
27.51
.
What
Veil
that
was
,
and
what
was
imported
by
the
renting
of
it
.
Of
the
effects
which
followed
upon
the
exaltation
of
Jesus
.
Of
the
miraculous
gift
of
the
Holy
Ghost
on
the
day
of
Pentecost
That
that
gift
was
an
argument
that
Jesus
was
a
true
Prophet
,
and
that
he
had
that
power
which
he
had
professed
to
be
given
to
him
.
Of
the
success
of
the
Religion
of
Jesus
in
the
world
.
Success
barely
considered
is
no
good
argument
of
a
good
Cause
,
and
truth
of
a
Religion
:
yet
the
success
of
the
Christian
Doctrine
is
a
good
argument
of
it's
truth
;
if
it
be
considered
what
the
Authour
and
first
Preachers
of
this
doctrine
were
,
and
what
is
the
nature
of
the
doctrine
it self
,
and
after
what
manner
it
did
prevail
.
HAving
proved
that
Jesus
rose
from
the
dead
,
and
shewed
that
his
Resurrection
is
a
great
proof
that
he
is
also
the
Christ
;
I
shall
now
proceed
to
the
consideration
of
the
Ascension
of
Jesus
into
Heaven
,
and
his
being
concerned
there
on
our
behalf
,
and
the
mighty
effects
following
from
thence
as
a
farther
proof
that
Jesus
is
the
Christ
.
And
in
order
hereunto
I
shall
proceed
in
the
following
method
.
-
First
,
I
shall
shew
that
the
Messias
was
to
ascend
into
Heaven
,
and
to
be
concerned
there
in
behalf
of
his
people
.
-
Secondly
,
that
our
Jesus
did
ascend
into
Heaven
,
and
is
there
concerned
on
the
behalf
of
his
people
.
-
Thirdly
,
I
shall
shew
that
the
divine
Authour
of
the
Epistle
to
the
Hebrews
does
(
chap.
9.24
.
and
elsewhere
)
infer
this
truth
from
the
avowed
principles
of
the
Jewish
Writers
.
-
Fourthly
,
I
shall
make
it
appear
from
the
effects
following
upon
the
exaltation
of
Jesus
in
Heaven
that
he
did
ascend
thither
,
and
was
there
concerned
on
our
behalf
,
and
that
therefore
our
Jesus
is
the
Christ
.
I
shall
shew
that
the
Messias
was
to
ascend
into
Heaven
,
and
to
be
concerned
there
in
behalf
of
his
people
.
This
was
foretold
in
the
Old
Testament
:
Thou
hast
ascended
on
high
:
thou
hast
led
captivity
captive
:
thou
hast
received
gifts
for
men
:
Psalm
68.18
.
These
words
are
not
onely
applied
by
St.
Paul
to
this
purpose
,
Lift
up
your
heads
,
Ps.
24.
O
ye
gates
,
even
lift
them
up
,
ye
everlasting
doors
,
and
the
King
of
glory
shall
come
in
.
Who
is
this
King
of
glory
?
The
Lord
of
hosts
he
is
the
King
of
glory
.
Besides
what
hath
been
said
,
to
justifie
the
Apostle's
application
of
those
words
to
the
Ascension
of
the
Messias
into
Heaven
,
I
may
add
farther
that
the
words
themselves
cannot
so
properly
be
applied
to
any
person
as
to
the
Messias
when
he
did
ascend
up
into
Heaven
:
on
high
is
observed
in
the
Psalmist's
phrase
to
signifie
Heaven
,
and
to
be
applied
unto
God
.
And
the
following
words
,
thou
hast
led
Captivity
Captive
,
&c.
do
very
fitly
agree
with
the
conquest
which
Christ
obtained
over
death
,
and
over
the
Devil
whom
he
triumphantly
led
Captive
when
he
went
up
into
Heaven
;
and
he
did
(
as
those
who
triumphed
were
wont
to
doe
)
upon
this
Ascension
of
his
into
Heaven
bestow
great
gifts
upon
mankind
;
the
bestowing
of
which
was
an
argument
that
when
he
was
exalted
into
Heaven
himself
he
did
not
forget
his
followers
,
but
did
by
the
gifts
which
he
bestowed
make
it
appear
that
he
was
concerned
there
in
behalf
of
his
people
.
Another
prophecy
to
this
purpose
we
find
in
Micah
.
The
breaker
is
come
up
before
them
:
They
have
broken
up
,
and
have
passed
through
the
gate
,
and
are
gone
out
by
it
,
and
their
King
shall
pass
before
them
,
and
the
Lord
on
the
head
of
them
.
I
will
by
no
means
enter
into
a
particular
explication
of
this
place
,
Pug
fidei
.
par.
3.
dist.
3.
c.
18.
and
D.
Pocock
on
Micah
2.13
.
nor
shall
I
need
to
prove
that
it
belongs
to
this
matter
,
for
which
it
is
produced
,
because
the
Jews
themselves
grant
that
these
words
are
to
be
understood
of
the
Messias
,
and
the
latter
Jews
confess
that
this
was
the
opinion
of
their
Ancient
writers
.
I
shall
name
but
one
more
,
but
that
is
a
very
eminent
and
conspicuous
one
.
The
Lord
said
unto
my
Lord
,
sit
thou
at
my
right
hand
,
untill
I
make
thine
enemies
thy
footstool
.
Now
these
words
do
so
belong
to
the
Messias
that
they
cannot
be
applied
to
any
other
person
.
And
whereas
several
predictions
which
concern
the
Messias
had
also
a
reference
first
to
some
other
eminent
person
,
who
was
a
type
of
him
:
The
words
of
this
Psalm
throughout
do
immediately
belong
to
him
,
and
cannot
in
any
tolerable
sense
be
applied
to
Abraham
,
or
David
,
Ezekiah
,
or
Zorobabel
,
or
any
other
person
whatsoever
.
And
though
the
Jews
have
exercised
their
wits
in
perverting
the
sense
of
this
Psalm
,
and
applying
it
to
some
other
person
,
P.
Galatin
.
de
arcan
.
Cathol.
veritat
is
.
l.
8.
c.
24.
yet
as
they
have
been
very
unhappy
in
it
,
so
several
of
them
have
been
forced
to
confess
that
these
words
are
to
be
understood
of
the
Messias
.
And
without
all
doubt
the
ancient
Jews
did
with
one
consent
interpret
this
Psalm
of
the
Messias
,
who
is
said
not
onely
to
sit
at
God's
right
hand
,
but
also
to
be
a
Priest
for
ever
after
the
order
of
Melchisedeck
,
which
words
can
not
be
with
truth
affirmed
of
any
other
person
whatsoever
.
And
Jesus
did
apply
these
words
to
the
Messias
,
and
so
far
stopped
the
mouths
of
the
Pharisees
that
they
were
not
able
to
reply
.
What
think
ye
(
says
Jesus
to
them
)
of
Christ
?
Whose
Son
is
he
?
They
say
unto
him
the
Son
of
David
.
He
saith
unto
them
how
then
doth
David
in
Spirit
call
him
Lord
,
saying
,
the
Lord
said
unto
my
Lord
,
sit
thou
on
my
right
hand
,
till
I
make
thine
e●emies
thy
footstool
?
If
David
then
call
him
Lord
,
how
is
he
his
Son
?
This
put
them
to
silence
,
which
it
would
not
have
done
if
these
words
had
not
been
confessed
to
belong
to
the
Messias
:
Had
it
not
been
the
sense
of
the
whole
Nation
that
the
Psalm
belongs
to
him
,
they
could
soon
have
answered
our
Saviour
in
this
place
:
And
as
this
place
was
made
use
of
by
Jesus
,
so
it
was
by
his
followers
also
to
the
same
purpose
and
to
the
same
persons
(
viz.
the
Jews
)
also
.
David
is
not
ascended
into
the
heavens
:
but
he
saith
himself
,
The
Lord
said
unto
my
Lord
,
sit
thou
on
my
right
hand
,
&c.
To
the
same
purpose
are
these
words
justly
applied
by
St.
Paul
,
To
which
of
the
Angels
said
he
at
any
time
,
sit
on
my
right
hand
,
untill
I
make
thine
enemies
thy
footstool
?
[
Heb.
1.13
.
with
ch.
5.6.10.12
,
13.
]
Now
this
sitting
on
the
right
hand
of
God
does
denote
the
exaltation
of
the
Messias
,
and
not
onely
that
but
his
great
power
and
authority
,
and
his
being
concerned
as
Kings
and
Priests
are
for
their
people
,
whom
they
govern
or
for
whom
they
intercede
.
[
1
King
.
2.19
.
Matt.
26.64
.
Heb.
1.3.8.1
.
Ro.
8
34.
]
For
the
Typical
representations
of
this
great
truth
I
doubt
not
but
I
might
find
many
.
However
I
shall
take
notice
but
of
one
,
but
that
a
most
eminent
and
illustrious
one
,
and
that
which
the
divine
Author
of
the
Epistle
to
the
Hebrews
takes
a
more
particular
notice
of
,
viz.
The
going
of
the
High
Priest
into
the
Holy
of
Holies
on
the
day
of
expiation
,
to
make
an
atonement
with
bloud
,
which
was
shed
without
,
for
the
sins
of
the
people
.
Christ
bei●g
come
an
High
Priest
of
good
things
to
come
,
by
a
greater
and
more
perfect
Tabernacle
,
not
made
with
hands
,
that
is
to
say
,
not
of
this
building
:
Neither
by
the
bloud
of
Bulls
and
Calves
,
but
by
his
own
bloud
he
entred
in
once
into
the
holy
place
,
having
obtained
eternal
redemption
for
us
.
But
of
this
I
shall
have
occasion
to
speak
at
large
afterward
.
I
shall
shew
that
our
Jesus
did
ascend
into
Heaven
,
and
that
he
is
there
concerned
in
behalf
of
his
people
.
In
speaking
to
which
I
shall
not
enlarge
at
present
,
because
afterward
I
shall
have
occasion
farther
to
confirm
this
truth
from
arguments
in
their
own
nature
,
the
most
powerfull
and
unexceptionable
.
By
Heaven
is
meant
the
highest
heaven
:
and
it
is
very
reasonable
to
suppose
so
,
because
the
Holy
of
Holies
into
which
the
High
Priest
onely
entred
,
was
the
type
and
shadow
of
the
Heaven
into
which
the
Messias
was
to
enter
.
And
as
the
most
holy
place
in
the
Sanctuary
was
,
of
all
others
whatsoever
,
whether
in
the
Sanctuary
or
elsewhere
,
the
most
separate
and
holy
place
,
so
it
is
but
reasonable
to
suppose
that
when
Christ
ascended
into
Heaven
,
he
did
not
take
up
in
any
of
the
lower
parts
of
Heaven
,
but
was
exalted
to
the
highest
of
them
all
.
The
Sanctuary
was
divided
into
three
parts
:
The
Courts
,
the
holy
place
,
and
the
most
holy
;
each
of
these
are
frequently
called
the
Sanctuary
or
the
Temple
,
though
the
third
of
these
were
the
most
holy
place
.
And
so
the
Air
,
and
the
place
of
Planets
and
Stars
are
called
Heaven
;
and
yet
there
is
a
third
or
higher
Heaven
into
which
St.
Paul
was
caught
up
,
and
into
which
our
Lord
entred
.
Our
Saviour
is
said
to
be
received
up
into
glory
,
i.
e.
into
the
highest
Heavens
,
the
Anti-type
of
that
holy
place
,
where
God
did
more
especially
presentiate
himself
,
and
where
the
Ark
stood
,
the
symbol
of
his
presence
,
and
which
was
called
the
Glory
.
Jesus
is
elsewhere
said
to
have
passed
through
the
Heavens
,
and
to
be
made
higher
than
the
Heavens
,
and
to
have
ascended
up
far
above
all
Heavens
,
and
to
be
entred
into
that
within
the
veil
.
And
as
he
humbled
himself
greatly
,
so
God
highly
exalted
him
,
and
set
him
at
his
own
right
hand
in
the
Heavenly
places
,
far
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
:
[
1
Tim.
3.16
.
1
Sam.
4.22
.
with
Rom.
9.4
.
Heb.
4.14.9.5.7.26
.
Eph.
4.10
.
Heb.
6.19
.
Philip.
2.9
.
Eph.
1.20
,
21.
That
Jesus
did
ascend
into
Heaven
is
plainly
taught
,
And
as
we
are
by
eye-witnesses
assured
of
the
Ascension
of
Jesus
into
Heaven
,
so
those
witnesses
were
unexceptionable
also
.
For
besides
that
they
knew
his
person
,
and
had
of
a
long
time
conversed
with
him
,
so
they
had
done
it
a
competent
time
after
his
Resurrection
from
the
dead
:
To
them
he
shewed
himself
alive
,
after
his
passion
,
by
many
infallible
proofs
,
bei●g
seen
of
them
forty
days
,
&c.
This
was
a
sufficient
time
to
give
them
abundant
proof
that
it
was
the
same
body
which
was
nailed
on
the
Cross
,
and
was
buried
,
that
was
risen
from
the
dead
.
And
this
distance
of
forty
days
which
were
between
his
resurrection
and
ascension
to
heaven
,
Just
so
many
days
did
he
continue
upon
earth
after
his
Resurrection
,
as
Jonas
who
was
a
type
of
him
allowed
the
Ninevites
to
repent
in
.
So
exactly
did
he
answer
the
type
.
The
Jews
had
the
sign
of
the
Prophet
Jonas
forty
days
,
though
they
repented
not
as
the
Ninevites
did
.
Again
,
they
were
allowed
a
year
for
a
day
likewise
from
Christ's
Resurrection
to
the
destruction
of
Jerusalem
.
Such
was
the
Lenity
of
God
,
so
great
his
forbearance
.
Their
Forefathers
wandred
forty
years
in
the
Wilderness
for
their
Rebellion
;
God
allowed
the
Jews
the
same
time
for
repentance
.
But
this
will
be
thought
too
great
a
digression
.
But
as
Jesus
is
entred
within
the
Veil
,
so
he
is
for
us
entred
also
,
as
our
high
Priest
and
Patron
with
God
.
And
as
his
Ascension
was
not
figurative
,
and
metaphorical
but
real
,
so
is
his
Priesthood
.
He
is
now
concerned
for
us
there
;
He
ever
lives
to
make
intercession
for
those
who
come
unto
God
by
him
.
Again
,
who
is
he
that
condemneth
?
it
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
Again
,
if
any
man
sin
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
Again
,
he
appears
in
the
presence
of
God
for
us
.
[
Heb.
7.25
.
Rom.
8.35
.
1
Joh.
2.
1.
Heb.
9.24
.
]
After
this
manner
is
that
care
and
concern
expressed
which
Jesus
hath
for
his
followers
.
Shall
he
after
all
this
be
called
a
Metaphorical
Priest
onely
?
Metaphorical
Priest
upon
earth
,
and
very
consistently
with
the
order
of
Aaron
.
What
need
had
this
High
Priest
(
as
well
as
those
of
the
order
of
Aaron
)
to
have
something
to
offer
if
he
had
been
onely
Tanquam
Pontifex
,
Paraphras
.
in
Heb.
9.14
.
as
it
were
an
high
Priest
,
for
such
an
one
never
can
want
an
offering
?
Spiritual
Sacrifices
are
always
at
hand
to
every
good
man
.
Shall
the
High
Priest
of
this
order
of
Melchisedeck
not
deserve
this
name
which
was
justly
due
to
the
Sons
of
Aaron
?
And
the
Anti-type
be
less
real
than
the
Type
is
?
It
is
evident
that
Jesus
is
a
Priest
of
the
highest
order
,
and
nothing
is
wanting
to
speak
him
so
in
the
most
perfect
sense
.
For
he
wants
not
power
with
God
,
nor
compassion
for
his
people
,
and
then
he
ever
lives
,
and
is
a
Priest
for
ever
after
the
order
of
Melchisedeck
:
And
the
High
Priest
in
the
Holy
of
Holies
on
the
day
of
expiation
was
but
a
Type
of
our
high
Priest
and
his
concern
in
Heaven
for
us
.
And
this
leads
me
in
the
next
place
,
To
shew
that
the
divine
Authour
of
the
Epistle
to
the
Hebrews
does
(
chap.
9.24
.
and
elsewhere
)
infer
this
truth
from
the
avowed
principles
of
the
J●wish
writers
.
For
we
find
he
spends
much
time
in
discoursing
of
the
Priesthood
of
Christ
,
and
of
his
concern
for
his
people
now
he
is
in
Heaven
,
and
infers
this
from
what
the
High
Priest
among
the
Jews
did
in
the
Holy
of
Holies
;
and
it
will
appear
that
this
discourse
of
his
is
so
far
from
being
inconsequent
,
and
impertinent
that
it
is
founded
upon
principles
allowed
by
those
Jews
to
whom
he
directs
that
Epistle
,
and
especially
upon
these
two
;
-
First
,
that
the
High
Priest
under
the
law
of
Moses
was
a
type
of
the
Messias
.
-
Secondly
,
That
the
Holy
of
Holies
was
a
type
of
the
highest
Heavens
into
which
Christ
entered
,
he
being
said
to
have
entred
into
that
within
the
veil
.
First
,
that
the
High
Priest
under
the
law
of
Moses
was
a
type
of
the
Messias
.
And
that
he
was
so
and
a
most
eminent
one
no
Christian
can
deny
,
and
it
would
be
no
hard
task
to
prove
it
at
large
,
and
shew
a
great
many
correspondences
between
the
type
and
the
anti-type
:
But
to
doe
that
is
no
part
of
my
present
business
:
All
that
I
am
to
doe
at
present
is
to
shew
that
the
Jews
have
no
reason
to
quarrel
with
the
way
of
arguing
which
the
divine
Authour
of
the
Epistle
to
the
Hebrews
makes
use
of
;
because
the
high
Priest
was
among
them
esteemed
a
type
of
the
Messias
.
To
this
purpose
I
shall
not
trouble
my self
in
searching
after
the
opinions
of
the
latter
Jews
touching
this
matter
:
I
shall
content
my self
with
the
Testimony
of
one
of
their
ancient
writers
,
who
for
his
antiquity
,
for
his
singular
wit
and
learning
,
for
his
being
unsuspected
of
any
bad
design
and
interest
in
the
question
we
are
now
speaking
of
,
is
more
valuable
than
some
scores
of
their
later
Authours
;
and
that
is
Philo
the
Jew
:
And
I
find
in
that
Authour
three
considerable
Testimonies
to
my
present
purpose
.
de
Profugis
.
This
Authour
discoursing
of
the
Cities
of
refuge
under
the
law
of
Moses
,
inquires
the
reason
why
the
man-slayer
was
not
to
be
released
till
the
death
of
the
High
Priest
,
and
thereupon
he
does
expresly
affirm
,
That
the
High
Priest
was
not
a
man
but
the
divine
word
free
from
all
sin
both
voluntary
and
involuntary
.
The
meaning
of
which
can
be
no
more
,
nor
less
,
than
this
,
that
he
was
in
this
the
type
of
the
divine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
Victimis
.
by
whom
alone
we
obtain
our
redemption
which
he
hath
wrought
for
us
by
his
death
:
The
same
Authour
elsewhere
speaking
of
those
words
,
Lev.
4.3
.
if
the
Priest
that
is
anointed
do
sin
according
to
the
sin
of
the
people
,
tells
us
that
the
latter
part
of
those
words
do
insinuate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
That
he
who
is
truly
the
High
Priest
,
and
not
falsely
so
called
,
is
free
from
sins
.
And
he
adds
that
if
he
do
chance
to
slip
,
that
it
happens
to
him
upon
the
peoples
account
and
not
upon
his
own
.
And
in
another
place
speaking
of
the
vestments
of
the
High
Priest
he
adds
,
That
it
was
necessary
that
he
who
was
a
Priest
to
the
Father
of
the
World
(
and
bore
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
his
breast
,
de
Vita
Mosis
l.
3.
of
which
he
speaks
just
before
)
should
make
use
of
his
most
perfect
Son
as
an
advocate
to
procure
pardon
of
sins
,
and
a
plentifull
supply
of
good
things
.
Secondly
,
that
the
Holy
of
Holies
was
a
type
of
the
highest
Heavens
into
which
Christ
entred
,
he
being
said
to
have
entred
into
that
within
the
veil
.
I
shall
consider
what
the
Authour
of
the
Epistle
to
the
Hebrews
says
of
this
matter
,
and
afterwards
shew
how
agreeably
he
discourses
of
it
to
the
Hebrews
,
and
their
sense
of
this
matter
.
Christ
is
not
entred
(
saith
he
)
into
the
holy
places
made
with
hands
,
which
are
the
figures
of
the
true
;
but
into
Heaven
it self
now
to
appear
in
the
presence
of
God
for
us
.
By
the
holy
places
made
with
hands
(
rendred
by
the
Vulgar
in
that
place
Manufacta
Sancta
)
is
meant
the
Holy
of
Holies
,
or
the
Holiest
of
all
,
as
it
is
(
v.
3.
)
And
if
we
compare
v.
8.
and
v.
12.
with
what
we
read
,
Levit.
16.2
,
16
,
20.
We
shall
find
the
Holy
of
Holies
is
sometimes
expressed
by
one
word
,
viz.
the
Holy
,
or
,
Holies
which
we
render
here
by
the
holy
places
,
and
might
perhaps
as
well
have
been
rendred
by
holies
onely
.
This
holy
place
is
said
to
be
made
with
hands
,
and
indeed
the
whole
Sanctuary
was
made
by
the
hands
of
men
,
and
the
name
of
the
workmen
are
upon
record
,
and
it
is
called
by
Philo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
Vita
Mosis
l.
3.
the
Sanctuary
made
with
hands
.
And
is
by
the
Author
of
the
Epistle
to
the
Hebrews
called
a
worldly
Sanctuary
,
true
Tabernacle
,
which
the
Lord
pitched
and
not
man
.
These
holy
places
are
also
said
to
be
the
figures
of
the
true
,
that
is
of
Heaven
it self
,
as
it
follows
in
the
next
words
.
And
we
shall
find
in
this
Epistle
to
the
Hebrews
many
things
to
this
purpose
,
by
which
we
may
learn
that
the
Legal
services
and
Sanctuary
were
shadows
of
good
things
to
come
,
and
particularly
that
the
most
holy
place
in
the
Sanctuary
was
a
type
of
the
highest
Heavens
.
But
unto
the
second
(
i.e.
the
most
holy
place
which
was
within
the
veil
,
and
beyond
the
first
Sanctuary
,
through
which
the
High
Priest
entred
in
his
passage
to
it
)
went
the
High
Priest
alone
once
every
year
,
the
Holy
Ghost
this
signifying
,
that
the
way
into
the
holiest
of
all
was
not
yet
made
manifest
,
whiles
as
the
first
Tabernacle
was
yet
standing
;
which
was
a
figure
for
the
time
present
.
Again
,
the
law
having
a
shadow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
,
can
never
with
those
sacrifices
which
they
offer
year
by
year
continually
,
make
the
comers
thereunto
perfect
.
Again
,
he
calls
those
things
the
patterns
of
things
in
the
Heavens
.
entred
within
the
veil
;
that
is
,
into
Heaven
represented
by
the
most
holy
place
;
The
type
or
sign
being
frequently
put
for
the
anti-type
.
He
elsewhere
speaks
of
a
liberty
gained
for
us
to
enter
into
the
holiest
by
the
bloud
of
Jesus
,
It
is
to
be
considered
that
this
Epistle
was
written
to
the
Hebrews
,
and
does
very
much
refer
to
the
customs
and
usages
of
that
people
,
and
is
not
throughly
to
be
understood
without
some
knowledge
of
those
matters
.
When
the
Authour
of
it
affirms
that
the
Sanctuary
was
a
symbolical
representation
of
something
else
,
and
that
the
Holy
of
Holies
was
a
figure
of
Heaven
into
which
Christ
our
high
Priest
is
entred
,
he
speaks
the
sense
of
the
Hebrew
Nation
:
And
that
so
it
is
,
I
shall
prove
not
onely
from
the
later
Jewish
Writers
,
but
from
the
most
ancient
of
them
also
.
Abravenel
tells
us
out
of
the
Bereshith
Rabba
,
in
legem
.
●
.
190.
c.
4.
that
the
Shittim
wood
in
the
Tabernacle
answered
to
the
Seraphim
above
,
and
that
as
there
are
Stars
above
,
so
there
were
Stars
in
the
Tabernacle
:
And
the
same
Authour
adds
,
that
he
that
searcheth
will
find
,
that
all
that
was
made
in
the
Tabernacle
was
after
the
similitude
of
natural
things
.
The
Tabernacle
(
says
he
)
whose
length
was
thirty
cubits
,
was
divided
into
three
parts
:
The
two
first
exteriour
parts
were
allowed
for
the
Priests
to
enter
into
;
and
these
do
signifie
the
Sea
and
the
dry
Land
which
men
have
the
liberty
to
converse
upon
.
But
(
says
he
)
the
third
part
or
Holy
of
Holies
signifies
the
Heavens
which
the
foot
of
man
does
not
enter
into
,
Another
of
their
late
Authours
tells
us
,
in
Leg.
f.
108.
c.
2.
that
the
Tabernacle
was
a
Specimen
or
representation
of
the
Creation
of
the
Vniverse
;
And
that
the
three
parts
of
the
Sactuary
answer
to
the
three
worlds
.
The
world
of
Angels
represented
by
the
Holy
of
Holies
;
the
heavenly
Orbs
,
by
that
part
where
the
Shew-bread
and
Candlestick
were
;
and
the
lower
world
,
by
the
Court
:
And
that
open
Court
seems
a
very
fit
representation
of
this
lower
world
,
as
containing
in
it
earth
and
air
without
a
covering
,
and
sire
and
water
also
,
in
the
Laver
or
Sea
,
and
upon
the
Altar
which
stood
in
the
Court
,
which
are
the
Elements
of
this
lower
world
.
The
same
Authour
tells
us
that
in
the
building
of
the
Sanctuary
there
were
correspondences
to
the
building
of
the
world
.
stretcheth
out
the
Heavens
like
a
Curtain
;
[
Isa.
40.22
.
]
with
reference
to
the
Tabernacle
it
was
commanded
that
they
should
make
Curtains
,
[
Exod.
26.
]
with
respect
to
the
Creation
it
is
said
,
let
the
waters
be
gathered
together
,
[
Gen.
1.9
.
]
with
reference
to
the
Tabernacle
was
commanded
the
making
a
Laver
(
or
,
Sea
)
of
brass
,
[
Exod.
38.8
.
]
When
the
world
was
created
it
was
said
,
let
there
be
lights
,
[
Gen.
1.14
.
]
and
when
the
Tabernacle
was
to
be
built
it
is
said
,
thou
shalt
make
a
Candlestick
of
pure
Gold
,
[
Exod.
25.31
.
]
In
the
creation
of
the
world
there
is
mention
of
Fowl
that
was
to
fly
,
[
Gen.
1.20
.
]
in
the
Tabernacle
were
Cherubims
,
that
stretched
forth
their
Wings
on
high
,
[
Exod.
25.20
.
]
In
the
story
of
the
Creation
it
is
written
,
God
created
man
,
[
Gen.
1.27
.
]
In
that
of
the
Tabernacle
it
is
said
,
Take
thou
unto
thee
Aaron
thy
Brother
,
[
Exod.
28.1
.
]
In
the
creation
of
the
world
it
is
said
,
The
Heavens
and
the
Earth
were
finished
,
[
Gen.
2.1
.
]
In
reference
to
the
Tabernacle
it
is
said
,
Thus
was
all
the
work
of
the
Tabernacle
of
the
tent
of
the
Congregation
finished
,
[
Exod.
39.32
.
]
Several
other
correspondences
he
mentions
which
I
omit
;
he
adds
that
the
Tabernacle
below
was
a
figure
of
the
Tabernacle
above
.
the
image
of
the
creation
,
when
the
Jews
themselves
affirm
the
same
.
Philo
the
Jew
tells
us
that
it
was
needfull
that
they
which
built
the
Sanctuary
should
make
use
of
the
same
materials
which
go
to
the
making
up
of
the
Universe
;
and
he
discourses
at
large
of
the
symbolical
representation
of
the
Universe
in
the
several
parts
of
the
Tabernacle
;
and
he
tells
us
very
expresly
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
the
Holy
of
Holies
)
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
They
were
Spiritually
or
typically
to
be
understood
.
