Christian
Religion
's
APPEAL
To
the
BARR
of
Common
Reason
,
&c.
The
First
Book
.
It
was
morally
impossible
,
that
the
Apostolical
Church
should
delude
the
World
with
feigned
Miracles
or
Stories
.
CHAP.
I.
The
Contents
.
The
Age
wherein
the
Apostles
flourish'd
was
sufficiently
secured
against
the
Impostures
of
Empiricks
by
its
Knowledge
in
Physicks
.
Ignorance
in
Naturals
the
Mother
of
superstitious
Credulity
.
The
Darkness
at
our
Saviours
Crucifixion
compared
with
that
at
Romulus
his
Death
.
Heathen
Records
of
the
Darkness
of
Christ's
Passion
.
Sect.
1.
HOW
easily
,
how
certainly
,
would
the
fraud
have
been
detected
,
had
our
Saviour
and
his
Apostles
wrought
their
wonderful
Cures
and
stupendous
Works
by
the
Application
of
Natural
Causes
?
That
Age
wherein
they
were
done
,
being
an
Age
of
the
most
improved
Wits
in
Natural
Science
,
that
the
benign
Genius
of
any
Age
had
,
till
then
,
or
hath
to
this
day
,
produced
.
Pliny
,
that
great
Secretary
of
Nature
,
so
industrious
a
searcher
into
her
Mysteries
,
as
,
in
pursuit
of
the
knowledge
of
the
Causes
of
Vesuviums
Conflagration
,
he
made
so
near
an
approach
to
that
burning
Mountain
(
while
the
dreadful
fragor
of
that
fierce
Eruption
put
the
most
undaunted
Spirits
into
that
fright
,
as
they
fled
as
fast
,
and
far
,
from
it
,
as
their
heels
would
carry
them
)
as
he
was
stifled
with
its
Sulphureous
Steam
:
choosing
rather
to
die
in
the
attempt
of
seeking
out
,
than
to
live
in
the
ignorance
of
,
Natures
secrets
;
and
to
throw
himself
into
its
flaming
Mouth
(
by
which
it
vented
what
was
in
its
Heart
)
rather
than
not
to
know
,
from
what
abundance
of
the
Heart
,
it
s
now
opened
and
gaping
Mouth
spake
.
This
unparallel'd
Example
for
our
modern
Virtuosi
(
who
think
they
infinitely
oblige
Humane
kind
(
and
let
them
never
r●ap
the
fruit
of
their
ingenuous
labours
,
who
grudge
them
that
honour
!
)
by
the
Experiments
they
make
,
at
the
Expence
of
so
much
sweat
,
and
with
the
hazzard
of
stopping
their
own
breath
with
the
Exhalations
of
their
Furnaces
.
)
This
so
diligent
an
Attender
upon
Natures
Cabinet-council
,
was
our
Saviour's
Contemporary
,
by
that
compute
of
his
age
which
his
Nephew
Plinius
Secundus
gave
to
Cornelius
Tacitus
(
Lib.
6.
Epist.
16.
)
requesting
from
him
an
account
of
his
Unkles
death
,
that
he
might
,
in
his
History
,
transmit
to
posterity
the
memory
of
so
brave
an
Exploit
.
A
little
before
him
in
years
(
and
not
behind
him
in
sagacity
after
Natures
footsteps
)
flourish'd
Mithridates
King
of
Pontus
,
(
whose
name
to
this
day
is
famous
in
Dispensatories
:
[
Regum
Orientis
post
Alexandrum
Magnum
maximus
,
]
the
greatest
of
all
the
Eastern
Kings
,
after
Alexander
the
Great
:
so
potent
,
as
he
held
the
Romans
in
play
40
years
,
and
in
his
ruine
involved
almost
the
whole
East
and
North
(
L.
Florus
,
Appianus
,
&c.
)
having
25
Provinces
under
his
Dominion
;
and
understanding
as
many
Languages
as
well
as
the
Natives
;
so
that
he
answered
all
Embassadors
in
their
Mother
Tongue
.
(
Agellius
noct
.
Att.
l.
17.
c.
17.
)
Ingentis
industriae
consiliique
〈◊〉
,
&c.
(
Eutropius
l.
6.
)
A
person
of
such
vast
industry
and
contrivance
,
as
he
enquired
of
his
Subjects
scattered
through
his
large
Dominions
(
and
sent
the
most
skilful
of
them
to
search
)
what
was
the
Virtue
of
every
Root
,
the
Property
of
every
Plant
,
that
grew
in
such
variety
of
fertil
Climes
:
By
which
means
he
grew
to
that
skill
in
the
Botanick
Art
,
as
he
composed
Commentaries
upon
that
Subject
(
I
had
almost
said
from
the
Cedar
to
the
Hyssop
)
which
Pompey
,
in
rummaging
amongst
his
Treasures
,
found
and
received
with
very
great
delight
.
(
Plutarch
▪
Pomp.
)
This
Princely
Philosopher
,
who
[
tam
Marte
quàm
Mercurio
]
both
at
pen
and
pike
,
excell'd
all
Kings
,
not
only
of
his
own
,
but
former
Ages
,
(
Just.
hist.
l.
47.
)
flourish'd
not
above
60
years
before
the
Virgins
Conception
.
(
Alsted
.
cron
.
Medicorum
.
)
About
the
same
time
,
the
Natural
History
of
Animals
was
so
well
improved
,
as
Aelian
(
who
lived
under
Adrian
)
in
the
Preface
to
his
History
of
Animals
,
makes
an
Apology
for
his
writing
upon
that
Subject
,
after
so
many
famous
Authors
;
and
bids
his
Readers
expect
nothing
new
from
his
Books
,
but
stile
and
method
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
A
while
after
Mithridates
(
still
nearer
Christs
time
)
began
the
Secta
Methodica
;
of
which
Themison
Laodicaeus
was
the
Institutor
:
his
immediate
Successors
were
Dioscorides
,
an
acquaintance
of
Mark
Antony
,
(
and
M.
Antony
himself
is
reported
by
Scribonius
(
in
his
Epistle
to
the
Lantgrave
of
Hess
)
to
have
emulated
the
ancient
Egyptian
Kings
in
the
knowledge
of
Physical
Operations
)
Antonius
Musa
Physician
to
Augustus
,
Antipater
,
Thessalus
,
●rallianus
,
Scribonius
,
Agathinus
Magnus
:
all
under
Tiberius
;
who
,
by
help
of
that
Library
which
Lucullus
(
in
emulation
of
Mithridates
)
had
erected
at
Rome
(
Plutarch
.
Lucull
.
)
(
whence
Tully
confessed
he
borrowed
his
most
refined
philosophical
Notions
)
rendred
that
Age
the
most
learned
of
all
Ages
,
(
Sleidan
Clav.
l.
1.
)
and
lick'd
the
Off-spring
of
the
Empiricks
(
then
come
to
its
full
growth
)
into
form
,
platting
their
scattered
Flowers
into
Garlands
,
setting
their
Woods
into
orderly
Rows
:
Nature
seeming
ambitious
,
not
only
to
strow
the
way
before
that
Root
and
Off-spring
of
David
(
that
Rose
of
Sharon
)
with
Roses
;
but
to
adorn
the
Temples
of
the
God
of
Nature
,
at
his
Incarnation
,
with
Wreaths
of
Flowers
,
framed
by
men
of
such
skill
in
that
Art
,
as
none
of
their
Progenitors
equall'd
(
Apollo
and
his
Son
A
sculapius
not
excepted
;
for
the
Father
was
a
mere
Jugler
,
and
the
Son
drove
a
pedling
Trade
at
,
Epidaur
,
with
Water-germander
and
Swallow-wort
:
(
Tertul.
Apol.
ad
gent.
cap.
23.
)
The
latter
of
those
Herbs
bears
his
name
indeed
,
as
if
he
had
first
found
out
its
Vertues
:
but
Tarquilius
(
quoted
by
Mornay
de
ver.
Christianae
Rel.
cap.
22.
pag.
388.
)
will
not
allow
him
the
honour
of
that
;
but
saith
,
Chiron
taught
him
the
properties
of
that
and
the
other
Simples
.
)
Neither
have
any
of
their
Successors
exceeded
them
,
or
better
merited
the
surname
of
Great
,
than
one
of
them
(
Agathinus
)
did
:
who
had
the
honour
of
that
Title
conferred
upon
him
,
in
an
age
wherein
nothing
was
reputed
so
,
but
what
really
was
great
.
Albertus
,
indeed
,
bore
away
the
compellation
of
Magnus
;
but
that
was
when
the
World
was
such
a
Pigmy
in
liberal
Science
,
as
whosoever
therein
attain'd
to
the
ordinary
Stature
of
Man
,
was
accounted
a
Giant
.
Sect.
2.
Before
the
World
had
learnt
to
spell
the
Characters
of
Nature
,
it
was
a
matter
of
no
great
difficulty
,
to
impose
upon
her
Credulity
,
whatever
any
Craftsmaster
pretended
to
read
to
her
out
of
that
Book
.
Be
it
(
for
instance
)
that
Berenices
her
devoted
hair
was
conveighed
out
of
Venus
Temple
(
where
it
was
offered
for
her
husband
,
and
brother
Ptolomies
Victory
)
into
the
Zodiack
,
and
there
placed
ad
caudam
Leonis
:
Conon
the
Mathematician
can
perswade
the
credulous
people
,
that
he
can
point
them
to
the
brightness
of
her
golden
locks
sparkling
out
in
seven
Stars
,
which
to
this
day
retain
the
name
of
Berenices
hair
,
(
Hyginus
,
Poetic
.
astronom
.
tit.
Leo.
pag.
217.
)
Or
that
while
the
Moon
was
under
an
Eclipse
,
she
was
assaulted
with
charms
,
threatning
to
hale
her
head-long
from
her
Orb
;
except
her
ears
were
stopt
with
the
louder
noise
of
Trumpets
and
Cymbals
;
Cantus
&
è
curru
lunam
deducere
tentant
,
Et
facerent
si
non
aera
repulsa
sonant
.
Propertius
.
This
was
enough
to
sound
the
females
especially
(
as
partaking
most
of
the
ductile
spirit
of
our
Mother
Eve
)
of
that
Hemisphere
wherein
the
Eclipse
was
visible
,
to
their
Kettle-Drums
,
or
the
more
shrill
Trumpet
of
their
clamorous
Tongues
.
Una
laboranti
potuit
succurrere
Lune
.
An
effect
of
ignorant
Zeal
no
less
ridiculous
,
than
that
which
(
in
Aug.
de
Civit
.
10.
16.
)
Vives
reports
,
of
his
own
knowledge
,
concerning
that
grave
Senate
,
which
(
at
that
time
that
barbarous
ignorance
had
almost
put
out
the
eye
,
not
only
of
Religion
,
but
of
common
sence
,
and
that
Maxime
[
Ignorance
is
the
Mother
of
Devotion
]
had
reduc'd
Germany
to
a
zeal
without
knowledge
)
to
do
the
world
right
,
solemnly
sentenc'd
that
Ass
to
be
ript
up
whom
his
wise
Master
had
accused
to
have
drunk
up
the
Moon
;
he
having
seen
her
shadow
at
the
lips
of
the
wiser
beast
of
the
two
,
while
he
was
a
drinking
;
and
she
immediately
sculking
behind
a
cloud
,
and
there
continuing
till
the
Executioner
freed
her
from
the
belly
of
the
Ass.
And
yet
such
doctrine
past
for
currant
,
before
the
knowledge
of
that
upper
was
descended
,
from
the
father
of
lights
,
upon
the
lower
world
,
not
only
among
the
vulgar
,
but
such
as
past
then
for
great
men
and
sublime
wits
,
elevated
above
the
ordinary
pitch
:
such
were
those
famous
philosophising
Poets
,
Stefichorus
and
Pindar
,
as
Pliny
affirms
.
Pliny
natural
.
Hist.
lib.
2.
Viri
ingentes
&
supra
mortalium
naturam
in
defectibus
stellarum
scelera
aut
mortem
aliquam
paventes
syderum
—
Quo
in
metu
fuisse
Stefichori
&
Pindari
sublimia
ora
palam
est
.
Yea
whole
armies
at
first
dismay'd
at
the
sight
of
an
Eclipse
,
as
a
Prodigy
,
have
by
a
favourable
interpretation
of
that
Prodigy
,
by
help
of
their
inscience
of
the
natural
cause
,
been
animated
to
that
height
of
courage
,
as
they
have
defeated
their
late
formidable
adversaries
,
Plutarch
.
Dion
.
Thus
Milthas
the
Augur
cheated
Dions
Army
,
trembling
at
the
omen
of
the
Moon
Eclipse
,
(
hapning
at
the
instant
of
their
offering
sacrifices
,
for
the
success
of
that
battle
they
were
the
next
day
to
ingage
in
,
)
by
assuring
them
it
portended
the
diminution
of
the
Syracusian
Dionysius
;
there
being
nothing
below
the
Moon
so
gay
and
splendid
as
that
Peacock-feather'd
King
.
The
same
Plutarch
in
his
book
de
Superstitione
tells
,
how
Nicius
the
Athenian
General
(
an
Eclipse
hapning
when
he
was
about
to
ingage
the
enemy
)
counted
it
so
ominens
as
he
durt
not
think
of
fighting
,
but
sate
still
till
the
enemy
had
surrounded
him
,
and
taken
or
slain
40000
of
his
army
.
Sect.
3.
I
shall
not
force
the
Moon
beside
her
well-known
seasons
,
nor
my
discourse
beyond
its
due
bounds
,
by
inserting
here
St.
Austins
(
De
Civitate
3.
15.
)
observation
upon
the
politick
use
,
which
the
Roman
Senate
made
of
that
Eclipse
of
the
Sun
that
hapned
at
the
translation
of
Romulus
:
they
perswading
the
multitude
to
ascribe
it
to
the
vertue
and
splendor
of
that
new
made
God
,
outshining
the
Sun
:
And
his
comparing
it
with
that
,
that
fell
out
at
Christs
passion
,
on
the
fourteenth
day
,
at
the
full
of
the
Moon
,
when
those
great
luminaries
(
in
the
course
of
nature
)
were
to
be
directly
opposite
to
,
and
as
far
from
each
other
,
as
East
and
West
,
as
North
and
South
;
and
that
therefore
the
Moons
body
could
not
,
at
that
time
,
be
brought
as
a
skreen
before
the
Sun
,
by
any
power
less
than
his
that
measures
the
whole
circumference
of
Heaven
with
his
span
,
and
at
his
own
pleasure
dispenseth
with
those
otherwise
unchangeable
ordinances
,
(
Jeremy
31.
36.
)
Upon
which
consideration
Dionysius
the
Areopagite
,
St.
Paul's
convert
,
(
Act.
17.
33.
)
cryed
out
to
his
then
fellow
Student
,
Either
God
is
suffering
for
,
or
sympathizing
with
the
suffering
world
.
But
hear
we
the
account
that
himself
gives
of
this
(
in
his
Epistle
to
Bishop
Polycarp
)
Apollophanes
,
(
you
say
)
calls
me
a
patricide
,
because
I
urge
the
sentences
of
the
Grecians
against
the
Grecians
.
But
ask
him
(
I
pray
you
)
what
he
thinks
of
the
Suns
Eclipse
hapning
while
our
Saviour
was
upon
the
Cross
:
For
we
were
both
together
at
Heliopolis
,
and
stood
unexpectedly
beholding
the
Moons
interposition
of
her self
before
the
Sun
,
from
the
ninth
hour
till
almost
sun-set
:
If
thou
canst
or
darest
(
Apollophanes
)
refel
these
things
,
or
deny
them
,
was
not
I
with
thee
,
both
seeing
,
and
with
admiration
inquiring
into
this
wonder
?
Didst
not
thou
thy self
then
fall
a
divining
what
the
matter
might
be
?
Didst
not
thou
then
burst
out
into
these
words
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
These
are
mixings
of
Heaven
and
Earth
,
as
Plutarch
speaks
(
in
his
Treatise
of
exile
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Oh
good
Dionysius
what
change
of
divine
things
does
this
portend
?
Did
not
I
then
reply
,
Oh
Apollophanes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
the
frame
of
the
world
is
dissolving
,
or
God
is
suffering
?
Whoso
questions
the
genuineness
of
this
authority
may
be
,
confirmed
in
the
truth
of
the
things
,
viz.
that
the
Pagan
Philosophers
observ'd
that
Eclipse
,
and
conceived
it
miraculous
,
by
what
St.
Origen
tells
Celsus
,
(
Orig.
cont.
Celsum
,
lib.
2.
colum
.
27.
)
that
Phlegon
a
Pagan
Writer
had
recorded
and
made
mention
of
this
Eclipse
as
a
wonder
in
the
thirteenth
or
fourteenth
Book
of
his
Chronicle
.
And
by
Tertullian
his
asserting
to
the
faces
of
the
Roman
Judges
,
that
this
Eclipse
was
entred
in
their
own
publick
Records
as
a
Prodigy
,
Tertul.
apol.
cap.
27.
Eum
mundi
casum
in
archivis
vestris
habetis
:
To
which
Records
he
would
never
have
appealed
before
those
adversaries
of
Christ
,
in
whose
custody
those
Records
were
,
had
he
not
been
so
well
verst
in
their
Antiquities
and
publick
Rolls
,
as
he
was
sure
there
they
might
find
this
miracle
entered
.
The
signs
in
Sun
and
Moon
,
which
the
Heathens
urged
to
obtain
belief
of
those
Deities
they
introduc'd
,
were
shown
to
an
age
that
had
not
learnt
the
first
Elements
(
or
forgot
them
)
of
the
Book
of
Nature
;
but
suffering
a
greater
Eclipse
of
knowledge
,
than
the
Sun
did
of
light
,
permitted
it self
to
be
led
,
as
a
blind
man
in
a
string
,
whither
its
guides
pleased
.
But
the
signs
of
Christs
coming
,
of
our
Gods
manifestation
in
the
flesh
,
were
presented
to
an
age
in
which
the
greatest
mysteries
of
Nature
,
her
most
hidden
secrets
,
were
by
the
sagacity
of
inquisitive
wits
,
found
out
and
ransack'd
.
(
Aristotle
is
stiled
by
some
the
praecursor
of
Christ
,
in
naturalibus
,
Heylin
.
Geog.
pag.
2.
)
And
particularly
the
reason
of
Eclipses
so
familiarly
known
,
as
that
at
Christs
passion
was
generally
esteem'd
to
have
faln
out
beside
the
common
rule
,
non
ex
canonico
syderum
cursu
,
to
use
St.
Austins
Phrase
(
De
Civitate
3.
15.
)
Quam
solis
obscurationem
non
ex
canonico
syderum
cursu
accidisse
satis
ostendit
,
quòd
tunc
erat
Pascha
Judaeorum
.
The
bastard
slips
of
Pagan
Gods
grew
up
,
when
men
scarce
knew
men
from
trees
:
but
the
root
of
Jesse
put
forth
the
branch
,
when
the
earth
was
covered
as
much
with
the
knowledge
of
Vegetables
,
from
the
Hysop
to
the
Cedar
,
as
with
Vegetables
:
when
the
Physical
Sciences
stood
in
a
full
body
ready
to
receive
the
Gospels
charge
.
No
hopes
then
of
atchieving
any
things
worthy
its
pretensions
,
but
by
breaking
through
the
thickest
ranks
of
the
best
disciplin'd
natural
Philosophers
.
CAP.
II.
Poetry
improv'd
to
the
utmost
about
our
Saviours
birth
.
Sect.
1.
POesie
,
that
art
of
feigning
,
that
ape
of
Gods
creating
power
,
framing
most
exquisite
pieces
out
of
nothing
but
the
Ideas
of
the
mind
,
was
screwed
up
to
its
loftiest
strain
,
when
our
divine
Apollo
,
the
God
of
wisdom
,
the
wisdom
of
God
,
modulated
his
sacred
Pipe
;
if
I
may
without
prophaning
it
,
allude
to
that
Evangelical
passage
,
we
have
piped
unto
you
,
&c.
It
is
Bullingers
observation
[
Seculum
hoc
si
quod
aliud
poetarum
feracissimum
]
(
in
Dan.
par.
2.
tabul
.
5.
)
That
this
was
an
age
of
all
others
most
fertile
in
Poets
.
It
was
not
long
before
our
Saviours
birth
,
that
the
most
eminent
Greek
Poets
flourished
.
Such
were
,
|
Anno
mundi
.
|
Sophocles
|
3490
|
Bacchilides
|
3540
|
Eupolis
,
Aristophanes
|
3660
|
Menander
,
Cratinus
|
3670
|
Theocritus
,
Aratus
|
3680
|
Lycophron
,
Callimachus
|
3700
|
By
whose
pregnant
and
witty
invention
how
far
Poetry
was
improved
,
may
be
sufficiently
evidenc'd
from
what
the
most
judicious
Plutarch
(
Moral
.
tom.
2.
compar
.
Aristophanis
&
Menandri
)
delivers
concerning
one
of
them
,
viz.