Josephus
the
Jew
lived
in
the
Apostles
times
,
i.
e.
They
were
resemblances
of
the
Vniverse
.
He
adds
that
for
two
parts
of
the
Tabernacle
they
were
left
common
to
all
the
Priests
,
and
these
(
saith
he
)
represent
the
earth
and
the
sea
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
left
at
common
for
all
men
:
But
then
the
third
part
is
assigned
to
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
men
may
not
enter
that
holy
place
where
God
dwells
.
Where
he
makes
the
Holy
of
Holies
a
figure
of
Heaven
it self
,
as
the
divine
Authour
of
the
Epistle
to
the
Hebrews
doth
.
To
what
hath
been
said
I
shall
add
the
words
of
Solomon
as
he
is
brought
in
speaking
,
in
the
Book
of
Wisedom
,
of
the
Temple
which
he
built
in
these
words
;
Thou
hast
commanded
me
to
build
a
Temple
(
says
he
)
upon
thy
holy
mount
,
and
an
altar
in
the
City
wherein
thou
dwellest
,
a
resemblance
of
the
holy
Tabernacle
which
thou
hast
prepared
from
the
beginning
.
To
what
hath
been
said
I
shall
add
this
,
that
as
the
Holy
of
Holies
was
by
the
Jews
allowed
to
be
a
type
of
Heaven
,
so
it
was
the
fittest
representation
of
that
holy
place
where
God
dwells
,
into
which
no
unclean
thing
shall
enter
.
-
[
1.
]
Walled
Cities
were
more
holy
than
the
rest
of
the
land
,
and
hence
Lepers
were
shut
out
of
them
,
and
dead
bodies
were
buried
without
their
gates
.
-
[
2.
]
Jerusalem
was
more
holy
than
other
Cities
,
within
the
Walls
of
which
were
eaten
holy
things
,
and
the
second
tithes
.
-
[
3.
]
The
mountain
of
the
Lord's
house
was
more
holy
than
the
City
,
from
which
were
excluded
those
who
were
unclean
by
issues
or
fluxes
,
upon
Child-bearing
or
on
account
of
menstruous
impurities
.
-
[
4.
]
The
inclosure
or
intermural
space
about
the
Court
was
holier
still
,
which
would
admit
of
no
Gentile
,
nor
of
any
that
were
defiled
by
the
dead
.
-
[
5.
]
The
Court
of
Women
was
holier
than
that
,
for
it
excluded
him
who
was
defiled
with
such
an
uncleanness
onely
as
required
his
washing
,
and
the
setting
of
the
Sun
.
-
[
6.
]
The
Court
of
Israel
was
holier
still
,
for
that
admitted
not
of
a
man
that
wanted
expiation
.
-
[
7.
]
The
Court
of
the
Priests
was
holier
still
,
for
that
did
not
ordinarily
admit
any
Israelite
unless
upon
necessary
service
.
-
[
8.
]
The
space
between
the
Porch
and
the
Altar
admitted
of
no
blemished
Person
of
the
Priests
,
nor
any
of
them
bare-headed
,
or
with
garments
rent
.
-
[
9.
]
The
Temple
still
was
more
holy
,
no
man
might
enter
into
it
with
unwashed
hands
and
feet
.
-
[
10.
]
The
Holy
of
Holies
was
more
holy
still
,
no
man
was
permitted
to
enter
in
thither
but
the
High
Priest
once
a
year
on
the
day
of
Expiation
.
From
what
hath
been
said
it
appears
that
the
Holy
of
Holies
(
in
the
sense
of
the
learned
among
the
Jews
)
was
a
type
of
the
highest
Heavens
into
which
Christ
is
entred
:
And
this
being
so
great
a
truth
,
and
so
Universally
acknowledged
,
that
the
Sanctuary
below
was
a
sign
or
type
of
that
which
is
above
,
it
is
not
strange
that
it
should
be
put
for
it
.
It
being
very
usual
to
put
the
sign
for
the
thing
,
signified
and
represented
.
Thus
,
says
the
Psalmist
,
The
Lord
is
in
his
holy
Temple
,
throne
is
in
Heaven
.
Again
,
he
heard
my
voice
out
of
his
holy
Temple
,
i.e.
Out
of
Heaven
.
And
conformably
hereunto
Jesus
is
said
to
have
entred
within
the
veil
,
a
liberty
of
entring
into
the
holiest
,
by
which
Heaven
is
meant
,
the
type
being
put
for
the
anti-type
.
I
shall
take
this
occasion
to
give
some
account
of
a
passage
in
S.
Matthew
,
relating
to
my
present
argument
:
He
tells
us
that
upon
the
death
of
Jesus
the
veil
of
the
Temple
was
rent
in
twain
from
the
top
to
the
bottom
.
It
will
be
worth
our
while
to
inquire
what
veil
it
was
that
was
rent
,
and
what
the
renting
of
it
did
import
,
and
by
that
time
I
have
done
this
it
will
appear
that
this
passage
hath
a
relation
to
the
argument
I
am
now
upon
.
Maimon
tells
us
,
There
were
indeed
two
Veils
in
the
Sanctuary
:
One
at
the
entring
into
the
holy
place
:
Exod.
26.37
.
Another
which
divided
the
holy
from
the
most
holy
place
.
Exod.
26.35
.
Which
is
called
the
second
Veil
,
Heb.
9.3
.
And
that
the
words
of
the
Evangelist
are
to
be
understood
of
this
second
Veil
is
evident
from
the
words
themselves
:
For
he
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
very
word
the
LXXII
make
use
of
,
Exod.
26.35
.
Where
that
Veil
is
mentioned
,
they
having
another
word
for
the
other
Veil
,
v.
37.
Besides
,
de
Vita
Mosis
l.
3.
this
being
the
principal
Veil
,
the
Greek
word
with
the
Article
prefixed
,
where
the
Subject
matter
will
bear
it
,
will
determine
the
sense
to
this
Veil
.
But
besides
all
this
,
Philo
the
Jew
,
when
he
mentions
both
these
Veils
,
does
call
that
which
divided
the
most
holy
from
the
holy
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereas
he
calls
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
covering
.
It
will
not
be
hard
to
understand
what
this
imported
.
The
Veil
rent
asunder
and
the
most
holy
place
is
thereby
laid
open
,
which
was
shut
up
before
,
and
none
had
access
to
it
but
the
High
Priest
once
a
year
.
Jesus
hath
opened
the
Kingdom
of
Heaven
to
all
beleivers
,
he
hath
brought
life
and
immortality
to
light
,
and
made
manifest
the
way
into
the
holiest
of
all
,
into
which
we
have
a
liberty
to
enter
by
his
bloud
,
by
a
new
and
living
way
which
he
hath
consecrated
for
us
through
the
Veil
,
that
is
to
say
his
flesh
.
I
shall
make
it
appear
from
the
effects
following
upon
the
exaltation
of
Jesus
in
Heaven
,
that
he
did
indeed
ascend
thither
and
was
there
concerned
on
our
behalf
,
and
that
therefore
our
Jesus
is
the
Christ
.
I
shall
mention
two
which
were
great
proofs
of
our
Saviour's
Ascension
into
Heaven
,
and
of
his
power
there
and
his
being
concerned
on
the
behalf
of
his
Church
.
The
first
is
the
miraculous
descent
of
the
Holy
Ghost
at
the
day
of
Pentecost
.
(
Act.
2.
)
Our
Saviour
had
promised
to
his
sorrowfull
Disciples
a
Comforter
who
should
abide
with
them
for
ever
.
This
he
did
before
his
death
,
and
the
better
to
support
them
under
the
sorrow
which
his
death
would
occasion
.
(
Joh.
14.16
,
18.
ch.
15.
v.
26.
and
ch.
16.
v.
7.
)
He
repeated
this
promise
after
his
Resurrection
.
(
Luk.
24.49
.
)
And
before
his
Ascension
he
commands
them
that
they
should
not
depart
from
Jerusalem
,
but
wait
for
the
promise
of
the
Father
,
which
(
saith
he
)
ye
have
heard
of
me
.
(
Act.
1.4
.
)
This
promise
he
made
good
.
(
Act.
2.
)
To
the
great
amazement
of
the
multitude
which
from
several
nations
were
come
together
to
Jerusalem
at
the
feast
of
Pentecost
.
The
Holy
Ghost
which
was
then
miraculously
bestowed
upon
the
Disciples
of
Jesus
was
his
Advocate
and
pleaded
his
cause
:
Our
Saviour
had
foretold
that
he
would
bear
witness
of
him
.
And
this
the
Holy
Ghost
did
.
-
(
1.
)
As
he
testified
that
Jesus
was
a
true
Prophet
,
when
he
promised
this
heavenly
gift
to
his
disciples
,
and
did
thereby
bear
Testimony
to
his
veracity
,
and
make
it
appear
that
he
was
not
an
impostor
or
cheat
.
They
were
now
convinced
abundantly
that
Jesus
had
made
his
word
good
.
(
Joh.
16.7
,
10.
)
And
now
there
was
no
suspicion
left
of
his
being
a
false
Prophet
or
deceiver
.
-
(
2.
)
Of
the
power
and
autority
which
Jesus
had
.
He
told
his
followers
that
all
power
was
given
him
in
Heaven
and
Earth
(
Mat.
28.18
.
)
This
he
told
them
after
his
Resurrection
and
a
little
before
his
Ascension
into
Heaven
:
He
gave
at
the
day
of
Pentecost
an
undeniable
proof
of
it
.
Jesus
had
said
before
his
death
to
the
elders
and
chief
Priests
and
Scribes
,
that
asked
him
if
he
were
the
Christ
,
Hereafter
shall
ye
see
the
Son
of
man
sit
on
the
right
hand
of
the
power
of
God
,
(
Luk.
22.69
.
)
The
meaning
of
which
words
is
plainly
this
,
that
they
should
be
convinced
e'er
long
of
his
great
power
which
he
had
in
Heaven
upon
his
exaltation
to
that
place
,
and
at
the
day
of
Pentecost
he
gave
a
great
demonstration
of
this
power
of
his
.
And
St.
Peter
does
conclude
from
it
that
he
is
the
Christ
.
This
Jesus
(
saith
he
)
hath
God
raised
up
,
whereof
we
are
all
witnesses
.
Therefore
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
which
ye
now
see
and
hear
.
And
presently
afterward
he
concludes
,
as
he
very
justly
might
do
,
Therefore
let
all
the
house
of
Israel
know
assuredly
,
that
God
hath
made
that
same
Jesus
whom
ye
have
Crucified
both
Lord
and
Christ
.
(
Act.
2.
v.
32
,
33
,
36.
)
Secondly
,
another
great
effect
following
the
exaltation
of
Jesus
was
the
success
of
his
Religion
in
the
world
,
which
was
a
farther
argument
of
the
power
of
Jesus
in
Heaven
,
and
of
his
being
concerned
for
his
Church
,
and
an
evident
proof
that
this
Jesus
is
the
Christ
.
But
for
the
better
speaking
to
this
I
shall
shew
,
-
First
,
that
according
to
the
prophecies
of
old
,
all
nations
were
to
serve
the
Messias
.
-
Secondly
,
that
these
prophecies
have
been
in
great
measure
fulfilled
in
our
Jesus
,
whose
Religion
did
greatly
spread
over
the
world
.
-
Thirdly
,
that
this
success
of
the
Religion
of
Jesus
is
an
unexceptionable
proof
that
Jesus
is
the
Christ
.
According
to
the
prophecies
of
old
,
all
nations
were
to
serve
the
Messias
,
and
consequently
that
the
partition-wall
between
the
Jew
and
Gentile
should
be
thrown
down
.
Thus
in
those
words
of
Jacob
(
which
the
ancient
Jews
understand
of
the
Messias
)
it
is
said
that
unto
him
shall
the
gathering
of
the
people
be
,
Gen.
49.10
.
That
is
,
the
nations
or
Gentiles
should
obey
and
serve
him
.
No
less
is
promised
than
this
;
I
shall
give
thee
the
Heathen
for
thine
inheritance
,
and
the
utmost
parts
of
the
earth
for
a
possession
,
Ps.
2.8
.
The
Prophet
Isaiah
foretells
also
that
it
shall
come
to
pass
in
the
last
days
,
that
the
mountain
of
the
Lord's
house
shall
be
established
in
the
top
of
the
mountains
,
and
shall
be
exalted
above
the
Hills
,
and
all
nations
shall
flow
unto
it
,
Isa.
2.2
.
And
again
;
In
that
day
there
shall
be
a
root
of
Jesse
,
which
shall
stand
for
an
ensign
of
the
people
:
To
it
shall
the
Gentiles
seek
,
Isa.
11.10
.
And
again
the
same
Prophet
tells
us
.
The
Lord
will
have
mercy
on
Jacob
,
and
will
yet
chuse
Israel
,
and
set
them
in
their
own
land
:
And
the
strangers
shall
be
joined
with
them
,
and
they
shall
cleave
to
the
house
of
Jacob
,
Isa.
14.1
.
And
farther
we
read
:
It
is
a
light
thing
that
thou
shouldest
be
my
Servant
to
raise
up
the
Tribes
of
Jacob
,
and
to
restore
the
preserved
of
Israel
:
I
will
also
give
thee
for
a
light
to
the
Gentiles
,
that
thou
mayst
be
my
Salvation
unto
the
end
of
the
earth
,
c.
49.6
.
To
which
we
may
add
Isa.
54.
as
also
what
he
tells
us
afterwards
,
The
Gentiles
shall
come
to
thy
light
,
and
King
's
to
the
brightness
of
thy
rising
—
The
abundance
of
the
Sea
shall
be
converted
to
thee
,
the
forces
of
the
Gentiles
shall
come
unto
thee
,
c.
60.3
,
5.
We
shall
hear
what
the
Prophet
Hosea
also
tells
us
.
I
will
have
mercy
upon
her
that
had
not
obtained
mercy
,
and
I
will
say
to
them
which
were
not
my
people
,
thou
art
my
people
,
Hos.
2.23
.
No
less
perhaps
is
meant
than
this
in
that
vision
of
Zechary
,
where
Jerusalem
is
not
permitted
to
come
under
a
measuring
line
,
and
that
because
she
should
be
inhabited
as
Towns
without
walls
for
the
multitude
of
men
and
Cattel
therein
,
Zech.
2.4
.
However
,
sure
I
am
that
the
same
Prophet
speaks
plainly
in
these
words
:
Many
people
and
strong
nations
shall
come
to
seek
the
Lord
of
Hosts
in
Jerusalem
,
and
to
pray
before
the
Lord
,
c.
8.22
.
And
as
plainly
still
afterwards
in
these
words
.
Rejoyce
greatly
O
daughter
of
Zion
;
shout
O
daughter
of
Jerusalem
;
Behold
thy
King
cometh
unto
thee
;
he
is
just
and
having
Salvation
,
lowly
and
riding
upon
an
Asse
,
and
upon
a
colt
the
foal
of
an
Asse
:
And
I
will
cut
off
the
chariot
from
Ephraim
and
the
horse
from
Jerusalem
,
and
the
battel
bow
shall
be
cut
off
;
and
he
shall
speak
peace
unto
the
Heathen
:
And
his
Dominion
shall
be
from
Sea
even
to
Sea
,
and
from
the
river
even
to
the
ends
of
the
earth
,
c.
9.
v.
4
,
10.
To
which
I
shall
add
the
words
of
the
Prophet
Malachy
.
From
the
rising
of
the
Sun
unto
the
going
down
of
the
same
my
name
shall
be
great
among
the
Gentiles
,
and
in
every
place
incense
shall
be
offered
unto
my
name
,
and
a
pure
offering
:
for
my
name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
Hosts
,
Mal.
1.11
.
By
which
we
may
see
that
the
Gentiles
according
to
these
prophecies
were
to
submit
to
the
Messias
,
and
to
be
taken
into
the
Common-wealth
of
Israel
,
which
because
it
could
not
be
unless
they
forsook
their
Idolatry
we
find
the
Prophets
foretell
also
that
they
should
put
away
their
Idols
.
Thus
the
Prophet
assures
us
.
And
the
Idols
he
shall
utterly
abolish
:
In
that
day
a
man
shall
cast
his
Idols
of
Silver
,
and
his
Idols
of
Gold
,
which
they
have
made
each
one
for
himself
to
worship
,
to
the
Moles
,
and
to
the
Bats
,
Isa.
2.18
,
20.
And
another
Prophet
tells
us
.
It
shall
come
to
pass
in
that
day
,
saith
the
Lord
of
Hosts
,
that
I
will
cut
off
the
names
of
the
Idols
out
of
the
Land
,
and
they
shall
be
no
more
remembred
,
Zech.
13.2
.
These
are
very
plain
words
as
can
be
:
So
that
it
must
be
in
the
days
of
the
Messias
that
the
Gentiles
should
no
longer
be
strangers
and
aliens
from
the
covenant
of
grace
.
This
difference
between
Jew
and
Gentile
is
now
to
be
removed
.
God
will
not
onely
be
known
in
Judah
but
among
all
the
Families
of
the
earth
.
We
find
Philo
the
Jew
(
speaking
of
God's
governing
the
Universe
)
discoursing
to
the
same
purpose
.
i.
e.
Setting
over
them
his
right
Word
,
his
first
begotten
Son
,
who
as
his
Substitute
or
Vice-gerent
of
him
the
great
King
,
shall
take
upon
him
the
care
of
this
holy
Flock
.
For
it
is
somewhere
said
,
behold
I
will
send
my
Angel
,
&c.
Exod.
23.20
.
That
these
prophecies
were
in
great
measure
fulfilled
in
our
Jesus
.
I
say
in
great
measure
.
For
I
cannot
but
hope
that
there
are
still
many
prophecies
relating
to
the
Kingdom
of
the
Messias
in
this
world
,
in
great
measure
to
be
fulfilled
.
Now
if
these
prophecies
are
already
in
great
measure
fulfilled
,
then
is
this
Jesus
the
Christ
.
That
they
were
in
great
measure
fulfilled
is
very
evident
:
For
though
Jesus
himself
lived
and
died
in
Jewry
,
yet
did
not
his
Doctrine
stay
there
.
There
he
lived
indeed
,
but
yet
in
Galilee
of
the
Gentiles
,
not
far
off
from
the
poor
Gentiles
whom
he
came
to
save
also
.
He
tells
the
Jews
no
less
:
I
,
saith
he
,
if
I
be
lifted
up
from
the
earth
,
will
draw
all
men
unto
me
,
Joh.
12.32
.
That
is
,
after
his
death
his
Doctrine
should
greatly
prevail
upon
the
world
,
so
that
all
men
should
come
after
him
.
And
thus
we
find
after
his
death
and
Resurrection
,
he
gives
his
disciples
commission
to
go
and
teach
all
nations
,
Mat.
28.19
.
or
,
as
it
is
in
St.
Mark
,
go
ye
into
all
the
world
,
and
preach
the
Gospel
to
every
creature
,
Mark
16.15
.
And
to
that
purpose
they
have
the
gift
of
tongues
bestowed
on
them
,
that
so
they
might
be
able
to
teach
all
nations
as
their
Lord
had
commanded
them
,
Act.
2.
Now
we
shall
soon
find
the
Gospel
preached
to
the
Gentiles
;
we
read
of
the
Ethyopian
Treasurer
,
and
Cornelius
the
Centurion
baptized
into
the
Christian
faith
.
But
what
shall
I
need
speak
of
them
,
when
St.
Paul
is
made
a
preacher
to
the
Gentiles
,
who
tells
us
of
the
fruit
of
his
preaching
also
,
viz.
the
obedience
of
the
Gentiles
,
Rom.
15.18
.
In
so
much
that
he
is
able
to
say
that
the
Gospel
was
preached
to
every
creature
which
is
under
Heaven
,
Col.
1.23
.
And
his
success
is
so
great
,
that
the
Idolatrous
Gentiles
turned
from
Idols
to
serve
the
living
and
true
God
,
1
Thes.
1.9
.
Tertullian
tells
us
in
his
time
,
Apolog.
c.
37.
those
early
days
of
Christianty
,
how
far
Christianity
had
prevailed
.
Externisumus
,
&
vestra
omnia
implevimus
,
urbes
,
insulas
,
castella
,
municipia
,
conciliabula
,
castra
ipsa
,
tribus
,
decurias
,
palatium
,
senatum
,
forum
.
Sola
vobis
relinquimus
templa
.
Cui
bello
non
idonei
,
non
prompti
fuissemus
,
etiam
impares
copiis
,
qui
tam
libenter
trucidamur
?
Si
non
apud
istam
disciplinam
magis
occidi
liceret
,
quàm
occidere
.
Nay
the
mouths
of
the
Oracles
are
now
stopped
,
which
made
so
great
a
wonderment
in
the
Gentile
world
.
The
head
of
the
Serpent
,
that
so
long
had
deceived
the
nations
,
is
now
broken
by
the
seed
of
the
Woman
:
In
a
word
,
those
Cities
and
Provinces
that
lately
were
full
of
Idols
,
and
Superstition
receive
the
Doctrine
of
Jesus
,
and
with
it
the
worship
of
the
onely
true
God
.
Nay
,
and
't
is
not
long
before
we
have
Christian
Kings
also
in
the
world
:
So
that
the
Religion
of
Jesus
spreads
it self
over
the
world
,
and
rides
triumphantly
and
in
great
conquest
,
like
the
rider
of
the
white
Horse
in
the
Apocalypse
that
went
forth
conquering
and
to
conquer
:
But
I
proceed
to
shew
,
That
this
success
of
the
Religion
of
Jesus
is
an
unexceptionable
proof
that
Jesus
is
the
Christ
.
Not
that
I
would
be
thought
to
make
success
the
measure
of
truth
:
or
affirm
that
the
most
prosperous
cause
is
always
the
best
.
For
then
the
Religion
of
Mahomet
would
bid
fair
for
the
truth
,
and
the
greatest
outrages
and
rebellions
would
become
innocent
and
good
.
Success
is
no
certain
sign
of
a
good
cause
,
and
therefore
not
of
the
truth
of
a
Religion
,
unless
it
be
such
a
success
as
,
all
things
considered
,
must
onely
be
imputed
to
the
force
of
truth
,
and
a
miraculous
providence
that
makes
it
prosperous
.
I
shall
shew
then
that
the
success
of
the
Gospel
was
such
as
does
necessarily
infer
that
Jesus
is
the
Christ
;
and
that
the
Religion
which
he
preached
and
planted
in
the
world
did
come
from
God
.
where
,
as
we
go
along
,
it
will
be
easie
for
us
to
understand
that
Mahumetism
can
have
no
share
in
this
argument
;
now
it
will
appear
that
Jesus
is
the
Christ
,
and
also
that
the
Gospel
which
he
and
his
disciples
preached
comes
from
Heaven
;
in
a
word
,
that
the
Christian
Religion
is
not
onely
true
,
but
the
onely
true
Religion
,
if
we
do
but
well
consider
its
success
and
progress
in
the
world
.
Now
this
will
appear
,
-
1.
If
we
consider
the
first
Authour
,
and
first
preachers
of
this
Religion
:
and
,
-
2.
The
Doctrine
it self
:
and
,
-
3.
The
manner
of
its
spreading
in
the
World
.
1.
For
the
first
Authour
or
teacher
of
this
Doctrine
it
was
Jesus
the
Son
of
a
Poor
Virgin
,
and
the
reputed
Son
of
a
Carpenter
.
One
would
have
thought
him
very
unlikely
to
have
done
any
great
things
.
He
was
one
that
was
born
in
a
stable
at
Bethlehem
,
brought
up
in
the
obscure
Countrey
of
Galilee
,
set
at
nought
by
his
Countrey-men
,
and
after
many
sufferings
and
calamities
,
condemned
to
a
Cross
,
and
hanged
among
thieves
and
malefactors
,
where
he
gave
up
the
Ghost
after
a
short
and
painfull
life
.
He
came
into
the
world
with
no
grandeur
,
he
made
no
noise
in
it
,
and
he
left
it
by
a
death
most
ignominious
and
disgracefull
.
And
yet
did
his
Doctrine
spread
,
and
his
Religion
prevailed
against
all
oppositions
,
and
threw
down
all
superstitions
and
false
Religions
whatsoever
.
This
could
not
have
been
if
Jesus
had
not
been
the
Christ
.
I
will
make
use
of
the
words
of
one
of
the
Ancient
writers
of
the
Church
upon
this
occasion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
What
King
(
says
he
)
was
ever
of
so
great
power
as
to
fill
the
ears
and
the
tongues
of
all
the
inhabitants
of
the
earth
?
What
King
ever
made
laws
so
pious
and
sober
as
could
prevail
upon
the
inhabitants
of
the
whole
earth
from
one
end
of
the
earth
to
the
other
?
Who
ever
was
able
to
void
the
barbarous
and
cruel
customs
of
the
Heathen
by
mercifull
and
gentle
laws
?
Who
ever
met
with
so
long
and
great
an
opposition
,
and
had
force
enough
not
onely
not
to
be
extinct
but
to
thrive
and
flourish
under
this
oppression
?
Who
ever
sent
about
the
world
a
people
obscure
and
scarcely
heard
of
before
?
Who
ever
bestowed
on
his
Souldiers
such
a
spiritualarmour
that
they
gave
proof
to
their
enemies
of
minds
hardy
and
strong
as
the
Adamant
?
What
ever
King
shewed
such
puissance
and
force
after
his
death
?
Who
ever
erected
such
Trophies
over
his
enemies
?
Who
ever
filled
all
places
,
Countries
and
Cities
,
of
the
Greeks
and
Barbarians
,
with
stately
palaces
and
consecrated
Temples
?
And
for
his
disciples
,
the
first
preachers
of
the
Gospel
;
what
were
they
?
No
Princes
of
an
Ancient
bloud
,
but
obscure
fisher-men
.
No
select
Orators
from
Rome
or
Athens
,
but
poor
illiterate
Galileans
.
No
great
Captains
or
Commanders
,
but
men
of
great
simplicity
and
peaceableness
.
They
were
men
very
unlikely
to
doe
any
great
things
,
having
no
reputation
for
depth
of
wisedom
or
any
thing
of
power
or
worldly
greatness
.
Such
were
the
first
planters
of
the
Gospel
;
And
who
would
look
for
any
great
success
from
so
small
a
beginning
?
Who
would
have
believed
that
such
men
as
these
had
been
big
enough
to
have
grapled
with
the
wisedom
of
the
Greeks
,
the
power
of
the
Romans
,
the
malice
of
their
Countrey
men
the
Jews
,
with
the
rudeness
and
hardiness
of
all
the
Heathen
world
!
A
man
might
as
well
have
believed
that
a
few
Shepherds
might
have
driven
Hannibal
from
the
gates
of
Rome
.
Or
that
a
few
peasants
had
been
able
to
drive
Xerxes
with
his
great
multitude
out
of
Greece
;
or
that
a
single
and
an
unarmed
man
could
be
able
to
put
to
flight
the
stoutest
Regiment
or
Legion
of
Souldiers
;
a
man
might
as
easily
have
believed
that
a
few
Children
had
been
able
to
take
the
strongest
Garrison
;
as
that
these
men
should
have
been
able
to
have
stood
up
and
prevailed
against
the
Devil
and
all
his
complices
;
against
all
the
policies
,
and
powers
,
all
the
wit
and
malice
of
a
wicked
world
;
and
so
far
to
prevail
too
with
the
preaching
of
a
Christ
Crucified
,
as
to
perswade
the
world
to
forsake
their
worship
of
false
Gods
,
whom
their
fathers
had
worshipped
,
and
to
own
a
Crucified
Saviour
.
Certainly
they
that
could
doe
this
,
as
we
know
they
did
,
had
an
almighty
power
to
their
assistance
.
None
but
God
could
have
done
this
,
whoever
does
but
rightly
consider
and
weigh
it
.
It
must
be
an
infinite
power
that
by
such
weak
means
could
bring
such
great
things
to
pass
.
2.
For
the
Doctrine
it self
,
if
we
duly
consider
it
,
we
shall
find
it
very
unlikely
to
prevail
upon
the
world
.
whether
we
consider
,
(
1.