Menander
:
That
his
style
was
so
squared
and
tempered
,
as
it
kept
an
equal
tenour
in
the
greatest
variety
of
expressing
the
several
passions
:
That
he
could
make
his
sho●e
fit
every
foot
,
his
visor
every
face
,
his
vest
every
body
:
That
he
had
an
art
of
affecting
all
sorts
of
persons
;
and
so
framed
his
Poesie
,
as
it
was
the
common
Note-book
of
all
the
good
men
that
Greece
had
brought
forth
,
proceeding
every
where
with
a
most
inevitable
power
of
perswading
.
The
Latine
Muse
,
having
those
admirably
sweet-ton'd
Nightingals
of
Greece
to
set
her
lessons
,
got
upon
the
wing
,
and
soared
the
highest
pitch
almost
as
soon
as
she
had
broke
the
shell
,
at
the
dawning
of
our
Saviours
day
;
when
flourish'd
Plautus
,
Terence
,
Pacuvius
,
Lucretius
,
Archias
and
Catulus
.
Catullus
,
Virgil
,
Horace
,
Manlius
,
Gallus
,
Propertius
,
Tibullus
and
Ovid
were
almost
our
Saviours
contemporaries
:
Whom
succeeded
Persius
,
Seneca
,
Lucan
,
Silvius
,
Italicus
,
Martial
,
Juvenal
.
(
Sleidan
.
clavis
,
lib.
1.
)
As
if
the
Muses
had
been
contending
which
Quire
should
excel
other
:
That
which
before
his
birth
sang
his
Genethliacon
(
whereof
Virgil
was
the
Master
,
and
performed
his
part
so
well
in
discanting
upon
the
Sibylline
Oracles
(
in
his
fourth
Ecloque
)
as
St.
Austin
doubts
not
to
affirm
that
he
therein
congratulates
the
Nativity
of
our
Jesus
,
and
supposes
St.
Paul
to
have
cast
one
corner
of
his
eye
upon
that
and
other
the
like
gentile
Testimonies
,
in
his
farewel
speech
to
the
Jews
,
Loe
we
turn
to
the
gentiles
,
i.
e.
betake
our selves
to
those
Testimonies
to
the
truth
,
which
they
have
given
.
(
Aust.
tom.
6.
fol.
27.
Contra
Judaeos
,
Paganos
,
&c.
oratio
.
)
[
Convertimus
nos
ad
gentes
:
demonstramus
nos
etiam
&
gentibus
testimonium
Christo
esse
prolatum
,
quoniam
veritas
non
tacuit
clamando
etiam
per
linguas
inimicorum
:
nonne
quando
poeta
ille
facundissimus
inter
sua
carmina
dicebat
[
Jam
nova
progenies
coelo
dimittitur
alto
]
Christo
testimonium
perhibebat
]
And
the
learned
Vives
(
in
Aug.
de
Civitat
.
10.
27.
)
disproves
Servius
his
application
of
it
to
Asinius
Pollio
,
as
inuring
on
Virgil
the
brand
of
a
false
Prophet
;
the
Civil
Wars
of
Rome
long
out-lasting
his
Consul-ship
.
)
Or
that
which
after
his
death
sang
his
Epicaedium
:
That
which
sounded
his
coming
into
the
world
;
or
that
that
sounded
the
march
to
his
conquest
of
the
World
:
The
Satyrist
,
setting
his
Trumpet
to
his
mouth
,
and
lifting
up
his
voyce
to
make
that
crowd
of
bestial
immoralities
make
way
,
that
wholly
bid
defiance
to
the
sober
instructions
of
the
Gospel
:
or
the
Comick
gently
distilling
those
principles
of
vertue
into
mens
minds
,
as
prepared
the
world
for
a
more
ready
imbracing
of
the
Royal
Law
.
To
be
sure
the
masculine
poetry
of
that
age
,
ushered
Christs
doctrine
into
the
Empire
,
as
the
Baptist
did
into
Judaea
(
for
what
the
Law
was
to
the
Jew
,
that
the
liberal
Sciences
were
to
the
gentile
,
a
School-master
,
to
bring
them
to
Christ
,
as
Clemens
Alexandrinus
(
Stromat.
1.
)
affirms
)
and
,
as
it
were
,
set
the
game
for
the
net
of
the
Gospel
,
as
the
same
learned
Father
observes
:
Or
,
as
Theons
Musicians
in
Aelian
,
(
Aelian
.
var.
hist.
2.
44.
)
prepared
the
expectant
spectators
,
with
their
incentive
Songs
,
for
a
more
plausible
reception
of
the
express
Image
of
the
eternal
Father
,
riding
upon
his
white
horse
,
conquering
and
to
conquer
.
So
serviceable
was
Poetry
to
the
Gospel
,
as
St.
Paul
quotes
it
thrice
in
confirmation
of
the
Divine
Truth
.
But
it
would
have
done
it
as
great
disservice
,
had
it
been
the
figment
of
the
Apostles
brain
,
and
not
His
Poem
,
(
to
use
the
Apostles
phrase
,
Ephes.
2.
10.
)
who
gives
to
man
the
power
of
invention
,
and
of
framing
Ideas
.
Sect.
2.
It
is
bad
halting
,
we
say
,
before
a
Criple
:
't
is
worse
counterfeiting
before
a
Poetical
age
,
an
age
so
well
seen
in
the
art
of
feigning
.
Homers
figments
past
for
truth
,
Hesiods
God-births
for
good
Divinity
,
while
they
singly
monopolized
the
spirit
of
Poetry
,
and
had
that
spirit
elevated
to
extraordinary
degrees
of
divine
heat
,
by
the
antiperistasis
of
the
coldness
of
the
circumjacent
impoetical
age
,
wherein
they
flourish'd
:
but
not
when
all
was
full
of
Poets
.
Tully
himself
then
,
though
a
knee-worshipper
of
those
Gods
,
yet
in
heart
explodes
them
:
that
Poet
in
prose
quickly
smelt
them
out
to
be
figments
.
A
babe
will
buss
a
baby
of
clouts
,
bewray
that
innate
principle
of
Idolatry
,
(
that
Pope
i'
th'
belly
)
at
the
sight
of
the
most
rude-drawn
picture
.
In
the
simple
age
of
our
fore-fathers
,
it
was
argument
enough
,
with
the
vulgar
,
to
conclude
a
story
true
,
if
they
had
read
it
in
a
Ballad
.
It
was
no
demonstration
of
Apelles
his
art
,
that
he
dr●w
Alexanders
image
so
near
the
life
,
as
Bucephalus
neigh'd
at
sight
of
it
(
Aelian
2.
3.
)
[
Alexander
,
at
Ephesus
,
seeing
an
image
of
himself
,
that
Apelles
had
drawn
,
did
not
praise
it
to
the
liking
of
the
Painter
;
who
therefore
hangs
it
in
the
sight
of
his
horse
,
and
he
neighing
at
it
,
as
he
used
to
do
at
the
sight
of
his
Master
,
Apelles
told
Alexander
,
he
perceiv'd
his
horse
was
better
skill'd
in
the
art
of
painting
,
than
himself
.
]
I
should
rather
have
concluded
it
well
done
,
had
Alexander
himself
not
disprov'd
it
,
who
was
better
able
to
judge
of
its
artificialness
than
his
horse
,
[
Quid
enim
vacua
rationis
animalia
arte
decepta
miremur
?
]
(
Valer.
Max.
8.
11.
)
It
would
have
been
,
to
me
,
no
absolute
commendation
of
the
Painters
art
,
to
have
seen
the
Birds
pecking
at
Zeuxes
Grapes
,
(
for
I
frequently
see
the
like
cheat
put
upon
silly
fish
,
whom
every
Boy
and
Country
Swain
can
have
to
leap
at
a
made
Fly
:
)
but
had
I
behold
Zeuxes
,
in
scorn
,
offering
to
pull
aside
Parrhasais
his
painted
curtain
,
that
the
spectaters
might
take
a
view
of
the
picture
(
as
he
supposed
)
behind
it
,
I
should
hardly
have
refrained
those
loud
applauses
of
so
admirable
an
Artist
,
as
would
have
scared
away
the
Birds
from
Zeuxes
Grapes
.
The
Metaphor
from
Painters
to
Poets
is
not
far
fetcht
.
The
Pri●●itive
Church
must
have
had
as
stupendous
a
degree
of
daring
any
thing
,
as
Parrhasus
:
If
they
had
a
mind
to
deceive
with
fables
,
they
must
devise
them
so
cunningly
,
as
the
most
critical
age
in
the
art
of
devising
,
cannot
detect
the
forgery
.
Had
their
draught
of
the
way
to
heaven
,
through
the
veil
,
been
a
painted
curtain
,
it
must
have
been
shadowed
with
such
incomparable
dexterity
,
as
to
cheat
,
with
its
show
of
substance
and
reality
,
an
age
,
not
of
Babes
,
Brutes
and
Birds
,
but
of
Painters
.
CAP.
III.
Our
Saviours
age
too
much
skill'd
in
the
black-art
to
be
cheated
with
magick
tricks
.
Sect.
1.
YOu
may
surmise
perhaps
(
as
both
Jew
and
Gentile
of
old
objected
)
that
Belzebubs
hand
was
in
this
draught
:
That
they
that
made
the
show
cast
mists
before
the
worlds
eyes
,
and
by
diabolical
inchantments
fascinated
the
otherwise
clearest
sighted
spectators
.
(
Celsus
in
Origen
.
lib.
1.
cal.
5.
7.
)
Vide
August
.
de
consensu
Evangel.
lib.
1.
cap.
9.
[
Ita
vero
isti
decipiunt
,
ut
in
illis
libris
quos
Christum
scripsisse
existimant
,
dicant
contineri
eas
artes
quibus
eum
putant
illa
fecisse
miracula
quorum
fama
ubique
percrebuit
.
]
Tom.
4.
pag.
162.
But
before
whom
were
these
supposed
pranks
play'd
?
was
it
not
before
a
generation
so
well
(
so
ill
seen
(
quo
melior
eo
deterior
)
in
those
kinds
of
arts
,
as
he
that
could
have
the
confidence
that
way
to
deceive
the
world
,
must
think
himself
able
(
as
we
say
)
to
cheat
the
Divel
?
So
famous
was
Ephesus
of
old
,
for
its
skill
in
the
Black-art
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
were
proverbially
used
in
the
ancient
Comicks
.
The
forms
of
whose
diabolical
mysteries
claim
as
great
antiquity
,
as
Jove
himself
:
(
for
they
that
rock'd
him
in
his
cradle
,
the
Idaei
Dactyli
,
were
the
inventors
of
the
six
Ephesian
charming
words
,
as
Clemens
Alexandrinus
testifieth
,
(
Stromat.
1.
5.
18.
)
and
in
our
Saviours
time
were
grown
to
that
bulk
,
as
the
price
of
the
Books
,
writ
upon
that
subject
,
found
then
in
one
City
,
and
in
the
hands
of
those
Citizens
that
were
converted
,
amounted
to
50000
pieces
of
Silver
:
which
summ
,
whether
it
amount
to
9000
French
Crowns
,
as
Calvin
;
or
but
8700
,
as
Beza
computes
,
and
the
Independent
brethren
plead
(
in
their
reasons
against
the
Presbyterians
inference
from
the
Church
of
Ephesus
:
)
or
to
more
,
as
the
Presbyterians
urge
,
(
in
their
answer
)
(
for
they
are
ever
for
the
greatest
summ
)
is
one
of
those
many
fruitless
,
endless
questions
,
with
which
,
as
with
knotty
wedges
,
the
now
Church
has
been
cleft
in
pieces
.
At
the
lowest
rate
,
it
demonstrates
,
to
what
an
height
those
curious
,
cursed
arts
were
then
grown
to
.
Can
we
think
that
St.
Paul
would
have
singled
out
that
place
where
Satan
was
inthron'd
,
to
have
wrought
miracles
in
,
for
the
confirmation
of
the
Divinity
of
the
Gospel
,
had
they
not
been
special
miracles
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
!
)
as
St.
Luke
stiles
them
?
Act.
19.
11
,
12.
Would
he
have
given
experiments
of
the
healing
vertue
conveyed
from
his
body
to
aprons
and
handkerchiefs
,
where
counter-charming
amulets
were
of
that
common
use
,
as
the
proverb
of
Ephesia
Alexipharmaca
speaks
them
to
have
been
?
What
would
it
have
profited
,
to
have
invocated
the
name
of
the
Lord
Jesus
over
the
sick
,
there
,
where
were
extant
such
a
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
books
teaching
how
to
unravel
the
Conjurers
work
;
had
the
Apostle
not
been
assured
that
the
vertue
of
that
name
,
(
and
of
his
own
body
,
through
that
name
)
was
,
both
as
to
cause
and
effect
,
above
every
name
,
above
any
word
they
could
find
in
their
books
of
curious
Arts
?
that
name
of
Judahs
Gods
imposing
,
having
infinitely
more
power
,
than
the
word
of
Ida's
Tactyls
invention
;
though
it
came
not
with
that
boysterous
harshness
,
as
did
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
as
Clemens
reckons
them
in
the
place
above
quoted
.
Sect.
2.
This
Image
of
Diana
,
this
counterfeit
of
the
Divine
Magia
,
descending
from
faln
Jupiter
,
was
not
only
worship'd
at
Ephesus
,
and
in
all
Asia
,
but
throughout
the
Roman
Empire
.
In
whose
Metropolis
,
the
Sect
of
those
black
Philosophers
was
grown
so
numerous
under
Tiberius
;
as
his
decree
to
banish
them
the
City
had
taken
effect
,
if
the
multitude
of
Families
,
which
that
hook
threatned
to
extirpate
,
and
their
promise
to
give
over
the
practice
of
those
curious
arts
,
had
not
made
the
Emperour
relent
.
(
Sueton.
Tiberius
36.
)
By
this
connivance
,
Magical
operations
attain'd
to
that
perfection
in
Nero's
Reign
,
as
men
could
not
promise
themselves
to
find
their
grounds
on
that
side
of
the
hedge
next
morning
,
where
they
left
them
over-night
.
For
Pliny
(
lib.
28.
)
reports
,
that
at
that
time
an
Olive-yard
,
belonging
to
Vectius
Marcellus
,
was
by
Magick
removed
one
night
unto
the
other
side
of
the
high-way
.
A
thing
so
strange
,
as
I
should
hardly
give
credit
to
Livies
report
,
but
that
I
find
Apuleius
make
mention
of
it
in
his
Apologie
,
as
a
thing
so
usual
and
ancient
,
as
the
Laws
of
the
twelve
Tables
made
provision
against
it
,
by
making
it
capital
.
The
naming
of
Apuleius
his
Apology
,
brings
to
mind
the
occasion
of
it
:
which
was
to
purge
himself
of
the
crime
of
Magick
,
wherewith
he
was
charged
before
Claudius
Maximus
,
Lievtenant
of
Africa
:
as
Apollonius
Thyaneus
was
of
the
same
crime
before
Domitian
:
A
pair
of
the
fiercest
Pagan
adversaries
to
our
Religion
.
August
.
de
Civitat.
8.
19.
The
Jews
indeed
had
a
sharper
edge
against
us
:
and
as
strange
a
back
as
Hell
could
forge
,
coming
not
one
whit
behind
the
Gentile
in
his
proficiency
in
the
black
Art
,
being
grown
more
Samaritan
than
the
Samaritan
himself
.
1.
Not
only
in
their
charmings
,
by
the
explication
of
(
the
Tetragrammaton
)
Jehovah
in
twelve
,
and
in
forty
two
letters
;
to
which
they
imputed
that
force
,
as
they
affirm'd
(
with
no
less
blasphemy
to
their
own
than
our
Religion
)
that
Moses
wrought
all
his
miracles
by
means
of
Shemhamphorash
,
the
twelve-letter'd
explication
of
the
name
Jehovah
,
ingraven
on
the
rod
of
God
:
And
that
our
Jesus
by
vertue
of
the
same
,
sowed
within
his
skin
,
effected
those
great
works
which
he
performed
.
And
that
Rabbi
Chanina
,
by
vertue
of
the
two
and
forty
letter'd
name
of
God
,
did
whatsoever
he
would
.
(
The
Jews
father'd
this
Art
upon
Solomon
,
who
they
say
left
forms
of
conjurations
,
of
the
efficacy
whereof
one
Eleazar
gave
proof
before
Vespasian
,
and
his
Sons
,
and
their
whole
Army
,
Josephus
being
present
,
as
himself
reports
,
(
Antiquit.
lib.
8.
cap.
2.
)
Yea
,
that
whosoever
knew
these
explications
,
being
modest
,
humble
,
of
a
middle
age
,
not
given
to
anger
or
drunkenness
,
and
wore
them
about
him
,
would
be
belov'd
above
and
below
,
in
heaven
and
in
earth
,
rever'd
and
fear'd
of
men
,
and
heir
of
this
and
the
world
to
come
.
Buxtorf
.
lexic.
voce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
But
in
their
Wisemens
reading
certain
verses
over
wounds
,
laying
Phylacteries
upon
sick
persons
,
charming
away
serpents
and
an
evil
eye
:
of
which
practices
the
Jerusalem
Talmudists
(
amongst
whom
our
Saviour
converst
)
make
frequent
mention
.
In
particular
,
they
tella
story
,
(
in
Sotah
)
of
R.
Meirs
being
too
hard
for
an
Inchantress
;
and
(
in
Sanhedrim
)
R.
Joshuah
out-vying
a
Samaritane
conjurer
of
Tyberias
,
quoted
by
Dr.
Light
foot
in
his
Harmony
.
It
were
endless
to
trace
Josephus
through
all
those
passages
,
where
he
describes
Judaea
in
our
Saviours
time
,
to
have
been
over-run
with
Magical
Juglers
.
Under
Felix
(
saith
he
)
Judaea
was
again
full
of
Magical
Impostors
and
Seducers
of
the
unskilful
vulgar
,
who
by
their
inchantments
drew
companies
into
the
wilderness
,
promis4ng
they
would
shew
them
from
heaven
manifest
signs
and
prodigies
:
at
the
same
time
a
certain
Jew
out
of
Aegypt
came
to
Jerusalem
,
professing
himself
a
Prophet
;
who
perswaded
the
multitude
to
follow
him
unto
Mount
Olivet
,
promising
that
from
thence
they
should
see
the
walls
of
Jerusalem
fall
so
flat
,
as
through
their
ruines
,
there
should
be
a
way
opened
into
the
City
.
(
Joseph
.
Ant.
Jud.
20.
6.
)
Which
Aegyptian
in
another
place
he
styles
Magician
.
(
Jos.
〈◊〉
.
Jud.
2.
12.
)
Nay
,
he
scarce
mentions
a
sticker
in
the
Jewish
wars
,
upon
whom
he
sets
not
this
brand
,
that
he
was
a
jugling
conjurer
:
Such
was
John
the
son
of
Levias
,
&c.
(
Josep
.
〈◊〉
.
J.
4.
4.
)
Sect.
3.
The
Primitive
Church
was
so
beset
with
these
snares
of
Hell
,
as
she
thought
good
to
caution
her
Catechumens
of
the
danger
of
falling
into
them
,
●not
only
by
informing
them
,
that
in
their
renouncing
the
Devil
and
all
his
worship
at
Baptism
,
they
renounc'd
Auguries
,
Divinations
,
Amulets
,
Magical
Inscriptions
on
Leaves
,
Witchcraft
,
Incantation
,
and
calling
up
of
Ghosts
(
Id.
Catech.
illuminat.
4.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
by
inserting
into
the
Greek
Liturgies
,
this
form
of
abrenuntiation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
renounce
Conjurations
,
Charmes
,
Amulets
,
and
Phylacteries
:
St.
●yril
Catech.
Mystag
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
Cat.
&c.
But
what
need
we
any
other
Witness
of
the
infamy
of
that
Age
,
for
the
then
general
spreading
of
this
Diabolical
Art
,
than
the
Satyrical
reflections
which
their
own
Poets
made
upon
it
?
Juvenal
in
his
sixth
Satyr
,
Horace
in
his
Epode
against
Canidia
,
and
Virgil
in
his
Pharmaceutria
,
do
in
the
chain
of
their
Golden
Verses
,
hale
that
Cerberus
out
of
his
Kennel
,
into
so
clear
a
Sun-shine
,
so
manifestly
discover
those
depths
of
Satan
,
and
bring
to
light
those
hidden
things
of
darkness
;
as
the
reading
of
their
Poems
is
enough
to
initiate
their
over-curious
Readers
in
those
mysteries
of
iniquity
which
were
then
working
,
and
the
translation
of
them
might
lay
a
temptation
before
the
ductile
vulgar
,
to
essay
the
efficacy
of
their
Charmes
and
Philtres
.
I
therefore
refer
the
Reader
to
the
Poets
themselves
,
and
to
his
own
impartial
judgment
,
for
the
determination
of
this
Question
,
whether
it
carry
any
(
the
least
)
shew
of
probability
,
that
the
Apostles
of
our
Lord
would
have
ventur'd
,
in
the
strength
of
Diabolical
Arts
,
to
have
wrought
Miracles
before
an
Age
so
expert
therein
,
and
so
abilitated
either
to
out-vie
,
or
at
least
to
detect
them
?