)
The
credenda
or
matters
of
saith
that
it
did
contain
which
must
needs
seem
very
uncouth
and
strange
,
if
not
very
unreasonable
to
the
world
:
As
that
the
world
was
made
,
and
made
of
nothing
,
when
ex
nihilo
nil
fit
,
was
a
maxim
in
the
Heathen
Philosophy
.
That
there
is
but
one
God
,
when
in
the
Heathen
world
there
were
thought
to
be
many
Gods
and
many
Lords
.
That
though
there
were
but
one
God
,
yet
there
were
three
persons
,
and
these
three
were
one
.
This
must
needs
be
a
strange
Doctrine
at
Rome
or
Athens
.
That
they
must
believe
Jesus
and
the
Resurrection
was
so
strange
a
thing
to
the
Athenian
Philosophers
that
they
encountred
St.
Paul
,
and
some
called
him
babler
,
and
others
were
so
ignorant
of
what
was
meant
by
the
Resurrection
that
they
took
it
for
a
God
:
He
seemeth
,
say
they
,
to
be
a
setter
forth
of
strange
Gods
,
because
he
preathed
unto
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jesus
and
the
Resurrection
.
And
they
affirmed
that
he
brought
certain
strange
things
to
their
ears
,
Act.
17.18
,
20.
He
preached
Christ
Crucified
,
who
was
unto
the
Jews
a
Stumbling
block
,
and
to
the
Greeks
foolishness
,
1
Cor.
1.23
.
They
are
taught
to
place
their
hopes
in
a
Crucified
Lord
,
and
to
own
him
as
their
onely
Saviour
and
Redeemer
,
whom
they
had
never
seen
or
heard
of
before
,
whom
none
of
their
Philosophers
had
spoken
of
.
They
must
beleive
the
Resurrection
of
the
dead
which
they
had
not
heard
of
before
.
And
that
there
is
no
name
under
Heaven
by
which
they
can
be
saved
but
by
the
name
of
Jesus
:
And
this
they
did
,
which
they
could
never
have
been
perswaded
to
have
done
,
had
not
these
things
been
from
God
,
to
whose
miraculous
providence
this
success
must
be
ascribed
.
But
then
if
we
consider
,
(
2.
)
The
agenda
,
or
precepts
of
the
Gospel
;
they
were
such
as
were
very
unlikely
to
have
obtained
in
the
world
,
had
not
these
things
been
from
God
:
For
what
is
it
that
the
Gospel
teaches
them
?
To
deny
all
ungodliness
and
worldly
lusts
,
to
walk
righteously
and
soberly
and
Godly
in
this
present
world
.
It
forbids
not
onely
the
doing
injuries
but
the
revenging
of
them
.
It
forbids
not
onely
evil
actions
but
an
evil
thought
and
intention
of
the
heart
.
It
does
not
onely
forbid
adultery
but
also
a
wanton
glance
:
and
is
so
far
from
allowing
murther
,
that
it
most
severely
forbids
hatred
and
rash
anger
.
It
not
onely
forbids
perjuries
,
but
requires
of
us
that
we
should
not
swear
at
all
.
It
ties
our
hands
,
locks
up
our
eyes
,
chains
our
thoughts
,
and
restrains
all
the
irregular
desires
,
and
warmer
propositions
of
flesh
and
bloud
.
It
will
not
allow
the
wisest
Philosopher
to
make
any
ostentation
of
his
parts
or
learning
:
Nor
the
greatest
Captain
or
General
to
boast
of
his
valour
,
but
teaches
them
both
to
be
very
humble
and
very
peaceable
.
It
teaches
us
to
undervalue
all
the
grandeur
of
the
world
,
all
its
riches
and
honours
,
and
pleasures
,
and
commands
us
rather
to
foregoe
them
all
,
with
life
it self
,
than
to
deny
the
saith
of
Jesus
.
It
requires
men
to
love
God
with
all
their
heart
,
and
their
neighbour
as
themselves
.
To
forgive
their
enemies
,
to
pray
for
their
persecutors
,
to
do
good
to
those
that
do
evil
unto
us
.
It
forbids
us
to
give
blow
for
blow
,
or
railing
for
railing
.
It
commands
us
to
give
Alms
to
the
Poor
,
and
to
give
to
every
one
that
asketh
,
be
he
friend
or
enemy
,
good
or
bad
,
thankfull
or
ungratefull
;
and
when
we
have
,
it
commands
us
to
make
no
boasts
or
brags
,
but
to
expect
a
recompence
onely
from
him
that
sees
in
secret
.
It
lays
a
great
restraint
upon
our
tongues
,
which
it
obliges
us
most
severely
to
keep
in
order
:
It
will
not
allow
us
to
speak
evil
of
our
Brother
,
to
call
him
fool
or
Raka
.
It
forbids
us
to
judge
another
man
as
we
would
escape
a
severer
Judgment
our selves
.
It
forbids
us
to
be
busie-bodies
,
or
to
intermeddle
in
other
mens
matters
.
And
is
so
far
from
allowing
the
tongue
in
lying
or
swearing
,
that
it
may
not
be
suffered
in
an
idle
word
,
or
an
unbecoming
jest
.
It
tells
us
we
must
be
blameless
and
harmless
,
and
then
,
if
it
be
possible
,
and
as
much
as
lieth
in
us
we
must
live
peaceably
with
all
men
.
Unto
all
this
we
may
add
that
it
will
not
allow
any
other
Religion
:
The
Heathen
world
must
abandon
their
Idols
if
they
receive
the
Gospel
of
Christ
.
They
must
forsake
that
Idolatry
under
which
their
Fathers
prospered
long
,
and
they
were
brought
up
in
:
Diana
of
the
Ephesians
must
be
no
longer
adored
,
and
all
her
Priests
and
Silversmiths
must
be
laid
aside
.
All
Idols
must
be
removed
where
Christ
comes
,
and
all
the
ancient
ceremonies
and
solemnities
with
which
they
were
worshipped
must
for
ever
be
disused
.
That
which
was
but
now
worshipped
,
and
had
been
so
of
old
time
,
must
be
cast
to
the
moles
and
to
the
batts
:
But
who
shall
perswade
and
obtain
this
?
None
can
do
it
without
the
help
of
that
God
who
made
Heaven
and
earth
.
For
here
is
all
the
power
,
and
malice
and
cunning
of
men
and
Devils
to
be
encountred
with
.
The
Devil
had
gotten
an
old
and
long
possession
,
the
Heathen
world
is
strong
and
mighty
,
cunning
and
prejudicate
;
of
a
vast
extent
and
a
mighty
force
:
Who
shall
perswade
the
Greeks
to
leave
off
their
Robberies
and
to
live
righteously
?
Or
the
warlike
Romans
to
put
up
their
swords
and
revenge
no
injuries
?
Who
shall
obtain
of
the
world
to
throw
away
their
Idols
and
receive
a
Crucified
Christ
?
Who
can
ever
hope
that
those
nations
that
grew
to
their
greatness
by
bloud
,
and
violence
,
should
ever
learn
the
way
of
peace
and
destroy
no
more
!
Will
they
that
boasted
in
doing
injuries
be
taught
to
bear
them
!
Or
they
that
were
wont
to
kill
without
remorse
be
afraid
of
being
angry
without
a
cause
!
Will
they
that
were
adulterers
become
afraid
of
an
unchast
thought
or
glance
!
Will
the
wise
and
conceited
Orators
become
fools
that
they
may
be
wise
!
who
can
expect
that
they
that
had
as
many
Gods
as
territories
and
provinces
should
be
perswaded
to
have
but
one
!
Or
that
those
men
that
were
indulged
their
lusts
by
the
example
of
their
Gods
,
or
the
permission
of
their
laws
,
should
ever
accept
of
a
Religion
that
is
so
severe
that
it
requires
them
all
to
be
rooted
out
!
Certainly
this
will
be
too
great
a
work
for
a
few
Galilileans
to
bring
to
pass
:
They
might
as
soon
hope
to
remove
mountains
and
shake
all
the
pillars
of
the
earth
,
yet
was
this
brought
to
pass
,
and
that
by
the
foolishness
of
preaching
also
;
the
fierce
warriour
becomes
tame
,
the
persecutor
becomes
a
preacher
,
the
nations
that
served
many
Idols
,
now
onely
acknowledge
the
one
true
God
,
and
whom
he
hath
sent
Jesus
Christ
.
Now
this
could
never
have
been
done
had
not
God
almighty
done
it
,
nor
would
he
ever
have
done
it
had
not
Jesus
been
the
Christ
.
But
it
will
be
the
more
strange
still
that
this
doctrine
should
prevail
if
we
do
but
duly
consider
,
3.
The
Praemia
,
the
rewards
,
or
the
promises
of
the
Gospel
to
those
that
should
receive
it
and
obey
it
.
We
shall
find
them
such
as
were
very
unlikely
to
prevail
with
a
wicked
and
unbeleiving
world
.
It
promises
them
no
prosperity
in
this
world
,
nor
yet
any
sensual
delights
in
that
which
is
to
come
,
as
the
Religion
of
Mahomet
does
:
And
yet
these
were
the
things
which
the
Heathen
world
most
admired
,
who
always
lived
by
sense
and
not
by
saith
:
It
promises
them
no
Kingdoms
or
Consulships
,
no
Victories
or
triumphs
,
no
wealth
or
honours
,
nor
yet
the
pleasures
of
Wine
or
Women
:
in
a
word
it
is
so
far
from
offering
to
them
these
things
,
that
it
teaches
them
,
aye
,
and
obliges
them
also
,
to
despise
all
these
things
,
to
undervalue
them
,
to
be
dead
to
all
these
allurements
,
and
to
mortifie
and
root
out
of
their
Souls
all
those
irregular
desires
which
transport
them
after
any
of
these
things
.
The
Gospel
promises
good
things
indeed
but
they
are
spiritual
,
and
so
very
unlike
to
obtain
upon
Carnal
men
:
They
are
good
things
but
they
are
unseen
,
and
so
not
likely
to
prevail
upon
those
that
live
by
sense
:
they
are
good
indeed
but
yet
they
are
removed
and
at
a
distance
,
and
who
could
expect
the
world
should
deny
themselves
of
their
present
enjoyments
out
of
the
hopes
of
these
spiritual
and
unseen
reversions
?
Who
shall
perswade
the
rich
to
abandon
their
wealth
for
the
hopes
of
the
Kingdom
of
Heaven
?
Or
who
can
prevail
with
the
voluptuous
to
renounce
their
sensual
pleasures
,
out
of
the
hopes
of
those
joyes
that
are
at
God's
right
hand
?
What
Rhetorick
shall
perswade
the
ambitious
man
to
prefer
a
future
glory
before
the
honours
he
derives
from
his
Prince
,
or
acquires
by
his
valour
!
We
find
this
a
very
hard
matter
now
when
these
men
profess
the
Gospel
,
but
how
much
harder
must
it
needs
be
then
,
when
the
Gospel
was
a
stranger
to
the
world
,
when
it
had
scarcely
any
friends
,
and
very
many
and
great
opposers
?
What
is
there
offered
in
the
Gospel
that
could
tempt
an
unbelieving
world
!
Had
it
offered
riches
,
there
might
well
have
been
a
crowd
of
covetous
worldlings
ready
to
embrace
it
.
Had
it
offered
sensual
pleasures
it
would
have
been
welcome
to
the
whole
herd
of
Epicures
:
could
it
have
secured
its
professors
of
worldly
honours
,
nothing
should
have
been
more
acceptable
to
all
that
were
ambitious
:
But
here
is
none
of
those
things
to
be
had
,
but
it
tells
us
of
things
to
come
,
and
we
must
have
faith
to
believe
them
,
as
well
as
patience
to
wait
for
them
.
Now
then
certainly
this
Religion
,
which
offered
no
other
rewards
,
could
never
have
prevailed
upon
the
world
,
as
we
know
it
did
,
had
it
not
been
from
God
,
and
had
not
Jesus
,
whom
we
preach
,
been
the
Christ
.
But
this
will
be
the
more
unlikely
still
,
that
the
Gospel
should
prevail
if
we
consider
.
4.
The
Pericula
,
the
dangers
,
and
afflictions
and
many
miseries
that
the
embracing
the
Gospel
would
expose
them
to
,
that
should
entertain
it
.
This
rises
higher
,
and
makes
the
success
of
the
Gospel
more
improbable
than
before
.
We
saw
before
that
it
promises
no
worldly
happiness
,
but
now
we
shall
find
that
it
exposes
its
professors
to
many
miseries
and
afflictions
,
and
tells
them
sad
stories
of
disgrace
and
contempt
,
bonds
and
imprisonment
,
and
perhaps
death
it self
.
It
foretells
that
they
which
do
live
Godly
shall
suffer
persecution
,
and
that
we
must
through
many
tribulations
enter
into
the
Kingdom
of
Heaven
:
What
I
named
last
brought
no
temptation
to
draw
the
world
to
this
profession
,
but
this
,
one
would
think
,
should
bring
discouragement
enough
to
affright
them
from
it
.
Instead
of
promising
ease
and
pleasures
it
rather
brings
with
it
great
afflictions
and
tribulations
.
Jesus
tells
his
Disciples
what
they
must
expect
.
The
time
cometh
that
whosoever
killeth
you
will
think
that
he
doeth
God
service
,
Joh.
16.2
.
Here
is
little
encouragement
then
for
the
world
to
receive
the
Gospel
which
is
like
to
bring
them
into
to
such
hazards
and
dangers
.
We
have
a
Proverb
among
us
,
that
men
will
not
make
any
haste
to
that
market
where
they
are
like
to
meet
with
nothing
but
blows
.
A
man
would
easily
believe
men
would
not
be
very
forward
to
relinquish
their
prosperous
Religion
,
and
entertain
an
afflicted
and
a
persecuted
Gospel
;
to
leave
the
gainfull
worship
of
the
great
Diana
,
and
to
embrace
a
profession
that
is
every
where
spoken
against
;
to
forsake
the
image
that
fell
down
from
Jupiter
,
and
to
worship
Jesus
that
was
hanged
on
a
Cross
.
A
man
might
(
one
would
think
)
assoon
perswade
an
army
to
leave
their
direct
and
smoother
way
to
their
enemies
,
and
to
march
through
dangerous
woods
,
and
precipices
,
quick-sands
and
lakes
.
Or
as
soon
obtain
of
a
great
Tyrant
that
he
should
destroy
himself
,
as
to
perswade
the
unbelieving
world
to
venture
all
their
pleasures
,
wealth
and
honours
,
aye
and
their
bloud
too
,
in
the
profession
of
that
Gospel
that
did
not
so
much
as
promise
them
any
recompence
in
the
same
kind
.
Yet
we
know
this
was
done
,
the
Religion
of
Jesus
was
gladly
embraced
upon
these
terms
.
The
rich
were
willing
to
become
poor
,
to
part
with
their
possessions
here
for
the
hopes
of
a
future
glory
:
the
honourable
were
glad
to
be
laid
low
,
and
stript
of
all
their
properties
for
the
sake
of
Jesus
.
Banishment
or
chains
,
prisons
or
death
are
very
welcome
for
the
Gospel's
sake
.
No
Wheels
or
Racks
,
no
Rods
or
Axes
,
no
bolts
or
chains
,
hunger
or
thirst
,
fire
or
sword
shall
be
able
to
make
them
offer
to
an
Idol
or
deny
their
Lord
.
Nay
they
were
so
resolute
that
they
wearied
their
persecutors
by
their
patience
and
constancy
;
they
could
not
find
out
torments
exquisite
and
great
enough
for
them
:
They
were
not
daunted
at
the
cruelties
of
Nero
or
Domitian
,
or
any
of
the
following
Roman
Emperours
.
Nor
were
they
onely
the
great
preachers
of
the
Gospel
that
were
thus
resolute
and
hardy
,
but
also
the
Laity
,
aye
Women
and
Children
,
those
of
the
weaker
sex
and
more
tender
years
.
Nor
was
the
Religion
impaired
or
weakned
by
these
heavy
burthens
,
but
it
grows
and
prospers
greatly
.
This
bloud
of
Martyrs
proves
a
fruitfull
seed
;
and
very
strangely
fructifies
and
brings
forth
Children
unto
God
.
Even
so
much
did
it
prosper
that
though
it
had
been
persecuted
under
Nero
and
Domitian
,
yet
in
the
days
of
Trajan
(
those
very
early
days
of
the
Gospel
)
the
Christians
were
so
numerous
that
Pliny
one
of
his
Governours
over
a
certain
province
of
his
was
forced
to
send
to
Trajan
to
know
what
he
should
do
with
them
,
Epist.
l.
10.
Ep.
97.
and
that
propter
peri●litantium
numerum
,
because
of
the
multitude
of
those
that
were
in
danger
:
And
he
adds
,
Multi
enim
omnis
aetatis
,
omnis
ordinis
,
utriusque
sexus
,
etiam
vocantur
in
periculum
&
vocabuntur
.
That
is
,
There
were
great
numbers
of
them
,
of
every
age
,
and
many
of
all
ranks
and
qualities
,
aye
and
of
both
sexes
also
,
that
durst
profess
themselves
Christians
.
So
strangely
did
the
Gospel
thrive
,
notwithstanding
the
cruelties
that
were
inflicted
upon
the
Professors
of
it
:
And
we
are
also
told
that
afterwards
,
in
the
days
of
Dioclesian
,
when
in
the
space
of
thirty
days
no
less
than
seventeen
thousand
Christians
were
slain
,
besides
those
that
were
condemned
to
Metalls
and
Quarries
,
that
yet
then
under
that
most
cruel
persecution
the
Christians
rather
increased
than
diminished
:
Now
this
would
never
have
been
had
not
Jesus
been
the
Christ
,
and
had
not
God
,
who
had
promised
him
the
Heathen
for
an
inheritance
,
by
his
overruling
hand
,
maugre
all
oppositions
that
were
made
,
brought
it
to
pass
.
But
from
the
Doctrine
it self
let
us
proceed
now
,
3.
To
the
manner
of
it's
spreading
and
propagation
,
and
we
shall
find
that
also
very
unlikely
to
have
prevailed
had
it
not
been
from
God
,
and
had
not
Jesus
been
the
Christ
.
Nay
,
do
I
say
unlikely
;
I
may
truly
say
it
had
been
utterly
impossible
it
should
have
got
that
ground
it
did
,
had
it
not
been
from
God
,
and
had
not
that
God
who
made
the
world
given
it
his
Blessing
.
Let
us
then
well
weigh
these
following
severals
:
-
1.
That
the
Gospel
was
not
propagated
in
the
world
by
humane
Eloquence
,
or
excellence
of
Speech
.
The
first
Preachers
of
it
were
men
of
great
plainness
and
simplicity
,
bred
up
not
in
the
Schools
of
the
Learned
,
not
in
wisedom
of
the
world
,
not
in
any
of
the
famous
Accademies
,
or
under
the
teachings
of
the
wise
Philosophers
,
but
they
were
illiterate
Galileans
,
they
were
men
of
mean
trades
and
occupations
,
men
that
had
not
been
used
to
speak
in
Senates
and
audiences
of
Princes
:
men
not
used
to
defend
causes
,
not
brought
up
in
the
cunning
of
Advocates
and
Proctors
,
and
mercenary
pleaders
.
Such
men
might
have
been
thought
to
have
done
much
by
the
strength
of
their
parts
,
and
the
quickness
of
their
wit
,
and
might
have
been
judged
sufficient
to
have
made
a
weak
cause
defensible
:
They
had
none
of
the
advantages
of
dignified
persons
,
which
might
commend
them
to
Princes
and
great
States
:
so
that
they
being
poor
and
obscure
,
their
wisedom
was
like
to
be
the
less
regarded
,
it
being
a
most
certain
truth
,
that
the
poor
man's
wisedom
is
despised
:
Upon
these
disadvantages
did
the
first
Preachers
of
the
Gospel
set
forth
into
a
cunning
,
and
wicked
,
and
potent
world
.
Indeed
it
is
true
St.
Paul
was
a
man
of
Learning
,
bred
up
at
the
feet
of
Gamaliel
,
and
so
doubtless
well
versed
in
the
learning
of
the
Jews
,
and
very
fit
to
deal
with
them
:
But
then
he
was
made
the
Doctour
of
the
Gentiles
:
And
we
hear
what
he
tells
his
Corinthians
:
I
determined
not
to
know
any
thing
among
you
,
save
Jesus
Christ
,
and
him
crucified
.
And
my
Speech
,
and
my
Preaching
was
not
with
enticing
words
of
man's
wisedom
.
1
Cor.
2.2
,
4.
He
was
a
man
much
hated
by
the
Jews
,
and
like
to
doe
no
great
matters
among
the
Romans
,
one
would
think
,
whose
Prisoner
he
was
when
he
came
to
Rome
.
He
was
a
man
indeed
of
learning
,
but
of
no
authority
;
a
man
of
understanding
,
but
yet
of
mean
presence
,
and
contemptible
speech
:
2
Cor.
10.5.10
.
So
that
the
progress
of
the
Gospel
may
not
be
ascribed
to
any
great
eloquence
,
or
Rhetorick
,
any
skill
or
artifice
of
men
,
but
onely
to
the
power
of
God
:
1
Cor.
2.5
.
For
by
the
foolishness
of
Preaching
God
taught
the
world
wisedom
,
by
weak
things
he
overturned
the
strong
,
and
by
things
which
are
not
,
he
overcame
things
that
are
.
He
that
did
destroy
the
walls
of
Jericho
at
the
noise
of
a
shout
,
and
overcome
the
Canaanites
by
the
hands
of
a
Woman
,
and
discomfited
the
Midianites
great
Army
with
Trumpets
,
and
the
breaking
of
Pitchers
,
and
killed
the
great
Goliah
with
a
Stripling
and
his
sling
,
it
was
he
and
he
alone
that
enabled
the
first
Preachers
of
the
Gospel
,
and
gave
that
success
to
very
weak
,
and
very
unlikely
means
.
This
He
did
and
none
but
He
could
doe
,
and
and
therefore
this
is
a
sufficient
proof
that
the
Gospel
comes
from
God
,
and
that
that
Jesus
whom
we
Preach
,
is
the
very
Christ
.
-
2.
Nor
yet
was
the
Gospel
propagated
by
force
of
Arms
,
as
the
Religion
of
Mahomet
hath
been
,
which
has
made
its
way
in
the
world
by
the
dint
of
Sword
.
But
Christianity
was
not
thus
planted
;
it
denounced
no
War
to
those
that
refused
it
,
it
gave
out
no
menaces
to
that
purpose
:
This
it
neither
did
,
nor
would
,
nor
could
it
do
.
The
Senate
of
Rome
shall
not
need
fear
the
Galileans
Sword
;
Jesus
sent
abroad
no
fighting
men
;
there
is
no
Horse
prepared
for
this
battel
,
no
Spears
or
Bows
:
These
are
the
Servants
of
the
Prince
of
peace
,
who
are
so
far
from
War
,
that
they
come
to
require
the
nations
to
learn
War
no
more
,
and
to
beat
their
Swords
into
Plough-shares
,
and
their
Spears
into
Pruning
hooks
.
The
Gospel
had
no
potent
Princes
or
States
that
favoured
it
,
that
stood
up
for
its
defence
and
maintenance
,
there
were
none
of
these
powers
that
took
upon
them
the
Title
of
Defenders
of
the
Faith
.
Nay
,
and
they
were
so
far
from
doing
it
,
that
they
were
its
avowed
enemies
,
and
drew
their
Sword
against
it
.
So
that
the
first
Preachers
came
naked
and
unarmed
into
a
furious
,
and
potent
,
and
idolatrous
world
,
Preaching
the
Gospel
of
peace
,
and
the
severe
Religion
of
a
crucified
Jesus
.
The
armour
they
had
was
Spiritual
,
and
an
Armour
of
light
,
an
armour
which
the
victorious
Romans
had
neither
used
,
nor
yet
feared
.
They
were
girt
about
with
truth
,
that
was
all
their
military
girdle
:
They
put
on
the
breast-plate
of
righteousness
,
the
shield
of
faith
,
and
the
helmet
of
salvation
,
and
the
sword
of
the
spirit
,
which
is
,
the
word
of
God
;
and
had
their
feet
shod
with
the
preparation
of
the
Gospel
of
peace
:
Eph.
6.
These
were
the
armour
of
the
first
Preachers
of
the
Gospel
;
and
who
could
expect
that
they
should
with
these
,
overcome
mighty
Kingdoms
and
Provinces
.
And
yet
with
these
preparations
did
they
succeed
and
overcome
the
greatest
nations
,
and
brought
them
into
the
obedience
of
the
Gospel
:
Let
us
hear
what
the
Apostle
says
to
this
purpose
:
We
do
not
War
(
says
he
)
after
the
flesh
(
for
the
weapons
of
our
warfare
are
not
carnal
,
but
mighty
through
God
,
to
the
pulling
down
of
strong
holds
)
casting
down
Imaginations
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
:
2
Cor.
10.3
,
4
,
5.
This
is
evident
then
,
that
they
did
not
force
the
Gospel
upon
the
world
;
they
did
not
convey
it
by
the
Sword
,
or
Battel-bow
;
they
neither
did
,
nor
could
do
this
:
and
yet
for
all
this
it
succeeded
and
conquered
,
aye
,
and
triumph't
also
over
all
the
power
,
the
policy
,
the
strategems
of
the
Devil
and
all
his
instruments
.
And
got
that
ground
without
blows
and
force
,
which
it
had
never
gotten
with
it
.
To
what
then
must
this
victory
be
imputed
?
Not
to
the
Pike
and
Sword
,
but
to
the
energy
and
force
of
Truth
,
and
to
the
mighty
blessing
and
miraculous
providence
of
God
.
It
was
God
that
brought
this
to
pass
,
which
men
could
never
have
done
:
And
this
is
a
sufficient
Evidence
that
this
Religion
comes
from
God
:
Had
it
been
a
lye
it
could
never
have
had
that
success
by
these
unlikely
means
:
had
it
been
from
the
Devil
,
or
the
World
,
sure
it
would
have
made
use
of
the
instruments
and
strategems
of
War
,
to
have
made
room
for
it
in
the
world
.
But
that
which
is
from
God
needs
none
of
these
assistances
,
and
helps
.
And
this
doubtless
is
a
very
good
argument
of
the
truth
of
the
Christian
Religion
,
that
it
did
not
make
its
way
by
the
power
of
the
Sword
,
nor
was
it
preserved
that
way
.
The
Religion
of
Mahomet
indeed
spread
far
,
but
it
was
by
the
help
of
these
carnal
weapons
.
To
the
instruments
of
War
,
and
the
dissensions
and
back-slidings
of
Christians
,
under
God's
permission
,
it
own
much
if
not
most
of
its
success
.
Nay
,
what
was
it
else
that
did
uphold
Idolatry
,
but
the
instruments
of
War
and
slaughter
?
False
Religions
are
forced
to
use
this
force
and
violence
,
which
the
truth
which
comes
from
God
,
and
hath
his
blessing
,
does
not
need
.
The
pure
and
undefiled
,
and
primitive
doctrine
of
the
Gospel
did
not
use
,
nor
yet
need
these
aids
.
Indeed
the
Apostatized
Church
of
Rome
,
which
hath
falsely
called
her self
the
Catholick
Church
,
since
she
left
the
true
Faith
of
the
Gospel
,
hath
betaken
her self
to
these
carnal
weapons
.
And
't
is
easie
to
know
the
cause
of
it
also
:
For
when
she
wanted
the
evidence
of
truth
,
she
then
was
fain
to
run
to
the
power
of
the
Sword
.
By
this
Sword
she
cut
asunder
those
knots
she
was
not
able
to
untie
:
And
whom
she
could
not
confute
,
she
would
condemn
to
the
fire
and
fagot
.
The
Secular
Power
must
be
called
in
,
to
uphold
her
grandeur
and
power
.
St.
Peter's
Keys
are
not
sufficient
,
unless
she
unsheath
his
Sword
:
she
is
now
bolstered
up
by
the
powers
of
this
world
,
and
when
she
wants
aid
from
the
sword
of
the
Spirit
,
she
will
derive
it
from
the
Sword
of
Princes
.
Her
proceedings
shall
need
to
be
no
objection
against
what
I
have
said
.
Who
though
she
call
herself
the
Catholick
Church
,
is
very
far
from
deserving
that
name
,
and
hath
rather
shewed
herself
by
these
her
actions
the
Synagogue
of
Satan
than
the
Church
of
Christ
:
she
hath
declared
her
cause
to
be
bad
,
which
could
not
be
maintained
and
upheld
without
the
assistance
of
Secular
force
.