Would
they
have
shewn
themselves
before
these
Thieves
which
were
set
to
take
them
,
had
they
been
Thieves
?
(
for
I
remember
Clemens
Alex.
by
the
Authority
of
Aristotle
calls
Conjuring
the
Art
of
Thieving
,
Stromat
.
1.
)
Durst
Moses
(
the
History
of
whose
contending
with
the
Egyptian
Magicians
is
mentioned
by
Heathen
Writers
;
Plin.
Nat.
Hist.
speaks
of
Moses
,
Jannes
and
Cabala
;
(
lib.
30.
c.
1.
)
Numenius
the
Philosopher
(
in
Eusebius
praep.
Evang.
9.
8.
)
speaks
of
Jannes
and
Jambres
skill'd
in
the
Egyptian
Rites
,
and
inferiour
to
none
in
Magical
Arts.
Celsus
(
in
Origen
.
lib.
4.
pag.
205.
)
mentions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
History
of
Moses
,
Jannes
and
Jambres
.
)
Durst
Moses
,
I
say
,
have
thrown
down
his
Rod
among
the
Magicians
Rods
,
if
he
had
not
been
sure
it
was
the
Rod
of
God
,
and
that
the
Serpent
it
grew
into
,
would
eat
up
theirs
?
To
what
degree
of
fascination
must
that
man
be
bewitcht
,
that
will
play
the
witch
in
Egypt
(
the
School
of
Conjurers
)
before
and
against
Jannes
and
Jambres
(
the
Masters
of
the
School
?
)
It
has
ever
been
the
happy
lot
of
Gods
dreamers
,
to
tell
and
Interpret
Dreams
,
before
persons
of
as
great
skill
in
that
profession
,
as
Art
could
advance
men
to
:
Joseph
before
all
the
Magicians
and
Wife-men
of
Egypt
,
after
they
had
been
baffl'd
and
non-plust
,
interprets
Pharoah's
dreams
;
and
that
was
his
Argument
to
the
King
,
That
it
was
not
he
,
but
God
that
gave
Pharoah
that
answer
of
peace
,
Gen.
41.
8
,
15
,
16.
Daniel
tells
Nebuehadnezzar
his
forgotten
dream
,
after
that
neither
his
pricking
them
on
with
promises
,
nor
lashing
them
with
the
whip
of
menaces
,
could
force
the
whole
teame
of
Magicians
,
Astrologers
,
Sorcerers
and
Chaldeans
,
to
make
one
strain
,
one
offer
towards
the
drawing
back
of
his
dream
into
his
memory
,
they
standing
(
as
so
many
restiff
Jades
yoaked
to
a
tree
)
and
ecchoing
,
to
the
sound
of
those
lashes
he
laid
on
them
,
their
sense
of
the
impossibility
of
that
injunction
:
There
is
not
a
man
upon
earth
can
shew
the
Kings
matter
;
never
any
King
,
Lord
,
or
Ruler
asked
such
things
of
any
Magician
.
]
This
Question
has
no
place
assigned
it
,
in
any
of
the
twelve
Celestial
Houses
,
It
is
a
rare
thing
that
the
King
requires
,
and
there
is
no
other
can
shew
it
,
except
God
,
whose
dwelling
is
not
with
slesh
,
Dan.
2.
The
truly
Divine
(
Theourgist
)
worker
of
Miracles
has
ever
perform'd
his
Operations
before
them
,
who
were
greatest
Artists
at
counterfeiting
;
Simon
Peter
before
Simon
Magus
.
Arn●bius
(
Cont.
Gentes
,
lib.
1.
)
speaking
of
Rome
;
In
qua
cum
homines
essent
Numae
artibus
occupati
,
non
distulerunt
tamen
res
patrias
relinquere
&
veritati
coalescere
Christianae
;
viderant
enim
currum
Simonis
Magi
,
&
quadrigas
igneas
Petri
ore
difflatas
,
&
nominato
Christo
evanuisse
.
In
Rome
they
that
had
been
used
to
Numa
'
s
Arts
lost
all
when
they
saw
Simon
Magus
'
s
Charriot
and
fiery
Horses
dispell'd
with
Peter'
s
mouth
,
and
vanish
at
the
name
of
Christ
.
That
this
was
not
a
Fable
invented
by
the
Christians
,
appears
from
Suetonius
his
mentioning
one
to
fly
in
the
Air
in
the
12
th
of
Nero
,
who
in
his
fall
bespatter'd
Nero's
Robes
with
his
blood
,
which
some
interpreted
to
be
an
unlucky
presage
of
Nero's
approaching
miserable
death
by
his
own
hands
.
Who
could
this
be
but
Magus
?
with
whom
for
St.
Peter
to
have
contended
for
precedency
,
in
arbitrating
the
Divine
Power
,
(
Magus
giving
himself
out
to
be
the
Mighty
power
of
God
)
would
have
been
the
act
of
a
frothy
brain
,
if
he
had
not
known
himself
to
have
been
Peter
(
a
Rock
,
against
which
the
gates
of
Hell
could
not
prevail
.
)
St.
Paul
wrought
one
of
his
before
Elymas
the
Sorcerer
,
with
whom
for
him
to
vie
,
would
have
been
the
part
of
one
more
blind
in
his
inward
,
than
he
made
Elymas
in
his
outward
sense
,
had
he
dealt
with
him
at
his
own
weapon
;
and
not
with
those
weapons
of
his
warfare
,
which
he
knew
were
mighty
through
God
,
to
the
casting
down
all
Satanical
power
,
exalting
it self
against
their
Gospel
.
Besides
these
already
mention'd
,
the
follower
of
Magus
,
Menander
,
(
as
Eusebius
affirmeth
,
l.
3.
cap.
26.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
was
not
inferiour
to
his
Master
in
Magick
,
but
more
vainly
profuse
in
his
portentous
undertakings
.
The
persecution
by
Valerian
was
raised
upon
the
instigation
of
the
Magicians
,
complaining
to
the
Emperour
that
the
Christians
hindered
their
Inchantments
:
[
for
the
Godly
did
then
and
do
at
this
day
(
saith
Dionysius
Alexand.
in
Euseb.
Eccl.
Hist.
7.
10.
)
so
far
prevail
that
they
being
present
did
as
it
were
blow
away
and
scatter
the
bewitchings
of
those
detestable
devils
.
]
Under
Domitian
,
Apollonius
Tyaneus
wrought
such
Magical
feats
as
Hierocles
in
Eusebius
compares
with
,
nay
prefers
before
,
the
Miracles
which
our
Saviour
wrought
;
one
of
which
was
the
calling
of
fire
down
from
Heaven
,
(
Philostrat
.
de
Apollonio
Tyaneo
,
5.
5.
)
Antipas
was
accused
under
the
same
Emperour
,
for
that
he
drove
away
the
Devils
that
were
worshipt
at
Pergamos
,
and
hindred
them
from
receiving
the
Sacrifices
that
were
offer'd
to
them
,
(
vide
Dr.
Hammond's
Notes
on
Revel.
2.
13.
)
That
which
moved
Julian
the
Apostate
his
choler
against
the
Christians
of
Antioch
was
his
conceiving
Apollo's
Oracle
at
Daphne
to
be
silenc'd
by
the
Corps
of
Babilas
the
Martyr
,
and
the
Christians
singing
at
their
translation
of
that
Corps
,
that
triumphing
Psalm
,
Confounded
be
all
they
that
worship
graven
Images
,
&c.
(
Ruffin
.
Eccles.
Hist.
1.
35.
Socrates
Eccles.
Hist.
3.
9.
)
Before
so
great
a
number
of
expert
black
Artists
,
that
Spouse
of
Christ
would
never
have
ventur'd
to
shew
the
effects
of
that
power
her
Heavenly
Husband
had
endowed
her
with
,
in
that
day
of
her
Espousals
,
had
she
not
deem'd
it
to
have
been
from
above
,
and
able
to
over-master
all
infernal
Principalities
.
CHAP.
IV.
The
World
never
better
seen
or
practised
,
in
sound
Politiques
,
than
in
our
Saviours
time
.
§
1.
The
world
secured
against
Innovations
by
the
soundness
of
its
then
Politiques
.
While
the
Shepherds
sleep
the
flock
made
a
prey
.
The
Emperour
Augustus
(
a
solid
States-man
himself
)
had
a
most
sage
Council
.
Tiberius
,
a
versatil
head-piece
seconded
with
wise
Sages
.
§
2.
The
genius
of
the
then
Roman
policy
disgusted
the
introduction
of
a
strange
God
.
Tiberius
upon
Pilates
information
moving
the
Senate
to
Canonize
our
Jesus
,
is
repulst
.
The
Romans
admit
of
no
foreign
Gods
till
they
have
renounced
their
old
Temples
and
Altars
.
Constantine
upbraided
Licinius
with
his
imbracing
a
strange
God
.
Our
Jesus
the
first
foreign
God
which
the
Roman
State
imbrac'd
.
§
3.
Of
Simon
Magus
his
deisication
at
Rome
.
§
4.
Christ
got
the
start
of
Magus
in
the
point
of
obtaining
Divine
Honour
at
the
Romans
hands
.
Augustus
erected
an
Altar
,
To
the
first
begotten
.
Suidas
his
story
of
Augustus
his
Altar
defended
.
Augustus
his
unhappiness
in
his
Issue
might
probably
put
him
upon
referring
the
choice
of
a
Successour
to
the
Oracles
determination
.
His
slighting
Apollo
argues
the
Answer
he
received
,
not
to
have
made
for
Apollo's
credit
.
§
5.
Some
passages
touching
this
Argument
in
Tertullian
cleared
from
the
Anabaptistical
gloss
.
Where
the
Emperours
and
Senates
shooe
pincht
them
.
How
much
this
State-maxime
prejudic'd
the
Apostles
.
§
1.
NOtwithstanding
that
the
World
was
so
well
fortified
against
Seduction
,
by
its
being
so
well
seen
in
the
above-mentioned
Arts
;
yet
had
the
Gospel
found
it
in
a
disordered
posture
,
through
its
defect
of
polity
,
this
might
have
given
an
advantage
to
the
Assaylants
to
subdue
it
to
the
belief
of
things
not
rationable
or
credible
.
While
every
man
is
left
to
do
what
is
good
in
his
own
eyes
,
as
the
Jews
were
when
there
was
no
King
in
Israel
,
the
stragling
Sheep
may
easily
become
the
prey
of
Wolves
and
Foxes
.
How
many
vast
,
valiant
,
expert
and
(
while
well
marshall'd
)
terrible
and
inconquerable
Armies
,
have
through
want
of
Discipline
,
in
a
disordered
march
been
put
to
the
Rout
by
a
less
strong
and
worse
skill'd
Enemy
?
But
the
Gospel
charged
the
world
,
when
it
stood
in
a
full
field
and
well
ranked
body
to
receive
the
on-set
;
not
in
that
condition
wherein
the
Danites
found
Laish
,
careless
and
heedless
,
without
a
Magistracy
to
put
them
to
shame
in
any
thing
,
and
keep
them
in
order
,
which
was
the
great
incouragement
their
Spies
gave
them
to
make
an
attempt
upon
that
City
:
(
Weem's
Exercitations
on
Judg.
18.
7
,
8
,
10.
)
For
that
part
of
the
world
,
wherein
the
Apostles
obtain'd
most
ground
,
was
then
united
under
the
newly
erected
Standard
of
Augustus
,
as
General
,
and
under
the
Conduct
of
twelve
as
famous
Gown'd
Captains
(
I
mean
Lawyers
and
Politicians
)
as
ever
appear'd
at
one
Muster
,
viz.
(
Sleidan
.
Clav.
Hist.
lib.
2.
)
Lucillus
Balbus
,
P.
Octavius
Balbus
,
C.
Aufidius
,
C.
Juventius
,
C.
Orbius
,
Sext.
Papirius
,
Lucius
Servius
,
Sub.
Rufus
,
Tes●a
,
Offilius
,
Casselius
,
Tubero
,
all
flourishing
in
the
Reign
of
Augustus
;
who
himself
was
the
most
substantial
and
well
weighed
Statist
that
meer
Nature
has
exhibited
to
the
world
,
equal'd
by
few
that
have
had
the
benefit
of
Sacred
Politiques
:
(
but
for
that
they
may
thank
their
studying
Machiavel
more
than
Melchisedeck
:
)
Of
him
the
Heroick
Poet
,
under
the
shadow
of
Counsel
,
draws
as
high
an
Encomium
as
any
Prince
is
capable
of
in
point
of
prudence
for
the
Administration
of
Empire
,
Excudent
alii
spirantia
molliùs
aera
,
Tu
regere
Imperio
populos
,
Romane
,
memento
.
Hae
tibi
erunt
artes
—
Let
others
learn
to
mould
brass
,
do
thou
learn
to
govern
men
.
To
these
succeeded
(
Sleidan
.
Clav.
Hist.
l.
2.
)
Caesius
,
the
two
Aufidii
,
l'acuvius
,
Flavius
Priscus
,
Varus
,
Labeo
Father
and
Son
,
(
the
Son
of
that
repute
as
he
left
his
name
to
a
Sect
of
Lawyers
)
Nerva
Father
and
Son
(
to
one
of
whom
,
Coccejus
Nerva
,
Tacitus
ascribes
all
kind
of
Knowledge
both
in
Humane
and
Divine
Laws
;
and
reports
him
to
have
been
a
man
of
that
foresight
,
in
Civil
Affairs
,
as
,
to
prevent
the
seeing
of
that
mischief
which
the
dissoluteness
of
Tiberius
,
at
his
beloved
Capreae
,
would
immerse
the
Empire
in
,
he
chose
to
end
his
dayes
by
a
voluntary
death
;
notwithstanding
the
Emperours
perswasions
to
the
contrary
,
Annal.
lib.
6.
)
both
the
Longini
,
from
whom
the
Cassian
Sect
had
its
Sirname
and
Original
:
All
these
under
Tiberius
,
(
Alsted
.
Cron.
Juridicorum
)
who
in
point
of
vafrous
cunning
,
deserv'd
the
name
of
Fox
,
as
much
as
he
,
upon
whom
our
Saviour
bestowed
that
title
,
Herod
.
This
was
the
Scheme
of
that
Heaven
of
the
Roman
Empire
,
when
the
Son
of
Righteousness
enter'd
upon
his
race
from
the
one
to
the
other
end
of
it
,
through
the
Zodiack
of
his
Twelve
Apostles
(
beyond
the
circumference
of
whose
Doctrine
once
deliver'd
that
Sun
never
moves
in
his
illuminating
the
world
with
saving
Light
;
all
pretended
supernatural
Revelations
eccentrical
to
that
,
are
but
the
dwindles
of
blazing
stars
.
)
The
two
Luminaries
(
Augustus
,
of
stay'd
policy
,
Tiberius
,
of
versatile
craft
)
moving
successively
through
a
Zodiack
of
Twelve
Statists
,
stars
of
the
greatest
magnitude
that
ever
shin'd
at
once
in
the
firmament
of
that
State
:
The
two
first
Judges
of
the
Universe
,
that
enter'd
upon
that
preferment
,
by
way
of
inheritance
(
assisted
each
of
them
,
with
a
full
Jury
of
as
able
Lawyers
as
ever
past
Verdict
together
)
sitting
successively
upon
the
Bench
,
when
the
Cause
of
the
Gospel
was
first
pleaded
;
as
if
they
had
been
impannell'd
on
purpose
to
take
notice
of
the
Evidence
brought
into
Court
.
The
Empires
skill
in
Law
was
at
its
highest
exaltation
,
when
the
Royal
Law
came
out
of
Sion
;
our
great
Law-giver
disdaining
to
vie
the
Arcana
of
his
Empire
,
with
any
State-maximes
,
but
the
very
best
of
humane
invention
.
Would
the
blessed
Babe
have
ventured
to
thrust
in
his
head
among
these
sage
Councellours
,
had
he
not
been
the
everlasting
Councellour
,
the
Antient
of
Dayes
;
to
set
up
his
Post
,
against
this
Post
,
had
it
not
been
,
like
that
at
the
Temple
Gate
,
stability
it self
;
to
erect
his
Kingdom
,
against
this
so
well
model'd
an
Empire
,
had
not
his
been
the
gift
of
him
that
said
,
Thou
art
my
Son
,
&
c
?
§
2.
Especially
if
it
be
further
considered
,
That
the
genius
of
the
Roman
Polity
disgusted
the
introduction
of
any
Foreign
,
over
the
head
of
its
own
Domestick
,
Religion
.
Ovid
shuts
up
the
discourse
of
the
translation
of
Aesculapius
with
an
Epiphonema
,
[
His
tamen
accessit
delubris
advena
nostris
]
though
he
had
begun
it
with
this
Salvo
of
the
Roman
maxime
,
Not
to
receive
any
foreign
God
till
he
had
given
a
sign
of
his
renouncing
his
former
Altars
,
—
quáque
ipse
morari
Sede
velit
,
signis
calestibus
indicet
,
optant
.
Annuit
his
motisque
deus
rata
pignora
c●istis
,
Et
repetita
dedit
—
—
oráque
retro
Flectit
:
&
antiquas
abiturus
respicit
aras
,
&c.
(
Met.
15.
)
The
Senate
would
not
allow
their
General
Lutatius
,
in
the
Punick
War
,
to
consult
the
Oracle
of
the
Goddess
Fortune
at
Praeneste
,
for
this
reason
,
(
alledged
by
Valerius
Max.
cap.
3.
l.
1.
)
because
the
Roman
Republick
ought
not
to
be
administred
by
the
Conduct
or
Counsels
of
any
God
but
their
own
.
Tiberius
himself
(
saith
Tertullian
,
Apolog.
cap.
5.
)
could
not
obtain
of
the
Senate
an
Edict
,
to
have
our
Jesus
canonized
for
a
God
at
Rome
,
though
he
moved
earnestly
for
it
,
upon
Pilate's
Letters
informing
him
what
had
past
in
Judaea
.
Celsus
that
fierce
enemy
of
Christian
Religion
(
in
Orig.
l.
4.
Cal.
11
,
12.
)
will
allow
the
Jews
their
own
Religion
;
and
if
they
please
to
esteem
Christ
,
their
Lord
and
King
,
illa
se
jacret
in
aula
,
he
will
not
envy
him
that
honour
in
his
own
Countrey
:
but
,
that
that
obscure
and
despicable
Nation
should
impose
a
God
and
a
Religion
upon
the
whole
world
,
this
is
that
he
so
highly
disgusts
.
The
Pestilence
raging
,
and
the
people
running
for
help
to
every
God
they
could
think
of
(
in
the
Consulship
of
A.
Cornelius
Cossus
and
T.
Quintius
Pennus
)
there
was
strict
charge
given
to
the
Ediles
[
ut
animadverterent
,
nè
qui
,
nisi
Romani
Dii
,
nen
quo
alio
more
quàm
patrio
colerentur
:
]
(
Liv.
lib.
4.
30.
)
That
they
should
take
care
,
that
no
other
Gods
,
but
Roman
,
nor
they
,
after
any
other
rites
than
Roman
,
should
be
worship'd
:
Esteeming
the
innovation
of
Religion
a
greater
plague
than
the
Pestilence
;
and
scorning
to
be
beholding
for
their
deliverance
from
that
deadly
malady
to
the
help
of
any
but
their
own
Gods
.
'T
is
true
,
the
Romans
received
most
of
the
Gods
and
Religions
of
those
Countries
which
they
conquer'd
:
but
this
was
done
upon
supposition
that
they
were
turned
Roman
.
For
as
the
Egyptians
of
old
had
an
Art
to
make
Gods
,
(
as
Trismegistus
not
without
admiration
observes
)
so
the
Romans
had
a
way
to
make
the
Gods
of
other
Nations
their
own
,
to
make
them
forget
their
own
Country
and
Fathers
house
,
to
forsake
their
own
Altars
and
Rites
for
the
Roman
;
hinted
by
the
Poet
:
[
Discessêre
omnes
adytis
arisque
relictis
Dii
quibus
imperium
hoc
steterit
—
Eneid
.
2.
To
their
old
Cells
and
Altars
the
whole
crew
Of
Guardian
Gods
(
Troy
falling
)
bid
adieu
.
]
And
more
fully
exprest
by
Vives
,
in
Aug.
de
Civit.
2.
22.
When
the
Romans
besieged
any
City
which
they
intended
to
demolish
,
(
that
they
might
not
seem
to
wage
war
with
its
tutelar
Gods
,
and
turn
them
out
of
doors
against
their
will
,
by
pulling
down
their
Temples
about
their
ears
)
the
General
,
by
certain
charms
,
obtained
of
them
to
forsake
the
tutelage
of
the
City
destin'd
to
ruine
,
and
betake
themselves
to
the
stronger
side
,
to
the
conquering
party
.
Thus
Camillus
decoy'd
the
Veijan
Gods
;
Scipio
,
the
Carthaginian
and
Numantian
;
Mummius
,
the
Corinthian
.
And
lest
others
might
serve
their
Guardian
God
with
the
same
sauce
,
they
concealed
(
as
divers
Authors
have
thought
mention'd
by
Servius
in
his
Epist.
vir
.
Illustriss
.
)
the
true
and
proper
Name
of
their
City
:
for
publishing
of
which
secret
Valerius
Soranus
was
severely
punisht
.
(
Goodwins
Antiquit.
)
A
strange
oversight
in
so
wise
a
State
,
to
trust
their
Cities
fortune
to
the
custody
of
that
unruly
member
,
the
tongue
.
The
Tyrians
would
have
taught
them
a
surer
way
;
who
,
to
secure
their
Patron
Hercules
,
or
Apollo
,
(
for
Diodorus
Siculus
,
(
in
telling
the
story
,
how
the
Tyrians
besieged
by
Alexander
the
Great
,
and
being
warn'd
by
a
Vision
,
that
Apollo
threatned
to
forsake
the
tuition
of
their
City
,
bound
the
Image
with
a
chain
)
indifferently
calls
their
Idol
sometimes
Apollo
,
sometimes
Hercules
;
a
good
argument
that
the
Tyrian
Hercules
was
Apollo
,
and
Apollo
the
Sun
,
which
performs
his
twelve
labours
in
passing
the
twelve
Signs
of
the
Zodiack
(
Diodor.
Sic.
Biblioth.
lib.
18.
pag.
548.
)
whether
soever
of
them
was
their
Patron
,
to
secure
his
residence
among
them
in
spite
of
Charms
,
bound
him
fast
to
the
pillar
of
his
Temple
with
a
Golden
chain
.
It
was
upon
the
same
score
,
that
Numa
caused
Mamurius
to
make
eleven
shields
,
so
like
the
Ancile
of
their
Patron
Mars
,
wherein
they
conceived
the
happiness
of
their
City
to
lie
(
as
Thebes
her
good
fortune
in
Nisus
his
golden
lock
,
and
Meleagers
life
in
the
fagot-slick
)
as
it
was
impossible
to
discern
one
from
another
.
(
Plutarch
.
Numa
.
)
This
in
imitation
of
Dardanus
,
of
whom
Dionys.
Halicarnas
.
(
lib.
1.
cap.
7.
)
out
of
Callistratus
,
Satyrus
,
and
Aratinus
,
reports
,
That
Dardanus
drew
a
counterfeit
Palladium
,
like
that
which
Minerva
bestowed
upon
him
,
with
a
promise
,
that
Troy
should
stand
while
it
kept
that
Palladium
;
and
that
it
was
the
counterfeit
which
the
Grecians
stole
;
Aencas
bringing
the
true
to
Lavinium
.
The
form
of
this
evocation
of
Tutelar
Gods
,
and
infranchizing
foreign
Deities
,
and
naturalizing
them
into
Roman
,
Macrobius
(
Saturn.
3.
9.
)
sets
down
,
as
he
found
it
in
Sammonicus
Serenus
his
5.
Book
Of
hidden
Secrets
.
[
If
it
be
a
God
,
if
it
be
a
Goddess
that
hath
the
People
and
City
of
Carthage
in
protection
,
and
thou
especially
(
whosoever
thou
art
)
the
Patron
of
this
City
and
People
,
I
pray
and
beseech
and
(
with
your
leave
)
require
you
to
abandon
the
City
and
People
of
Carthage
,
to
forsake
the
places
,
Temples
,
Ceremonies
,
and
inclosures
of
their
City
;
to
go
away
from
them
,
and
to
strike
fear
,
terrour
and
astonishment
into
that
people
and
City
;
and
having
left
it
,
to
come
to
Rome
,
to
me
,
and
mine
:
and
that
our
Temples
,
Places
,
Ceremonies
and
Cities
,
be
more
acceptable
,
and
better
liked
of
you
;
that
you
would
take
the
charge
of
me
,
of
the
People
of
Rome
,
and
of
my
Soldiers
,
so
as
we
may
know
and
understand
it
.
If
you
do
so
,
I
vow
to
build
you
Temples
,
and
to
appoint
for
you
Solemn
Games
.
]
No
peny
,
no
Pater
Noster
,
no
room
in
Rome
,
for
any
God
that
will
not
turn
Roman
,
and
wear
the
City
badge
.
Upon
this
custome
Tertullian
(
Apol.
24.
)
grounds
this
Note
:
Tot
sacrilegia
Romanorum
quot
trophaea
;
tot
de
Diis
quot
de
gentibus
triumphi
;
tot
manubia
quot
manent
adhuc
simulachra
captivorum
Deorum
.
i.
e.
Look
how
many
Trophees
the
Romans
have
erected
over
conquer'd
Cities
and
Countries
,
so
many
Sacrileges
have
they
committed
upon
the
Gods
of
those
places
;
they
have
had
as
many
Triumphs
over
the
Gods
,
as
over
Countries
;
the
many
Images
of
captive
Gods
remaining
to
this
day
in
that
City
,
are
but
so
many
spoils
taken
in
war
.
§
3.
So
exceeding
wide
of
the
mark
of
truth
is
that
fools
bolt
of
the
vulgar
opinion
,
that
Rome
was
conquer'd
by
the
Gods
of
the
Nations
whom
she
conquer'd
:
for
in
very
deed
she
gave
the
Gods
no
other
quarter
,
than
she
did
the
men
,
capitulating
with
them
upon
no
better
terms
than
those
which
Jacobs
Sons
tender'd
to
Sechem
.
[
We
cannot
do
this
thing
(
to
give
Divine
Honour
to
a
God
that
is
not
Italianized
)
but
in
this
we
will
consent
unto
you
,
if
you
will
be
as
we
are
.
]
It
would
not
stand
with
the
Polity
of
that
stately
Lady
,
to
marry
a
strange
God
,
to
be
baptized
in
his
Name
;
till
by
a
strange
Art
of
Palingenesie
,
he
had
baptized
himself
into
the
Roman
Name
,
in
the
blood
of
his
deserted
Father
and
Mother
,
the
people
and
place
of
his
first
birth
.
Jupiter
must
become
Capitoline
,
Mars
Quirinal
,
before
those
Hills
will
afford
room
for
their
Temples
.
The
Egyptian
Serapis
must
turn
the
Indian
Bacchus
Italick
before
they
can
be
worshipt
at
Rome
.
Serapide
jam
Romano
aras
,
Baccho
jam
Italico
furias
,
&c.
(
Tertull.
Apolog.
6.
)
Aesculapius
his
●mp
(
his
Serpent
)
must
come
away
with
his
Idol
,
before
he
can
have
reception
in
that
City
.
The
Mother
of
the
Gods
(
in
their
repute
)
must
shew
her
readiness
to
forsake
the
patronage
of
her
antient
pupils
,
and
to
embrace
the
Office
of
Protecting
S.
P.
Q.
R.
by
following
the
slender
twine
of
the
Vestal
Nuns
garter
,
before
she
can
arrive
on
Tibers
shore
.
Male
and
Female
Deities
must
veil
the
bonnet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Goddess
Rome
,
(
so
termed
in
the
Inscriptions
of
antient
Roman
Coyns
,
set
down
by
Goltzius
in
Thesauro
)
before
she
will
bend
the
knee
to
them
.
To
the
Goddess
Rome
,
the
people
of
Smyrna
built
a
Temple
,
and
therefore
were
prefer'd
by
the
Senate
before
the
rest
of
the
twelve
Cities
who
stood
in
competition
with
her
in
that
contest
that
was
moved
by
those
Cities
in
the
Senate
,
which
of
them
should
have
the
priviledge
granted
to
build
a
Temple
to
Augustus
,
(
Tacit.
Hist.
3.
Annal.
4.
p.
110.
)
taxed
by
our
Propertius
:
—
colitur
nam
sanguine
&
ipsa
More
Deae
:
noménque
l●ci
ceu
numen
adorant
.
The
very
City
of
Rome
it self
is
worshipped
as
a
Goddess
by
Sacrifices
;
and
they
adore
the
name
of
the
place
as
a
Deity
.
Thus
hath
Antichristian
Rome
,
both
Pagan
and
Papal
,
exalted
her self
above
all
that
,
in
the
most
extensive
sence
,
is
called
God
or
worshipped
.
What
hopes
then
could
the
Apostles
have
,
had
they
been
supported
by
no
other
but
an
arm
of
flesh
,
to
obtrude
upon
that
Empire
,
that
unknown
,
that
strange
God
whom
they
preacht
?
A
thing
,
First
,
so
ill
resented
by
that
State
in
Constantine
the
Great
;
as
Licinius
,
in
his
Speech
to
his
Soldiers
(
mentioned
by
Eusebius
in
the
Life
of
Constantine
,
lib.
2.
cap.
5.
)
whets
their
courage
,
and
animates
them
to
the
fight
by
this
argument
alone
,
That
the
Army
they
were
to
ingage
against
had
imbrac'd
a
strange
God
,
and
intended
to
fight
under
his
colours
.
Secondly
,
Of
so
harsh
a
sound
in
the
ears
of
some
Christian
Theologues
,
as
not
knowing
how
to
put
a
good
sence
upon
that
phrase
when
they
met
with
it
in
Daniel
,
(
Dan.
11.
39.
)
they
have
mangled
the
coherence
,
making
a
meer
hotch-potch
of
that
prophecie
,
and
perverted
its
sence
,
forcing
it
(
to
point
at
the
marks
of
Antichrist
)
from
its
plain
intendment
to
describe
the
conquest
of
Christ
,
and
his
subduing
the
Empire
to
an
abrenunciation
of
the
Gods
of
its
Ancestors
,
and
the
acceptance
of
himself
,
that
foreign
God
to
them
,
(
Mede
in
locum
)
that
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
unknown
God
(
Act.
17.
)
that
only
Potentate
,
God
blessed
for
ever
,
that
should
set
his
conquering
Banners
upon
the
Walls
of
that
proud
City
,
that
had
set
hers
upon
the
Temples
of
all
other
strange
Gods
;
and
gather
that
Eagle
as
a
Chicken
under
his
,
that
had
made
the
Gods
of
all
Nations
creep
under
her
wings
;
the
full
experiment
whereof
he
gave
in
the
Reign
of
Constantine
.
And
that
's
the
clear
importance
of
Daniels
prophecie
,
and
of
Licinius
his
Argument
.
The
first
perverter
of
Daniels
words
to
a
sinister
sence
,
was
the
Patriarch
of
those
hackney
Commentators
,
that
think
it
a
strange
thing
,
that
the
Empires
embracing
a
strange
God
,
should
be
taken
in
a
good
sence
,
and
import
the
Christning
of
it
into
the
name
of
our
Jesus
.
But
if
the
Name
of
a
foreign
God
startle
some
of
our
Divines
,
it
is
less
to
be
wonder'd
,
that
,
Thirdly
it
should
grate
so
harshly
upon
Pagan-Roman
ears
,
as
that
State
could
never
be
charmed
into
the
imbracing
of
any
strange
God
upon
his
own
terms
,
before
or
beside
the
blessed
Jesus
;
[
nisi
homini
placuerit
Deus
,
Deus
non
erit
;
homo
jam
Deo
propitius
esse
debebit
]
(
Tert.
Ap.
contr.
Gent.
5.
)
all
others
,
before
their
reception
,
were
capitulated
with
,
and
forc'd
to
lay
their
Crowns
of
Divine
Honour
at
the
Senates
feet
,
before
they
were
permitted
in
that
City
to
wear
them
on
their
own
heads
:
they
must
undeifie
themselves
,
and
become
no
Gods
of
other
Cities
,
before
they
are
allowed
to
be
Gods
in
that
.
From
which
custom
Eusebius
(
Hist.
2.
2.
)
ascribes
it
to
a
signal
providence
,
that
our
Jesus
was
not
received
,
by
the
Senate
,
for
God
,
upon
Tiberius
his
motion
;
Which
no
doubt
(
saith
he
)
was
done
to
this
end
,
that
the
wholesome
Doctrine
of
the
Divine
Preaching
might
not
need
the
approbation
of
men
,
the
commendation
of
such
men
:
i.
e.
That
Christ
might
not
seem
to
enter
at
the
common
door
,
in
a
precarious
way
,
with
cap
in
hand
,
till
the
Senate
was
pleased
to
bid
him
be
cover'd
:
that
his
Divinity
might
not
,
like
that
of
other
Gods
,
(
as
Tertullian
speaks
ubi
prius
)
de
humano
arbitratu
pensitari
,
pass
for
no
more
than
it
weighed
in
the
unequal
scales
of
humane
arbitrement
,
but
settle
it self
among
them
by
its
own
weight
,
and
over
them
upon
his
own
terms
.
§
4.
There
is
but
one
instance
in
all
History
that
bears
any
semblance
of
opposition
to
this
last
assertion
[
That
our
Jesus
was
the
first
foreign
God
whom
the
Romans
received
without
capitulations
]
and
that
is
of
Simon
Magus
;
who
seems
to
have
prevented
our
Saviour
in
the
honour
of
being
proclaimed
a
God
there
.
Which
knot
some
attempt
to
untie
,
or
rather
rashly
to
cut
asunder
,
by
a
back-blow
against
the
truth
of
those
current
Stories
which
Eusebius
(
out
of
Justin
Martyr
and
Irenaeus
)
reports
of
Simon
's
Deification
;
the
sword
with
which
they
wound
the
credit
of
this
History
comes
out
of
the
forge
of
Peter
Ciaconius
,
who
suspects
this
to
have
been
Justin's
mistake
,
because
about
the
place
where
he
reports
Simons
Image
to
have
been
erected
,
there
was
,
Anno
Christi
,
1574.
the
basis
of
a
Marble
Statue
digged
up
,
with
this
inscription
,
SIMONI
SANCO
DEO
FIDIO
:
But
to
this
answer
it
may
be
replyed
,
That
though
it
be
very
certain
that
there
were
Pillars
or
Statues
in
Rome
and
Reatina
bearing
such
like
inscriptions
[
SEMONI
SANCO
FIDIO
DEO
:
SANCTO
SANCO
SEMONI
DEO
FIDIO
:
SANCO
FIDIO
SEMO
PATRI
,
(
Ovid.
Fast.
6.
)
Quaerebam
Nonas
Sancto
Fidióne
referrem
,
An
tibi
Semo
pater
:
tunc
mihi
Sanctus
ait
,
Cuicunque
ex
istis
dederis
,
ego
munus
habebo
,
Nomina
terna
fero
:
sic
valuêre
Cures
.
whom
Vossius
rationally
concludeth
to
have
been
Hercules
from
the
testimony
of
Varro
,
(
lib.
4.
de
L.
L.
)
and
of
Festus
,
[
Herculi
aut
Sanco
;
qui
scilicet
idem
est
Deus
.
]
Vossius
de
Idololatria
,
lib.
1.
cap.
12.
pag.
46
,
47.
Etiam
inter
indigites
Deos
Romanis
fuit
Semo
Sanctus
:
qui
&
Fidius
,
quia
per
eum
jurando
fieret
fides
.
Inscriptio
Romana
,
SEMONI
SANCO
DEO
FIDIO
SACRUM
;
&
alia
,
SANCTO
SANCO
SEMONI
DEO
FIDIO
SACRUM
:
Yet
the
place
assigned
by
Ovid
agrees
not
to
that
,
which
Justin
Martyr
assignes
to
Simon
Magus
,
[
Hunc
igitur
veteres
donârunt
aede
Sabini
,
Inque
Quirinali
constituêre
Jugo
.
]
In
whose
Temple
Tanquill
or
Caia
Caecilia
resided
with
her
whorle
and
distaff
,
as
out
of
Varro
Pliny
reports
,
(
lib.
8.
cap.
48.
)
Now
,
though
Justin
might
easily
mistake
[
Semoni
]
for
[
Simoni
]
yet
sure
he
must
have
had
a
beam
in
's
eye
if
he
took
a
Temple
on
the
Quirinal
Hill
for
a
Statue
on
Tibers
Bridge
.
And
that
Tertullian
should
follow
him
in
that
mistake
,
being
so
great
an
Antiquary
,
and
which
is
more
,
by
Profession
a
Lawyer
,
and
therefore
skill'd
in
the
Roman
Fasts
and
lect
dayes
,
is
still
a
greater
wonder
:
And
therefore
notwithstanding
Vossius
his
Arguments
to
the
contrary
,
I
still
think
those
great
Lights
of
the
Primitive
Church
did
not
ground
their
story
of
Simon
Magus
upon
such
palpable
mistakes
.
And
as
to
Ciaconius
his
reason
from
the
so
late
invention
of
that
Statue
dug
up
in
or
near
the
place
where
Justin
reports
Simons
Statue
to
have
been
placed
,
I
would
think
,
That
the
Authority
of
Justin
and
his
writing
this
by
way
of
Apology
for
the
Christian
Religion
to
the
Emperour
,
within
that
Century
wherein
it
was
done
;
and
Tertulian's
mentioning
it
in
his
Apology
,
(
who
was
a
man
better
skill'd
in
that
Cities
Antiquities
than
to
be
imposed
upon
in
a
thing
of
which
he
might
have
had
ocular
demonstration
,
)
are
enough
to
blunt
the
edge
of
this
sword
,
if
not
to
turn
it
against
those
that
use
it
;
and
make
men
of
sober
minds
rather
suspect
those
diggers
deceived
,
and
that
new-found
basis
to
be
a
confirmation
of
Justins
History
,
That
coming
so
near
the
Inscription
of
Magus
his
Statue
mentioned
by
him
,
and
the
difference
betwixt
that
and
this
being
,
in
all
reason
,
imputable
to
the
teeth
of
time
,
which
corrodes
the
most
durable
Marble
;
against
which
,
while
the
Characters
could
bear
up
themselves
,
they
presented
this
Motto
,
SIMONI
SANCTO
DEO
FILIO
:
besides
the
canker
of
Age
,
a
blow
with
a
Mattock
might
sooner
make
an
alteration
in
a
Letter
or
two
,
in
one
Image
besieged
with
Mattocks
,
than
the
Mothes
conspire
to
gnaw
out
a
piece
of
a
Letter
in
three
several
Authors
.
I
have
ever
dislik'd
too
much
Criticisme
in
the
consuring
of
approved
Authors
,
as
the
Devils
engine
,
insensibly
,
to
screw
men
up
to
infidelity
,
and
disbelief
of
the
sacred
Scripture
it self
,
that
being
conveyed
down
to
us
in
the
same
way
of
pen
or
press-tradition
that
other
writings
are
.
But
to
the
Objection
,
from
Magus
his
Canonization
,
this
will
be
answer
sufficient
;
That
whatever
honour
was
conferr'd
at
Rome
upon
him
,
was
given
him
as
the
Perkin
Werbeck
of
the
blessed
Jesus
,
as
his
shadow
and
counterfeit
;
for
he
giving
out
himself
to
be
that
very
Jesus
who
appear'd
in
Judaea
;
(
Iren.
contr.
haer.
1.
20.
)
and
by
his
inchantments
,
(
Justin
Mart.
Apoleg
.
)
perswading
many
of
the
Samaritans
,
and
some
of
other
Nations
,
by
Name
,
Roman
Citizens
,
and
perhaps
that
Mushrome
Emperour
Claudius
,
that
he
was
indeed
that
person
whom
he
personated
,
and
upon
that
ground
had
a
Statue
erected
to
him
:
So
that
Simon
obtain'd
Divine
Honour
under
Claudius
,
according
to
Justin
Martyr
,
or
by
Claudius
,
according
to
Irenaeus
and
Tertullian
,
no
otherwise
than
Drusus
his
shadow
obtain'd
Imperial
,
and
the
pseudo
-
Alexander
Regal
,
Honour
,
at
the
hands
of
those
deluded
Greeks
and
Jews
,
that
took
them
for
the
persons
whose
parts
they
acted
.
His
Image
was
the
Image
of
the
supposed
Christ
,
from
the
belief
of
whose
Deity
,
first
embrac'd
,
proceeded
the
Opinion
that
that
first
begotten
of
the
Devil
,
who
gave
himself
out
to
be
that
Jesus
which
was
Crucified
at
Jerusalem
,
was
the
Holy
God
.
To
speak
all
in
a
word
,
and
but
too
intelligible
,
Simon
Magus
was
the
James
Naylor
of
that
Age
,
to
whom
his
deluded
Followers
cryed
Hosannah
,
taking
him
to
be
him
whom
he
counterfeited
.
§
5.
And
yet
(
to
cast
in
over-weight
)
had
this
Sorcerer's
Statue
stood
upon
its
own
,
and
not
a
borrowed
basis
;
he
would
not
have
prevented
our
Jesus
in
an
early
obtaining
Divine
Honour
,
who
as
he
was
censed
in
his
Cratch
by
the
Wise-men
of
the
East
,
so
he
had
an
Altar
erected
to
him
in
his
nonage
,
by
the
Emperour
of
both
East
and
West
,
if
Suidas
(
in
the
Life
of
Augustus
)
play
the
part
of
a
faithful
Historian
;
for
there
he
tells
us
[
That
Augustus
consulting
the
Oracle
of
Apollo
,
who
should
be
his
Successour
,
received
this
Answer
,
Hence
,
hence
Augustus
from
my
silenc'd
Cell
,
I
must
not
thine
,
my
own
fates
I
may
tell
.