The
first
planters
of
the
Gospel
used
none
of
these
weapons
.
We
read
of
none
they
burned
for
Hereticks
,
no
Common-wealths
interdicted
for
hindring
their
worldly
greatness
,
no
Navies
or
Armies
raised
against
those
that
would
not
acknowledge
them
as
their
Superiours
.
These
have
been
the
pitifull
arts
of
that
unclean
Church
of
Rome
;
which
is
an
argument
that
however
she
vainly
boasts
her self
Catholick
,
yet
she
does
not
shew
her self
in
these
things
at
all
Christian
.
For
the
Church
of
Christ
never
got
its
growth
by
these
carnal
weapons
.
-
3.
It
was
propagated
by
sufferings
,
by
patient
enduring
of
tribulations
:
Prayers
and
Tears
were
the
onely
weapons
of
the
Primitive
,
and
undefiled
Church
of
Christ
.
The
Bloud
of
Martyrs
was
that
fruitfull
seed
that
did
so
strangely
increase
and
multiply
:
Which
is
an
argument
that
Jesus
was
the
Christ
,
and
this
Religion
came
from
God
:
Had
it
been
otherwise
,
it
had
not
been
possible
,
but
those
first
persecutions
had
quite
rooted
it
out
of
the
world
.
Had
it
not
been
of
God
,
it
must
needs
have
so
fallen
out
.
We
see
in
the
greatest
Rebellions
how
soon
they
are
stopped
,
when
the
chief
Heads
and
Leaders
are
taken
and
punished
.
This
puts
an
end
to
any
Insurrection
or
Confederacy
:
And
so
would
it
have
done
by
Christianity
also
,
had
it
not
been
from
Heaven
,
and
been
accompanied
with
truth
and
righteousness
.
So
that
fire
and
sword
cannot
vanquish
it
,
prisons
and
chains
,
and
death
it self
cannot
stop
its
course
:
It
must
needs
be
a
good
cause
that
bears
up
against
all
the
malice
,
the
meanaces
,
the
punishments
,
that
a
wicked
world
could
devise
or
inflict
.
Aye
,
and
that
persons
of
all
sorts
and
degrees
should
seal
this
Doctrine
with
their
Bloud
too
:
young
as
well
as
old
,
rich
as
well
as
poor
,
people
as
well
as
their
Teachers
,
women
as
well
as
men
,
those
that
were
remote
and
far
distant
from
one
another
.
Nemo
gratis
malus
.
It
cannot
be
imagined
that
so
many
persons
of
all
sorts
,
and
so
remote
from
one
another
,
should
conspire
and
consent
together
to
bear
witness
to
a
lye
:
That
they
should
venture
their
lives
,
and
all
that
which
the
world
calls
good
,
upon
an
untruth
!
Certainly
no
man
can
be
so
fond
as
to
believe
this
:
This
Martyrdom
of
Christians
,
and
the
growth
of
Christianity
under
it
,
is
a
good
proof
that
Jesus
is
the
Christ
,
and
that
the
Religion
of
Jesus
came
from
God
.
For
certainly
had
it
not
been
from
God
,
it
could
never
have
born
up
from
so
small
a
beginning
against
so
mighty
an
opposition
:
And
therefore
it
was
a
wise
speech
of
Gamaliel
to
the
men
of
Israel
who
were
so
forward
to
persecute
the
first
preachers
of
the
Gospel
,
I
say
unto
you
,
says
he
,
refrain
from
these
men
,
and
let
them
alone
:
for
it
this
counsel
or
this
work
be
of
men
it
will
come
to
nought
.
But
if
it
be
of
God
ye
cannot
overthrow
it
;
lest
happily
ye
be
found
to
fight
against
God
:
Act.
5.38
,
39.
And
this
he
well
perswades
from
the
destruction
of
Theudas
and
his
Complices
,
and
also
of
Judas
the
Galilean
and
those
that
obeyed
him
.
To
which
may
also
well
be
added
this
,
that
whoever
since
hath
pretended
himself
to
be
the
Messias
,
or
his
forerunner
,
hath
been
so
far
from
perswading
it
,
that
he
hath
indeed
come
to
nought
,
and
miserably
cheated
and
abused
his
credulous
followers
.
Thus
we
know
,
that
about
two
and
fifty
years
after
the
destruction
of
the
Jewish
Temple
by
the
Romans
,
Epistol.
ad
Judaeos
Massilienses
.
Maimon
tells
us
of
another
who
deceived
the
poor
Jews
,
under
a
pretence
that
he
was
the
forerunner
of
the
Messias
,
who
having
boasted
vainly
that
he
should
rise
again
after
his
death
,
in
token
that
he
came
from
God
,
was
beheaded
by
a
certain
Arabian
King
,
and
so
perished
,
and
left
the
Jews
that
gave
him
credit
in
great
calamity
and
distress
.
It
were
a
very
easie
thing
to
give
in
an
account
of
the
cheats
and
impostors
who
have
arisen
in
the
several
ages
of
the
world
,
Eccl.
Hist.
l.
4.
c.
6.
Hieron
.
Catal.
Scrip.
Eccl.
in
Agrippa
.
Origen
.
contra
Cels
.
p.
44.
Vorstii
observat.
ad
Gantz
.
p.
292.
Juchasin
.
fol.
38.
Zemah
David
.
p.
150.
under
a
pretence
of
being
the
Messias
,
or
his
forerunner
;
by
whom
the
Jews
have
been
miserably
imposed
upon
and
deluded
from
time
to
time
.
This
is
reported
not
onely
by
the
Christian
writers
but
by
the
Jewish
also
.
The
Jews
have
often
been
frustrated
in
their
expectations
,
and
the
cheat
hath
quickly
been
discovered
.
And
they
have
for
many
Generations
expected
their
Messias
in
vain
.
There
hath
appeared
no
man
under
pretence
of
the
Messias
or
his
forerunner
but
he
hath
soon
come
to
nought
.
And
no
wonder
,
for
a
lye
,
though
it
may
prevail
for
a
while
,
will
not
obtain
long
.
The
heat
of
persecution
will
fetch
off
its
paint
and
false
colours
.
'T
is
truth
alone
that
can
endure
a
Trial.
Facile
res
in
suam
naturam
recidunt
ubi
veritas
non
subest
.
A
lye
may
for
a
little
while
out-face
the
truth
,
and
prevail
upon
the
easie
and
credulous
part
of
mankind
,
especially
where
it
meets
with
no
severe
and
potent
opposition
.
but
when
once
the
Authours
of
a
forgery
are
discovered
,
when
they
are
brought
to
punishment
who
contrived
the
cheat
,
and
were
the
abettors
of
it
,
then
it
falls
to
the
ground
,
and
spreads
no
farther
.
It
hath
not
power
enough
to
stand
up
against
so
great
a
violence
.
But
Christianity
prevailed
in
spight
of
all
the
malice
and
force
and
combined
endeavours
of
the
Devil
and
all
his
instruments
to
root
it
out
.
CHAP.
X.
The
CONTENTS
.
What
was
predicted
of
the
Messias
was
fulfilled
in
our
Jesus
.
This
appeared
in
the
birth
of
Jesus
,
in
his
Office
,
and
Character
,
in
his
Works
,
in
his
Sufferings
and
Resurrection
,
and
the
spreading
of
his
doctrine
.
The
adoreable
providence
of
God
in
bringing
Events
to
pass
.
This
shewed
in
very
many
particulars
.
This
is
a
farther
proof
that
Jesus
is
the
Christ
.
IF
what
hath
been
said
before
be
duly
considered
,
we
shall
upon
sufficient
evidence
conclude
that
our
Jesus
is
the
Christ
,
and
that
the
Christian
Religion
came
from
God
.
Not
that
I
have
said
all
,
which
might
have
been
said
,
in
so
weighty
an
argument
;
but
that
which
hath
before
been
insisted
upon
is
sufficient
to
convince
a
lover
of
truth
.
That
there
was
a
Messias
promised
,
and
described
in
the
old
Teslament
is
not
contested
between
the
Christians
and
the
Jews
;
nor
do
the
Jews
deny
that
Jesus
lived
,
and
that
he
suffered
by
the
hands
of
their
forefathers
as
we
say
he
did
.
We
believe
the
writings
of
the
old
Testament
which
the
Jews
themselves
acknowledge
to
be
Divine
.
Neither
they
nor
any
man
living
hath
any
just
cause
to
call
in
question
the
authority
of
the
books
of
the
New
Testament
,
which
give
us
an
account
of
the
birth
and
life
;
of
the
miracles
,
and
doctrine
;
of
the
death
and
Resurrection
;
of
the
Ascension
,
and
intercession
of
Jesus
.
Here
's
nothing
reported
in
these
books
in
it self
incredible
;
nothing
that
is
light
and
trifling
;
nothing
unbecoming
God
;
nothing
against
good
manners
;
but
we
have
the
same
reasons
to
believe
the
truth
of
these
things
which
we
have
for
any
other
History
which
we
do
believe
without
doubting
:
The
same
we
have
and
much
more
.
Allowing
then
but
the
truth
of
the
matter
of
fact
,
which
we
have
no
shadow
of
reason
to
call
in
question
,
it
will
abundantly
appear
from
what
hath
been
said
that
Jesus
is
the
Christ
.
For
there
was
not
a
word
that
fell
to
the
ground
,
which
was
predicted
of
the
Messias
,
but
it
was
fulfilled
in
our
Jesus
:
There
was
nothing
so
minute
or
small
but
it
was
accomplished
and
fulfilled
.
Let
us
to
this
purpose
recollect
those
particulars
mentioned
before
,
and
consider
their
exact
accomplishment
in
our
Jesus
.
I
will
begin
with
his
birth
.
We
find
that
the
first
promise
which
was
made
of
the
Messias
was
under
the
Character
of
the
seed
of
the
Woman
,
(
Gen.
3.15
.
)
And
this
Woman
was
to
be
a
Virgin
also
according
to
a
prediction
afterwards
,
(
Isa.
7.
)
This
was
fulfilled
in
our
Jesus
,
who
was
made
of
a
Woman
,
(
Gal.
4.4
.
)
And
born
of
a
Virgin
.
(
Mat.
1.18
,
and
v.
22
,
23.
)
For
the
lineage
and
kindred
of
the
Messias
that
is
also
predicted
,
viz.
That
he
should
be
of
the
Tribe
of
Judah
,
of
the
Family
of
Jesse
,
and
the
house
of
David
(
Micah
.
5.2
.
Gen.
49.10
.
Isa.
11.10
.
Jer.
23.5
.
)
This
was
also
fulfilled
in
our
Jesus
,
(
Luk.
1.27
,
69.
Mat.
1.1
.
)
The
place
where
the
Messias
was
to
be
born
was
Bethlehem
;
and
this
was
fulfilled
in
our
Jesus
,
(
Micah
.
5.2
.
with
Mat.
2.5
,
6.
)
Again
,
Jesus
was
born
at
that
time
when
the
Messias
was
to
be
born
according
to
the
predictions
of
the
old
Testament
.
Gen.
49.10
.
Dan.
9.
Hag.
2.
Mal.
3.
If
the
Messias
were
to
be
a
Prophet
,
and
like
unto
Moses
,
so
was
Jesus
also
,
(
Deut.
18.18
.
Joh.
6.14
.
)
If
he
were
to
live
in
Galilee
,
so
did
Jesus
.
(
Isa.
9.1
,
2
,
3.
Mat.
2.22
,
23.
with
ch.
4.14
.
)
If
the
Messias
be
described
as
peaceable
,
as
righteous
,
as
lowly
,
all
this
agrees
to
our
.
Jesus
also
,
(
Isa.
9.6.11.5
.
Zech.
9.9
.
with
Mat.
11.29
.
and
ch.
12.18
.
)
If
the
Messias
were
to
appear
in
the
second
Temple
,
so
did
Jesus
.
(
Hag.
2.7
,
9.
with
Joh.
18.20
.
)
The
very
works
,
which
the
Messias
was
to
doe
,
Jesus
did
,
(
Isa.
35.5
,
6.
with
Mat.
11.4
,
5.
)
And
they
were
such
works
as
none
could
do
without
the
assistance
of
God
himself
.
If
the
Messias
were
to
suffer
,
so
did
Jesus
:
He
dyed
after
the
same
manner
,
and
at
the
same
time
,
and
in
the
same
place
,
and
under
the
same
circumstances
which
were
predicted
of
old
concerning
the
Messias
.
The
very
Person
which
betrayed
him
,
the
price
for
which
he
was
sold
,
the
company
that
suffered
with
him
,
the
usage
he
was
to
receive
in
his
last
minutes
,
these
things
were
foretold
of
the
Messias
and
accomplished
in
our
Jesus
.
The
very
parting
of
his
Garments
,
the
Scoffs
of
the
multitude
,
his
behaviour
and
his
last
words
,
the
exempting
his
bones
from
being
broken
,
these
things
were
predicted
,
and
prefigured
of
old
,
and
all
fulfilled
in
Jesus
;
and
so
was
his
honourable
burial
and
interment
as
I
have
shewed
before
at
large
in
the
seventh
Chapter
of
this
discourse
.
If
the
Messias
was
to
rise
from
the
dead
,
so
did
Jesus
.
He
rose
again
the
third
day
as
he
himself
had
foretold
,
and
as
had
been
predicted
of
the
Messias
:
Of
the
truth
of
the
matter
of
fact
we
have
the
utmost
evidence
.
After
this
he
went
up
into
Heaven
,
and
sent
thence
the
miraculous
gift
of
the
Holy
Ghost
,
and
his
Religion
was
preached
to
every
creature
.
And
as
it
was
universally
preached
so
it
spread
universally
also
,
and
that
it
did
so
is
an
argument
that
it
came
from
God
.
From
a
small
and
unlikely
beginning
it
came
to
a
very
great
encrease
.
It
prospered
under
afflictions
and
the
severest
persecutions
.
It
put
to
flight
the
Devil
and
his
Kingdom
,
that
made
head
against
it
with
Sword
and
Buckler
,
without
striking
a
stroke
.
It
prevailed
upon
warlike
Nations
without
the
instruments
of
War
.
It
triumphed
over
the
wise
without
any
worldly
eloquence
.
It
vanquished
the
strong
holds
of
the
Devil
by
instruments
that
were
very
weak
and
inconsiderable
.
It
advanced
by
prayers
and
tears
,
by
patience
under
sufferings
,
by
meekness
and
gentleness
.
Thus
it
conquered
and
grew
big
in
spight
of
all
the
power
,
the
malice
and
cunning
of
the
Devil
and
all
his
instruments
:
No
fire
could
consume
it
,
no
enemies
Sword
could
destroy
it
,
no
proscriptions
could
banish
it
out
of
the
world
.
It
was
too
strong
for
the
powerfull
Tyrant
,
it
seared
neither
his
Rod
or
Axes
;
nay
,
it
despised
his
greatest
torments
,
and
most
studied
cruelties
.
It
is
farther
to
be
considered
,
that
as
all
which
was
predicted
of
the
Messias
was
(
as
hath
been
shewn
)
fulfilled
in
our
Jesus
,
so
these
accomplishments
came
to
pass
by
a
most
stupendious
and
adorable
providence
of
God
;
in
such
a
way
and
such
a
manner
,
through
so
many
unlikely
hoods
and
seeming
contingences
as
speaks
a
miraculous
and
over-ruling
Providence
of
God
.
Here
's
nothing
of
the
wisedom
and
craft
of
men
,
nothing
of
their
power
and
cooperation
to
be
acknowledged
:
The
Stone
which
the
Builders
rejected
,
the
same
became
the
head-stone
of
the
Corner
:
And
from
thence
we
may
very
justly
infer
that
this
was
the
Lord's
doing
:
And
if
we
attend
to
it
with
due
application
of
mind
,
it
will
be
wonderfull
in
our
eyes
.
This
consideration
must
needs
strike
every
pious
and
devout
Soul
with
a
profound
sense
of
the
unspeakable
wisedom
,
as
well
as
goodness
of
God
,
in
contriving
our
Salvation
by
ways
that
men
could
never
have
devised
,
and
in
making
good
and
accomplishing
what
he
had
promised
and
foretold
by
ways
and
means
to
humane
wisedom
,
very
unlikely
,
and
very
disproportionate
.
I
shall
look
back
upon
what
I
have
said
concerning
the
completing
the
predictions
in
our
Jesus
,
and
shew
the
wonderfull
providence
of
God
in
bringing
Events
to
pass
.
Christ
was
to
be
born
at
Bethlehem
,
and
so
it
must
be
:
God
had
foretold
it
,
the
Jews
expected
it
,
and
the
Chief
Priests
and
Scribes
,
when
they
were
consulted
by
Herod
where
he
was
to
be
born
,
tell
him
the
same
[
Mat.
2.4
,
5.
]
It
was
very
unlikely
that
Jesus
should
have
been
born
there
,
for
he
was
conceived
at
Nazareth
,
there
his
Mother
lived
when
she
was
great
with
Child
,
at
a
great
distance
from
Bethlehem
,
but
removes
to
Bethlehem
in
her
own
Tribe
upon
an
occasion
of
a
decree
of
Augustus
Caesar
(
Luk.
2.
&c.
)
Who
therein
though
unwittingly
was
an
occasion
of
fulfilling
a
Divine
Prophecy
.
Again
the
Messias
was
promised
under
the
Character
of
the
seed
of
the
Woman
,
that
expression
does
not
exclude
the
Womans
relation
to
a
man
,
but
will
admit
the
Woman
to
be
espoused
and
betrothed
.
It
was
afterwards
predicted
that
he
should
be
born
of
a
Virgin
:
It
was
not
likely
indeed
that
this
should
be
verified
in
Jesus
.
For
besides
that
what
was
foretold
was
against
the
course
of
nature
(
viz.
that
a
Virgin
should
conceive
and
bring
forth
a
Son
)
so
it
was
very
probable
that
she
that
was
espoused
to
a
man
(
and
in
the
sense
of
the
law
his
wife
)
would
not
continue
a
Virgin
.
But
God
had
foretold
this
,
and
he
will
make
his
word
good
:
And
Jesus
was
born
of
the
Blessed
Virgin
even
after
she
was
espoused
unto
Joseph
.
She
continued
a
Virgin
though
she
were
betrothed
,
and
so
far
had
upon
her
the
obligation
of
a
wife
.
Thus
at
once
was
Jesus
the
seed
of
a
Woman
(
as
that
word
implies
her
betrothed
to
a
man
)
and
the
Son
of
a
Virgin
also
.
This
was
a
most
surprising
thing
to
the
Blessed
Virgin
her self
:
She
said
unto
the
Angel
,
who
told
her
what
should
come
to
pass
,
How
shall
this
be
?
(
Luk.
1.34
.
)
I
shall
add
to
this
head
the
words
of
a
very
excellent
Person
which
he
spake
upon
this
occasion
.
I
am
fully
perswaded
(
says
he
)
that
if
either
Jew
or
Atheist
would
but
search
the
Scriptures
with
hearts
as
devoid
of
prejudice
,
and
minds
as
free
from
other
thoughts
and
cares
,
as
most
men
bring
to
famous
plays
or
comedies
:
This
contemplation
would
enforce
the
one
to
acknowledge
,
that
the
prophecies
in
old
time
came
not
by
the
will
of
man
:
The
other
,
that
Jesus
the
Son
of
Mary
was
he
of
whom
Moses
and
all
the
Prophets
spake
.
Christ
was
to
be
born
of
the
Tribe
of
Judah
,
and
of
the
house
and
family
of
David
:
And
to
that
purpose
that
Tribe
and
that
family
must
not
onely
continue
,
but
continue
so
distinct
that
it
might
be
known
who
belonged
to
the
one
and
the
other
.
It
is
not
a
common
thing
that
any
family
and
kindred
continues
so
many
hundred
years
:
And
indeed
it
was
not
likely
that
they
should
have
continued
and
continued
distinct
and
separate
considering
the
great
changes
that
passed
upon
and
threatened
them
either
with
utter
ruine
or
confusion
.
They
were
in
great
danger
of
one
and
the
other
in
the
days
of
Ahaz
,
and
in
the
captivity
of
Babylon
:
And
in
after
times
the
house
of
David
lay
neglected
for
many
years
;
but
so
it
was
they
are
not
quite
destroyed
till
this
Son
of
David
is
born
:
The
birth
of
Jesus
makes
good
what
God
had
promised
of
old
time
.
And
the
Divine
Author
of
the
Epistle
to
the
Hebrews
does
near
the
time
when
Jesus
lived
,
and
to
the
Jews
themselves
,
who
had
the
opportunity
of
knowing
the
truth
in
this
matter
,
affirm
that
it
was
Evident
that
our
Lord
sprang
out
of
Judah
,
(
Heb.
7.14
.
)
And
Jesus
was
known
to
be
,
and
commonly
owned
to
be
,
the
Son
of
David
,
Mat.
1.1
.
What
God
had
promised
of
old
he
(
and
he
was
onely
able
to
doe
it
)
in
due
time
made
good
.
The
Messias
was
to
be
born
before
the
destruction
of
the
second
Temple
,
and
while
the
Jews
were
a
distinct
people
and
Polity
:
He
was
to
add
Glory
to
the
latter
house
,
and
to
appear
before
the
Jews
were
quite
scattered
abroad
.
This
was
foretold
of
the
Messias
,
(
Gen.
49.10
.
Hag.
2.
Mal.
3.
)
The
Jews
before
Jesus
was
born
were
in
great
measure
in
the
hands
of
the
Romans
,
and
Herod
,
of
an
Idumoean
extraction
,
had
for
some
time
lorded
it
over
them
;
but
then
he
is
born
while
the
Jews
continue
a
distinct
people
,
live
by
their
own
laws
,
and
in
their
own
land
;
and
goes
into
that
Temple
which
,
according
to
the
foregoing
Prophecies
,
he
was
to
enter
into
,
and
render
glorious
by
his
presence
and
conversation
.
The
great
deliverer
comes
at
his
appointed
time
,
viz.
at
the
declension
of
the
Jewish
Polity
,
and
before
the
expiration
of
the
times
predicted
of
old
.
And
though
the
Jewish
affairs
were
very
low
,
and
their
polity
near
to
an
end
,
yet
is
Jesus
born
before
their
final
destruction
which
was
at
hand
.
For
the
Counsel
of
God
that
shall
stand
.
It
was
not
very
likely
that
he
who
was
born
at
Bethlehem
,
beyond
the
intention
of
his
Mother
,
and
reputed
Father
,
should
thence
go
into
Egypt
,
and
at
his
return
go
into
Galilee
and
live
there
:
but
both
the
one
and
the
other
were
predicted
of
the
Messias
,
and
,
how
unlikely
soever
they
were
to
come
to
pass
,
they
were
fulfilled
in
our
Jesus
.
He
was
carried
into
Egypt
upon
occasion
of
the
cruelty
of
Herod
,
and
,
at
his
return
thence
,
into
Galilee
;
upon
occasion
of
Archelaus
his
reign
in
Judaea
,
and
the
warning
which
Joseph
received
from
God
in
a
dream
,
[
Hosea
.
11.1
.
with
Mat.
2.15
.
Isa.
9.1
,
2
,
3.
with
Mat.
2.22
.
]
Who
would
have
expected
a
Prophet
then
in
Israel
where
prophecy
had
ceased
ever
since
the
days
of
Zechary
and
Malachy
,
and
there
was
now
no
such
kind
of
men
known
among
the
Jews
?
Or
that
this
great
Prophet
who
was
born
in
Judaea
,
and
near
the
great
City
of
Jerusalem
should
live
in
the
remote
and
obscure
Countrey
of
Galilee
?
That
he
should
live
in
a
Countrey
from
whence
there
was
hardly
ever
known
any
Prophet
to
proceed
,
and
where
he
was
like
to
continue
with
little
notice
,
regard
or
observation
?
And
that
he
that
lived
in
so
obscure
a
Countrey
should
do
so
great
and
stupendious
works
,
to
the
wonder
and
astonishment
of
those
that
saw
them
?
That
such
an
illustrious
person
should
proceed
from
so
obscure
a
Countrey
?
(
Joh.
7.41
.
)
If
we
go
on
to
consider
the
death
of
Jesus
we
shall
find
all
things
agree
to
the
predictions
of
old
,
and
came
to
pass
in
such
a
manner
as
speaks
a
miraculous
providence
of
God
.
That
he
who
was
born
should
die
,
hath
nothing
of
wonder
in
it
.
But
it
is
very
strange
that
he
should
deliver
him
to
death
,
who
at
the
same
time
pronounced
him
innocent
.
That
he
should
dye
upon
a
Cross
,
whom
the
people
were
so
forward
to
have
stoned
!
That
he
should
be
Crucified
who
(
if
he
had
been
guilty
)
should
by
the
law
of
the
Countrey
have
been
stoned
!
That
he
who
had
so
many
enemies
should
yet
be
betrayed
by
one
of
his
own
disciples
!
That
he
who
had
the
bag
,
and
had
all
therefore
that
Jesus
had
,
should
betray
him
for
so
vile
a
price
as
thirty
peices
of
Silver
!
That
the
money
for
which
he
was
sold
,
this
price
of
bloud
,
should
be
employed
in
a
work
of
mercy
,
to
buy
a
field
to
Lury
Strangers
in
!
That
he
should
drink
Vinegar
on
the
Cross
instead
of
a
Narcotick
potion
of
Myrrh-wine
,
contrary
to
the
constant
custome
and
usage
of
the
Countrey
where
he
suffered
!
That
the
Souldiers
should
cast
lots
for
his
Coat
,
contrary
to
their
constant
custome
,
when
they
had
parted
his
Garments
,
and
did
so
by
them
who
were
Crucified
with
him
!
That
he
should
dye
among
thieves
and
malefactors
who
spent
his
time
in
doing
good
!
That
he
who
lived
so
usefully
should
be
scoffed
and
taunted
at
when
he
hung
upon
the
Cross
;
and
that
the
multitude
who
are
wont
to
pity
the
dying
Criminal
,
should
put
off
all
humanity
and
in
a
set
form
of
words
deride
him
in
his
greatest
misery
!
That
Jesus
should
hold
his
peace
,
who
suffered
wrongfully
,
when
his
enemies
were
impatient
and
clamorous
,
and
the
whole
creation
groaned
,
and
was
disordered
!
That
when
it
was
the
custome
to
break
the
bones
of
the
Crucified
,
and
't
was
practized
at
that
time
upon
them
who
suffered
with
Jesus
,
and
they
who
were
concerned
,
came
with
an
intention
to
break
his
also
,
that
yet
a
bone
of
him
should
not
be
broken
!
That
he
who
was
Crucified
(
which
was
a
Roman
punishment
,
Exercitation
.
p.
464.
edit.
Francf
.
1615.
and
none
of
the
Jewish
capital
ones
)
should
be
buried
also
contrary
to
the
practice
of
the
Romans
,
who
did
not
bury
those
who
dyed
upon
a
Cross
!
That
he
who
dyed
among
malefactors
should
not
be
buried
with
them
also
!
That
he
who
dyed
so
ignominious
a
death
should
have
an
honourable
burial
!
That
persons
of
the
highest
rank
and
Character
should
agree
together
in
his
honourable
interment
!
These
things
are
so
strange
and
so
surprizing
,
so
much
beyond
what
any
History
besides
does
afford
us
,
that
if
we
believe
but
the
matter
of
fact
(
which
we
have
all
the
reason
in
the
world
to
believe
)
we
cannot
but
find
great
cause
to
adore
the
all-wise
God
who
accomplished
in
Jesus
whatever
was
foretold
of
the
Messias
.
If
we
now
proceed
to
the
consideration
of
the
Resurrection
of
Jesus
we
must
be
forced
to
acknowledge
the
overruling
hand
of
God
.
That
he
who
dyed
rose
from
the
dead
was
an
argument
beyond
exception
of
a
Divine
power
,
man
could
contribute
nothing
toward
so
stupendious
a
work
.
Nay
,
there
was
all
done
,
that
could
be
done
by
men
,
both
to
hinder
his
Resurrection
(
which
Jesus
had
foretold
)
and
to
hinder
the
spreading
of
it
,
and
the
belief
thereof
in
the
world
.