Our
Tripos
is
turn'd
Infant
by
the
Babe
Of
Hebrew
birth
;
our self
to
dismal
shade
Of
lowest
Hell
must
forthwith
pack
away
;
So
bids
that
Boy
whom
all
we
Gods
obey
.
Whereupon
Augustus
reared
an
Altar
in
the
Capitol
,
with
this
Inscription
,
ARA
PRIMOGENITI
FILII
DEI
,
The
Altar
of
the
first-begotten
Son
of
God
.
Christ
then
got
the
start
of
Simon
Magus
,
in
point
of
Time
,
as
much
as
Augustus
preceded
Claudius
;
in
point
of
Place
,
as
much
as
the
Capitol
is
above
the
bridge
of
Tyber
;
in
point
of
Title
,
as
much
as
[
Primogenitus
]
the
first
begotten
,
excells
[
Sanctus
]
the
Holy
Son
of
God
;
and
Lastly
in
point
of
the
Divine
Honour
conferr'd
,
as
much
as
the
dedicating
of
an
Altar
is
an
higher
degree
of
sacred
homage
,
than
the
erecting
of
a
Statue
.
If
the
Authority
of
Suidas
,
backt
with
Nicephorus
and
Cedrenus
their
mentioning
the
same
Story
,
be
not
of
sufficient
weight
to
make
it
currant
;
we
have
those
Historical
Observations
to
cast
into
the
seales
,
as
will
make
it
down
weight
.
1.
Augustus
his
unfortunateness
in
his
Off-spring
might
in
all
reason
put
him
upon
consulting
the
Divine
Wisdom
in
the
point
of
Succession
;
the
only
hopeful
branches
of
the
Caesarean
Tree
,
Caius
and
Lucius
,
both
dying
within
the
space
of
22
months
of
one
another
;
the
two
Julia's
,
his
Daughter
and
Niece
,
being
for
their
infamousness
,
thrust
by
his
own
Decree
into
exile
;
Agrippa
for
his
sordid
and
salvage
disposition
dis-inherited
;
(
Sueton.
Octavius
65.
)
and
his
only
remaining
Heir
Apparent
Tiberius
,
(
that
dirt
mixt
with
blood
,
as
Theodorus
Gadareus
called
him
,
Tacit.
Annal.
1.
Sueton.
Tiberius
57.
)
not
able
to
conceal
from
so
piercing
an
eye
,
those
latent
seeds
of
cruelty
and
arrogance
,
he
began
so
early
to
put
forth
:
so
far
incurring
Augustus
his
displeasure
,
as
if
he
had
not
been
prevented
by
death
(
suspected
to
have
been
procured
by
Livia
in
favour
of
Tiberius
)
he
had
a
purpose
of
re-adopting
Agrippa
:
of
which
he
made
more
than
shew
,
in
the
affectionate
visit
he
gave
him
,
in
his
exile
,
a
little
before
his
end
.
This
his
so
great
mishap
in
his
Family-concerns
,
himself
was
wont
to
express
his
deep
resentment
of
,
not
only
in
calling
his
three
Children
his
three
Wens
and
Impostumes
,
but
in
that
his
Proverbial
exclamation
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Happy
they
that
live
without
Wives
,
and
die
without
Children
!
(
Suet.
Octav.
65.
)
Here
was
,
if
ever
,
Deo
dignus
vindice
nodus
,
a
snarle
in
his
fortune
requiring
the
aid
of
a
Divine
Solution
.
To
which
,
no
doubt
,
but
so
over
Religious
a
Prince
would
apply
himself
.
For
if
mans
natural
propensity
to
invocate
the
Divine
,
when
humane
counsel
fails
,
was
radicated
in
Tiberius
,
(
notwithstanding
his
irreligiousness
,
[
Circa
Deos
ac
Religiones
negligentior
]
Suet.
Tiber.
69.
)
so
deep
,
as
he
in
the
like
case
(
to
counterfeit
Augustus
in
commendable
things
,
where
his
native
pravity
would
permit
him
to
write
after
so
good
a
Copy
)
durst
not
appoint
his
Successour
,
till
he
had
supplicated
the
Gods
,
by
some
manifest
token
to
determine
whom
he
should
choose
,
Joseph
.
Antiq.
18.
8.
[
Consilium
cui
impar
erat
fato
commist
]
(
Tac.
an
.
6.
137.
)
Can
we
reasonably
suspect
Suidas
of
falsehood
in
reporting
Augustus
,
where
he
found
the
last
Act
of
the
Comedy
of
his
life
thus
perplext
,
to
have
called
Apollo
into
the
Scene
,
to
unite
this
knot
,
referring
the
choice
of
an
Heir
,
where
he
had
so
bad
choice
,
to
the
umpirage
of
the
Divine
Wisdom
?
2.
And
that
the
Answers
which
that
,
and
whatever
other
Oracles
he
consulted
,
gave
,
were
as
little
to
the
credit
of
the
Gods
,
as
Suidas
reports
them
to
have
been
,
appears
from
that
low
esteem
which
in
his
old
Age
he
had
of
both
,
exprest
by
his
condemning
to
the
flames
,
when
he
was
great
Pontiff
,
two
thousand
Oracles
,
(
Sueton.
Octav.
31.
)
though
at
his
entrance
into
that
Office
,
he
was
so
devout
an
Adorer
of
the
old
Religion
,
consisting
in
a
great
part
of
those
Oracles
,
as
he
preferr'd
his
Augurate
above
his
Empire
;
fastning
his
name
at
his
reforming
of
the
Calender
,
rather
on
that
month
when
he
commenc'd
Augur
,
than
on
that
wherein
he
began
his
Reign
:
and
protesting
,
that
if
any
of
his
Nieces
had
been
old
enough
he
would
have
preferr'd
her
to
the
place
of
a
Vestal
,
fallen
void
by
the
death
of
one
of
those
Nuns
;
with
that
protestation
upbraiding
the
Senators
irreligiousness
,
exprest
in
their
making
means
that
their
Daughters
might
not
be
called
to
that
lot
.
Touching
Apollo
himself
,
and
the
rest
of
the
twelve
great
Deities
what
his
thoughts
were
grown
to
,
by
that
time
he
was
grown
old
,
he
more
than
intimated
in
his
erecting
of
that
strange
Order
of
Table-Knights
(
Sueton.
Octav.
70.
)
instituted
(
as
not
only
Antonius
but
the
common
Libels
objected
against
him
)
in
contempt
of
Apollo
,
whom
Augustus
as
Master
of
the
Order
personated
,
and
the
other
eleven
he
and
she
Deities
,
whom
the
rest
of
the
Knights
represented
in
that
his
supper
of
the
twelve
Gods
,
Impia
dum
Caesar
Phoebi
mendacia
ludit
,
&c.
While
impious
Caesar
and
his
Godded
rout
Spurn
Phoebus
Tripos
with
insulting
foot
.
This
was
the
burthen
of
the
City
Song
,
descanting
upon
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
twelve
Gods
,
discovering
that
degree
of
sacrilegious
impiety
(
to
speak
in
the
then
modern
Roman
dialect
)
towards
the
Gods
of
the
greater
Nations
,
and
especially
to
Apollo
,
as
so
devout
a
person
as
Augustus
was
,
could
not
have
arrived
to
,
by
any
other
wind
,
but
what
blew
from
that
coast
which
Suidas
points
out
;
He
durst
not
without
the
leave
of
these
Gods
have
been
thus
familiar
with
them
.
§
6.
This
may
suffice
to
vindicate
Suidas
,
and
prove
the
truth
of
this
position
,
That
the
Polity
of
Rome
was
so
averse
to
the
entertainment
of
a
foreign
God
,
as
our
Jesus
was
the
first
strange
God
that
that
Empire
embrac'd
,
either
by
Publick
Edict
of
the
Senate
,
or
the
private
Conscience
of
the
Emperours
,
as
Tertullian
(
Apol.
cont.
gentes
,
cap.
21.
)
distinguisheth
,
Ipse
pro
sua
conscientia
Christianus
;
He
as
to
his
own
private
perswasion
being
already
a
Christian.
Senatus
respuit
,
Caesar
in
sententia
mansit
,
(
Id.
ibid.
cap.
5.
)
The
Senate
rejected
Tiberius
his
motion
for
the
Canonization
of
Christ
,
but
Tiberius
persisted
in
the
Opinion
of
Christs
being
God
.
Sed
&
Caesares
ipsi
credidissent
super
Christo
,
si
aut
Caesares
non
essent
seculo
necessarii
,
aut
si
&
Christiani
potuissent
esse
Caesares
,
(
Id.
ibid.
cap.
21.
)
Yea
,
even
the
Emperours
themselves
would
have
become
Christians
,
if
they
had
not
been
hamper'd
with
secular
interest
,
or
if
that
Christians
could
have
been
Caesars
.
Upon
which
passages
,
because
they
give
both
light
and
strength
to
the
preceding
discourse
(
though
not
without
hazard
of
spilling
my
Readers
patience
)
I
shall
venture
to
make
these
reflections
.
1.
To
clear
that
clause
[
aut
si
&
Christiani
potuissent
esse
Caesares
]
from
the
Anabaptistical
gloss
;
this
Note
will
be
sufficient
,
That
Constantine
and
his
Successors
reconciled
this
inconsistency
of
Christianity
and
Empire
,
and
therefore
it
was
not
absolute
but
only
occasional
and
temporary
;
nor
of
all
Empire
or
Civil
command
,
but
particularly
respected
the
Roman
Empire
.
For
there
were
Christian
Magistrates
,
and
that
under
the
Emperour
,
very
early
in
the
Primitive
Times
,
both
Martial
,
as
Cornelius
,
and
Civil
,
as
Sergius
Paulus
,
as
Judicious
Grotius
observes
.
[
Ob
temporum
circumstantias
quae
vix
ferebant
exerceri
sine
actibus
quibusdam
cum
Christiana
lege
pugnantibus
,
(
Grotius
de
Jur.
bel
.
&
pacis
,
l.
2.
9.
3.
)
The
circumstances
of
those
Times
were
such
as
did
scarcely
permit
the
Office
of
the
Emperour
to
be
exercised
without
certain
Acts
contrary
to
the
Christian
Law
.
]
2.
It
will
be
therefore
worth
the
while
to
enquire
,
what
that
Secular
Interest
was
,
in
which
the
Emperours
were
so
involv'd
,
in
that
juncture
,
as
it
was
a
Remora
to
their
casting
their
assistance
on
Christ
,
and
a
bar
to
him
that
was
a
Christian
to
become
Emperour
.
Let
him
that
tied
,
untie
this
knot
:
let
Tertullian
himself
(
Apol.
5.
)
determine
,
who
infers
the
story
of
Tiberius
above-mentioned
,
with
an
[
ergo
]
from
that
old
Decree
quoted
by
him
in
the
preceding
clause
.
Vetus
erat
decretum
,
nè
qui
Deus
ab
Imperatore
consecraretur
,
nisi
à
Senatu
probatus
,
There
was
an
old
Decree
,
that
none
should
be
Canonized
for
a
God
by
the
Emperour
,
(
Euseb.
interpr
.
Tertul.
[
ab
Imperatore
]
by
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Hist.
Eccles.
2.
2.
)
whereby
this
seems
to
have
been
an
ancient
Constitution
made
under
their
Kings
(
who
were
also
Generals
in
War
,
and
were
hereby
prohibited
to
adopt
new
Gods
either
at
home
or
abroad
without
the
Vote
of
the
Senate
)
and
renewed
with
this
alteration
of
Name
when
the
Senate
held
the
Soveraignty
at
home
,
and
the
Emperour
or
General
abroad
without
limitation
of
their
Power
while
their
Commission
lasted
,
saving
in
this
particular
,
that
they
should
not
at
their
conquest
of
Nations
or
Cities
make
any
foreign
God
Free
of
the
Roman
State
,
till
he
had
first
been
approved
of
by
the
Senate
.
In
which
Decree
Reason
bids
that
we
should
take
Emperour
,
not
in
the
then
new
,
but
in
its
old
sence
,
as
it
signifies
a
General
,
as
the
next
words
[
ut
M.
Aemilius
de
deo
suo
Alburno
]
import
:
for
Aemilius
was
in
no
other
sence
an
Emperour
but
as
he
was
the
Roman
General
,
whose
Office
it
was
to
evocate
the
Gods
of
conquer'd
Cities
(
as
we
have
heard
before
)
and
offer
them
fair
quarter
.
Now
lest
the
General
might
dubb
upon
the
place
any
such
God
;
this
Decree
was
added
,
by
way
of
caution
,
to
that
former
which
Crinitus
(
Tri●
.
de
honest
.
discipl
.
lib.
10.
cap.
3.
vide
Junii
notas
in
Tertul.
Apol.
cap.
5.
)
out
of
the
Books
of
the
Pontiffs
,
delivers
,
in
these
terms
[
Separatim
nemo
siet
habens
deos
novos
sive
advenas
,
nisi
publicè
adscitos
privatim
nè
colunto
]
which
Law
Cicero
thus
translates
,
Separatim
nemo
habessit
deos
,
neve
novos
:
sed
nè
advenas
,
nisi
publicè
adscitos
,
privatim
colunto
,
(
Cic.
de
legib.
l.
2.
p.
318.
)
Let
no
man
have
any
new
or
strange
Gods
;
Let
not
any
be
worshipt
in
private
that
are
not
publickly
infranchised
;
that
is
,
till
those
signs
they
gave
,
of
their
renouncing
their
former
Cities
and
People
,
and
their
coming
over
to
the
Roman
,
had
been
canvast
in
the
Senate
and
approved
of
.
Upon
which
Eusebius
hath
this
Note
(
Hist.
Eccl.
2.
2.
)
out
of
Tertullian
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
God
do
not
please
man
he
shall
not
be
God
:
well
exprest
in
the
following
clause
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
With
you
humane
judgement
confers
divinity
.
By
this
we
see
where
the
Senates
and
Emperours
shooe
pinches
in
the
case
of
our
Jesus
:
His
not
complying
with
them
in
this
great
maxime
of
State
;
his
not
induring
this
humane
test
;
his
not
condescending
to
their
terms
,
of
renouncing
Judaea's
,
and
undertaking
the
patronage
of
the
people
and
City
of
Rome
.
Pilat's
writing
him
in
his
Letter
to
Caesar
,
as
he
had
writ
him
in
the
Inscription
over
the
Cross
,
Jesus
of
Nazareth
,
King
of
the
Jews
,
was
that
very
thing
which
would
not
down
with
the
Senate
;
that
which
made
the
Evangelical
Doctrine
too
strait
a
glove
for
their
gouty
hand
:
had
it
not
been
for
this
they
would
have
drawn
it
on
:
And
had
they
drawn
it
on
,
Tiberius
would
have
worn
Christs
colours
,
and
not
only
have
prohibited
the
persecution
,
but
have
commanded
the
profession
of
the
Christian
Religion
:
the
Senate's
sticking
at
his
Canonization
,
being
that
secular
concern
which
stifled
the
light
of
his
Conscience
;
he
choosing
rather
to
save
his
Crown
than
his
Soul
.
The
fear
of
suffering
shipwrack
of
a
good
Conscience
upon
the
shelf
of
this
temptation
,
together
with
the
custom
of
exhibiting
an
oath
to
the
Emperour
,
at
his
ingress
to
the
exercise
of
that
dignity
[
not
to
over-top
the
Senate
in
those
privileges
the
ancient
Laws
had
establisht
them
in
]
and
also
the
College
of
the
Pontiffs
installing
him
in
the
great
Pontificality
,
and
committing
to
him
the
chief
ordering
of
the
affairs
concerning
the
Ethnick
Ceremonies
;
a
thing
that
Gratian
said
(
and
thereupon
refused
the
pontifical
Stole
)
was
unlawful
for
a
Christian
(
and
't
is
a
wonder
how
the
former
Christian
Emperours
could
wear
that
Stole
without
galling
their
shoulders
)
(
vid.
Mord.
vol.
2.
pag.
746.
)
These
circumstances
(
I
say
)
were
the
Lion
in
the
thorow-Christians
way
to
the
Imperial
Crown
,
and
made
the
Inauguration
in
that
dignity
incompetent
to
a
Christian
indeed
,
as
not
being
tenable
or
attainable
in
that
juncture
but
upon
those
terms
,
which
were
in
effect
and
interpretatively
,
an
abrenunciation
of
Christ
.
From
all
which
may
be
inferr'd
,
for
a
conclusion
of
this
Argument
,
the
invincibleness
of
the
Empire
to
the
obedience
of
Christ
,
by
an
arm
of
flesh
,
and
the
ridiculousness
of
attempting
to
batter
down
this
strong
hold
,
(
wherewith
the
Empire
had
immur'd
it self
,
against
the
fiercest
assaults
the
illuminated
consciences
of
their
own
Emperours
could
make
)
without
the
greatest
assurance
of
the
Divine
aid
.
Had
Aegypt
been
the
head
of
the
worlds
Empire
,
(
that
Wind-mill
head
turning
its
sailes
about
to
every
new
wind
,
to
the
imbracing
of
every
new
and
strange
Deity
)
or
Greece
,
which
both
Divine
and
Secular
Histories
describe
to
be
in
love
with
novelties
:
It
would
have
been
a
business
of
no
great
difficulty
,
to
have
reduc'd
it
to
the
belief
of
a
well-coucht
new
Fable
.
But
to
prevail
with
it
,
to
renounce
its
old
and
imbrace
a
strange
God
,
when
Rome
was
become
its
Metropolis
,
hic
labor
,
hoc
opus
est
.
To
poak
out
Leviathan
,
from
under
that
shelf
of
prejudice
against
a
strange
God
,
by
the
Apostolical
rod
,
into
the
Net
of
the
Gospel
;
to
draw
him
to
that
shore
he
had
such
an
antipathy
against
,
by
that
slender
silken
twine
wherewith
the
Apostles
fisht
for
men
;
to
intice
him
with
the
bait
of
a
foreign
Deity
cloathed
in
so
mean
and
outwardly
despicable
flesh
;
can
be
imputed
to
nothing
less
,
than
the
cooperation
of
that
power
,
with
those
mean
instruments
,
that
's
able
to
subdue
all
things
to
it self
,
and
bring
to
nought
things
that
are
,
by
things
that
are
not
.
The
making
of
that
stone
,
which
the
Gentile
as
well
as
Jewish
builders
,
of
all
others
rejected
,
the
head
stone
of
the
corner
,
higher
than
the
highest
in
the
Capitol
,
was
the
Lords
doings
;
a
work
not
to
have
been
attempted
without
extream
madness
,
but
in
the
confidence
of
his
Almighty
assistance
.
CHAP.
V.
A
prospect
of
the
Holy
Age
,
the
Age
wherein
the
Gospel
was
first
publisht
,
in
respect
of
its
skill
in
Theology
.
§
1.
Natural
Theology
then
in
its
highest
acmen
by
the
improvement
of
the
Pythagorick
,
Platonick
and
Sacratical
Philosophy
.
Within
that
Century
lived
Varro
:
his
Encomium
.
Scaevola
and
Caesar
great
Divines
.
Cicero
and
Cratippus
well
seen
in
Natural
Theology
.
Seneca
the
Miracle
of
Humane
Divines
.
Thrasea
under
Nero
a
Martyr
for
Moral
Divinity
.
§
2.
Prophetical
Theology
exploded
by
Pagan
Philosophers
.
Divination
by
Dreams
and
Oracles
censur'd
by
Cicero
.
Apollo
'
s
Oracles
ambiguous
;
at
last
silenc'd
.
Phoebus
Philippizing
.
Chaldean
prognosticators
vain
.
Praenestine
Lots
and
Auguries
decided
.
Divination
by
Prodigies
taunted
.
This
a
barr
to
credulity
towards
the
Gospel
.
§
3.
Historical
Divinity
decried
in
the
Schools
(
when
the
History
of
the
blessed
Jesus
was
first
published
)
as
reporting
things
unworthy
of
God
.
The
Apostles
could
never
have
hoped
to
induce
the
disputers
of
this
world
to
a
belief
of
as
unlikely
stories
,
had
they
had
no
more
than
an
arm
of
flesh
to
trust
to
.
The
conclusion
of
the
whole
matter
.
God's
Tabernacle
set
in
the
Sun
shining
out
in
its
greatest
lustre
of
humane
Sciences
.
§
4.
The
Civick
Religion
both
with
the
Vulgar
and
Politicians
in
high
respect
in
our
Saviours
Age
,
proved
,
from
the
Philosophers
salvo's
,
by
consequence
,
and
directly
from
several
examples
.
The
world
was
injoying
her self
Pigmalion
-
like
in
the
warm
imbraces
of
her-own-made
sacred
animals
.
§
1.
ALthough
the
World
by
this
four-double
shield
(
of
knowledge
in
Arts
Physical
,
Poetical
,
Demoniacal
and
Political
)
was
thus
well
guarded
against
the
surprizals
of
Impostures
:
yet
had
it
wanted
the
eye
of
Theology
,
a
cunning
Stalker
might
possibly
have
catcht
it
on
its
blind
side
:
Had
the
Sun
of
Metaphysical
knowledge
been
cold
set
upon
it
,
the
Apostles
might
have
presumed
,
in
the
darkness
of
that
night
,
to
have
dazeled
its
eyes
with
the
splendor
of
the
Gospel
,
and
to
have
struck
it
with
their
fish-spear
,
or
have
drawn
their
net
over
it
,
while
it
lay
astonish'd
with
the
strangeness
of
that
sight
:
As
we
see
Salmons
caught
with
the
flame
of
a
broom-fagot
,
and
Larks
with
a
low-bell
.
In
order
therefore
to
our
clearing
the
Apostles
from
the
charge
of
designing
to
put
a
cheat
upon
the
world
,
it
will
be
expedient
to
take
a
view
of
the
posture
it
then
stood
in
,
in
point
of
Religion
;
which
though
miserably
depraved
,
with
the
inventions
of
its
own
foolish
and
judicially
darkned
heart
,
through
its
letting
slip
,
in
that
vast
tract
of
time
,
what
was
once
deliver'd
to
it
by
the
Sons
of
Noah
;
and
in
lieu
of
the
old
tradition
taking
up
,
and
filling
its
hand
with
vain
imaginations
:
yet
(
whether
it
were
through
that
Ages
improving
of
Natural
Principles
,
or
retrieving
of
Supernatural
,
either
by
a
more
familiar
converse
with
that
Nation
,
to
whom
God
had
concredited
the
custody
of
his
Oracles
;
or
by
means
of
the
divulging
of
the
Septuagint
;
or
by
Gods
blessing
upon
their
faithfulness
in
a
little
;
)
never
did
any
Age
before
it
,
since
the
first
General
Apostasie
,
stand
better
defended
against
Impostors
in
Religion
than
this
did
.
The
Three
Sects
that
only
deserve
the
name
of
Divine
,
the
Pythagorick
,
Socratical
and
Platonick
,
being
about
our
Saviours
time
grown
to
that
improvement
,
as
more
substantial
Divinity
occurrs
in
the
writings
of
one
Roman
,
who
then
turn'd
his
stile
that
way
,
than
in
all
the
Volumes
of
preceding
Philosophers
.
Then
lived
Varro
,
so
indefatigable
a
Student
and
Writer
,
as
Terentianus
Carthaginensis
(
in
his
Phaleucick
Verses
)
sings
of
him
after
this
manner
:
[
Vir
doctissimus
undecunque
Varro
;
Quae
tam
multa
legit
,
ut
aliquid
Ei
scribere
vacâsse
miremur
;
Tam
multa
scripsit
,
quàm
multa
Vix
quenquam
legere
potuisse
credamus
.
]
The
learned
Varro
useth
to
expend
So
many
hours
in
reading
,
as
we
deem
A
winged
minutes
scantling
can
scarce
lend
It self
unto
his
pen
:
yet
that
doth
seem
To
trust
more
notions
to
his
sweating
Page
,
Than
quickest
eye
can
run
o're
in
an
Age.
Gellius
reports
(
lib.
5.
)
that
he
writ
490
Books
.
A
man
of
that
profound
Learning
,
as
Tully
(
transported
with
the
admiration
of
it
)
in
his
Academick
Questions
,
while
he
's
commending
him
for
a
Divine
,
forgets
that
himself
was
an
Academick
Philosopher
;
and
,
contrary
to
his
profession
of
hesitancy
and
suspension
of
assent
to
all
other
propositions
,
speaks
positively
and
confidently
of
Mark
Varro
,
that
he
was
,
without
doubt
,
of
all
men
the
most
acute
and
learned
(
Academ
.
Quaest.
lib.
1.
)
—
[
Cum
M.
Varrone
hominum
facilè
omnium
acutissimo
,
&
sine
ulla
dubitatione
doctissimo
]
and
a
little
after
,
While
we
were
wandring
(
saith
he
)
in
our
own
City
as
strangers
,
thy
Books
(
O
Varro
)
did
as
it
were
bring
us
home
to
our selves
,
that
we
might
at
length
know
where
we
are
,
and
what
we
are
.
Thou
hast
open'd
to
us
the
Antiquities
of
our
Country
,
the
description
of
the
Times
,
the
Laws
about
Holy
things
,
the
Offices
of
Priests
,
Domestick
,
Publick
Discipline
,
the
definitions
,
distinctions
,
properties
and
causes
of
ALL
THINGS
both
HUMANE
and
DIVINE
.
That
African
Tully
St.
Austin
praiseth
Varro
in
as
high
a
stile
as
this
Roman
,
giving
him
this
Encomium
(
de
Civitate
6.
2.
)
[
Quis
M.
Varrone
curiosiùs
ista
quaesrvit
?
quis
invenit
doctiùs
?
quis
distinxit
acutiùs
?
quis
consideravit
attentiùs
?
quis
diligentiùs
pleni●sque
conscripsit
?
]
Who
hath
with
more
curiosity
inquired
into
those
things
(
concerning
Religion
and
the
Divine
attributes
)
than
Varro
?
who
with
more
learning
found
them
out
than
he
?
who
with
greater
attention
weighed
,
with
more
acuteness
distinguisht
,
with
more
copiousness
and
diligence
writ
of
these
things
than
M.
Varro
?
But
we
cannot
have
a
clearer
demonstration
of
the
brightness
and
magnitude
of
this
Star
,
(
which
Providence
order'd
to
arise
in
the
Heathens
Hemisphere
,
as
an
Usher
to
the
Sun
of
Righteousness
)
than
his
obtaining
(
while
he
lived
and
was
obnoxious
to
the
envy
of
his
Emulators
)
by
a
general
vote
the
Sir-name
of
the
most
learned
of
all
the
Gown-men
:
and
the
Virgin-honour
to
have
his
Statue
(
in
his
life-time
)
plac'd
in
that
Library
which
Asinius
Pollio
erected
at
Rome
.
Then
lived
Scaevola
the
Pontiff
,
whom
St.
Austin
stiles
the
most
learned
Pontiff
(
Vives
in
Aug.
de
Civ
.
6.
2.
)
out
of
whose
Theological
polemical
writings
St.
Austin
produceth
some
sound
and
Gospel-proof
Divine
maximes
.
To
whom
Tully
,
a
man
read
as
much
in
Men
as
Books
,
applyed
himself
to
learn
Divinity
,
after
the
death
of
,
his
former
master
in
that
Science
,
Scaevola
the
Augur
.
(
Aug.
de
Civit.
4.
27.
)
Then
lived
Caesar
;
who
acquitted
the
Office
of
High-Priest
as
dexterously
as
that
of
Emperour
;
in
his
directing
the
world
to
time
her
devotions
,
by
reforming
the
Calender
,
so
near
the
precise
Rule
,
prescribed
by
God
to
those
Luminaries
,
which
he
hath
placed
in
the
Heavens
,
to
measure
Times
,
as
it
served
the
whole
World
to
calculate
Seasons
by
,
above
1500
years
;
in
which
large
tract
of
time
,
that
Julian
Account
has
not
misreckon'd
13
dayes
;
whereas
he
found
the
computation
so
corrupt
,
as
he
could
not
bring
the
hand
of
his
reformed
Calender
to
the
right
hour
of
time
,
without
the
interealation
of
three
months
.
(
Sueton.
Jul.
4.
)
And
in
the
rest
of
his
pontifical
administrations
,
not
failing
the
expectations
of
the
Electors
,
who
were
two
to
one
for
him
more
than
all
his
Competitors
obtain'd
the
Votes
of
,
though
the
other
Candidates
for
that
Office
so
far
exceeded
him
in
Age
and
secular
Dignity
,
as
Caesar
had
nothing
to
commend
him
to
the
Electors
,
but
his
qualifiedness
for
that
function
,
by
the
worth
of
his
parts
,
Id.
Ib.
cap.
40.
Then
lived
Cicero
;
as
great
a
Proficient
in
the
Colledge
of
Augurs
,
as
in
the
Schools
of
the
Orators
.
Witness
his
Books
de
Divinatione
,
de
somnio
Scipionis
,
de
Seneciute
,
de
Legibus
,
his
Paradoxes
,
and
Academick
questions
;
wherein
he
traceth
the
Deity
,
by
the
foot-steps
of
the
Creature
and
common
Providence
,
more
near
its
seat
of
inaccessible
light
than
he
durst
openly
,
or
in
his
own
person
,
express
;
and
therefore
communicates
his
conceptions
upon
that
subject
by
way
of
Romance
under
borrowed
names
,
as
Plate
had
done
before
him
in
the
like
case
[
sed
nimirum
Socratis
carcerem
times
]
(
Lactant.
de
fal
.
rel.
1.
3.
)
both
of
them
skulking
under
the
shades
of
deceased
Philosophers
,
for
fear
of
the
impending
whip
of
the
Areopagites
over
Plato
,
of
the
Imperial
Laws
over
Cicero
:
both
of
them
having
heard
the
sound
of
the
whip
laid
,
on
Socrates
before
Plato's
,
on
Varro's
back
before
Cicero's
face
:
for
that
Roman
Socrates
(
for
opening
too
wide
,
and
not
running
with
the
common
cry
)
had
been
soundly
lasht
by
the
then
great
Hunter
the
Roman
Nimrod
,
having
his
Person
proscribed
,
his
Library
rifled
,
and
his
Books
burnt
,
as
disfavouring
the
Religion
of
that
State
;
yet
for
all
this
Tully
sets
this
Royal
Game
,
and
gives
the
World
notice
(
as
it
were
by
wagging
his
tail
when
he
durst
not
open
his
mouth
)
where
it
was
squatted
,
against
the
Apostles
should
come
with
their
Net
.
Then
lived
the
Learned
Cratippus
,
whom
Cicero
,
in
the
Proem
to
his
Offices
,
stiles
the
Prince
of
Modern
Philosophers
:
but
,
his
commending
his
Son
to
his
Nurture
,
was
a
commendation
of
him
,
in
fact
,
beyond
all
the
streins
,
even
of
his
,
Rhetorick
.
Then
lived
Virgil
;
of
whom
Vettius
(
in
Macrob.
Saturn
.
1.
24.
)
Equidem
inter
omnia
,
quibus
eminet
laus
Maronis
,
hoc
assiduus
lector
admiror
,
quia
doctissimè
jus
pontificium
,
quasi
hoc
professus
,
in
multa
&
varia
operis
sui
arte
servavit
;
&
si
tantae
dissertationi
sermo
cancederet
,
promitto
fore
ut
Virgilius
noster
Pontifex
maximus
asseratur
.
]
Of
whose
admirable
skill
in
Theology
he
giveth
instances
(
in
the
third
Book
of
Saturnals
)
to
make
good
this
his
general
commendation
:
That
amongst
all
the
praise-worthy
qualifications
of
Maro
,
which
in
his
daily
reading
of
his
Works
he
took
notice
of
,
he
wonder'd
at
this
,
that
throughout
the
whole
Series
of
his
Poems
he
so
learnedly
observ'd
the
Pontifical
Law
,
as
if
he
had
been
Professor
of
it
;
and
if
I
had
time
(
saith
Vettius
)
to
discourse
that
point
,
I
promise
you
I
could
obtain
from
you
an
assent
to
this
,
That
Virgil
deserves
to
be
accounted
worthy
of
the
high
Priest-hood
.
Then
lived
that
miracle
of
humane
Divines
,
Seneca
the
Philosopher
,
the
Glory
of
the
Heathen
,
the
shame
of
the
modern
Christian
World
;
who
gave
the
greatest
experiment
of
the
power
of
Stoicism
,
that
ever
man
did
,
in
his
rooting
the
sentiments
of
a
Deity
,
and
,
with
them
,
Morality
,
so
deep
in
that
most
barren
heart
of
Nero
,
as
those
Seeds
sown
there
by
him
flourish'd
,
and
bore
excellent
fruit
for
the
first
five
years
of
his
Reign
▪
in
spite
of
the
natural
dyscrasie
of
that
Monster
,
and
the
temptations
to
an
earlier
Apostasie
,
which
an
absolute
Sovereignty
laid
before
him
.
(
Vid.
Tacit.
an.
15.
)
And
who
was
himself
as
much
a
Philosopher
in
the
inward
of
his
Soul
,
as
in
the
outward
habit
of
his
Beard
and
Gown
;
as
much
a
Moralist
in
practice
,
as
contemplation
and
precept
:
As
the
great
Humanist
of
France
the
Lord
Nountaigne
(
Essayes
l.
1.
c.
32.
)
hath
more
than
Essay'd
to
vindicate
him
to
have
been
,
against
Dion's
calumniations
;
(
Xiphil
.
è
Dione
.
Nero.
pag.
519.
)
grounded
upon
Tigellinus
and
his
parties
reports
;
whom
to
have
his
enemies
and
slanderers
was
Seneca's
honour
:
Tigellinus
being
a
person
of
so
filthy
and
calumniating
a
tongue
,
as
Dion
himself
(
but
three
pages
before
he
condemns
Seneca
,
upon
the
suggestions
of
Tigellinus
)
commends
that
sarcastical
Apothegm
(
as
he
calls
it
)
of
Pythia
against
him
:
who
when
she
was
urged
by
him
to
accuse
her
Lady
Octavia
Augusta
of
dishonesty
,
spate
in
his
face
,
and
said
,
The
privities
of
my
Lady
,
Tigellinus
,
are
more
clean
than
thy
mouth
.
As
himself
demonstrated
,
in
his
discourse
with
Nero
,
after
he
was
grown
the
object
of
Tigellinus's
envy
,
for
his
wealth
,
and
of
Nero's
hatred
,
for
the
freedom
he
used
in
rebuking
him
;
than
whom
,
no
man
better
knew
(
as
he
told
Granius
Siloanus
)
how
far
Seneca's
genius
was
averse
to
flattery
,
or
how
much
his
brave
spirit
was
elevated
above
love
to
the
world
,
or
fear
of
death
.
And
in
his
conference
with
his
Wife
betwixt
his
condemnation
and
death
,
wherein
he
recommended
to
her
(
who
was
most
privy
to
what
he
was
at
home
with
himself
)
the
remembrance
of
his
vertuous
life
(
in
those
actions
of
it
wherein
there
had
been
least
personating
)
as
the
best
expedient
against
her
immoderate
sorrow
for
his
departure
.
And
lastly
,
as
the
ancient
Fathers
of
our
Church
implyed
,
in
their
opinion
,
that
he
had
familiar
converse
with
St.
Paul
;
conceiving
it
scarce
possible
,
that
he
could
,
in
Life
and
Doctrine
,
hit
so
right
upon
the
sence
of
Evangelical
precepts
without
some
such
Interpreter
.
Then
lived
Thrasea
,
that
Martyr
(
under
Nero
)
for
Natural
Theology
,
whom
Tacitus
calls
the
light
of
the
Roman
world
,
and
thus
prefaceth
his
Story
:
At
last
Nero
covets
to
extirpate
vertue
it self
,
in
putting
Thrasea
to
death
:
having
no
other
cause
of
displeasure
against
him
,
but
his
going
out
of
the
Senate
,
as
refusing
to
give
his
Vote
for
the
condemnation
of
Agrippina
,
upon
the
barbarous
motion
of
her
unnatural
Son
;
and
his
not
appearing
at
those
Funeral
Solemnities
wherein
Divine
Honours
were
conferr'd
upon
that
Court
Drabb
Poppaea
.
A
person
of
that
Divine
presence
and
discourse
,
as
his
friends
were
confident
he
would
have
thunder-struck
the
Senate
and
Nero
himself
,
if
they
could
have
perswaded
him
to
have
stooped
so
far
from
the
contempt
of
death
,
as
to
plead
for
his
life
,
and
make
his
defence
.
In
which
point
,
through
his
belief
of
the
Souls
immortality
(
of
which
he
was
discoursing
with
Demetrius
the
Philosopher
at
that
instant
)
he
was
of
so
well
a
composed
mind
,
as
he
did
not
so
much
as
change
countenance
,
(
except
it
were
to
a
more
chearful
aspect
)
at
the
news
of
his
condemnation
.
(
Tacit.
l.
15.
)
[
Illic
à
Quaestore
reperitur
laetitiae
propior
.
]
And
while
his
life
was
breathing
out
at
the
veins
of
both
his
arms
,
he
spent
not
his
breath
in
effeminate
lamentations
,
but
in
discourses
upon
that
endless
life
to
which
he
assur'd
himself
he
was
hasting
;
and
calling
the
Questor
who
was
sent
to
see
his
execution
,
Look
here
(
saith
he
)
young
man
,
we
are
pouring
out
this
offerings
(
Jovi
liberatori
)
to
God
Redeemer
.
I
pray
God
divert
the
Omen
,
but
verily
thou
livest
in
such
times
,
as
it
's
very
behoofeful
to
get
thy
mind
fortified
against
all
temporal
evil
,
by
such
examples
of
constancy
,
as
thou
seest
me
set
before
thee
.
§
2.
But
I
go
about
to
number
the
Stars
,
in
attempting
to
reckon
up
all
the
Philosophers
then
flourishing
,
when
the
Christian
Philosophy
was
first
commended
to
the
world
:
I
will
therefore
cease
the
further
prosecution
of
that
point
,
and
glance
at
their
Dogmata
,
the
Divine
Axioms
they
deliver'd
,
touching
Divination
by
Auguries
,
and
prophetical
Theology
;
where
that
I
may
avoid
tedious
repetitions
I
shall
in
a
manner
confine
my self
to
the
Collector
of
the
opinions
of
others
,
Tully
,
who
though
himself
an
Augur
,
not
only
derides
Divination
by
Birds
,
by
Dreams
,
by
Oracles
,
&c.
but
evinceth
the
vanity
of
them
by
Chrysippus
his
reasons
,
affirming
,
in
general
,
that
they
are
the
productions
of
superstition
,
which
dispersed
through
the
Nations
of
the
world
,
taking
occasion
from
humane
imbecillity
,
had
almost
opprest
all
mens
minds
,
and
tyrannized
over
them
.
[
Ut
verè
loquamur
,
superstitio
fusa
per
gentes
,
oppressit
omnium
ferè
animos
,
atque
hominum
imbecillitatem
occupavit
.
]
de
Divinat
.
l.
2.
pag.
265.
1.
In
particular
he
explodes
Divination
by
Dreams
from
several
instances
:
Of
one
that
,
being
to
run
in
the
Olympick
Games
,
dreamed
he
saw
himself
over-night
carried
in
a
Charriot
drawn
with
four
horses
;
which
one
interprets
to
signifie
that
he
should
win
the
prize
,
because
of
the
horses
swiftness
:
another
,
that
he
should
lose
it
,
because
he
had
seen
four
swift
Creatures
before
himself
.
Of
another
,
who
dreamt
he
saw
an
Eagle
;
That
portends
thou
shalt
win
(
quoth
one
Augur
)
for
that
's
the
swiftest
bird
:
Thou
shalt
lose
(
saith
another
)
for
the
Eagle
pursueth
all
other
birds
,
and
is
her self
pursued
by
none
,
therefore
she
's
alwayes
hindmost
.
[
Quae
est
ista
ars
conjectoris
eludentis
ingenio
?
an
quicquam
significant
,
nisi
acumen
hominum
ex
similitudine
aliqua
conjecturam
modò
huc
,
modò
illuc
ducentium
?
]
Pag.
2.
64.
What
is
this
else
but
the
Art
of
a
Guesser
wittily
shifting
off
his
want
of
wit
?
What
do
those
interpretations
signifie
,
but
mens
quickness
of
wit
,
from
some
resemblance
or
other
drawing
their
conjecture
sometimes
this
way
,
sometimes
that
?
2.
Divination
by
Oracles
he
derides
,
as
fasten'd
by
impostures
upon
thë
Divine
Spirits
motions
:
[
Id
certe
magis
est
attenti
animi
quàm
furentis
:
hoc
scriptoris
est
non
furentis
,
adhibentis
diligentiam
,
non
insani
.
]
Pag.
251.
When
their
being
,
most-what
,
given
in
Verse
speaks
them
to
be
the
result
of
humane
industry
:
And
their
ambiguity
fathers
them
upon
persons
providing
for
saving
their
own
credit
,
let
come
what
will
.
[
Partim
falsis
,
partim
casu
veris
,
(
ut
fit
in
omni
oratione
saepissimè
)
partim
flexiloquis
&
obscuris
,
ut
interpres
egeat
interprete
,
&
ipsa
sors
referenda
sit
ad
sortes
;
partim
ambiguis
,
&c.
]
p.
252.
They
being
sometimes
false
,
sometimes
true
by
chance
(
as
it
frequently
falls
out
in
all
kind
of
discourse
)
sometimes
so
equivocal
and
obscure
as
the
Interpreter
needs
an
Interpreter
,
and
the
Question
what
is
the
meaning
of
the
Respond
is
harder
to
answer
than
the
question
which
was
put
to
the
Oracle
;
and
sometimes
so
ambiguous
,
&c.