His
enemies
were
prepared
to
do
all
they
could
,
and
they
did
it
;
by
making
his
Sepulchre
sure
,
by
sealing
the
stone
,
and
by
setting
a
watch
,
Mat.
27.66
.
This
they
did
to
prevent
the
Resurrection
of
Jesus
.
But
all
this
would
not
do
.
They
who
had
power
to
put
Jesus
to
death
have
no
power
to
hinder
his
Resurrection
.
When
this
succeeded
not
,
the
next
course
they
had
to
take
was
to
hinder
the
belief
of
the
Resurrection
of
Jesus
.
Though
they
could
not
hinder
him
from
rising
again
yet
they
apply
themselves
vigorously
to
stifle
the
truth
:
This
was
their
next
care
.
To
this
purpose
they
give
large
money
to
the
Souldiers
that
they
might
give
out
that
his
Disciples
came
and
stole
him
away
by
night
,
Mat.
28.13
.
But
they
labour
in
vain
;
Jesus
was
risen
,
there
were
so
many
witnesses
of
this
truth
that
there
is
no
stifling
of
it
.
And
after
all
this
Jesus
having
sufficiently
convinced
that
Generation
of
the
truth
of
his
Resurrection
ascends
up
into
Heaven
,
and
his
Holy
Religion
is
preached
in
the
world
.
It
prevailed
in
spight
of
all
the
opposition
it
met
withall
.
It
was
embraced
by
men
who
were
curious
and
inquisitive
:
It
approved
it self
to
the
consciences
of
all
the
lovers
of
truth
.
And
though
it
were
opposed
by
power
,
and
craft
,
and
the
combined
force
and
malice
of
Jew
and
Gentile
it
prevailed
against
all
by
patience
and
meekness
,
and
the
Divine
blessing
which
did
attend
it
:
These
things
duly
considered
do
abundantly
prove
that
Jesus
is
the
Christ
,
the
Son
of
the
living
God
.
Who
would
not
(
says
an
excellent
Person
)
acknowledge
the
Divinity
of
this
Person
,
and
the
excellency
of
this
institution
,
that
should
see
infants
to
weary
the
hands
of
hangmen
for
the
Testimony
of
Jesus
?
And
wise
men
preach
this
Doctrine
for
no
other
visible
reward
,
but
shame
and
death
,
poverty
and
banishment
?
And
Hangmen
converted
by
the
bloud
of
Martyrs
springing
upon
their
faces
which
their
impious
hands
and
cords
have
strained
through
their
flesh
?
Who
would
not
have
confessed
the
honour
of
Jesus
when
he
should
see
miracles
done
at
the
Tombs
of
Martyrs
,
and
Devils
tremble
at
the
mention
of
the
name
of
Jesus
?
And
the
World
running
to
the
honour
of
the
Poor
Nazaren
,
and
Kings
and
Queens
kissing
the
feet
of
the
Poor
servants
of
Jesus
?
could
a
Jew
Fisher-man
and
a
Publican
effect
all
this
for
the
Son
of
a
poor
Maiden
of
Judaea
?
Can
we
suppose
all
the
world
,
or
so
great
a
part
of
mankind
,
can
consent
by
chance
,
or
suffer
such
changes
for
nothing
?
Or
for
any
thing
less
than
this
?
The
Son
of
the
poor
Maiden
was
the
Son
of
God
,
and
the
Fishermen
spake
by
a
Divine
spirit
,
and
they
catched
the
World
with
holiness
and
miracles
,
with
wisedom
and
power
bigger
than
the
strength
of
all
the
Roman
Legions
.
In
a
word
,
the
things
foretold
of
the
Messias
,
and
fulfilled
in
Jesus
were
so
many
,
and
so
strangely
fulfilled
,
so
much
without
any
humane
assistance
,
and
so
centrary
to
all
expectation
.
and
all
the
endeavours
used
to
hinder
the
foretold
event
that
he
who
considers
these
things
with
care
must
believe
that
Jesus
is
the
Christ
and
that
his
Religion
is
true
.
CHAP.
XI
.
The
CONTENTS
.
The
Christian
Religion
more
Excellent
than
that
given
by
Moses
,
and
consequently
the
best
in
the
World
.
The
Pagan
Religion
not
worthy
of
regard
.
The
wiser
Heathens
guilty
of
great
inconsistencies
and
evil
Principles
.
The
Stoicks
upon
sundry
accounts
very
blameable
.
The
Law
given
by
Moses
came
from
God
;
in
what
sense
it
was
a
perfect
Law
.
It
was
not
unalterable
.
A
general
distribution
of
the
Precepts
of
that
Law
.
The
defects
of
it
.
(
I
)
As
a
rule
of
life
:
Many
of
its
Precepts
not
good
in
their
own
Nature
;
They
obliged
the
Jews
onely
,
and
were
annexed
to
their
Land
,
or
some
part
of
it
:
Many
of
them
Political
.
(
II
)
The
reward
annexed
to
the
Obedience
of
that
Law
was
but
Temporal
.
(
III
)
It
was
not
attended
with
the
promise
of
Divine
assistance
.
(
IV
)
Nor
was
there
that
hope
of
pardon
which
was
afterward
given
in
the
Gospel
.
The
Sacrifices
allowed
to
that
purpose
very
defective
:
This
shewed
at
large
.
For
some
sins
no
Sacrifice
was
allowed
;
Sacrifices
were
not
pleasing
to
God
of
their
own
Nature
;
The
Expiation
did
not
depend
upon
the
value
of
the
oblation
;
He
that
brought
an
Expiatory
sacrifice
was
not
allowed
to
eat
any
part
of
it
;
The
repetition
of
the
Sacrifices
another
Argument
of
their
weakness
;
In
some
cases
the
Sacrifice
was
but
one
of
those
things
required
in
order
to
pardon
;
The
Legal
Sacrifices
were
not
designed
to
continue
for
ever
.
That
the
defects
of
the
Law
of
Moses
are
supplied
in
the
Christian
Religion
:
Of
the
excellent
Precepts
of
the
Christian
Religion
;
Of
the
promise
of
Eternal
life
therein
clearly
revealed
,
and
of
the
great
moment
of
it
;
Of
the
Divine
assistance
attending
this
Religion
;
Of
the
assurance
of
pardon
from
the
Christian
Religion
,
and
the
sure
foundation
which
it
lays
for
the
quieting
the
Consciences
of
Men.
The
usefulness
of
the
foregoing
discourse
:
A
more
particular
inquiry
into
the
great
Ends
or
Causes
for
which
the
Law
of
Moses
was
given
.
The
Conclusion
of
this
Discourse
.
THAT
Jesus
is
the
Christ
,
and
consequently
that
the
Religion
,
which
Jesus
and
his
followers
taught
,
came
from
Heaven
,
hath
been
in
great
measure
demonstrated
already
;
For
the
farther
proof
of
this
truth
I
shall
consider
the
Religion
it self
which
Jesus
and
his
followers
taught
,
and
prove
that
it
is
a
more
excellent
and
perfect
Religion
than
that
which
was
delivered
to
the
Jews
by
the
hands
of
Moses
,
and
consequently
imcomparably
the
best
Religion
in
the
World
.
I
say
the
best
in
the
World
:
for
so
it
must
be
if
it
once
appear
that
it
is
more
perfect
than
that
which
was
taught
the
Jews
by
Moses
.
For
though
the
Religion
of
Moses
were
defective
when
compared
with
that
of
Jesus
,
yet
it
was
true
however
and
came
from
God
.
But
for
the
Pagan
Religion
,
how
ancient
soever
it
were
,
it
was
false
and
impious
,
not
revealed
by
God
,
nor
worthy
of
him
,
inconstant
and
various
,
trifling
and
silly
.
It
carried
men
away
from
God
to
the
Creature
.
It
taught
men
to
worship
not
onely
the
Host
of
Heaven
but
stocks
and
stones
and
dumb
Idols
;
the
very
Creatures
which
they
did
eat
,
the
Evils
which
they
feared
,
the
very
Devils
themselves
whom
they
did
not
love
.
It
prescribed
impure
Rites
and
Ceremonies
,
put
men
upon
cruelties
to
their
own
flesh
,
and
to
their
Children
.
It
was
so
gross
and
so
silly
that
the
wiser
sort
of
Heathens
,
though
they
complied
with
the
usages
of
the
Vulgar
,
yet
they
derided
those
fopperies
,
and
were
therefore
esteemed
Atheists
by
the
common
People
.
It
must
be
granted
that
among
the
Heathens
there
were
a
number
of
men
who
had
a
better
sense
of
things
,
and
have
taught
many
good
lessons
of
Morality
:
But
these
men
discoursed
uncertainly
and
at
rovers
for
want
of
a
revelation
;
And
when
they
said
any
thing
of
a
future
state
they
were
wavering
and
doubtfull
.
And
the
Stoicks
themselves
,
who
were
a
most
considerable
Sect
among
the
wisest
of
their
Philosophers
,
did
trifle
at
a
great
rate
,
and
allowed
of
some
things
manifestly
Evil
,
as
well
as
notoriously
false
.
I
will
not
here
take
the
pains
to
examine
the
inconsistency
of
their
principles
,
and
to
shew
how
differently
they
acted
from
what
they
taught
:
If
many
troubles
arise
which
disturb
him
;
But
also
when
he
suspects
that
troubles
will
come
upon
him
.
For
he
goes
on
thus
,
nec
hoc
tantum
in
necessitate
ultima
facit
,
sed
cum
primum
illi
caeperit
suspecta
esse
fortuna
,
diligenter
circumspicit
,
numquid
illo
die
desinendum
est
.
Nihil
existimat
sua
referre
faciat
finem
an
accipiat
.
So
that
upon
the
whole
matter
a
man
might
lawfully
kill
himself
when
ever
he
thought
it
convenient
.
This
is
a
most
wretched
and
detestable
Principle
,
a
manifest
invasion
of
God's
peculiar
,
and
practising
upon
his
Prerogative
.
Besides
that
it
is
a
mean
thing
to
allow
a
liberty
of
doeing
so
great
an
Evil
to
rid
our selves
of
some
present
trouble
,
or
some
thing
which
we
fear
.
For
by
the
same
reason
a
man
may
be
allowed
to
kill
another
man
who
stands
in
his
way
,
and
obstructs
his
ease
and
quiet
.
And
indeed
by
the
same
reason
he
may
doe
evil
that
good
may
come
of
it
,
and
chuse
to
offend
rather
than
suffer
.
Thus
vain
were
those
men
who
were
destitute
of
a
Divine
revelation
,
and
followed
their
own
foolish
imaginations
;
who
under
the
profession
of
a
great
degree
of
wisedom
allowed
of
the
greatest
immorality
.
From
the
books
of
Moses
the
unlawfulness
of
self-murther
sufficiently
appears
.
When
God
commands
not
to
kill
he
forbids
self-murther
as
well
as
killing
another
man
.
For
if
bearing
false
witness
against
our selves
be
a
sin
against
the
ninth
Commandment
which
forbids
our
doeing
it
against
our
Neighbour
,
the
killing
our selves
must
needs
be
a
sin
against
the
sixth
,
Nam
si
homicida
nefarius
est
,
Another
principle
full
of
impiety
the
Stoicks
maintained
and
it
was
this
,
that
a
man's
happiness
was
from
himself
,
and
that
he
need
not
seek
it
of
God
,
or
be
beholden
to
him
for
it
.
So
that
upon
the
matter
they
taught
men
to
live
without
dependance
upon
God
.
Vnum
bonum
est
,
There
is
one
good
thing
which
is
the
cause
and
basis
of
an
happy
life
,
and
that
is
that
a
man
trust
to
himself
.
And
afterwards
he
puts
men
not
upon
prayers
to
God
,
but
upon
making
themselves
happy
;
and
derides
those
who
expect
their
happiness
from
above
,
and
seek
it
by
prayer
:
Thus
vain
and
haughty
were
these
men
who
pretended
to
wisedom
:
Whereas
in
truth
nothing
speaks
truer
wisedom
than
for
a
creature
to
live
in
a
constant
sense
of
his
necessary
dependance
upon
God
.
Their
condemning
all
passions
was
also
a
foolish
and
an
evil
principle
,
This
may
seem
too
great
a
digression
:
And
indeed
it
is
not
what
I
mainly
designed
to
speak
to
.
I
did
not
intend
to
compare
our
Religion
with
that
of
Heathens
:
It
is
not
worth
our
while
to
doe
it
;
By
what
I
have
said
of
the
best
of
the
Heathens
we
may
see
how
vain
and
foolish
their
principles
were
.
I
shall
compare
the
Religion
of
Jesus
with
that
which
God
himself
delivered
to
the
Jews
by
Moses
.
And
shall
shew
the
defects
of
the
one
,
and
the
supplies
which
are
made
in
the
other
.
It
must
be
granted
that
the
law
which
was
given
by
Moses
came
from
Heaven
;
and
that
it
was
a
very
great
blessing
to
the
Jews
to
whom
it
was
given
.
It
was
one
of
those
Crowns
(
which
the
Jewish
Masters
mention
)
with
which
they
were
adorned
;
It
made
their
condition
much
better
than
that
of
their
neighbours
.
The
words
of
Moses
to
the
Jews
imply
no
less
.
What
nation
is
there
so
great
,
that
hath
Statutes
and
Judgments
so
righteous
as
all
this
law
which
I
set
before
you
this
day
?
The
giving
a
law
to
the
Jews
was
a
special
dignation
and
favour
.
He
sheweth
his
word
unto
Ja●ob
,
his
Statutes
and
his
Judgments
unto
Israel
:
He
hath
not
dealt
so
with
any
nation
,
and
as
for
his
Judgments
they
have
not
known
them
.
This
was
a
great
treasure
which
the
Jews
had
,
when
the
neighbouring
Countries
were
not
admitted
to
the
favour
of
a
Divine
Revelation
.
The
study
of
this
law
is
frequently
pressed
upon
them
:
And
the
devout
Psalmist
does
upon
all
occasions
express
the
great
esteem
which
he
had
for
it
.
It
was
sweeter
to
him
than
honey
,
more
valuable
than
Gold
and
Silver
;
't
was
the
joy
of
his
heart
,
the
desire
of
his
soul
,
the
delight
of
his
eyes
,
and
great
comfort
of
his
life
.
Jesus
himself
shewed
all
due
regard
to
the
law
of
Moses
.
He
professed
that
he
did
not
come
to
destroy
the
law
and
the
Prophets
,
he
puts
the
people
upon
searching
the
Scriptures
;
he
was
circumcised
according
to
the
law
;
he
wore
such
a
Garment
as
the
law
of
Moses
prescribed
;
he
observed
the
Feasts
which
that
law
appointed
;
and
when
he
had
healed
the
Leper
he
sends
him
to
the
Priest
to
doe
according
to
the
law
of
Moses
:
The
Jews
had
no
cause
to
quarrel
with
our
Lord
in
this
matter
.
St.
Paul
,
who
was
the
Apostle
of
the
Gentiles
,
yet
allows
that
the
giving
of
the
law
to
the
Jews
was
a
singular
privilege
and
advantage
.
He
reckons
it
their
great
advantage
that
unto
them
were
committed
the
Oracles
of
God
,
and
that
to
them
pertained
the
covenants
and
the
giving
of
the
law
.
[
Deut.
4.8
.
Ps.
147.19
,
20.
Ps.
19.10
.
Ps.
40.8
.
Ps.
119.70
,
72
,
92
,
97
,
136.
Mat.
5.17
Joh.
5.39
.
Luk.
2.21
.
Mat.
10.20
.
Luk.
2.41
.
Joh.
2.13
,
23.
and
ch.
7.2
.
Mat.
8.4
.
Rom.
3.1
,
2.
Rom.
9.4
.
]
And
as
the
law
of
Moses
came
from
God
so
it
must
also
be
granted
that
it
was
(
as
it
is
called
by
the
Psalmist
)
a
perfect
law
.
That
is
,
it
was
well
fitted
for
that
people
to
whom
,
and
for
that
time
in
which
,
and
for
those
ends
,
for
which
it
was
given
.
It
taught
them
their
duty
to
God
,
their
neighbour
,
and
themselves
;
and
laid
before
them
such
precepts
as
concerned
them
as
men
,
as
members
of
a
Body
Politick
,
and
of
a
Church
.
It
was
so
full
and
so
complete
that
it
wanted
nothing
for
the
end
it
was
designed
to
.
It
was
expressly
provided
that
they
to
whom
it
was
given
should
neither
add
to
it
nor
diminish
from
it
.
Ye
shall
not
add
unto
the
word
which
I
command
you
,
neither
shall
ye
diminish
ought
from
it
,
that
ye
may
keep
the
Commandments
of
the
Lord
your
God
which
I
commanded
you
.
It
was
indeed
full
of
rites
and
ceremonies
,
but
it
required
nothing
immoral
,
and
did
not
allow
of
the
least
shadow
of
Idolatry
:
Its
precepts
were
just
,
they
were
consistent
,
they
were
plainly
revealed
,
and
sufficiently
confirmed
.
Indeed
many
rites
and
ceremonies
were
prescribed
:
But
as
they
were
of
God's
own
appointment
so
they
were
ordained
for
wise
ends
also
,
viz.
to
keep
the
people
from
Idolatry
,
to
which
they
were
prone
,
and
from
the
foppish
and
superstitious
usages
of
their
neighbours
;
for
a
proof
of
their
obedience
to
God
,
and
for
the
fore-shadowing
of
some
better
things
to
come
:
they
were
many
of
them
very
instructive
,
and
were
so
many
Sacraments
or
Symbols
of
very
weighty
things
,
[
Ps.
19.7
.
Deut.
4.2
.
]
Notwithstanding
what
hath
been
said
it
does
not
follow
that
the
law
of
Moses
was
never
to
be
altered
:
The
Jews
might
not
add
or
diminish
,
but
God
himself
was
not
bound
by
that
law
.
It
stood
upon
divine
authority
and
was
revealed
by
God
,
but
it
does
not
thence
follow
that
the
same
authority
which
set
it
up
could
not
take
it
away
;
God
no
where
tells
us
that
't
is
his
last
Revelation
,
and
that
he
intended
it
should
be
taken
as
such
.
God
is
not
obliged
to
reveal
his
mind
all
at
once
.
He
may
make
what
laws
he
pleaseth
,
and
add
to
them
when
he
will
.
Nay
God
himself
does
expressly
declare
that
he
would
make
a
new
Covenant
;
And
it
is
added
,
not
according
to
the
covenant
that
I
made
with
their
Fathers
,
in
the
day
that
I
took
them
by
the
hand
,
to
bring
them
out
of
the
Land
of
Egypt
,
(
Jer.
31.31
,
32.
)
It
reflects
no
dishonour
upon
God
to
say
that
he
reverses
some
Constitutions
of
his
own
,
that
he
alters
or
adds
to
his
own
laws
.
All
the
laws
which
proceed
from
him
are
not
of
the
same
importance
and
moment
:
The
Jews
themselves
will
own
this
,
and
the
thing
is
very
evident
and
plain
.
This
appears
from
the
greater
or
less
punishments
assigned
to
the
transgressors
of
these
laws
.
There
were
some
sins
so
great
as
admitted
no
Sacrifice
to
expiate
them
.
There
were
others
which
were
easily
atoned
for
.
We
do
not
call
the
wisedom
of
God
in
question
,
nor
disparage
his
law
when
we
shew
how
far
short
it
comes
of
the
Gospel
.
For
all
this
while
we
do
but
compare
one
Divine
Revelation
with
another
.
God
made
the
Heaven
and
the
earth
,
and
all
that
which
he
made
was
good
:
It
is
no
reflexion
upon
his
wisedom
or
goodness
or
veracity
to
say
that
God
will
make
a
new
Heaven
and
a
new
earth
.
For
God
who
promised
to
make
a
new
covenant
,
promised
to
make
a
new
Heaven
and
earth
also
.
(
Isa.
66.22
.
)
These
things
I
thought
fit
to
premise
,
that
I
might
proceed
in
this
weighty
argument
with
the
greater
caution
:
I
shall
now
consider
the
law
of
Moses
more
particularly
in
order
to
the
proving
this
,
that
the
Gospel
of
Christ
does
excell
it
.
The
whole
body
of
the
law
of
Moses
comprizeth
those
precepts
given
by
him
,
which
were
either
Moral
,
Ecclesiastical
,
or
civil
:
The
Moral
law
concerned
them
as
men
,
and
was
given
at
Mount
Sinai
in
ten
distinct
precepts
or
Commandments
.
These
are
called
the
word
or
words
of
God
,
and
the
ten
words
,
and
the
words
of
the
covenant
;
word
in
Scripture
phrase
signifying
at
intire
sentence
,
or
precept
,
[
Ps.
147.19
.
Exod.
20.
1.
Deut.
4.13.10.4
.
Exod.
34.28
.
Gal.
5.14
.
Mark
.
7.13
.
with
Matth.
15.6
.
]
The
other
laws
which
Moses
gave
are
expressed
by
statutes
and
Judgments
,
[
Ps.
147.19
.
)
as
the
Moral
are
by
word
,
or
words
in
the
same
place
.
For
statutes
the
Jewish
writers
tell
us
that
they
are
to
be
understood
of
those
precepts
the
reason
whereof
is
not
revealed
,
in
Legem
.
fol.
185.
Abravenel
fol.
177.
or
at
least
is
not
obvious
and
plain
:
Such
were
the
laws
concerning
divers
kinds
,
concerning
the
scape
Goat
,
and
the
red
Heifer
and
the
like
:
And
to
these
belong
the
ceremonial
and
ritual
precepts
which
concerned
the
Hebrews
as
they
were
a
Church
.
Judgments
are
such
precepts
as
are
more
agreeable
to
reason
,
and
such
as
might
(
at
least
in
some
measure
)
be
found
out
by
it
.
Such
are
t●ose
which
relate
to
adultery
and
theft
,
&c.
These
have
relation
to
a
Polity
or
civil
Society
:
As
for
example
the
several
specialties
contained
under
the
general
prohibition
of
theft
(
where
Abravenel
reckons
up
no
less
than
ten
)
are
called
Judgments
:
and
so
are
those
precepts
called
which
we
find
in
Exod.
ch.
21.
&c.
and
that
whole
Section
of
the
law
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
,
Judgments
containing
several
Judicial
laws
,
or
laws
which
respected
the
Hebrews
as
they
were
a
Commonwealth
,
or
civil
Society
.
These
statutes
and
judgments
contain
the
Laws
of
their
Church
and
State
;
And
Judaism
,
as
considered
in
Contradistinction
to
Christianity
,
consisted
in
the
solemn
profession
of
and
obedience
to
these
Laws
which
God
had
given
to
the
Jewish
Nation
.
I
shall
now
proceed
to
what
I
mainly
intended
to
speak
to
,
viz.
to
shew
,
-
First
,
the
defects
of
that
Law
which
was
given
by
Moses
.
-
Secondly
,
that
these
defects
are
made
up
and
supplied
by
the
Gospel
of
Jesus
Christ
.
-
Thirdly
,
the
use
and
application
of
this
Doctrine
.
The
defects
of
that
Law
which
was
given
by
Moses
.
For
it
will
appear
that
it
is
defective
if
compared
with
the
Gospel
.
The
Divine
Authour
of
the
Epistle
to
the
Hebrews
argues
very
strongly
to
this
purpose
.
For
if
that
first
Covenant
bad
been
faultless
,
then
should
no
place
have
been
sought
for
the
second
.
For
finding
fault
with
them
he
saith
,
Behold
the
days
come
saith
the
Lord
,
&c.
This
he
infers
from
the
very
words
in
the
Prophet
,
where
God
declares
himself
in
this
matter
;
and
it
is
very
evident
that
the
words
of
the
Prophet
are
by
this
Divine
Authour
truely
applied
to
the
times
of
the
Messias
,
whose
miraculous
birth
is
predicted
in
the
very
same
Chapter
in
those
words
,
a
Woman
shall
compass
a
Man
:
For
it
is
evident
that
those
words
do
refer
to
the
stupendious
manner
of
the
birth
of
the
Messias
;
1.
In
its
Precepts
and
Commands
as
it
was
a
rule
of
life
.
These
Precepts
are
not
such
as
perfect
humane
nature
,
and
as
make
men
better
who
obey
them
.
and
obedience
to
them
was
necessary
because
it
was
commanded
.
But
they
were
not
such
things
as
tend
immediately
to
make
men
better
in
their
tempers
and
inclinations
.
They
were
good
because
they
were
commanded
,
they
were
not
therefore
commanded
because
they
were
antecedently
good
.
We
doubt
not
but
that
God
commanded
them
for
wise
ends
during
the
Minority
of
his
Church
,
but
as
they
were
not
to
endure
for
ever
(
of
which
I
may
have
occasion
elsewhere
to
speak
more
largely
)
so
are
they
far
from
being
of
equal
moment
and
value
with
the
Laws
of
Jesus
.
These
Laws
of
Moses
were
given
to
the
Jews
,
is
the
Divine
mind
governing
all
things
with
reason
.
We
do
not
question
the
wisedom
of
God
who
by
Moses
gave
Laws
to
the
Jews
,
we
onely
say
that
they
were
not
intended
for
the
whole
world
,
which
would
have
been
concerned
in
them
if
they
had
been
agreeable
to
the
needs
,
and
the
best
improved
reason
of
all
mankind
,
and
had
been
written
in
the
heart
of
all
men
.
And
as
these
Laws
were
onely
given
to
the
Jews
,
so
many
of
these
Laws
did
not
oblige
them
in
any
place
besides
their
onw
Land
to
which
they
were
annexed
,
which
they
would
have
done
if
they
had
been
Laws
good
antecedently
,
and
such
as
had
been
founded
upon
the
eternal
reason
of
things
.
The
Jews
do
allow
that
so
it
was
,
and
do
frequently
in
their
Writings
distinguish
between
those
Laws
which
obliged
them
within
the
Land
,
and
those
which
obliged
them
without
the
Land
of
Israel
.
And
a
very
great
number
of
Precepts
they
are
which
were
annexed
to
that
very
Land
in
which
they
lived
,
and
to
which
they
were
not
obliged
any
longer
,
than
they
kept
the
possession
of
that
Land
.
So
that
what
was
their
duty
while
they
lived
together
in
Canaan
ceased
so
to
be
when
they
were
dispossessed
of
it
,
and
were
scattered
abroad
in
other
Countries
.
I
shall
not
goe
about
to
number
up
the
Precepts
which
were
annexed
to
that
Land
:
I
should
too
much
enlarge
if
I
should
give
in
the
full
number
of
those
Precepts
:
I
shall
however
name
some
of
them
.
The
Jews
acknowledge
that
the
sheaf
that
was
first
reaped
must
be
of
the
gowth
of
Canaan
,
and
so
must
also
the
first-fruits
be
which
are
elsewhere
mentioned
in
their
Law
,
and
the
Loaves
of
Shew-bread
must
be
made
of
the
Corn
of
that
Countrey
.
The
Laws
which
concerned
Tithes
,
the
Sabbatical
year
,
their
year
of
Jubilee
,
their
Festival
rites
,
their
Cities
of
Refuge
,
their
Expiation
of
an
uncertain
Murther
,
and
very
many
others
did
onely
oblige
them
in
their
own
Land
.
And
there
were
many
other
Laws
which
were
restrained
to
the
place
which
God
should
chuse
,
and
to
the
Sanctuary
;
and
those
Precepts
were
determined
to
that
very
place
.
If
the
same
thing
were
done
elsewhere
it
was
an
abomination
.
The
difference
of
place
made
a
great
difference
in
the
same
action
.
That
would
pass
for
an
act
of
obedience
in
one
place
,
which
in
another
would
be
an
act
of
Rebellion
.
The
very
many
laws
concerning
Sacrifices
and
the
rites
of
offering
them
up
did
all
belong
to
the
Sanctuary
:
the
precepts
concerning
the
shew-bread
,
the
offering
incense
,
the
dressing
the
Candles
,
the
Vestments
of
the
Priests
,
the
Sota
or
Woman
suspected
of
adultery
,
and
very
many
others
were
peculiarly
annexed
to
the
Sanctuary
or
Temple
:
And
when
that
was
destroyed
,
and
out
of
the
Jews
possession
they
were
discharged
from
all
those
precepts
.
And
then
for
the
City
of
Jerusalem
,
after
God
had
made
choice
of
that
place
,
there
were
a
very
great
number
of
the
precepts
of
Moses
which
were
to
be
performed
there
and
obliged
them
no
where
else
.
Thither
they
were
to
go
three
times
a
year
to
appear
before
God
,
and
to
worship
him
at
their
solemn
times
appointed
:
They
might
not
keep
their
festivals
in
another
place
:
There
they
must
eat
their
peace-offerings
,
their
first-fruits
and
(
the
greater
part
at
least
of
)
their
second
tithes
,
and
there
they
must
keep
their
passover
,
(
Deut.
16.2
.
)
so
that
upon
the
whole
matter
these
laws
(
and
they
are
not
a
few
in
number
)
cannot
be
kept
any
longer
than
they
kept
in
the
possession
of
their
land
.
And
God
by
his
providence
hath
rendred
these
precepts
unpracticable
.
Besides
,
as
the
laws
about
Sacrifices
were
annexed
to
a
certain
place
,
so
the
offering
them
up
belonged
onely
to
one
family
,
viz.
the
Sons
of
Aaron
:
No
man
else
might
sprinkle
the
bloud
,
nor
might
any
of
that
family
do
it
who
had
a
blemish
which
rendered
him
uncapable
;
and
it
might
be
that
he
would
be
rendered
so
by
some
natural
and
not
culpable
infirmity
.
So
that
a
great
part
of
the
law
of
Moses
the
Jews
are
not
now
able
to
practise
.
Demonstr.
l.
1.
c.
6
,
7.
Their
Temple
is
destroyed
and
their
Sacrifices
fall
with
it
:
Their
City
is
taken
from
them
,
and
they
are
now
discharged
from
their
festival
appearances
:
They
are
not
obliged
to
pay
tithe
of
that
land
which
they
do
not
possess
,
nor
to
build
Cities
of
refuge
where
they
have
no
inheritance
.
It
will
be
hard
to
find
the
Genuine
Priests
and
Levites
after
so
long
a
dispersion
:
And
if
the
Priesthood
be
changed
there
must
of
necessity
be
a
change
also
of
the
law
:
(
Heb.
7.12
.
)
There
can
be
no
Sacrifice
without
a
Priest
,
without
a
Temple
,
or
an
altar
.
Many
were
the
laws
which
were
Political
,
and
concerned
them
as
they
were
a
Community
or
body
Politick
,
which
could
last
no
longer
than
they
continued
in
that
condition
.
When
the
frame
of
their
Government
was
dissolved
(
as
it
was
when
they
were
dispersed
into
several
Countries
)
those
laws
were
rendred
unpracticable
;
and
consequently
were
never
intended
to
continue
for
ever
.
All
those
laws
concerning
setting
a
King
over
them
,
capital
punishments
in
criminal
cases
;
con●erning
the
dividing
their
land
and
preserving
their
land-marks
;
about
destroying
the
Idolatrous
Cities
,
and
their
making
of
War
;
those
concerning
Servants
,
and
buying
and
selling
,
and
damages
,
and
succession
unto
the
estates
of
the
deceased
,
&c.
are
not
now
to
be
practised
by
the
Jews
who
live
in
strange
Countries
,
and
must
not
pretend
to
any
Jurisdiction
or
liberty
inconsistent
with
the
laws
of
those
Countries
in
which
they
live
.
Of
such
a
sort
were
many
,
I
may
say
most
,
of
the
laws
of
Moses
:
They
were
very
minute
things
which
were
prescribed
,
and
the
observation
of
so
many
things
was
very
difficult
and
uneasie
to
the
Jews
,
as
well
as
very
costly
,
when
they
were
in
their
own
land
,
but
now
are
impossible
to
be
observed
.
They
were
never
easie
under
the
yoke
,
but
now
by
the
providence
of
God
they
are
released
from
bearing
it
.
It
is
true
there
was
no
evil
thing
required
by
their
law
,
but
yet
for
their
hardness
of
heart
and
stubbornness
somethings
were
suffered
and
permitted
,
which
were
at
least
imperfections
and
defects
:
Such
were
Polygamie
,
and
divorces
,
and
the
liberty
of
exacting
a
strict
reparation
for
all
the
wrong
or
damage
which
was
received
.
2.
I
consider
the
reward
which
was
added
to
the
law
of
Moses
,
to
encourage
the
obedience
of
the
Jews
.
It
will
appear
that
the
reward
was
proportionate
to
the
precepts
:
They
were
temporary
and
topical
,
they
were
minute
and
imperfect
;
and
the
reward
annexed
was
of
the
same
nature
and
kind
,
that
was
temporal
,
and
of
this
lower
world
.
Such
as
long
life
,
victory
over
enemies
,
plenty
,
and
prosperity
:
Things
very
fit
to
work
upon
carnal
minds
,
and
to
invite
a
people
of
a
worldly
temper
to
obey
those
precepts
which
Moses
laid
before
the
Jews
.
There
is
no
express
promise
of
eternal
life
to
be
found
in
the
law
of
Moses
:
This
is
no
where
inserted
into
the
pact
or
covenant
which
God
made
with
that
people
.
I
grant
that
holy
men
under
the
law
of
Moses
(
and
before
that
law
was
given
also
)
had
the
expectation
of
a
future
state
of
bliss
.
But
this
was
not
expressly
promised
in
that
law
,
nor
as
a
reward
of
their
obedience
to
it
.
There
were
a
sect
of
the
Jews
,
called
the
Sadducees
,
who
allowed
that
the
law
of
Moses
was
from
Heaven
,
and
yet
denied
a
future
State
:
This
they
would
scarcely
have
done
had
eternal
life
been
expressly
promised
in
that
law
.
I
do
not
question
but
that
the
hope
of
eternal
life
was
to
be
found
among
the
more
pious
and
devout
Jews
:
I
grant
that
it
was
insinuated
under
temporal
promises
,
and
especially
under
that
of
a
land
flowing
with
milk
and
honey
:
But
then
the
earthly
Canaan
lay
so
fair
and
open
to
their
prospect
(
as
an
excellent
Person
expresses
it
well
)
as
easily
intercepted
the
view
of
the
Heavenly
;
and
their
faith
must
remove
,
at
least
overlook
,
that
mountain
,
before
it
could
come
to
any
sight
of
the
Horizon
,
and
extended
Sky
.
If
any
of
the
Jews
had
any
sight
of
Heaven
it
was
such
a
sight
as
Moses
had
of
the
land
of
Canaan
;
he
saw
it
at
a
distance
from
the
top
of
Pisgah
,
but
did
not
see
it
as
Jesus
the
Son
of
Nun
saw
it
,
who
went
over
Jordan
and
took
possession
of
it
,
according
to
the
express
promise
he
had
before
received
to
that
purpose
.
Now
then
it
cannot
be
supposed
that
there
should
be
many
men
of
eminent
vertue
under
that
Religion
,
the
precepts
whereof
were
temporary
,
and
the
promises
but
temporal
.
And
those
that
were
arrived
to
an
high
pitch
of
Sanctity
under
that
dispensation
,
attained
to
that
degree
from
an
higher
principle
than
the
Letter
of
the
Law
of
Moses
would
have
raised
them
to
.
It
must
be
granted
that
the
hope
of
riches
and
plenty
hath
a
mighty
force
and
influence
upon
men
;
but
it
is
onely
upon
carnal
worldlings
that
it
hath
this
influence
;
and
the
love
of
this
world
is
generally
so
far
from
advancing
piety
that
it
obstructs
it
and
is
the
root
of
all
evil
.
The
Jew
obeyed
the
law
of
Moses
for
the
sake
of
worldly
prosperity
,
and
when
he
had
obtained
it
that
would
be
a
temptation
and
snare
to
him
:
The
very
reward
of
obedience
was
a
temptation
to
rebell
.
And
though
plenty
and
prosperity
be
promised
often
in
the
law
of
Moses
as
a
reward
,
yet
it
is
often
mentioned
as
a
snare
too
:
The
Jews
are
often
cautioned
against
Sinning
against
God
when
they
are
blessed
with
worldly
prosperity
.
Such
promises
might
have
some
influence
in
inclining
men
to
obey
the
letter
of
the
law
,
they
did
not
move
men
powerfully
to
obey
the
inward
and
spiritual
meaning
of
it
.
3.
Another
great
defect
in
the
law
of
Moses
was
that
it
did
not
furnish
the
Jews
,
to
whom
it
was
given
,
with
power
and
ability
to
obey
.
It
did
rigorously
command
obedience
,
but
did
not
help
men
to
obey
.
They
had
not
that
power
assured
to
them
from
God's
promise
,
by
which
they
might
be
enabled
to
obey
the
Moral
precepts
which
they
had
received
.
The
plentifull
effusion
of
the
Holy
Ghost
was
a
blessing
reserved
for
the
times
of
the
Messias
,
or
the
latter
days
,
and
is
therefore
promised
as
a
future
blessing
by
the
Prophets
themselves
.
The
law
was
written
which
Moses
gave
,
it
was
not
kept
from
the
Jews
;
but
the
writing
it
upon
their
Hearts
was
promised
as
a
part
of
the
new
covenant
which
God
would
make
with
them
.
The
Letter
of
the
Law
was
that
which
the
Jews
regarded
,
they
did
not
give
obedience
to
the
inward
and
spiritual
meaning
of
it
.
The
law
of
Moses
made
nothing
perfect
,
it
did
not
reform
as
well
as
teach
:
They
who
were
exercised
in
the
precepts
of
Moses
were
not
renewed
by
them
:
The
law
was
weak
and
ineffectual
and
that
which
did
not
give
life
,
and
power
to
obey
.
Hence
it
is
that
it
is
called
flesh
in
the
New
Testament
to
intimate
the
weakness
of
that
law
.
It
was
a
shadow
of
good
things
to
come
,
and
consequently
was
not
attended
with
the
power
which
accompanyed
those
better
things
when
they
were
exhibited
,
[
v.
Isa.
35.7
.
with
ch.
44.3
.
Joel
.
2.28
.
with
Act.
2.17
.
Jer.
31.33
.
with
Heb.
8.10
.
Heb.
7.11
,
18
,
19.
Gal.
3.21
.
Rom.
7.8
.
ch.
8.3
.
Gal.
4.9
.
Heb.
10.1
.
]
4.
The
law
of
Moses
was
defective
,
compared
with
the
Gospel
,
in
that
it
gave
not
the
assurance
of
pardon
,
nor
laid
that
foundation
for
the
easing
and
quieting
the
consciences
of
men
which
the
Gospel
of
Christ
is
attended
withall
.
The
law
of
Moses
was
a
yoke
which
the
Jews
were
never
able
to
bear
.
They
were
subjected
to
the
curse
of
that
law
who
confirmed
not
all
the
words
of
it
to
doe
them
.
It
consisted
of
very
many
precepts
,
and
they
were
very
nice
and
operose
,
such
as
required
great
attention
and
heed
,
cost
and
great
labour
,
very
uneasie
to
be
observed
,
and
yet
the
neglect
of
any
of
them
exposed
the
neglecters
to
the
curse
of
that
law
.
Hence
it
is
that
the
law
is
called
by
the
Apostle
the
ministration
of
death
and
of
condemnation
.
And
that
State
in
which
the
Jews
were
under
the
law
of
Moses
is
represented
not
onely
as
a
State
of
minority
,
but
as
a
State
of
bondage
and
Slavery
also
,
[
Act.
15.10
.
Deut.
27.26
.
with
.
Gal.
3.10.2
.
Cor.
3.7
,
9.
Gal.
4.3
,
24.
]
And
indeed
it
must
needs
be
such
a
condition
that
the
Jews
were
under
;
and
it
will
be
evident
that
such
it
was
,
when
it
is
considered
that
they
were
greatly
straitned
between
the
great
difficulty
in
keeping
,
and
the
great
danger
of
breaking
those
laws
.
They
must
be
uneasie
in
their
own
minds
who
are
perpetually
in
danger
of
offending
and
of
being
punished
.
There
was
no
way
left
for
them
for
perfect
ease
and
quiet
to
their
conscience
if
the
law
were
considered
as
a
covenant
of
works
.
There
was
not
that
provision
made
then
for
peace
of
mind
which
was
made
afterwards
in
the
time
of
the
Messias
.
It
is
true
there
were
Sacrifices
allowed
and
prescribed
in
that
law
for
the
atonement
&
expiation
of
the
offender
:
but
there
are
many
things
to
be
considered
which
do
speak
the
defectiveness
of
Sacrifices
under
the
law
,
and
shewing
the
need
of
some
better
provision
:
And
to
that
purpose
I
desire
the
following
particulars
may
be
duly
considered
.
First
,
that
for
some
sins
there
was
no
expiatory
Sacrifice
allowed
in
the
law
of
Moses
,
and
consequently
the
offender
was
left
without
hope
of
pardon
notwithstanding
the
provision
made
under
the
law
by
Sacrifices
for
the
obtaining
of
it
.
In
many
cases
the
Sinner
was
to
bear
his
own
iniquity
,
and
could
hope
for
no
pardon
from
any
Sacrifice
whatsoever
.
And
there
are
very
many
sins
of
this
sort
:
Such
were
wilfull
murther
,
and
blasphemy
and
many
other
sins
of
which
we
may
see
Levit.
20.
And
indeed
all
those
sins
which
were
committed
with
an
high
hand
were
of
this
sort
:
And
whatever
hope
there
might
be
for
the
sinner
who
was
surprized
,
and
sinned
ignorantly
,
yet
if
he
did
it
presumptuously
,
and
were
guilty
of
those
sins
which
admitted
no
atonement
,
he
was
left
without
hope
from
the
law
of
Moses
and
was
to
dye
the
death
.
And
if
the
Supreme
Magistrate
did
not
condemn
him
,
God
declared
that
he
would
set
his
face
against
him
and
cut
him
off
.
But
of
this
I
have
before
discoursed
:
and
v.
13.
Numb.
35.31
,
32.
Levit.
20.5
.
]
Secondly
,
that
where
Sacrifices
were
not
onely
allowed
but
prescribed
by
God
himself
yet
they
were
not
things
of
their
own
nature
pleasing
unto
God
:
And
God
did
to
the
Jews
frequently
declare
this
,
and
did
it
after
such
a
manner
as
might
well
beat
them
off
from
relying
upon
the
Sacrifices
which
they
brought
to
procure
their
pardon
and
atonement
.
I
might
heap
up
Scriptures
to
this
purpose
:
I
shall
content
my self
with
these
that
follow
.
I
will
not
reprove
thee
for
thy
Sacrifices
,
or
thy
burnt-offerings
to
have
been
continually
before
me
:
I
will
take
no
Bullock
out
of
thine
house
,
nor
He-goats
out
of
thy
folds
.
Again
,
I
desired
mercy
and
not
Sacrifice
.
And
,
I
spake
not
unto
your
Fathers
nor
commanded
them
,
in
the
day
that
I
brought
them
out
of
the
land
of
Egypt
concerning
burnt-offerings
or
Sacrifices
:
But
this
thing
commanded
I
them
saying
,
obey
my
voice
,
&c.
Again
,
To
what
purpose
is
the
multitude
of
your
Sacrifices
unto
me
?
saith
the
Lord
:
I
am
full
of
the
burnt-offerings
of
Rams
,
and
the
fat
of
fed
Beasts
:
And
I
delight
not
in
the
bloud
of
Bullocks
,
or
of
Lambs
,
or
of
He-goats
:
bring
no
more
vain
oblations
,
&c.
Again
,
He
that
killeth
an
Oxe
is
as
if
he
slew
a
man
:
He
that
sacrificeth
a
Lamb
as
if
he
out
off
a
Dogs
neck
:
He
that
offereth
an
oblation
as
if
he
offered
Swines
bloud
:
He
that
burneth
incense
as
if
he
blessed
an
Idol
,
[
Ps.
50.8
,
9.
Hos.
6.6
.
Jer.
7.22
,
23.
Isai.
1.11
,
13.
ch.
66.3
.
]
God
did
indeed
not
onely
allow
but
in
certain
cases
command
Sacrifices
.
But
God
required
obedience
to
his
covenant
antecedently
to
Sacrifices
.
This
was
his
first
intention
,
and
not
Sacrifice
,
for
that
he
required
onely
consequently
,
and
as
a
remedy
when
the
sin
was
committed
.
Sacrifice
,
like
repentance
,
was
but
tabula
post
●aufragium
:
It
was
the
way
of
reconciling
Sinners
when
they
had
offended
.
Sacrifices
were
enjoyned
after
the
law
which
was
the
rule
of
life
was
given
:
And
not
onely
the
moral
law
was
given
before
Sacrifices
were
commanded
,
but
the
political
law
was
delivered
before
the
particular
laws
about
the
kinds
and
rites
of
Sacrifices
were
given
out
.
God
would
have
them
obey
,
and
rather
not
need
then
bring
a
Sacrifice
.
For
a
Sacrifice
was
but
a
Substitute
upon
the
failure
of
obedience
,
it
was
the
Sinners
refuge
.
Hath
the
Lord
as
great
delight
in
burnt-offerings
and
Sacrifices
as
in
obeying
the
voice
of
the
Lord
?
behold
to
obey
is
better
than
Sacrifice
,
and
to
hearken
than
the
fat
of
Rams
And
Solomon
adviseth
us
to
be
more
ready
to
hear
(
i.
e.
to
obey
,
than
to
give
the
Sacrifice
of
fools
.
[
1
Sam.
15.22
.
Eccl.
5.1
.
]
And
this
is
no
more
than
what
the
Jews
themselves
are
forced
to
confess
.
second
intention
of
God
;
and
that
Prayers
and
Supplications
were
agreeable
to
his
first
.
He
adds
to
my
present
purpose
.
That
though
oblations
and
Sacrifices
were
offered
up
to
the
honour
of
God
yet
the
Jews
had
not
the
liberty
in
that
matter
which
the
Ancients
enjoyed
.
For
the
Jews
might
not
offer
them
up
in
any
place
or
at
any
time
.
They
might
not
build
a
Temple
where
they
pleased
,
nor
offer
what
they
list
,
nor
by
the
hands
of
any
men
indifferently
,
but
they
were
determined
to
a
certain
place
,
and
to
certain
persons
,
who
were
the
Family
of
Priests
;
which
are
diminutions
of
that
kind
of
Divine
worship
:
Whereas
Prayer
and
Supplication
were
allowed
in
every
place
and
to
every
person
.
Now
this
is
an
argument
that
Sacrifices
were
not
of
their
own
nature
things
acceptable
and
pleasing
to
God
;
Legem
.
fol.
135.
col
.
2.
&
137.
col
.
4.
Abravenel
Praefat.
in
Levit.
c.
4.
M.
Ben
Israel
&
Concillat
.
p.
181.
for
if
they
had
,
they
would
not
have
been
required
of
the
Jews
with
such
restraint
as
we
find
them
attended
with
.
'T
was
obedience
that
God
required
,
and
Sacrifices
in
the
second
place
,
and
not
for
their
own
sakes
:
This
the
Jews
themselves
will
allow
.
God
did
not
accept
an
expiatory
Sacrifice
for
the
sake
of
the
oblation
:
It
was
then
onely
welcome
when
it
was
a
Testimony
of
the
repentance
and
the
devotion
of
the
offerer
.
There
was
no
Sacrifice
that
was
in
its
own
nature
good
;
and
separately
considered
accepted
with
God
.
If
the
Sacrifice
were
piacular
then
it
was
the
contrition
of
the
offerer
which
gave
it
a
sweet
savour
:
If
it
were
Eucharistical
it
was
accepted
onely
as
it
was
a
pledge
or
token
of
the
gratefull
resentment
of
God's
mercies
in
him
that
brought
it
,
or
an
argument
of
homage
in
him
who
presented
it
.
Sacrifice
was
a
federal
oblation
;
it
was
never
welcome
alone
:
It
was
at
best
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
aliment
of
the
fire
.
The
Sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
.
And
,
the
unrighteous
man
who
kills
an
oxe
is
as
if
he
slew
a
man
.
God
looks
at
the
offerer
.
Cain
,
who
hated
his
Brother
,
was
unwelcome
to
God's
Altar
;
our
Saviour
would
have
the
uncharitable
man
reconciled
to
his
Brother
before
he
offer
his
gift
.
The
contrite
and
thankfull
,
the
penetent
and
humble
will
not
be
rejected
.
Holy
dispositions
and
tempers
are
always
pleasing
.
Haec
cedo
ut
admoveam
Templis
&
farre
litabo
.
If
an
evil
and
unjust
man
offer
(
says
Philo
)
his
victims
go
for
nothing
,
de
Vita
Mosis
l.
3.
and
his
Sacrifices
are
prophane
;
his
vows
are
infamous
,
and
very
destructive
:
These
do
not
destroy
sin
,
but
rather
bring
it
to
remembrance
.
But
if
the
offerer
be
holy
and
righteous
the
Sacrifice
remains
when
the
flesh
is
consumed
;
yea
though
there
be
no
oblation
offered
up
:
For
nothing
is
more
truly
a
Sacrifice
than
the
piety
of
a
Soul
who
is
a
lover
of
God
.
Thirdly
,
that
where
Sacrifices
were
offered
by
God's
command
,
and
according
to
his
direction
in
all
respects
,
and
where
an
expiation
or
atonement
was
effected
and
obtained
,
yet
in
that
case
the
expiation
did
not
proceed
from
the
worth
and
value
of
the
oblation
.
And
things
were
so
ordained
that
the
Jews
might
be
sensible
that
the
Sacrifices
did
not
of
their
own
force
or
upon
the
score
of
their
own
value
procure
the
offerers
pardon
.
And
to
that
purpose
I
shall
annex
an
observation
of
Maimon
:
in
Legem
.
fol.
251.
col.
3.
He
tells
that
,
by
how
mu●h
a
sin
was
the
greater
by
so
much
the
oblation
was
of
the
less
value
:
And
he
gives
several
instances
to
this
purpose
where
under
the
law
of
Moses
the
greater
crimes
were
expiated
with
the
cheaper
Sacrifices
.
Nor
is
this
the
single
opinion
of
Maimon
onely
,
Abravenel
assents
unto
it
.
If
this
be
so
,
there
cannot
be
a
more
evident
proof
than
this
for
the
purpose
for
which
I
make
use
of
it
,
viz.
to
prove
that
the
Sacrifices
did
not
procure
the
offerers
pardon
upon
the
score
of
their
intrinsick
value
.
For
if
they
had
,
the
greater
offences
would
have
required
the
most
costly
Sacrifices
.
It
is
also
otherwise
very
evident
that
the
Sacrifices
and
Purifications
under
the
law
did
not
reconcile
the
offerer
and
the
unclean
upon
the
score
of
their
own
vertue
,
and
intrinsick
worth
;
no
more
than
the
brazen
Serpent
cured
the
Israelites
by
its
own
inherent
vertue
:
The
Scape-goat
that
did
bear
upon
him
all
the
iniquities
of
the
Congregation
,
did
not
remove
the
sins
of
the
people
by
any
inherent
vertue
or
Sanctity
:
Nay
it
was
so
far
from
it
,
that
the
man
who
let
him
go
was
defiled
by
him
,
and
might
not
till
he
had
w●shed
his
cloths
,
and
bathed
his
flesh
in
water
,
come
into
the
Camp
.
Levit.
16.26
.
The
water
of
Purification
was
of
a
very
extensive
use
for
the
purifying
those
who
were
legally
unclean
;
the
ashes
of
a
red
Heifer
was
of
principal
moment
as
an
ingredient
in
that
water
:
but
those
ashes
did
not
purifie
from
any
vertue
of
their
own
:
The
Priest
who
ministred
in
that
preparation
was
obliged
to
bathe
his
Flesh
and
wash
his
Clothes
,
and
so
was
he
who
burnt
the
Heifer
:
And
whereas
a
man
that
was
legally
clean
was
to
gather
up
those
ashes
,
which
were
the
principal
ingredient
in
the
water
of
purification
,
yet
that
very
man
,
who
was
clean
before
he
gathered
the
ashes
,
was
,
by
gathering
of
them
,
rendred
unclean
,
and
likewise
obliged
to
wash
his
Clothes
.
(
Numb.
19.7
,
8
,
9
,
10.
)
However
these
ashes
served
to
purifie
the
people
who
were
unclean
,
it
appears
that
they
did
it
not
upon
the
score
of
their
inherent
vertue
,
because
they
defiled
him
that
was
clean
before
.
Well
might
the
Authour
of
the
Epistle
to
the
Hebrews
say
,
it
is
not
possible
that
the
bloud
of
Bulls
and
Goats
should
take
away
sins
,
(
Heb.
10.4
.
)
There
was
no
proportion
between
the
guilt
and
the
Sacrifice
.
Fourthly
,
the
offerer
who
brought
an
expiatory
Sacrifice
was
not
allowed
to
partake
of
the
offering
which
he
brought
,
and
consequently
had
the
less
hope
from
that
oblation
which
he
offered
up
.
It
was
the
Custome
of
the
Jews
as
well
as
of
the
ancient
Heathens
to
feast
upon
their
Sacrifices
:
when
they
did
so
it
was
a
token
of
reconciliation
:
ch.
1.
eating
and
drinking
together
was
a
federal
right
,
and
a
token
of
friendship
,
as
I
have
elsewhere
shewed
:
And
as
it
was
esteemed
so
among
men
,
so
it
was
between
God
and
the
Israelites
:
where
the
Israelites
were
admitted
to
partake
of
the
Sacrifices
it
was
allowed
them
as
a
sign
of
their
being
reconciled
,
and
as
a
token
of
God's
favour
and
good
will
to
them
.
But
this
was
never
allowed
them
when
they
brought
piacular
or
expiatory
Sacrifices
;
in
that
case
they
did
never
partake
of
the
Altar
.
For
the
burnt-offering
,
which
was
a
Sacrifice
expiatory
,
that
was
intirely
consumed
:
Nor
Priest
nor
People
did
partake
of
it
.
The
skin
was
the
Priests
,
but
all
the
flesh
was
intirely
consumed
.
For
the
sin
and
trespass-offerings
the
Priests
generally
speaking
(
but
not
always
)
were
allowed
a
share
;
but
the
People
who
brought
these
offerings
were
not
allowed
to
partake
of
them
:
In
peace-offerings
,
which
were
Eucharistical
(
and
took
in
Vows
and
free-will-offerings
)
where
the
offerer
did
not
come
to
make
atonement
for
his
sin
,
a
part
was
offered
upon
the
Altar
,
a
part
was
allowed
to
the
Priest
,
and
a
part
was
also
allowed
to
the
People
who
brought
the
Sacrifice
.
This
was
a
pledge
or
token
of
the
favour
of
God
,
when
they
were
admitted
to
partake
of
the
Altar
.
But
when
the
People
were
not
allowed
this
liberty
(
as
they
were
never
allowed
it
when
they
brought
expiatory
Sacrifices
)
when
the
eating
of
bloud
was
universally
forbid
,
and
the
eating
the
flesh
of
piacular
.
Sacrifices
was
not
allowed
to
the
People
;
they
could
have
but
saint
hopes
of
pardon
,
and
God's
favour
from
these
Victims
which
they
brought
.
This
denoted
the
imperfection
of
those
Sacrifices
,
and
that
they
could
not
be
confided
in
or
relied
upon
:
They
were
consumed
,
when
they
were
offered
,
there
was
no
part
left
to
nourish
the
offerer
,
and
to
give
him
just
hope
that
God
was
appeased
and
his
justice
satisfied
,
and
that
he
was
received
to
his
favour
again
.
If
he
had
been
admitted
to
partake
of
the
Altar
,
he
might
have
looked
on
himself
as
Gods
guest
and
friend
,
one
that
eat
of
his
meat
,
and
consequently
in
his
favour
.
But
it
was
quite
otherwise
.
The
sinner
brought
his
offering
to
the
Altar
,
imparted
to
it
his
guilt
,
it
died
in
his
room
or
stead
,
and
this
is
all
that
he
had
to
doe
with
it
.
It
did
not
come
back
to
him
from
the
Altar
,
no
part
of
the
flesh
was
left
for
him
as
a
token
that
God
was
satisfied
with
the
rest
,
he
had
no
nourishment
out
of
what
was
thus
offered
:
The
sinner
imparted
death
to
the
beast
which
he
sacrificed
;
but
that
did
not
impart
life
or
nourishment
to
him
back
again
.