Such
as
that
which
Herodotus
reports
Apollo
to
have
given
to
Craesus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Craesus
Halym
penetrans
magnam
pervertet
opum
vim.
which
Oracle
would
have
proved
true
,
whatever
had
betided
Craesus
in
that
expedition
;
whether
,
(
as
he
interpreted
it
)
he
had
made
spoyl
of
the
Enemies
,
or
(
as
it
fell
out
)
of
his
own
wealth
:
But
what
reason
have
I
(
saith
Tully
)
to
believe
that
Apollo
did
give
this
Respond
,
or
to
deem
Herodotus
to
make
a
truer
report
of
Craesus
,
than
Ennius
did
of
Pyrrhus
:
for
what
man
living
can
think
that
Pyrrhus
received
from
Apollo's
Oracle
this
Respond
?
Aio
te
Aeacida
Romanos
vincere
posse
;
Pyrrhus
the
Romans
shall
defeat
.
For
first
,
Apollo
never
spoke
Latine
;
secondly
,
the
Greek
Writers
make
no
mention
of
this
Respond
;
thirdly
,
before
Pyrrbus
his
time
Apollo
had
given
over
versifying
;
and
lastly
,
though
Aeacus
his
Progeny
were
a
stolid
Generation
,
that
acted
by
main
strength
,
not
by
policy
,
being
belli-potents
not
sapienti-potents
;
(
Bellipotentes
sunt
magi'
,
quàm
sapientipotentes
]
ex
Ennio
.
)
yet
they
could
not
be
so
thick-scull'd
but
to
understand
that
this
Verse
promised
no
more
to
them
than
to
the
Romans
;
that
amphibolie
which
deceiv'd
Craesus
might
have
deceiv'd
Chrysippus
;
but
this
not
Epicurus
himself
.
This
affected
obscurity
of
Oracles
Macrobius
complains
of
(
in
som.
Scipion.
1.
1.
)
[
qualis
solet
in
divinationibus
esse
affectata
confusio
?
]
How
great
an
affected
confusion
useth
to
be
in
divinations
?
And
touching
Oracles
that
prove
true
by
chance
,
Cicero
alledgeth
this
Example
among
others
;
The
Water-man
in
Copponius
'
s
Fleet
foretold
indeed
such
things
as
fell
out
:
but
that
was
no
more
than
we
all
fear'd
;
only
,
what
wisdom
taught
us
to
hide
,
the
extremity
of
it
forc'd
him
to
reveal
his
fear
.
—
I
appeal
to
the
Gods
and
Men
,
to
say
,
whether
't
is
more
likely
,
that
the
Gods
should
communicate
their
Counsels
to
that
half-witted
Seaman
,
or
to
some
of
us
who
were
present
at
the
same
time
,
in
the
same
Fleet
,
such
as
Cato
,
Varro
and
Copponius
himself
.
But
(
which
is
chiefly
to
be
considered
here
)
if
our
Ancestors
have
not
imposed
Fables
upon
us
touching
these
Oracles
,
how
come
they
to
be
ceast
,
not
only
now
,
but
a
long
time
ago
,
so
as
nothing
can
be
more
contemptible
than
Delphos
is
at
present
?
saith
Tully
(
in
the
place
forequoted
.
)
—
[
Sed
,
quod
caput
est
,
cur
isto
modo
jam
Oracula
Delphis
non
eduntur
;
non
modo
nostrâ
aetate
sed
jam
diu
,
jam
ut
nihil
possit
esse
contemptius
?
]
They
that
say
the
vertue
of
that
place
,
whence
those
breathings
issued
,
that
impregnated
the
mind
of
the
Prophetess
,
are
decay'd
through
age
,
speak
as
if
they
were
discoursing
of
Wine
or
Pickles
;
such
things
indeed
in
time
will
grow
insipid
:
but
what
length
of
time
can
wear
out
Divine
Power
?
and
what
more
Divine
than
such
breathing
from
the
ground
,
as
makes
the
mind
foresee
things
to
come
,
and
enables
it
to
compose
in
Verse
its
praeconceptions
?
But
when
did
Delphos
lose
this
Vertue
?
not
till
men
began
to
be
less
credulous
of
old
wives
tales
,
and
to
ponderate
the
unlikelihood
of
such
stories
.
It
is
almost
300
years
ago
since
Demosthenes
said
Apollo's
Priestess
did
Philippize
:
as
much
in
effect
as
if
he
had
said
,
Philip
had
corrupted
the
Oracle
,
and
put
words
into
the
Prophetesses
mouth
.
Whence
we
have
reason
to
suspect
,
that
in
the
rest
of
the
Delphick
Responds
there
was
jugling
,
as
Cicero
argues
;
and
upon
these
considerations
he
grounds
this
resolution
:
[
Nec
ego
Publicio
nescio
cui
,
nec
Martiis
vatibus
,
nec
Apollinis
opertis
credendum
existimo
,
quorum
partim
ficta
apertè
,
partim
effutita
temerè
,
nunquam
nè
mediocri
quidem
cuiquam
,
non
modò
prudenti
probata
sunt
.
I
think
we
ought
not
to
believe
either
I
know
not
what
Publicius
,
or
Mars
his
Prophets
,
or
Apollo's
Ridles
,
whereof
some
being
apparently
feigned
,
others
rashly
blabbed
out
,
were
never
approved
of
by
any
,
not
only
prudent
but
moderate
person
.
]
But
I
know
not
how
,
those
superstitious
,
and
almost
fanatick
Philosophers
,
had
rather
have
any
thing
be
,
than
themselves
wise
;
they
had
rather
think
that
Prophetick
breath
to
have
breath'd
out
its
last
(
which
if
ever
it
was
in
being
would
have
ever
been
,
as
Divine
and
not
expirable
)
than
not
believe
things
incredible
.
Sed
nescio
quomodo
isti
philosophi
superstitiosi
,
&
penè
fanatici
quidvis
malle
videntur
,
quàm
se
non
ineptos
.
Evanuisse
mavultis
id
,
quod
si
unquam
fuit
,
certè
aeternum
esset
,
quàm
ea
quae
non
sunt
credenda
non
credere
.
]
pag.
264.
3.
The
Chaldaean
Astrology
he
stiles
monstrous
;
[
Ad
Chaldaeorum
monstra
veniamus
:
]
—
(
pag.
241.
)
and
quotes
this
sentence
of
Eudoxus
,
Plato's
Scholar
,
(
one
,
in
the
judgement
of
most
learned
men
,
second
to
none
in
that
Science
,
)
The
Chaldaeans
are
not
at
all
to
be
regarded
in
their
Predictions
and
Calculations
of
Nativities
:
And
Panaetius
,
(
though
a
Stoick
)
affirming
that
Archelaus
and
Cassander
,
the
prime
Astrologers
of
that
Age
,
never
used
this
kind
of
Divination
:
And
Scylax
Halicarnasseus
,
an
intimate
acquaintance
of
Panaetius
,
and
an
excellent
Astrologer
,
wholly
repudiating
the
Chaldean
way
of
prediction
.
Of
which
Opinion
also
was
M.
Crassus
,
who
in
his
Expedition
against
the
Parthians
,
being
told
by
an
Astrologer
,
it
would
not
prove
prosperous
,
by
reason
of
some
ill
aspect
he
found
in
Scorpio
;
Tush
,
saith
he
,
I
fear
not
Scorpio
,
but
Sagittarius
(
Heylin
.
Cosm.
Persia.
10.
Parthia
;
)
meaning
the
Parthians
those
excellent
Archers
.
Yea
,
Tully
himself
after
the
stating
of
the
grounds
laid
down
in
defence
of
Judicial
Astrology
,
explodes
the
Chaldean
Principle
of
the
Conjunction
of
the
Stars
with
Moon
;
they
being
so
vastly
distant
in
height
from
her
,
as
't
is
not
imaginable
how
at
that
distance
they
can
infect
her
;
(
pag.
143.
)
brings
in
Examples
of
many
thousands
who
all
had
the
same
end
,
though
born
at
different
times
and
under
various
Schemes
;
and
of
divers
who
had
differing
Fortunes
,
though
born
at
the
same
time
.
And
cryes
out
;
Oh
incredible
dotage
!
worthy
of
a
worse
name
than
folly
!
And
having
named
L.
Turutius
Firmanus
his
Calculation
of
Romes
Nativity
,
though
he
were
Tully's
Familiar
,
yet
he
upbraids
his
folly
with
this
exclamation
;
O
vim
maximam
erroris
!
(
pag.
pag.
245.
)
Oh
the
wonderful
force
of
Errour
?
Must
the
Cities
birth-day
belong
to
the
influence
of
Stars
?
Say
we
,
that
it
is
of
concern
to
a
Child
,
to
have
the
Heavens
in
such
a
posture
at
his
birth
;
can
this
have
any
influence
upon
brick
and
mortar
,
the
Cities
materials
?
But
what
need
more
be
said
toward
the
refelling
of
the
Chaldean
vanity
,
than
daily
experience
of
the
not
coming
to
pass
of
their
Divinations
?
How
many
things
do
I
remember
the
Chaldeans
to
have
predicted
,
of
Pompey
,
Crassus
,
and
Caesar
,
of
this
tendency
,
That
none
of
them
should
die
,
but
in
an
old
Age
,
at
their
own
homes
,
and
in
great
Renown
:
Insomuch
as
to
me
it
seems
very
strange
,
that
any
man
living
should
give
the
least
credit
to
these
men
,
whose
Prognostications
they
so
every
day
refell
themselves
by
the
event
.
[
Vt
mihi
permirum
videatur
,
quenquam
extare
qui
etiam
nunc
credat
iis
,
quorum
praedicta
quotidie
videat
re
,
&
eventu
refelli
.
]
—
(
pag.
246.
)
4.
Touching
Divination
by
the
Praenestine
Lots
:
he
laughs
at
the
invention
of
them
by
Numerius
Suffucius
.
[
Tota
res
est
inventa
fallaciis
,
aut
ad
quaestum
,
aut
ad
superstitionem
,
aut
ad
errorem
:
(
pag.
240.
)
The
whole
business
is
a
cheat
,
invented
either
for
the
sake
of
gain
,
or
superstition
,
or
errour
.
]
And
to
the
Stoical
subterfuge
to
the
omnipotence
of
God
,
he
replies
;
Would
God
he
could
make
the
Stoicks
wise
,
that
they
might
not
,
with
a
miserably
distracting
solicitude
,
believe
all
they
hear
,
though
never
so
incredible
.
But
as
for
this
kind
of
Divination
(
saith
he
)
't
is
now
every
where
exploded
but
at
Praeneste
.
5.
As
to
the
original
tradition
of
the
Art
of
Augurizing
,
he
thinks
the
story
of
Tages
so
ridiculous
,
as
it
deserves
not
a
confutation
;
and
calls
himself
a
greater
fool
,
than
those
were
that
believed
it
,
for
spending
so
much
time
in
evineing
the
impossibility
of
it
.
[
Sed
ego
insipientior
quàm
illi
ipsi
,
qui
ista
credunt
,
qui
quidem
contra
eos
tamdiu
disputem
]
—
(
pag.
127.
)
It
was
(
saith
he
)
ingeniously
said
of
Cato
;
That
he
wonder'd
,
how
this
kind
of
Prophets
could
refrain
laughing
,
when
they
saw
one
another
:
how
few
of
their
predictions
have
taken
effect
?
and
those
that
have
been
follow'd
with
events
sutable
,
what
reason
can
be
alledged
that
they
did
not
fall
out
by
meer
chance
?
King
Prusius
,
when
Hannibal
(
lodging
then
with
him
in
his
Exile
)
had
a
mind
to
give
battle
to
the
Enemy
,
said
,
he
durst
not
,
for
that
the
entrails
of
the
sacrifice
portended
ill
luck
;
but
Hannibal
replyed
,
Wilt
thou
give
more
credit
to
the
inwards
of
a
Calf
,
than
an
experienc'd
General
?
[
Carunculae
vitulinae
mavis
quàm
Imperatori
veteri
credere
?
]
Did
not
Caesar
himself
,
though
forbidden
by
the
Chief
Aruspex
,
waft
over
his
Army
into
Africk
?
which
if
he
had
(
as
he
was
advised
)
deferr'd
to
do
,
till
after
winter
,
he
would
have
had
the
whole
body
of
the
Enemy
united
before
his
arrival
.
What
need
to
enumerate
the
Responses
of
such
Fortune-tellers
as
have
had
contrary
effects
?
In
this
our
Civil
War
,
good
God!
how
many
things
did
they
delude
us
with
?
What
strange
Responses
were
sent
us
into
Greece
from
Rome
?
What
said
they
of
Pompey
,
&
c
?
Can
there
be
a
greater
madness
than
that
men
should
modulate
their
affais
,
and
tune
their
Counsels
after
the
Notes
of
Birds
?
Which
kind
of
Divining
that
it
was
out
of
request
with
intelligent
persons
long
before
Tully
'
s
age
,
appears
from
that
story
which
Josephus
(
Joseph
.
cont.
App.
lib.
1.
)
relates
from
Haecateus
Abderita
to
this
purpose
;
[
As
Alexanders
Army
was
marching
towards
the
Red
Sea
,
the
Augur
espying
a
Bird
,
commanded
that
the
Army
should
make
a
halt
:
one
Mosellanus
asking
what
was
the
matter
,
the
Augur
shewed
him
the
Bird
,
telling
him
,
that
if
she
sate
still
,
the
Army
must
not
march
;
if
she
flew
back
again
,
they
must
face
about
,
&c.
Mosellanus
,
without
other
reply
,
bends
his
Bow
and
kills
the
Bird
:
the
Augur
and
the
Army
storming
hereat
as
an
impious
act
:
What
mad
men
are
you
(
answers
he
)
thus
to
trouble
your selves
,
about
a
silly
Bird
?
How
could
she
advise
us
what
way
to
take
for
our
safety
,
that
could
no
better
provide
for
her
own
?
who
had
she
known
what
would
have
come
to
pass
,
she
would
have
kept
her self
out
of
the
reach
of
mine
arrow
.
6.
The
Roman
Oratour
is
as
free
of
his
Sarcasms
against
Divination
by
Prodigies
;
taunting
first
the
reports
of
the
Prodigies
themselves
,
as
not
digestable
to
a
considerate
mind
.
It
was
reported
(
saith
he
)
to
the
Senate
,
that
it
rained
blood
,
that
the
river
flowed
with
blood
;
that
the
Images
of
the
Gods
were
all
on
a
sweat
:
Do
you
think
that
Thales
,
Anaxagoras
,
or
any
Natural
Philosopher
would
have
given
credit
to
the
Messengers
that
came
with
such
tidings
?
and
next
charging
with
levity
and
inconsiderateness
,
the
exposition
and
application
of
them
.
What
levity
of
mind
does
it
argue
,
to
conceive
,
if
a
Mouse
corrode
the
shields
of
Lanuvius
(
as
before
the
Marsick
War
)
this
portends
some
sad
fate
to
attend
our
Armies
?
As
though
it
made
any
matter
whether
Mice
should
have
gnawn
Shields
or
Bran
!
If
we
make
such
things
grounds
of
fear
,
I
had
cause
to
fear
some
mischief
would
betide
the
Common-wealth
,
when
I
was
Consul
,
not
so
much
from
the
provisions
that
Cataline
made
,
as
from
the
Mice
,
gnawing
(
of
all
the
Books
then
in
my
Study
)
Plato's
Common-wealth
:
Or
should
Epicurus
his
Book
touching
pleasure
be
corroded
,
we
must
conclude
the
price
of
Viands
would
rise
in
the
market
.
If
the
foaling
of
a
Mule
,
the
trembling
of
the
Earth
,
the
appearance
of
Meteors
in
the
Skies
(
or
any
thing
that
seldom
happens
)
portend
mischief
to
ensue
;
to
be
wise
must
be
ominous
:
for
I
believe
Mules
births
to
be
more
frequent
and
less
rare
than
wise
men
.
Such
as
he
,
to
whom
a
person
applying
himself
to
know
the
meaning
of
a
Prodigy
(
as
he
conceiv'd
)
had
befallen
him
,
when
he
found
a
Snake
to
have
wrapt
her self
about
the
Barr
of
his
door
,
receiv'd
from
him
this
answer
:
If
you
had
found
the
door
Barr
wrapt
about
a
Snake
,
it
had
been
a
prodigy
indeed
.
The
Male
and
Female
Serpents
found
in
the
house
of
C.
Gracchus
imported
no
more
to
him
or
his
Wife
,
than
a
pair
of
Mice
there
found
:
and
though
upon
his
letting
the
Female
escape
,
Gracchus
died
;
his
death
must
be
imputed
to
the
sharpness
of
his
disease
,
not
to
the
emission
of
the
Serpent
,
any
more
than
Troy's
enduring
a
Ten
years
war
is
chargeable
upon
Calchas
his
nest
of
Sparrows
,
and
not
rather
the
valour
of
the
Trojans
,
and
dissensions
of
the
Greeks
:
Or
Silla
his
victory
,
to
the
Serpent
appearing
on
the
Altar
as
he
was
a
sacrificing
,
and
not
rather
his
own
wise
managing
of
that
Battel
.
The
Ants
carrying
grains
of
Wheat
into
Midas
his
mouth
,
and
the
Bees
sitting
on
Plato's
lips
(
when
they
lay
in
their
cradles
)
may
perhaps
be
meer
fictions
;
but
be
they
true
,
the
predictions
made
upon
them
were
only
witty
conjectures
,
and
the
falling
out
of
their
fortunes
accordingly
was
fortuitous
.
As
to
Roscius
,
the
story
may
be
false
;
but
if
it
be
true
,
that
he
was
in
the
Cradle
swathed
about
with
a
Snake
,
this
is
not
to
be
wonder'd
at
,
especially
in
his
birth-place
,
Solonium
,
where
Snakes
usually
crawl
about
the
harth
:
but
rather
the
Respond
that
was
given
upon
it
,
that
Roscius
would
be
a
most
noble
and
famous
person
.
For
to
me
it
seems
a
wonder
,
that
the
immortal
Gods
should
portend
the
future
famousness
of
a
Stage-Player
,
and
not
of
Scipio
Africanus
.
What
if
Flaminius
his
Horse
trip
and
cast
his
Rider
,
is
this
a
strange
thing
?
What
if
the
Ensign-bearer
cannot
pluck
up
his
colours
?
may
be
he
stuck
them
down
with
a
better
will
than
he
plucks
them
out
.
Needed
Dionysius
his
Horse
a
divine
inspiration
to
move
him
to
swim
out
of
the
River
;
or
the
Bees
to
fasten
on
his
Main
?
If
the
Spartans
hear
the
clashing
of
Armour
in
Hercules
his
Temple
,
and
if
his
Temple
doors
at
Thebes
open
of
their
own
accord
,
or
the
Shields
there
hung
up
be
found
fall'n
down
and
lying
on
the
ground
,
why
should
we
look
on
those
things
as
the
effects
of
special
and
not
common
providence
?
The
setting
of
the
golden
Stars
of
Castor
and
Pollux
at
Delphos
so
as
they
never
appear'd
again
,
argues
they
fell
into
some
Thieves
pocket
:
But
that
the
Greek
Historians
should
write
,
that
there
never
befell
to
the
Lacedemonians
a
greater
Prodigy
,
than
an
Apes
overturning
Dodona's
Urn
,
and
scattering
the
Lots
deposited
in
it
,
I
again
and
again
wonder
at
,
far
more
than
at
that
busie
creatures
spilling
a
Pot
full
of
Lots
.
This
was
the
then
School-doctrine
concerning
Divinations
:
Whatever
Antiquity
had
propounded
touching
that
subject
,
that
Age
made
no
reckoning
of
,
if
it
would
not
abide
the
test
of
Reason
.
Would
it
not
then
have
been
prodigious
madness
for
the
Apostles
to
have
attempted
to
impose
upon
that
Age
with
the
Evangelical
History
,
wherein
there
is
so
frequent
mention
of
Dreams
,
Visions
,
Responds
from
Heaven
,
and
Prodigies
,
as
unlikely
in
their
own
nature
,
as
most
of
those
against
which
Cicero
makes
exception
?
Could
they
think
that
that
Age
,
whose
proud
reason
exalted
it self
above
and
against
the
Authority
of
their
own
Annals
,
publick
Records
,
and
the
uninterrupted
Tradition
of
their
Forefathers
;
would
stoop
to
the
Authority
of
a
company
of
poor
Fishermen
,
in
things
more
above
the
sphere
of
reason
than
those
things
were
they
had
rejected
,
though
backt
with
so
great
Authority
,
meerly
because
they
could
not
apprehend
the
reason
of
them
?
What
hope
could
they
have
that
the
disputers
of
this
world
(
termed
so
signanter
by
our
Apostle
,
1
Cor.
1.
)
who
would
thus
exactly
weigh
and
tell
money
after
their
Father
,
would
let
the
Apostolical
Shekle
pass
as
currant
without
bringing
it
to
the
Tally
?