Fifthly
,
another
argument
of
the
weakness
of
those
legal
Sacrifices
,
may
be
drawn
from
the
repetition
of
them
.
They
are
weak
remedies
which
must
be
frequently
renewed
:
It
is
an
argument
that
they
had
not
power
to
remove
sins
,
and
to
rid
the
offerer
for
the
future
from
the
like
miscarriages
.
They
did
neither
secure
the
offerer
against
the
power
or
against
the
guilt
of
his
sins
for
the
time
to
come
.
And
this
argument
is
used
by
the
Authour
or
the
Epistle
to
the
Hebrews
,
and
it
is
a
most
unexceptionable
one
.
The
Law
(
says
he
)
can
never
with
those
Sacrifices
,
which
they
offered
year
by
year
continually
,
make
the
comers
thereunto
perfect
.
For
then
would
they
not
have
ceased
to
be
offered
?
Because
that
the
worshippers
once
purged
,
should
have
had
no
more
conscience
of
sins
.
For
in
those
Sacrifices
there
is
a
remembrance
again
made
of
sins
every
year
.
Heb.
10.1
,
2
,
3.
The
return
of
the
Sacrifices
,
which
were
constantly
offered
at
their
stated
times
,
was
an
argument
that
the
disease
was
not
cured
which
they
were
brought
to
remove
.
If
the
remedy
had
been
powerfull
it
would
at
once
have
removed
the
cause
;
But
as
an
argument
that
it
was
weak
it
was
repeated
frequently
.
Thus
it
was
under
the
Law
of
Moses
;
Every
Priest
standeth
daily
ministring
and
offering
oftentimes
the
same
Sacrifices
which
can
never
take
away
sins
.
Heb.
10.11
.
Sixthly
,
Those
Sacrifices
under
the
Law
as
they
were
carnal
themselves
,
so
they
were
in
their
effects
also
.
Those
gifts
and
sacrifices
could
not
make
him
that
did
the
service
perfect
as
pertaining
to
the
Conscience
.
(
Heb.
9.9
.
)
They
did
not
mend
the
mind
of
the
man
,
they
did
not
reform
his
inward
temper
and
inclination
:
The
Mosaical
observances
were
but
carnal
ordinances
,
and
the
bloud
of
Bulls
and
Goats
;
and
the
ashes
of
an
heifer
sprinkling
the
unclean
,
they
did
indeed
sanctify
,
but
it
was
onely
to
the
purifying
of
the
flesh
.
(
v.
10
,
13.
)
These
things
did
remove
the
carnal
and
legal
Uncleanness
,
but
they
did
not
cleanse
the
heart
of
him
that
was
spiritually
defiled
.
Those
oblations
and
purifications
did
remove
some
legal
pollutions
and
impediments
:
As
for
example
;
he
who
was
under
a
legal
impurity
was
excluded
from
the
Camp
or
City
,
and
from
the
Company
of
his
brethren
:
he
might
not
be
admitted
to
the
Mountain
of
the
Lord's
House
who
was
under
the
legal
uncleanness
of
issues
or
flux
:
He
that
was
defiled
by
the
dead
might
not
come
into
the
Chel
,
or
inclosure
about
the
Courts
of
the
Sanctuary
:
There
were
other
legal
uncleannesses
which
debarred
men
of
the
liberty
of
going
into
the
Court
of
Women
and
that
of
Israel
:
But
all
these
restraints
were
taken
off
by
the
Sacrifices
and
Purifications
allowed
and
prescribed
in
the
Law
of
Moses
.
And
this
is
that
sanctifying
to
the
purifying
of
the
flesh
,
which
the
Authour
of
the
Epistle
to
the
Hebrews
mentions
.
But
alas
,
these
things
did
not
purify
or
quiet
the
Conscience
of
the
sinner
.
They
neither
made
him
better
for
the
future
,
nor
did
they
remove
the
horrours
of
his
Conscience
upon
the
account
of
his
greater
crimes
and
immoralities
.
He
might
come
into
the
Congregation
who
was
before
excluded
,
and
he
might
be
admitted
to
the
Sanctuary
,
who
by
the
Law
was
before
denied
that
liberty
,
but
still
the
man
was
the
same
when
these
legal
impediments
were
taken
out
of
the
way
.
He
was
not
renewed
in
his
mind
,
he
was
not
cased
in
his
conscience
,
nor
secured
any
more
by
this
course
against
future
evils
,
here
or
hereafter
.
Seventhly
,
It
is
evident
that
where
Sacrifice
was
allowed
toward
the
obtaining
pardon
,
yet
sometimes
the
pardon
was
not
obtained
by
the
Sacrifice
:
For
the
piacular
Sacrifice
was
but
one
of
the
conditions
upon
which
the
pardon
of
the
offerer
did
depend
:
So
that
supposing
the
Sacrifice
offered
up
exactly
according
to
the
Law
,
yet
the
sinner
was
not
thereupon
remitted
.
In
case
of
trespass
and
wrong
there
was
required
by
the
Law
of
Moses
confession
of
the
sin
,
and
restitution
also
of
the
principal
,
and
sometime
the
addition
of
a
fifth
part
as
well
as
sacrifice
.
(
Numb.
5.7
.
)
As
in
some
cases
no
Sacrifice
was
admitted
,
so
at
other
times
where
it
was
allowed
,
yet
it
did
not
restore
him
to
favour
,
some
other
things
being
also
required
necessary
to
his
pardon
as
well
as
that
.
The
Jews
themselves
tell
us
,
that
the
day
of
expiation
did
not
procure
the
pardon
of
those
sins
,
which
men
committed
against
their
brethren
,
till
they
had
given
satisfaction
to
their
brethren
whom
they
had
injured
.
If
they
had
injured
them
in
words
,
they
were
bound
to
appease
them
,
and
to
be
reconciled
;
if
they
had
done
it
in
their
goods
,
they
were
bound
to
make
restitution
.
Eighthly
,
It
was
a
very
hard
thing
for
the
Jew
to
know
whether
he
were
pardoned
or
not
:
And
notwithstanding
the
provision
made
by
Sacrifices
,
yet
that
provision
could
not
ease
the
sinner's
mind
.
We
will
suppose
the
greatest
care
used
to
obtain
pardon
by
an
expiatory
Sacrifice
,
yet
the
offerer
would
be
left
uneasie
in
his
own
mind
.
In
such
a
multitude
of
precepts
,
and
of
that
nature
also
,
which
the
Mosaical
were
,
it
was
almost
impossible
for
a
man
to
know
whether
he
had
transgressed
or
not
,
and
consequently
whether
he
was
obliged
to
bring
his
sin
or
trespass-offering
.
Hence
it
was
that
the
Jews
appointed
a
trespass-offering
,
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
,
a
doubtfull
trespass-offering
,
which
they
thought
themselves
obliged
to
bring
when
it
was
a
doubtfull
case
,
whether
they
had
transgressed
or
not
.
Lastly
,
It
is
very
certain
that
these
Sacrifices
of
the
Law
of
Moses
were
not
to
continue
for
ever
.
The
Jews
were
given
to
understand
so
much
,
and
God
taught
them
this
more
ways
than
one
.
He
annexed
them
to
a
certain
place
,
and
to
a
certain
family
who
were
to
offer
them
up
,
and
when
that
place
was
no
longer
in
the
possession
of
the
Jews
,
they
were
discharged
from
all
their
obligation
to
offer
Sacrifices
at
once
.
And
besides
that
many
of
them
were
but
types
and
shadows
of
things
to
come
,
and
were
therefore
in
due
time
to
cease
.
God
did
expresly
foretell
this
to
the
Jews
,
and
the
Jewish
writers
themselves
are
forced
to
confess
no
less
.
Of
the
Messias
the
Prophet
Daniel
prophesies
that
he
should
cause
the
sacrifice
and
oblation
to
cease
(
Dan.
9.27
.
)
That
is
,
all
the
offerings
made
by
fire
whatsoever
.
The
Authour
of
the
Epistle
to
the
Hebrews
tells
us
the
same
of
burnt-offerings
and
sacrifices
for
sin
.
(
Heb.
10.6
.
)
That
is
,
Sacrifices
which
were
expiatory
.
And
there
is
a
saying
to
this
purpose
among
the
Jewish
writers
,
in
Psal.
56.12
.
v.
Abravenel
de
cap.
fidei
cum
Vorstio
c.
13.
that
every
Corban
or
Sacrifice
should
cease
,
but
that
the
Sacrifice
of
praise
should
never
cease
.
And
this
saying
of
the
Jews
relates
to
the
days
of
the
Messias
.
The
Sacrifices
allowed
in
the
Law
of
Moses
,
were
of
very
little
moment
in
their
own
nature
:
They
were
never
designed
to
continue
longer
than
the
City
,
the
Temple
and
Altar
stood
,
to
which
they
were
annexed
.
whole
selves
to
the
Great
Creatour
and
Governour
of
Heaven
and
Earth
,
the
God
and
Father
of
Jesus
Christ
.
The
holy
flame
upon
the
Altar
,
during
the
Law
of
Moses
,
was
(
says
Philo
the
Jew
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
Jud.
de
Victim
offerent
.
a
symbol
of
thanksgiving
;
Thore
things
were
types
or
symbols
(
he
tells
us
)
of
spiritual
things
,
and
that
the
gratefull
mind
of
a
wise
man
is
God's
Altar
.
Thus
I
have
given
some
account
of
the
defects
of
the
Jewish
Religion
,
as
it
was
delivered
to
them
by
Moses
,
and
as
it
stands
compared
with
the
Religion
which
our
Jesus
taught
.
I
shall
now
proceed
to
shew
,
That
these
defects
are
made
up
and
supplied
by
the
Gospel
of
Jesus
Christ
,
and
that
the
Christian
Religion
is
thereupon
very
far
preferible
to
that
of
the
Jews
.
And
to
the
making
this
evident
I
shall
,
1.
Consider
,
the
Precepts
of
Christian
Religion
,
and
look
upon
it
as
a
rule
of
life
,
and
we
shall
find
it
the
most
accurate
rule
of
life
that
ever
was
made
known
to
the
World
.
There
is
not
in
any
Religion
whatsoever
any
parallel
to
the
Christian
.
The
Precepts
of
this
Religion
are
agreeable
to
the
reason
of
mankind
,
they
tend
to
perfect
humane
nature
,
and
render
it
like
the
Divine
:
They
approve
themselves
to
the
Consciences
of
all
wife
and
considering
men
,
and
those
very
men
who
do
not
obey
them
cannot
but
approve
of
them
,
and
have
an
inward
veneration
for
them
who
do
.
As
to
that
duty
we
owe
to
God
we
are
taught
to
perform
it
becoming
his
Divine
Majesty
,
and
his
adorable
perfections
.
We
are
directed
to
believe
him
,
to
fear
him
above
all
,
to
love
him
with
our
whole
heart
,
to
trust
in
him
and
depend
upon
him
in
all
our
straits
and
needs
,
to
submit
quietly
to
his
Government
,
and
to
do
his
will
:
To
worship
him
with
pure
hearts
,
to
pray
to
him
with
great
fervour
and
constancy
;
To
give
him
hearty
thanks
,
and
to
do
what
we
do
for
his
Glory
.
And
these
duties
are
founded
upon
the
greatest
reason
.
For
if
we
believe
his
veracity
we
are
obliged
to
give
credit
to
his
Revelation
though
we
be
not
able
to
comprehend
what
he
doth
reveal
.
He
that
is
almighty
,
ought
to
be
feared
above
all
,
and
he
who
is
onely
good
,
and
most
beneficial
to
us
ought
be
loved
with
our
whole
heart
.
Upon
whom
shall
we
trust
and
relye
but
upon
him
who
is
able
and
willing
to
help
them
that
trust
in
him
?
Is
it
not
fit
we
should
submit
to
him
who
is
infinitely
wise
,
and
who
governs
all
things
in
Heaven
and
earth
?
And
whose
will
should
we
do
but
his
who
is
without
iniquity
,
who
is
just
and
right
?
If
he
be
a
Spirit
it
is
fit
we
should
worship
him
in
Spirit
and
in
truth
.
And
since
we
know
that
he
hears
,
it
is
very
reasonable
we
should
at
all
times
,
and
with
great
ardour
pray
unto
him
.
And
since
we
receive
all
good
things
from
him
it
is
but
just
we
should
praise
him
as
the
Authour
of
all
,
and
that
we
should
glorifie
him
as
the
ultimate
end
of
all
.
For
the
duties
we
owe
to
one
another
Christian
Religion
gives
the
most
incomparable
rules
.
It
requires
a
patient
submission
to
our
Superiors
and
Governours
even
then
when
we
suffer
wrong
.
It
teaches
us
the
most
exact
justice
and
the
greatest
humanity
,
and
mercy
to
one
another
.
It
obligeth
us
to
pray
for
our
greatest
enemies
and
to
forgive
them
who
do
us
the
greatest
wrong
.
It
allows
us
to
do
no
wrong
to
another
and
to
return
none
which
is
done
to
us
.
It
is
so
far
from
allowing
us
to
kill
those
who
are
of
another
Religion
that
it
permits
us
not
to
hate
them
.
There
is
no
friendship
so
inviolable
and
sacred
,
no
Justice
so
impartial
,
no
charity
so
unfained
and
extended
,
and
so
fervent
,
no
gentleness
so
exemplary
as
that
which
obtains
among
the
genuine
followers
of
Jesus
.
They
who
are
such
live
at
perfect
peace
with
one
another
;
they
think
no
evil
so
far
they
are
from
doing
it
:
They
love
one
another
with
a
pure
heart
fervently
.
As
to
our selves
our
holy
Religion
recommends
to
us
the
profoundest
humility
,
the
greatest
meekness
under
calumnies
,
patience
under
sufferings
,
contentedness
in
every
condition
;
it
teaches
the
most
unbroken
fortitude
,
the
most
unspotted
chastity
;
the
most
unshaken
constancy
;
it
teacheth
us
strict
temperance
in
eating
and
drinking
,
great
moderation
in
the
use
of
bodily
exercises
;
painfull
diligence
in
our
several
callings
,
a
singular
modesty
and
gravity
;
it
puts
us
upon
the
greatest
simplicity
,
and
candour
,
the
greatest
contempt
of
worldly
things
,
and
the
greatest
hunger
and
thirst
after
Spiritual
.
This
holy
Religion
commends
to
our
care
and
to
our
thoughts
whatsoever
things
are
true
,
honest
(
or
,
venerable
)
just
,
and
pure
,
lovely
and
of
good
report
,
that
have
any
thing
of
vertue
,
and
any
just
title
to
praise
,
(
Phil.
4.8
.
)
There
is
nothing
commanded
that
is
mean
and
low
and
unbecoming
the
greatest
rank
of
men
,
the
highest
birth
,
or
the
most
refined
wits
.
Here
's
nothing
required
of
us
that
is
unreasonable
and
unaccountable
.
We
must
be
very
humble
but
here
's
room
too
for
the
greatest
fortitude
and
courage
:
We
must
be
modest
but
may
not
be
sneaking
and
cowardly
and
afraid
to
appear
for
the
truth
.
We
must
be
grave
but
need
not
be
morose
,
just
but
not
inclement
,
long-suffering
but
not
stupid
,
courteous
but
free
from
foolish
affectation
;
here
we
are
taught
true
greatness
of
mind
but
not
insolence
,
poverty
of
Spirit
without
dejectedness
,
and
a
contempt
of
the
world
without
haughtiness
;
fortitude
is
commended
but
not
audacity
,
constancy
but
not
contumacy
,
diligence
but
not
anxious
carefulness
.
This
Religion
teaches
us
to
prefer
the
publick
good
before
our
private
,
to
prefer
what
is
just
to
what
we
judge
▪
commodious
,
to
abridge
our
selves
of
our
own
liberties
for
the
good
of
others
.
What
Celsus
objected
of
old
against
the
Christians
,
rudiments
of
the
world
,
as
the
law
of
Moses
was
.
But
what
was
aenigmatically
and
symbolically
taught
in
the
law
of
Moses
is
plainly
delivered
in
the
Christian
Religion
:
We
are
taught
to
offer
up
fervent
Prayers
instead
of
incense
,
to
pare
away
all
superfluity
of
naughtiness
instead
of
circumcising
the
foreskin
;
we
have
our
Sacrifices
of
praise
instead
of
the
bloudy
Sacrifices
,
and
are
taught
to
offer
up
to
God
our
souls
and
bodies
instead
of
the
Holocausts
prescribed
in
that
law
:
We
are
required
to
pay
a
reasonable
service
instead
of
that
bodily
one
which
God
required
of
the
Jews
by
Moses
.
Those
things
which
our
Religion
requires
are
good
in
themselves
,
and
the
practice
of
them
makes
us
better
,
and
are
therefore
of
general
and
universal
good
to
mankind
,
and
the
whole
race
of
mankind
is
concerned
in
them
.
They
are
not
municipal
or
topical
laws
which
oblige
onely
in
one
place
or
Countrey
,
but
they
oblige
every
where
,
in
all
times
,
and
all
Persons
whatsoever
.
The
Christian
(
says
Origen
)
looks
upon
every
place
as
a
part
of
the
Vniverse
,
and
upon
the
Vniverse
as
the
Temple
of
God
,
and
therefore
prays
in
every
place
.
We
are
all
united
,
by
the
Religion
of
Jesus
,
into
one
body
,
and
are
all
concerned
in
his
holy
Laws
;
The
difference
between
the
Jew
and
Gentile
is
quite
taken
away
,
and
we
are
all
one
in
Christ
Jesus
.
This
difference
was
once
very
great
.
The
Jews
were
tyed
to
certain
ordinances
and
observations
which
rendred
them
very
different
from
the
Gentile
world
,
and
they
thought
they
could
not
converse
with
them
by
their
Religion
,
and
did
despise
them
greatly
:
hence
it
was
that
there
was
a
great
Enmity
between
the
one
and
the
other
,
and
thus
things
stood
till
Jesus
came
,
and
till
he
suffered
:
distinguishing
Laws
and
Ordinances
which
he
did
by
his
Cross
,
he
abolished
the
Enmity
,
and
made
peace
:
He
did
thereby
reconcile
both
to
God
having
slain
the
Enmity
.
[
1
Cor.
12.13
.
Gal.
3.28
.
Ephes.
3.6
.
]
There
were
some
things
allowed
in
the
Law
of
Moses
upon
the
account
of
the
hardness
of
the
Jews
hearts
,
and
for
the
time
of
the
Mosaical
dispensation
which
are
now
by
the
better
Law
of
Jesus
superseded
,
such
were
Polygamy
and
Divorces
:
And
many
other
things
were
required
during
that
Minority
of
the
Church
which
we
are
in
no
wise
obliged
to
:
Our
Religion
is
full
of
the
most
weighty
principles
,
and
commends
to
us
those
things
which
are
of
the
greatest
and
highest
importance
whatsoever
.
I
proceed
to
consider
,
2.
The
Reward
annexed
to
our
obedience
of
these
holy
Precepts
,
and
that
is
Eternal
life
.
The
Jews
were
engaged
to
obey
their
Law
by
promise
of
Temporal
rewards
:
Those
rewards
were
very
suitable
to
that
Carnal
people
,
and
very
proportionate
to
those
rudiments
of
the
World
.
Thus
we
doe
with
Children
when
they
goe
to
School
,
to
learn
their
first
Elements
,
we
allure
them
with
knacks
and
toys
that
we
may
engage
them
to
lay
the
foundation
of
more
manly
wisedom
.
—
pueris
dant
Crustula
blandi
Doctores
elementa
velint
ut
discere
prima
.
God
did
thus
by
the
Israelites
.
He
invited
them
to
obey
those
ordinances
by
the
promise
of
victory
,
and
plenty
and
long
life
:
He
designed
all
this
while
greater
things
,
and
though
he
did
not
clearly
promise
,
yet
he
did
intend
to
bestow
the
Blessing
of
Eternal
life
to
his
sincere
and
faithfull
Servants
.
But
the
clear
promise
of
Eternal
life
was
a
blessing
which
God
reserved
for
the
times
of
the
Gospel
.
The
good
men
under
the
Law
obtained
indeed
a
good
report
by
faith
:
And
by
the
great
things
they
did
,
and
suffered
,
they
gave
proof
that
their
faith
was
sincere
,
and
accompanied
with
an
hope
that
extended
beyond
this
present
state
:
But
still
the
express
promise
of
Eternal
life
was
reserved
for
the
days
of
the
Messias
:
And
this
is
the
clear
meaning
of
the
words
of
the
Authour
of
the
Epistle
to
the
Hebrews
.
And
these
all
having
obtained
a
good
report
by
faith
,
received
not
the
promise
.
God
having
provided
some
better
thing
for
us
.
This
is
the
great
perfection
of
the
Christian
institution
that
it
gives
the
clear
promise
,
and
sure
hopes
of
Eternal
life
.
And
't
is
mentioned
as
doing
so
when
it
is
compared
with
the
Mosaical
institution
.
For
the
Law
made
nothing
perfect
,
i.
e.
it
did
not
perfect
those
very
men
who
lived
under
it
,
and
submitted
to
it
.
For
it
not
giving
a
full
pardon
for
offences
,
and
not
affording
express
assurance
of
Eternal
life
,
it
was
not
powerfull
enough
to
perfect
those
who
were
under
it
.
But
then
follows
,
what
the
Gospel
doeth
.
But
the
bringing
in
of
a
better
hope
did
,
by
the
which
we
draw
nigh
unto
God
.
Where
we
find
the
Gospel
called
the
bringing
in
of
a
better
hope
,
and
that
must
be
the
hope
of
Eternal
life
,
for
the
hope
of
temporal
good
things
was
brought
in
by
the
Law
of
Moses
.
Agreeably
hereunto
it
is
also
said
of
Jesus
that
he
was
made
a
surety
of
a
better
Testament
.
(
Heb.
7.22
.
)
And
a
Mediatour
of
a
better
Covenant
which
was
established
upon
better
promises
.
(
Heb.
8.6
.
)
And
it
is
elsewhere
said
of
Jesus
that
he
hath
abolished
death
and
brought
life
,
and
immortality
to
light
through
the
Gospel
.
(
2
Tim.
2.10
.
)
And
the
Authour
of
the
Epistle
to
the
Hebrews
speaks
to
the
same
purpose
elsewhere
.
the
Priests
went
always
(
i.
e.
constantly
twice
every
day
)
into
the
first
Tabernacle
accomplishing
the
service
of
God
.
viz.
to
offer
incense
,
and
to
take
care
of
the
Lamps
:
But
into
the
second
went
the
high
Priest
alone
once
every
year
not
without
bloud
,
which
he
offered
for
himself
and
the
errours
of
the
people
.
Thus
the
High
Priest
,
at
the
day
of
expiation
onely
,
was
admitted
into
the
Holy
of
Holies
:
The
meaning
of
this
is
expressed
in
the
following
words
.
The
holy
Ghost
this
signifying
that
the
way
into
the
holiest
of
all
,
was
not
yet
made
manifest
,
while
as
the
first
Tabernacle
was
yet
standing
.
The
meaning
of
which
words
is
plainly
this
;
That
the
holy
Spirit
by
this
appointment
,
in
the
Mosaical
institution
,
Jesus
Christ
,
which
according
to
his
abundant
mercy
,
hath
begotten
us
again
unto
a
lively
hope
(
Or
,
an
hope
of
life
,
as
it
is
in
another
Greek
Copy
,
and
that
,
of
Eternal
life
also
,
as
appears
from
the
following
words
)
by
the
Resurrection
of
Jesus
Christ
from
the
dead
.
To
an
inheritance
incorruptible
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
you
.
Here
we
have
an
encouragement
incomparably
great
and
such
as
will
sufficiently
move
us
to
obedience
.
The
hope
of
eternal
life
is
enough
to
engage
us
to
obey
the
precepts
of
Jesus
,
and
to
reconcile
us
to
all
the
labour
and
difficulty
which
may
at
any
time
attend
upon
our
obedience
.
Eternal
life
imports
more
than
we
can
express
,
or
comprehend
:
something
more
excellent
than
what
our
eye
hath
seen
,
our
ear
hath
heard
,
or
our
shallow
mind
is
able
to
conceive
.
Crowns
and
Scepters
,
Feasts
and
Triumphs
,
worldly
Success
and
prosperity
are
but
little
and
faint
resemblances
of
the
eternal
,
unspeakable
,
and
inconceivable
happiness
.
This
it
clearly
revealed
,
the
promise
is
often
repeated
,
the
thing
promised
is
expressed
by
words
of
the
highest
import
,
and
in
such
a
manner
as
speaks
the
thing
it self
too
big
to
be
expressed
,
and
too
glorious
to
be
comprehended
by
men
who
dwell
in
the
body
.
It
is
a
reward
stupendiously
great
,
and
therefore
very
powerfull
;
it
is
spiritual
,
and
therefore
engageth
us
to
be
so
too
;
it
is
conditional
,
and
therefore
is
fitted
to
secure
our
duty
.
The
faint
hope
of
riches
,
of
honour
,
of
temporal
good
things
hath
a
mighty
force
:
The
hope
of
Heaven
where
it
is
well
grounded
,
where
believed
,
and
considered
with
due
application
will
be
of
great
force
to
render
us
patient
and
diligent
,
and
fervent
in
our
obedience
.
I
proceed
to
consider
,
The
help
and
power
to
obey
this
Religion
which
the
Religion
of
Jesus
is
attended
with
.
The
laws
of
our
Saviour
have
the
promise
of
Divine
assistance
annexed
to
them
.
The
effusion
of
the
Holy
Ghost
was
a
blessing
reserved
for
the
days
of
the
Messias
;
Our
Saviour
promised
this
Divine
aid
,
and
made
good
his
word
as
hath
been
shewn
before
:
Holy
Spirit
to
his
followers
he
did
promise
him
as
a
Comforter
who
should
abide
with
them
for
ever
.
Indeed
the
miraculous
gifts
of
the
Holy
Ghost
were
not
designed
to
continue
in
the
Church
any
longer
than
the
reason
and
the
necessity
of
them
continued
.
When
the
Christian
Doctrine
was
planted
and
Vniversally
received
Miracles
ceased
.
But
the
Holy
Spirit
continues
still
in
the
Church
of
Christ
,
and
does
renew
and
purifie
the
hearts
of
the
sincere
believers
.
We
have
the
utmost
assurance
that
we
shall
receive
this
Holy
Spirit
,
who
helps
our
infirmities
,
the
ministration
of
the
Spirit
,
and
of
such
a
spirit
as
does
not
kill
(
as
the
letter
of
the
law
did
)
but
giveth
life
:
Jesus
Christ
.
And
our
obligation
to
conquer
our
sins
under
the
Gospel
is
now
inferred
from
our
having
embraced
it
.
Sin
shall
not
have
Dominion
over
you
:
For
ye
are
not
under
the
law
but
under
grace
.
i.
e.
Sin
shall
no
longer
over-power
you
now
;
for
ye
are
not
under
the
law
(
which
did
indeed
rigourously
require
obedience
but
not
help
you
to
obey
)
but
ye
are
under
grace
,
that
is
,
ye
are
now
admitted
to
a
covenant
of
grace
where
you
have
not
onely
assurance
of
pardon
upon
your
sincere
repentance
,
but
are
encouraged
also
by
the
promise
of
eternal
life
,
and
offered
assistance
to
enable
you
to
obey
.
On
the
other
hand
the
law
was
weak
,
and
had
not
this
promise
of
the
Spirit
annexed
unto
it
.
beggarly
elements
,
or
,
rudiments
.
And
indeed
the
law
of
Moses
might
be
justly
called
weak
as
compared
with
the
Doctrine
of
the
Gospel
;
for
the
law
was
not
able
to
effect
what
the
Gospel
hath
done
;
it
gave
not
life
,
kept
under
and
restrained
.
It
directed
mens
obedience
but
did
not
powerfully
assist
them
.
It
was
a
yoke
but
not
an
easie
one
as
that
which
Jesus
puts
upon
us
,
but
such
as
the
Jews
knew
neither
how
to
bear
or
to
break
.
after
those
days
,
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
.
I
shall
in
the
next
place
take
into
consideration
.
The
assurance
of
pardon
of
sin
which
the
Gospel
gives
,
and
consequently
the
foundation
it
layes
for
the
quieting
our
consciences
,
far
beyond
what
was
done
by
the
law
of
Moses
.
I
have
before
shewed
the
defectiveness
of
that
provision
by
Sacrifices
which
was
made
in
the
law
of
Moses
:
I
shall
shew
that
this
is
supplied
in
the
covenant
of
grace
made
by
Christ
.
And
this
was
foretold
very
particularly
as
a
special
and
peculiar
grace
belonging
to
this
new
covenant
,
as
it
is
distinguished
from
that
between
God
and
Israel
by
the
mediation
of
Moses
,
which
God
had
promised
to
make
.
God
promises
not
onely
to
write
the
law
upon
their
hearts
,
and
consequently
to
work
in
them
the
saving
knowledge
of
himself
,
but
more
especially
assures
them
of
their
pardon
and
remission
.
For
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sin
no
more
.
There
is
nothing
bears
so
hard
upon
a
man
as
his
guilt
does
.
And
in
many
things
we
offend
all
.
We
are
all
guilty
more
or
less
,
and
consequently
obnoxious
to
the
horrors
of
our
conscience
and
the
wrath
of
God
.
This
is
the
great
torment
of
life
,
and
there
is
no
trouble
like
it
.
A
guilty
mind
bears
harder
upon
us
than
any
outward
trouble
.
And
then
he
that
hath
sinned
is
anxious
and
suspicious
,
he
is
not
easily
assured
of
his
pardon
:
he
that
broke
the
Law
of
Moses
was
liable
to
the
Curse
of
it
.
And
though
Sacrifices
were
allowed
,
I
have
shewed
the
defects
of
that
provision
.
But
the
Gospel
gives
us
the
utmost
assurance
of
our
pardon
upon
terms
that
are
gentle
,
and
reasonable
,
and
by
no
means
to
be
refused
.
What-ever
our
sins
have
been
,
yet
upon
our
repentance
,
and
sincere
obedience
for
the
future
,
we
are
sure
of
God's
favour
,
and
of
his
being
reconciled
to
us
:
He
beseecheth
us
now
to
be
reconciled
to
him
upon
these
gentle
and
easie
terms
:
This
is
the
Tenor
of
this
new
covenant
or
covenant
of
grace
,
of
which
Jesus
is
the
Mediator
:
He
hath
procured
this
for
us
,
he
hath
purchased
this
by
his
merits
,
sealed
it
by
his
own
precious
bloud
,
assured
it
to
us
by
his
Resurrection
,
and
powerfull
intercession
;
he
confirmed
it
by
stupendious
Miracles
,
proclaimed
it
to
all
the
world
by
his
messengers
,
and
given
us
the
signs
and
evidences
of
it
by
his
holy
Sacraments
,
and
solemn
institutions
.
There
is
nothing
wanting
to
ensure
this
our
pardon
unto
us
:
Here
's
no
shadow
left
for
our
doubt
or
anxious
fears
,
we
have
all
the
possible
assurance
which
we
can
desire
.
While
we
were
yet
sinners
Christ
died
for
us
:
much
more
then
being
now
justified
by
his
bloud
we
shall
be
saved
from
wrath
through
him
.
For
if
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
:
much
more
being
reconciled
we
shall
be
saved
by
his
life
.
These
last
words
contain
an
argument
invincible
,
and
altogether
unanswerable
,
and
such
as
affords
the
strongest
consolation
:
If
God
looked
after
us
when
we
were
his
avowed
enemies
,
if
even
then
he
gave
up
his
most
dear
Son
to
death
,
and
at
so
great
an
expence
restored
us
to
favour
,
surely
he
will
now
not
abandon
us
to
destruction
.
He
that
was
so
kind
to
his
enemies
will
not
now
forsake
his
friends
.
So
great
and
dear
a
love
will
not
be
extinguished
.
It
was
a
great
price
(
and
an
instance
of
the
greatest
love
)
by
which
we
were
reconciled
when
we
were
enemies
,
't
was
by
the
death
of
the
Son
of
God
.
We
had
little
reason
to
expect
this
favour
and
this
expence
.
But
now
we
may
be
saved
without
his
giving
up
his
Son
again
to
death
,
and
need
not
therefore
doubt
that
we
shall
be
saved
by
his
life
.
The
Jew
under
the
law
of
Moses
had
great
cause
to
fear
,
for
when
he
transgressed
(
and
that
he
did
when-ever
he
continued
not
obedient
to
all
the
words
of
that
law
)
he
put
himself
under
the
rigour
and
curse
of
the
law
.
But
God
hath
now
made
a
better
covenant
with
us
,
and
given
us
the
greatest
hopes
of
pardon
upon
our
repentance
and
sincere
(
though
it
be
not
sin-less
)
obedience
to
the
laws
of
Christ
.
Here
is
pardon
to
be
had
for
all
manner
of
sin
.
There
were
many
sins
under
the
law
of
Moses
,
as
hath
been
observed
,
for
which
no
remission
was
to
be
had
from
any
Sacrifice
allowed
by
that
law
.
He
that
was
guilty
was
liable
either
to
death
,
or
to
excision
.
All
manner
of
sin
and
blasphemy
(
says
Christ
)
shall
be
forgiven
unto
men
.
Blasphemy
,
as
hath
been
observed
before
,
was
one
of
those
sins
for
which
there
was
no
expiation
allowed
under
the
law
of
Moses
.
But
even
for
this
sin
there
is
pardon
in
this
covenant
of
grace
.
For
our
Soviours
words
do
not
speak
of
the
event
of
things
,
but
of
the
provision
which
is
now
made
:
Blasphemy
shall
be
forgiven
,
And
he
who
was
himself
a
Blasphemer
tells
us
that
he
obtained
mercy
;
nor
does
he
onely
tell
us
that
,
but
also
that
he
therefore
obtained
mercy
for
a
pattern
to
them
who
should
hereafter
believe
.
Our
Saviour
goes
on
,
whosoever
speaketh
a
word
against
the
Son
of
man
it
shall
be
forgiven
him
.
Here
's
pardon
for
every
sin
;
the
Gospell
invites
and
receives
the
vilest
sinners
,
but
shelters
them
not
if
they
continue
to
wallow
in
their
mire
.
We
may
learn
what
sins
have
been
forgiven
from
the
words
of
the
Apostle
.
Such
were
some
of
you
but
ye
are
washed
,
Fornicatours
,
Idolaters
,
Adulterers
,
Effeminate
,
Abusers
of
themselves
with
Mankind
,
Thieves
,
Covetous
,
Drunkards
,
Revilers
,
Extortioners
.
Such
the
Christian
Doctrine
found
them
,
but
it
did
not
leave
them
such
:
They
were
cleansed
of
these
impurities
;
They
were
washed
,
sanctified
and
justifyed
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
It
was
a
wretched
plight
in
which
the
Gospel
found
men
when
it
first
advanced
in
the
world
:
They
were
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hatefull
and
hating
one
another
:
Good
God
,
what
a
wretched
condition
was
this
!
How
was
thy
Creature
,
made
in
thine
own
Image
,
deformed
!
What
a
darkness
and
disorder
hath
spread
it self
upon
the
intellectual
world
!
Men
retained
the
same
shape
and
figure
that
they
had
from
the
beginning
;
They
were
of
an
erect
or
upright
stature
;
They
were
not
overgrown
indeed
with
horns
,
and
hoofs
and
claws
;
but
otherwise
they
were
at
best
but
brutes
in
humane
shape
:
Their
manners
were
crooked
,
washing
of
regeneration
and
renewing
of
the
Holy
Ghost
.
Our
Lord
came
to
call
sinners
to
repentance
;
And
the
greatest
sinners
were
pardoned
;
Those
who
had
worshipped
Idols
,
who
had
been
possessed
by
Devils
,
and
who
had
persecuted
the
Church
of
Christ
.
In
a
word
,
by
our
Jesus
,
all
that
believe
are
justified
from
all
things
,
from
which
we
could
not
be
justified
by
the
Law
of
Moses
.
It
is
true
indeed
that
our
Saviour
hath
said
,
whosoever
speaketh
against
the
Holy
Ghost
it
shall
not
be
forgiven
him
.
And
it
is
the
onely
sin
which
is
excepted
.
Those
words
of
our
Saviour
,
if
rightly
understood
,
are
no
objection
of
weight
against
what
hath
been
said
before
,
viz.
that
the
Gospel
affords
a
pardon
for
all
manner
of
sin
.
For
this
supposes
that
men
assent
to
the
truth
of
the
Christian
Doctrine
and
embrace
it
.
Now
that
sin
against
the
Holy
Ghost
,
of
which
our
Saviour
speaks
,
is
of
such
a
nature
as
supposeth
the
person
guilty
of
it
to
be
one
,
who
not
onely
does
not
assent
to
the
truth
of
the
Christian
Doctrine
,
but
resists
the
Evidence
and
Confirmation
of
it
which
was
effected
by
the
Holy
Ghost
,
and
does
calumniate
and
blaspheme
the
Divine
Authour
of
that
Evidence
.
Those
Pharisees
,
who
imputed
what
our
Saviour
did
to
the
Prince
of
the
Devils
,
did
not
believe
the
Doctrine
of
Christ
.
Nor
can
any
man
who
assents
to
the
truth
of
the
Christian
Doctrine
be
guilty
of
that
sin
against
the
Holy
Ghost
of
which
our
Saviour
speaks
.
The
Holy
Ghost
in
that
place
is
not
considered
as
the
Third
person
of
the
Trinity
,
and
the
authour
of
holiness
in
us
(
in
which
respect
every
act
of
profaneness
might
in
some
sense
be
called
a
sin
against
the
Holy
Ghost
)
but
is
considered
there
as
a
Witness
to
the
truth
of
the
Christian
Doctrine
.
And
upon
that
account
that
blasphemy
is
said
to
be
unpardonable
.
He
that
was
guilty
of
that
sin
was
one
who
rejected
the
Christian
Doctrine
.
It
is
no
disparagement
to
the
most
effectual
Medicine
in
the
World
,
that
it
does
not
cure
that
diseased
person
who
refuseth
to
apply
it
.
The
Gospel
affords
a
pardon
for
every
sin
,
but
there
is
no
hope
for
him
who
rejects
it
.
It
was
a
charge
of
old
against
Christian
Religion
,
that
it
invited
and
gave
hope
of
pardon
to
the
most
profligate
sinners
.
who
had
pure
hands
,
who
was
wise
in
speech
,
free
from
vice
,
&c.
But
(
says
he
)
among
the
Christians
are
called
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Whoever
is
a
sinner
,
a
fool
,
or
childish
,
or
miserable
;
such
(
says
he
)
does
the
Kingdom
of
God
receive
.
But
,
as
Origen
answers
well
,
these
vile
men
are
not
presently
admitted
to
the
participation
of
the
mysteries
of
this
Religion
,
but
to
the
Cure
which
it
works
upon
them
.
It
gives
them
pardon
upon
their
amendment
.
The
Jews
from
their
Sacrifices
had
hopes
of
pardon
,
but
they
were
but
faint
hopes
,
if
compared
with
what
we
have
under
the
Gospel
of
Christ
.
God
hath
given
us
the
utmost
assurance
.
For
,
-
1.
He
hath
given
up
his
beloved
Son
to
death
.
Christ
our
Passover
is
sacrificed
for
us
.
He
was
that
Lamb
of
God
who
takes
away
the
sin
of
the
World
.
Here
's
a
Sacrifice
without
spot
,
of
an
infinite
price
and
value
,
a
Sacrifice
of
a
sweet-smelling
Savour
.
A
Sacrifice
which
God
provided
and
accepts
.
Our
Saviour
hath
washed
us
from
our
sins
in
his
own
bloud
.
We
are
by
the
Gospel
brought
to
Jesus
the
Mediatour
of
the
New
Covenant
,
and
to
the
bloud
of
sprinkling
that
speaketh
better
things
than
that
of
Abel
.
The
bloud
which
Jesus
shed
does
not
onely
speak
better
things
than
the
bloud
of
the
Legal
Sacrifices
ordained
by
the
hands
of
Moses
,
but
also
better
than
the
Sacrifice
which
Abel
offered
up
.
more
excellent
Sacrifice
than
his
brother
,
and
God
did
declare
his
acceptance
of
his
sacrifice
by
a
visible
token
from
Heaven
;
Though
Abel
offered
his
Sacrifice
by
faith
,
and
be
justly
celebrated
among
the
worthies
and
the
faithfull
;
Though
God
bore
witness
to
his
righteousness
,
and
though
,
he
being
so
long
since
dead
,
yet
he
speaketh
;
yet
for
all
this
the
bloud
which
he
offered
is
not
to
be
compared
with
the
bloud
of
Jesus
.
And
could
any
thing
have
been
said
more
to
the
advancing
the
value
of
the
bloud
of
Christ
,
And
its
efficacy
to
procure
our
pardon
,
than
that
it
speaks
better
things
than
that
of
Abel
.
purifying
of
the
flesh
.
This
Sacrifice
is
of
value
sufficient
to
procure
pardon
for
the
whole
race
of
mankind
,
and
is
not
confined
in
its
virtue
or
effects
to
any
certain
People
as
the
Legal
Sacrifices
were
.
-
2.
The
Resurrection
of
Jesus
from
the
dead
gives
farther
assurance
of
our
pardon
.
When
our
Lord
gave
himself
up
to
death
as
our
surety
he
undertook
our
ransome
,
but
when
he
arose
again
,
he
assured
our
discharge
.
raised
again
for
our
justification
.
If
death
had
detained
our
Lord
his
death
would
not
have
afforded
us
any
hope
;
Our
hope
was
raised
with
our
Saviour
.
-
3.
Our
Saviour's
entring
into
Heaven
,
and
intercession
there
on
our
behalf
;
does
still
give
us
farther
assurance
of
our
Pardon
and
Forgiveness
.
If
any
man
sin
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
And
he
is
the
propitiation
for
our
sins
,
and
not
for
ours
onely
but
also
for
the
sins
of
the
whole
world
.
him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
for
to
give
repentance
to
Israel
,
and
forgiveness
of
sins
.
The
Jews
expected
pardon
of
their
sins
on
their
great
day
of
Expiation
,
when
the
High
Priest
went
into
the
most
holy
place
with
bloud
which
he
offered
for
himself
,
and
the
errours
of
the
People
.
Their
High
Priest
had
sins
of
his
own
to
be
expiated
,
and
the
bloud
which
he
offered
was
the
bloud
of
a
beast
,
upon
both
accounts
the
Peoples
hope
was
the
more
languid
.
But
blessed
be
God
,
we
are
better
provided
for
,
and
our
hope
is
more
firmly
built
.
We
have
an
high
Priest
the
most
perfect
,
and
spotless
:
Such
an
High
Priest
became
us
,
who
is
holy
,
harmless
,
undefiled
,
separate
from
sinners
,
and
made
higher
than
the
Heavens
;
who
needeth
not
daily
,
as
those
high
Priests
,
to
offer
up
Sacrifice
,
first
for
his
own
sins
,
and
then
for
the
peoples
:
For
this
he
did
once
when
he
offered
up
himself
.
For
the
Law
maketh
men
High
Priests
which
have
infirmity
:
but
the
word
of
the
Oath
which
was
since
the
Law
,
maketh
the
Son
who
is
consecrated
for
evermore
.
Here
is
nothing
wanting
toward
the
quieting
our
Consciences
,
and
the
securing
our
pardon
.
Jesus
is
our
High
Priest
,
our
Patron
and
Advocate
with
God
.
de
sacrificiis
p.
290.
There
are
but
three
things
required
to
render
a
Priest
the
most
excellent
,
and
perfect
in
the
highest
degree
,
and
they
are
all
to
be
found
in
our
Jesus
.
First
,
that
he
have
sufficient
power
with
God
to
render
him
propitious
to
those
for
whom
he
undertakes
;
Secondly
,
that
he
have
so
much
good
will
for
those
,
whose
advocate
he
is
,
as
to
incline
him
to
use
his
power
for
their
advantage
.
Thirdly
,
that
he
always
live
and
continue
in
that
Authority
and
Power
,
and
with
that
good
will
.
Our
Jesus
hath
sufficient
Power
with
God
:
He
hath
all
Power
in
Heaven
and
Earth
,
name
above
every
name
;
and
he
hath
great
good
will
for
those
for
whom
he
undertakes
.
He
hath
been
acquainted
with
the
infirmities
of
humane
nature
,
an
High
Priest
that
is
touched
with
the
feeling
of
our
infirmities
,
having
been
tempted
like
as
we
are
.
with
ch.
5.2
.
ch.
2.17
.
Heb.
7.24
,
25.
He
is
at
once
a
Mercifull
as
well
as
faithfull
High
Priest
;
And
,
besides
this
,
He
ever
lives
to
make
intercession
.
He
continueth
ever
,
and
hath
a
Priesthood
that
is
unchangeable
,
or
,
which
passeth
not
from
one
to
another
.
So
that
the
death
,
and
the
resurrection
,
and
intercession
of
Jesus
(
as
our
high
Priest
)
lay
a
sure
foundation
for
the
quiet
of
our
conscience
.
These
three
are
put
together
by
St.
Paul
to
my
present
purpose
.
Who
is
he
that
condemneth
?
(
says
He
)
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
-
4.
The
holy
Spirit
which
Jesus
did
not
onely
promise
,
but
bestow
upon
his
followers
is
still
a
farther
pledge
of
our
pardon
and
forgiveness
,
and
indeed
of
our
future
glory
and
happiness
.
For
so
the
holy
Spirit
is
said
to
be
the
earnest
of
our
inheritance
.
The
Greek
word
,
which
we
truly
render
earnest
,
The
Spirit
it self
beareth
witness
with
our
Spirit
,
that
we
are
the
Children
of
God
;
and
if
Children
then
heirs
,
heirs
of
God
and
joint-heirs
with
Christ
:
We
are
elsewhere
said
to
be
,
by
the
holy
Spirit
of
God
,
sealed
to
the
day
of
redemption
:
And
that
expression
is
of
the
same
import
with
the
former
.
We
seal
and
mark
things
that
are
of
the
greatest
value
,
and
which
are
to
be
preserved
and
kept
safe
as
a
peculiar
.
If
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
,
dwell
in
you
,
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
your
mortal
bodies
by
his
Spirit
that
dwelleth
in
you
.
We
are
now
rendred
secure
of
our
future
inheritance
and
glory
,
how
mean
soever
our
present
condition
be
.
Our
Saviour
hath
given
us
the
earnest
of
the
Spirit
and
taken
from
us
the
earnest
of
our
flesh
,
and
carried
it
into
Heaven
as
a
token
that
his
followers
shall
be
translated
thither
.
Says
one
of
the
Ancient
Fathers
of
the
Church
.
-
5.
The
Sacraments
which
Jesus
hath
instituted
,
and
annexed
to
this
covenant
of
grace
do
give
us
farther
evidence
and
assurance
of
our
pardon
and
forgiveness
.
By
Baptism
we
are
received
into
the
Church
of
Christ
where
pardon
is
to
be
had
,
and
into
a
State
of
pardon
and
forgiveness
.
John
the
Baptist
is
said
to
baptize
in
the
Wilderness
,
and
Preach
the
Baptism
of
repentance
for
the
remission
of
sins
,
(
Mark
1.4
.
)
And
Ananias
said
,
arise
and
be
baptized
and
wash
away
thy
sins
,
(
Act.
22.16
)
Baptism
was
a
pledge
of
Salvation
,
and
they
who
received
it
were
marked
out
not
for
destruction
but
for
deliveran●e
and
safety
.
And
thus
it
was
understood
of
old
to
be
a
pledge
of
safety
:
When
John
Baptist
saw
the
Pharisees
and
Sadducees
come
to
his
Baptism
he
said
unto
them
,
O
Generation
of
Vipers
who
hath
warned
you
to
flee
from
the
wrath
to
come
.
Repent
and
be
baptized
(
says
St.
Peter
to
the
Jews
)
every
one
of
you
,
in
the
name
of
Jesus
Christ
for
the
remission
of
sins
.
And
presently
after
that
he
added
,
save
your selves
from
this
untoward
Generation
.
the
like
figure
whereunto
even
baptism
doth
also
now
save
us
,
&c.
And
the
Sacrament
of
the
Lord's
Supper
is
also
a
pledge
of
God's
favour
,
and
our
reconciliation
:
We
are
admitted
to
feast
upon
the
great
Sacrifice
which
was
offered
upon
the
Cross
.
This
was
not
allowed
in
Sacrifices
under
the
Law
,
that
were
expiatory
,
to
the
People
.
We
partake
of
the
body
and
bloud
of
Christ
;
of
that
body
which
was
offered
upon
the
Cross
,
and
of
that
bloud
of
the
New
Testament
which
was
shed
for
many
for
the
remission
of
sins
.
(
Matt.
26.26
.
)
-
6.
Our
Lord
Jesus
sent
forth
his
Messengers
into
the
World
to
declare
pardon
to
the
penitent
.
He
took
care
that
repentance
and
remission
of
sins
should
be
preached
in
his
name
among
all
Nations
.
It
were
easie
to
shew
that
the
Christian
Religion
does
upon
other
accounts
,
besides
what
have
been
named
,
excell
the
Law
of
Moses
:
It
had
a
better
Mediatour
,
and
was
better
confirmed
:
It
was
more
succesfull
,
and
farther
spread
,
and
affords
both
more
,
and
more
conspicuous
Examples
than
are
to
be
found
under
that
Law
;
It
is
attended
with
greater
motives
to
obedience
,
as
well
as
greater
motives
of
Credibility
.
The
Jews
are
pressed
to
obey
God
because
he
brought
them
out
of
Egypt
.
The
motive
had
great
force
,
but
't
was
peculiar
to
that
People
.
We
are
constrained
by
the
Love
of
God
in
Christ
Jesus
.
We
are
moved
by
the
love
of
Christ
which
passeth
knowledge
.
His
death
and
passion
,
the
comforts
of
the
Holy
Ghost
,
the
unspeakable
love
of
God
,
and
hope
of
pardon
,
and
of
Eternal
life
,
these
are
our
motives
to
obedience
.
These
are
great
enough
to
thaw
and
unlock
the
most
obdurate
heart
,
to
work
upon
the
most
benummed
minds
.
I
proceed
to
consider
The
usefulness
of
the
foregoing
discourse
.
And
that
is
very
great
where
it
is
duly
weighed
and
considered
.
It
would
be
of
great
use
to
the
Jew
,
would
he
but
consider
it
and
lay
it
to
heart
.
And
is
of
very
great
use
to
the
Christian
,
to
awaken
him
to
the
greatest
regard
to
his
holy
Religion
,
and
to
a
very
hearty
embracing
of
it
.
I
shall
at
present
onely
consider
this
one
advantage
which
it
will
afford
us
,
viz.
that
it
gives
us
a
fair
occasion
of
inquiring
into
the
gr●at
Ends
and
Causes
,
for
which
the
Law
of
Moses
was
given
.
I
will
not
here
undertake
to
insist
upon
all
the
Causes
of
the
Law
of
Moses
:
Much
less
will
I
goe
about
to
inquire
into
the
reason
of
the
particular
Precepts
of
that
Law
.
I
make
no
doubt
but
that
God
gave
the
Jews
that
Law
to
keep
them
from
Idolatry
,
and
to
that
purpose
to
preserve
that
People
separate
from
the
neighbour
Nations
.
Many
of
the
rites
appointed
(
I
doubt
not
)
were
therefore
prescribed
,
because
they
ran
Counter
to
those
rites
which
did
obtain
among
Idolaters
then
in
being
.
I
will
onely
consider
the
ends
of
this
Law
,
as
far
as
my
present
argument
is
concerned
.
And
that
I
shall
doe
in
the
following
particulars
.
-
1.
The
Law
was
given
to
restrain
the
Jews
,
and
keep
them
from
a
loose
and
licentious
Course
of
sinning
.
The
promise
of
the
Messias
was
made
to
Abraham
,
above
four
hundred
years
before
the
giving
of
the
Law
;
But
though
the
Messias
were
then
promised
,
God
did
not
think
fit
to
send
him
presently
:
In
the
mean
time
the
Jews
,
the
Children
of
Abraham
,
whom
God
had
chosen
for
his
Church
,
were
to
be
restrained
from
living
as
they
list
.
They
were
very
prone
to
wickedness
,
and
needed
a
restraint
in
the
mean
time
:
Therefore
was
the
Law
given
,
and
given
with
great
solemnity
and
terrour
;
It
denounced
many
evils
against
transgressours
,
and
left
them
liable
to
a
curse
,
the
more
effectually
to
oblige
them
to
obedience
.
It
was
not
given
as
God's
last
revelation
,
nor
to
give
life
and
to
justifie
them
.
Wherefore
then
serveth
the
Law
?
It
was
added
because
of
transgressions
.
God
did
not
think
it
fit
,
that
they
should
be
left
unrestrained
:
The
Law
is
not
made
for
a
righteous
man
,
but
for
the
lawless
and
disobedient
.
-
2.
The
Law
was
given
as
that
which
contained
types
and
shadows
of
good
things
to
come
,
and
was
therefore
given
,
that
they
might
have
among
them
a
pledge
of
those
spiritual
good
things
to
be
bestowed
in
the
days
of
the
Messias
.
The
great
promise
which
God
made
to
Abraham
was
the
promise
of
the
Messias
,
this
promise
was
renewed
afterward
when
Isaac
was
born
;
it
was
repeated
by
Jacob
to
his
Sons
before
his
death
.
The
Messias
was
the
desire
and
expectation
of
the
more
wise
and
devout
Israelites
.
They
receive
a
Law
in
the
mean
time
full
of
types
and
shadows
of
what
they
were
to
expect
in
the
latter
days
or
the
days
of
the
Messias
.
Hence
it
is
that
the
Gospel
,
as
it
is
distinguished
from
this
Law
is
called
truth
;
not
as
truth
is
opposed
to
falsehood
,
but
as
it
is
opposed
to
types
and
shadows
,
and
as
it
speaks
the
substance
of
what
was
but
symbolically
represented
before
.
Thus
it
is
said
that
the
Law
was
given
by
Moses
,
and
that
grace
and
truth
come
by
Jesus
Christ
.
word
of
truth
,
shadow
of
good
things
to
come
,
and
not
the
very
Image
of
the
things
.
The
Priests
under
the
Law
are
said
to
serve
unto
the
example
and
shadow
of
heavenly
things
.
shadow
of
things
to
come
.
Moses
was
faithfull
as
a
servant
for
a
testimony
of
those
things
which
were
to
be
spoken
,
viz.
by
Jesus
and
his
followers
:
For
so
the
Syriack
hath
it
,
for
those
things
which
were
to
be
spoken
by
him
.
-
3.
To
dispose
men
for
the
reception
of
the
Gospel
of
Christ
.
It
was
well
fitted
for
this
end
:
And
that
this
was
the
end
of
it
,
is
very
evident
from
the
words
of
the
Apostle
.
The
Scripture
hath
concluded
all
under
sin
,
that
the
promise
by
faith
of
Jesus
Christ
might
be
given
to
them
that
believe
.
But
before
faith
came
,
we
were
under
the
Law
,
shut
up
unto
the
faith
,
which
should
afterwards
be
revealed
;
wherefore
the
Law
was
our
School-master
to
bring
us
unto
Christ
,
that
we
might
be
justified
by
faith
.
Whoever
duly
considers
what
hath
been
said
above
of
the
nature
of
many
of
the
Mosaical
precepts
(
which
were
of
their
own
nature
things
very
minute
)
of
their
symbolicalness
and
reference
to
better
things
to
come
,
of
the
malediction
to
which
the
transgressours
of
the
Law
were
subject
,
and
the
defectiveness
of
the
Legal
Sacrifices
,
and
the
slender
hope
of
pardon
which
that
Law
afforded
,
will
easily
understand
that
the
Law
was
a
School-master
to
bring
men
to
Christ
.
The
Law
shewed
men
their
disease
,
but
did
not
cure
and
heal
them
,
but
referred
them
to
some
better
provision
which
our
Lord
hath
made
for
us
in
the
Gospel
.
What
hath
been
said
does
sufficiently
prove
that
the
Christian
Religion
does
very
much
surpass
that
of
the
Jews
;
And
also
that
our
Jesus
is
that
very
Christ
who
was
promised
from
the
beginning
,
and
was
the
hope
and
expectation
of
the
faithfull
in
the
Old
Testament
.
FINIS
.