That
the
inquisitive
disceptators
of
this
Age
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
who
with
their
altercation
and
Ergo's
had
turn'd
out
of
their
Creed
the
Amen
of
their
Progenitors
;
would
at
the
perswasion
of
illiterate
persons
,
turn
their
Ergo
into
Amen
to
the
Evangelical
Philosopher
?
Durst
the
most
learned
of
them
St.
Paul
have
challenged
them
to
a
dispute
,
with
a
Where
is
the
disputer
of
this
Age
,
had
he
not
been
well
assured
that
he
spake
,
that
wisdom
,
and
by
that
spirit
,
which
none
of
them
were
able
to
resist
?
that
Evangelical
Prophecies
,
Divination
,
Oracles
,
Dreams
,
Visions
,
and
Prodigies
moved
in
a
region
above
those
blasts
that
had
scatter'd
all
other
such
like
things
pretending
to
Divinity
?
§
3.
The
Divine
Sentences
we
read
in
the
former
Section
are
found
written
in
the
Porch
of
Philosophical
Divinity
:
for
Divination
is
no
otherwise
reducible
to
Divinity
than
as
the
Proem
to
the
Discourse
,
as
the
portal
to
the
house
:
we
will
in
this
repeat
the
Sermons
ad
Clerum
that
were
preacht
in
the
Church
,
take
Notes
of
the
Doctrine
of
the
Schools
that
had
Divinity
for
its
Text
,
when
it
pleased
God
by
the
foolishness
of
preaching
to
confound
the
wisdom
of
the
prudent
.
In
which
juncture
I
find
the
whole
body
of
Eminent
Philosophers
,
(
however
Sceptical
in
most
,
and
jarring
in
many
)
yet
with
one
mouth
consenting
in
this
point
,
that
,
of
all
kinds
of
Theology
,
the
Poetical
and
Fabulous
is
most
destructive
and
dangerous
.
Cicero
,
in
his
Tusculan
Questions
,
(
Lib.
2.
)
speaking
of
this
kind
of
Divinity
,
calls
those
points
he
there
mentions
,
the
fictions
of
Homer
,
shaping
God
after
the
pattern
of
man
;
of
which
kind
of
Divinity
he
saith
,
[
I
thought
,
then
when
I
wrote
those
Books
,
and
am
of
the
same
opinion
still
,
that
I
cannot
do
my self
or
friends
a
greater
courtesie
,
than
if
I
wholly
eradicate
and
throw
down
to
the
lowest
stone
the
foundations
of
it
;
(
de
Divinat
.
lib.
2.
pag.
265.
)
In
his
de
Natura
Deorum
,
(
lib
2.
)
he
introduceth
Lucillius
Balbus
thus
discoursing
.
[
Seest
thou
not
how
from
natural
things
happily
and
profitably
invented
,
Reason
hath
been
forc'd
aside
(
equivalent
to
St.
Pauls
[
becoming
vain
in
their
imaginations
)
]
to
counterfeit
and
feigned
Deities
?
which
thing
hath
produc'd
false
Opinions
,
turbulent
Errours
,
and
most
doting
Superstitions
.
The
Shapes
,
Ages
,
Apparel
,
Ornaments
,
Off-springs
,
Marriages
,
Kindreds
of
the
Gods
are
all
drawn
after
the
Copy
of
humane
infirmity
.
Yea
,
the
Gods
are
presented
to
us
as
men
subject
to
passions
of
mind
:
We
hear
the
Poets
discoursing
of
their
Lusts
,
Anger
,
Envy
,
Sickness
,
&c.
which
things
to
believe
or
affirm
of
God
is
a
thing
full
of
vain
and
extreme
folly
and
levity
.
Seneca
,
in
his
Book
against
Superstition
,
quoted
by
St.
Austin
,
(
de
Civit.
6.
10.
)
but
not
extant
(
except
some
diligent
hand
have
of
late
retriev'd
it
from
the
mothes
)
does
boldly
,
copiously
,
and
vehemently
inveigh
against
Theatrick
Divinity
;
affirming
that
the
world
,
through
Poetical
delusions
,
worships
them
for
Gods
,
who
if
they
should
animate
,
(
and
appear
to
men
in
)
those
Images
in
which
they
were
worshipt
,
would
be
thought
monsters
.
[
Numina
vocant
,
quae
si
spiritu
accepto
occurrerent
,
monstra
haberentur
.
]
Dost
thou
think
(
so
Tully
proceeds
)
the
dreams
of
Titus
Tacitus
,
of
Romulus
,
of
Hostilius
ever
a
whit
more
true
than
Poetical
Fables
,
or
any
thing
more
lewd
than
these
?
How
they
came
to
put
their
Gods
into
such
monstrous
shapes
,
Hyginus
informs
us
(
in
his
Poetick
Astronomy
tit
.
Sagittarius
.
)
—
[
Ita
Jovem
fecisse
,
ut
cùm
omnia
illius
artificia
uno
corpore
vellet
significare
,
crura
ejus
equina
fixisse
,
quòd
equo
multum
sit
usus
;
&
sagittas
adjunxit
,
ut
ex
his
,
&
acumen
,
&
celeritas
esse
crederetur
:
Caudam
satyricam
,
quòd
Satyris
aeque
ac
Musis
sit
delectatus
.
]
A
right
Jack
of
all
trades
,
painted
with
all
the
Escutcheons
and
Arms
belonging
to
his
several
professions
.
But
Tully
is
no
where
more
unmannerly
and
sawcy
with
the
Poetical
Gods
,
than
in
his
Morals
,
where
forgetting
the
gravity
of
a
Stoick
,
he
pours
out
such
like
Sarcasms
as
these
upon
the
Poetical
Jove
:
Seeing
Jupiter
is
described
by
the
Poets
pencil
to
have
been
so
exceeding
salacious
,
why
does
he
not
yet
beget
Children
if
he
be
alive
?
hath
age
gelt
him
?
the
Law
of
Papias
restrain'd
him
?
or
hath
he
obtain'd
the
priviledge
of
three
Sons
?
Of
Scaevola's
Doctrine
,
touching
this
point
,
St.
Austin
(
de
Civit.
4.
27.
)
giveth
this
account
;
That
he
maintain'd
the
Poetical
stories
of
the
Gods
to
be
nugatory
and
trifling
,
feigning
many
things
of
them
unworthy
of
them
:
making
one
a
Thief
,
another
a
Murderer
,
another
an
Adulterer
,
Incestuous
,
&c.
Varro's
Assertion
was
(
as
the
same
Father
(
de
Civit.
6.
15.
)
reports
it
)
that
in
fabulous
Divinity
there
are
many
things
,
not
only
contrary
to
the
dignity
and
nature
of
God
,
but
such
as
cannot
,
without
great
opprobrie
and
absurdity
,
be
affirmed
of
the
most
debaucht
and
despicable
man
.
I
shall
have
occasion
afterward
of
reassuming
this
point
,
and
introducing
more
Testimonies
:
I
will
therefore
let
Cicero
who
spake
first
speak
last
;
who
writes
to
Atticus
(
his
great
familiar
,
and
therefore
this
he
spake
under
the
Rose
)
that
he
would
give
his
Daughter
Livia
that
vertuous
Education
,
as
(
if
the
world
understood
what
he
did
)
she
should
be
worshipt
as
a
Goddess
,
rather
than
either
Juno
or
Minerva
:
for
she
is
not
(
saith
he
)
in
any
laudable
thing
inferiour
to
the
best
of
the
Poetical
Goddesses
.
The
greatest
part
of
his
third
Book
de
Nat.
Deorum
,
he
spends
in
exploding
the
Stoical
and
Poetical
Divinity
;
If
the
Planets
must
therefore
be
concluded
Deities
,
because
of
their
regular
motion
;
let
's
take
Tertian
and
Quartan
Agues
into
the
number
of
Gods
.
If
Jupiter
and
Neptune
be
Gods
,
are
not
their
Brethren
so
too
;
Orcus
,
Acheron
,
Cocytus
,
Styx
,
Phlegeton
,
&
c
?
why
,
next
,
are
not
Charon
and
Cerberus
reputed
Gods
?
Nostri
quidem
Publicani
,
cùm
essent
agri
in
Boeotia
deorum
immortalium
excepti
lege
Censoriâ
,
negabant
immortales
esse
ullos
,
qui
aliquandò
homines
fuissent
:
Our
Sequestrators
,
when
the
Law
of
the
Censors
had
excepted
the
Lands
in
Boeotia
belonging
to
the
immortal
Gods
,
would
find
no
such
lands
;
alledging
that
the
Deities
there
having
been
once
mortal
men
,
could
never
turn
into
immortal
Gods
.
Thus
,
though
Socrates
his
death
over-awed
those
in
whose
memories
the
fate
of
that
Philosophical-proto-Martyr
was
fresh
,
yet
length
of
time
having
pretty
well
digested
that
cold
flegm
and
crude
fear
,
which
Socrates
his
Aconite
had
bred
in
former
Ages
;
the
whole
company
of
the
then
modern
Philosophers
(
except
Epicurus
his
herd
of
Hogs
)
began
,
about
our
Saviours
time
,
to
prick
up
their
bristles
,
and
proclaim
their
dislike
of
that
fabulous
Divinity
,
that
had
in
former
times
obtain'd
credit
in
the
world
.
In
which
Age
,
thus
well
secured
from
seduction
by
the
most
plaufible
and
insinuating
fables
,
for
the
Apostles
to
assault
the
world
with
naked
and
plain
stories
,
of
one
Jesus
of
Nazareth
,
born
at
Bethlem
,
King
of
the
Jews
,
&c.
and
of
things
as
much
exceeding
humane
belief
,
as
any
the
most
unlikely
fictions
of
the
vainest
Poets
,
would
have
been
the
most
sottish
attempt
that
ever
was
undertaken
by
the
most
insensate
changelings
,
had
not
the
adventurers
been
themselves
throughly
perswaded
of
the
truth
of
those
unlikely
stories
,
and
perfectly
instructed
with
a
power
to
demonstrate
the
truth
thereof
to
others
.
St.
Paul's
disputing
at
Athens
(
the
great
Mart
of
Learning
)
concerning
the
Living
God
,
his
offering
to
prove
to
the
Philosophers
face
,
that
Jesus
of
Nazareth
is
that
God
,
by
a
bare
telling
(
by
babling
over
as
they
at
first
reputed
it
)
the
History
of
Christ
,
had
been
ground
enough
for
Agrippa's
charge
,
[
Paul
,
thou
art
beside
thy self
,
]
if
his
own
consciousness
to
its
truth
,
and
the
irrefragable
demonstrableness
thereof
to
others
,
by
Gods
Hand
and
Seal
set
to
it
,
had
not
animated
him
to
that
attempt
.
Could
that
chosen
vessel
hope
to
vend
his
commodities
,
had
they
been
adulterate
,
among
such
cunning
Merchants
;
his
Gemms
,
had
they
been
but
Bristol-stones
,
among
such
knowing
Lapidaries
?
Would
he
have
shown
his
Treasures
of
Wisdom
to
an
Age
so
inquisitive
,
and
so
happy
in
its
inquest
,
after
Wisdom
,
had
they
not
been
such
as
would
abide
the
severest
scrutiny
,
even
of
them
that
had
tryed
all
former
stuffs
of
the
same
nature
,
in
appearance
,
and
exploded
them
as
spurious
;
of
them
,
whom
the
authority
of
Homer
,
the
antiquity
of
Hesiod
,
the
reverence
of
Orpheus
,
or
the
fear
of
Municipal
Laws
could
not
impose
silence
upon
,
when
they
saw
the
world
imposed
upon
in
matters
of
Religion
by
popular
fictions
?
The
light
of
Natural
Knowledge
,
even
in
Divine
things
,
had
never
shone
brighter
,
neither
had
the
windows
of
mens
minds
been
ever
set
more
wide
open
receive
in
the
beams
thereof
,
than
when
the
Gospel
was
first
exposed
to
the
world
:
Had
not
therefore
this
Eaglet
been
the
genuine
Off-spring
of
supernatural
light
,
it
would
not
have
ventur'd
to
out-face
this
noon-day-sun
of
Natural
Knowlege
.
For
that
which
we
read
[
in
them
hath
he
set
a
Tabernacle
for
the
Sun
]
the
Ancients
read
[
posuit
in
sole
Tabernaculum
]
he
hath
set
his
Tabernacle
in
the
Sun
;
and
some
of
them
expound
it
to
be
a
Prophecy
of
the
Apostles
publishing
the
Gospel
(
the
summ
whereof
is
the
Tabernacling
of
God
in
man
)
in
the
clearest
day
of
Humane
Knowledge
that
had
till
then
shined
out
upon
the
world
;
or
,
as
the
Prophet
paraphraseth
,
when
men
should
run
to
and
fro
,
as
dissatisfied
with
former
science
falsly
so
call'd
,
and
by
that
disquisition
and
canvassing
of
old
traditions
,
increase
in
Knowledge
.
Christ
did
not
shuffle
in
his
Doctrine
in
the
dark
,
but
produc'd
it
,
when
all
kind
of
Humane
Literature
was
improved
to
that
Giantick
stature
,
as
none
before
that
,
reached
to
;
and
whoever
since
have
stood
Candidates
for
the
repute
of
excellent
Humanists
,
have
not
by
a
general
vote
obtain'd
the
honour
they
stood
for
,
except
they
have
been
found
imitators
or
emulators
of
that
Age.
Among
Poets
,
he
bears
away
the
Laurel
,
even
at
this
day
,
as
the
best
Lyrick
,
Heroick
,
Satyrist
,
Comick
,
Tragick
,
&c.
who
approacheth
nearest
those
that
then
flourish'd
,
Horace
,
Virgil
,
Ovid
,
Juvenal
,
Terence
,
Seneca
,
&c.
Among
Orators
he
hath
the
general
applause
,
that
shoots
nearest
the
mark
which
Pliny
set
himself
;
who
was
so
far
from
taking
as
an
opprobrie
what
M.
Regulus
objected
against
him
,
that
he
was
Tully's
Ape
,
as
he
gloried
in
his
being
esteem'd
an
emulator
of
so
unparallel'd
a
precedent
,
protesting
that
the
eloquence
of
his
own
Age
was
too
low
a
lure
for
him
to
fly
at
,
(
Plin.
secund.
lib.
1.
ep.
5.
)
Among
Politicians
he
's
reputed
the
craftiest
that
most
resembles
Tiberius
,
he
the
solidest
that
writes
best
after
the
copy
of
Augustus
.
Among
Patriots
,
Cato's
,
among
Historians
and
Martialists
,
Caesar's
transcripts
,
are
the
only
men
of
account
,
in
our
modern
Calculations
of
mens
deserts
.
As
for
Divine
Philosophy
the
Platonick
,
which
attain'd
to
its
full
growth
about
our
Saviours
time
(
Aristotle
being
then
,
and
many
hundred
years
after
,
scarce
taken
notice
of
,
till
(
in
the
Reign
of
Severus
)
Aphrodisaeus
brought
him
into
credit
)
hath
ever
been
in
St.
Austin's
judgement
(
de
Civit.
8.
4.
)
—
[
non
quidem
immeritò
excellentissimâ
gloriâ
claruit
]
of
best
esteem
,
and
such
as
all
other
Sects
must
strike
top-sail
to
in
those
Seas
.
Aristotle
indeed
,
justly
carries
away
the
name
of
Daemon
(
for
his
universal
insight
into
all
things
)
yet
he
must
yield
to
Plato
the
title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
his
surpassing
Knowledge
in
things
Divine
.
Now
it
was
against
the
Sun
of
Platonick
Philosophy
,
shining
out
in
his
greatest
splendour
,
that
the
Primitive
Church
held
up
the
Gospel
.
It
was
in
this
Galaxie
they
shed
the
milk
of
the
Word
;
had
it
therefore
not
been
sincere
,
the
whiteness
of
this
milky
way
would
have
bewrayed
the
adulterate
mixture
.
This
observation
Tertullian
urgeth
to
the
Gentiles
in
his
Apology
,
(
Apolog.
21.
cap.
)
—
[
Christus
non
rapaces
,
&
feros
adhuc
homines
multitudine
tot
Numinum
demerendorum
attonitos
efficiendo
,
ad
humanitatem
temperavit
,
ut
Numa
;
sed
jam
expolitos
,
&
ipsae
urbanitate
deceptos
in
agnitionem
veritatis
oculavit
.
]
Christ
did
not
temper
to
humanity
wild
and
savage
men
,
by
amazing
them
with
a
multitude
of
Deities
,
whose
favour
must
be
purchast
as
Numa
did
:
but
gave
the
faculty
and
means
of
seeing
the
true
Religion
to
those
that
were
already
polisht
,
and
deceiv'd
with
Urbanity
it self
:
(
Let
me
add
)
with
Religion
it self
,
and
that
Religion
abetted
by
the
greatest
Champions
that
ever
appear'd
in
its
defence
.
What
would
Christ's
squadron
of
Fishers
have
been
in
the
hands
of
such
Goliahs
,
had
they
not
been
the
Army
of
the
living
God
?
§
4.
The
world
,
in
respect
of
its
sentiments
touching
Religion
,
was
immured
within
another
wall
,
a
fourth
defence
against
surprisal
,
when
the
Gospel
made
an
on-set
upon
it
,
enough
to
have
sunk
the
assaylants
spirits
into
a
despondency
of
obtaining
the
victory
,
had
not
that
brazen
wall
,
of
their
being
not
couscious
to
themselves
of
having
any
base
design
upon
it
,
been
their
Royal
Mount
,
and
the
Lord
of
Hosts
their
Leader
:
nothing
less
than
this
could
have
animated
them
to
attempt
,
to
impose
a
new
,
which
the
Learned
party
were
so
much
prejudic'd
against
(
as
has
already
been
shewed
)
and
wrest
the
old
Civick
Religion
out
of
its
hands
;
at
that
time
,
when
the
vulgar
through
the
sly
insinuations
of
the
Politicians
had
as
great
,
if
not
hotter
,
zeal
for
it
than
ever
:
As
is
apparent
,
from
the
most
illuminated
Philosophers
providing
salvo's
,
for
the
securing
the
grandeur
of
the
Civick
Devotions
,
and
the
then
establisht
Religion
,
against
the
side-blows
themselves
seem'd
to
give
it
,
in
their
commending
of
Natural
,
and
decrying
Fabulous
Theology
:
though
they
quitted
their
hands
of
this
(
indeed
impossible
)
undertaking
so
awkly
,
joyn'd
the
Asses
head
of
these
salvo's
to
the
Lions
body
of
their
preceding
discourse
,
so
unhandsomly
,
and
thereby
made
the
parts
so
incongruous
,
discoherent
,
inconsequent
,
nay
,
contradictory
to
one
another
,
as
they
could
not
have
devised
,
how
to
have
more
openly
signified
to
the
diligent
Reader
,
that
they
set
these
pack-sadles
upon
the
backs
of
their
generous
Palfreys
,
not
for
the
ease
or
satisfaction
of
their
own
,
but
to
gratifie
the
deluded
consciences
of
the
rabble
,
(
who
by
this
means
might
ride
a
cock-horse
without
galling
in
that
most
tender
part
(
which
they
miscall
Conscience
)
which
their
sharp-backt
reasoning
of
fabulous
Divinity
into
contempt
,
would
otherwise
have
gall'd
)
and
to
make
their
own
peace
with
the
State
,
for
paring
its
Religion
too
near
the
quick
.
These
were
the
weights
St.
Austin
observ'd
to
hang
at
the
lines
end
,
and
pull
the
soaring
Varro
down
again
,
when
he
was
upon
the
wing
,
and
flying
aloft
in
pursuite
of
the
Poets
Fables
,
with
as
opprobrious
language
as
ever
came
out
of
that
grave
mans
mouth
;
Vide
Aug.
(
de
Civit.
lib.
6.
cap.
4.
5.
2.
)
—
[
Hic
certè
ubi
potuit
,
ubi
ausus
est
,
ubi
impunitum
putavit
,
sine
caligine
ullius
ambiguitatis
expressit
—
Quid
existimare
debemus
,
nisi
hominem
acerrimum
ac
peritissimum
—
oppressum
fuisse
suae
Civitatis
consuetudine
a
clegibus
?
]
Here
indeed
where
he
might
,
where
he
durst
,
where
he
thought
his
liberty
of
speech
not
punishable
,
he
declares
his
mind
without
the
darkness
of
the
least
ambiguity
.
—
And
when
we
hear
him
plead
for
that
in
our
Temples
,
which
he
had
condemn'd
in
our
Poets
,
what
can
we
deem
but
that
this
sharp-sighted
,
and
most
skilful
Divine
was
opprest
with
the
custome
and
laws
of
the
City
?
This
was
it
which
clipt
the
tongue
of
Cicero
,
when
he
was
hotly
declaiming
against
Divinations
,
and
made
him
eat
his
words
,
and
seemingly
to
cross
out
all
he
had
writ
,
with
such
dashes
of
his
pen
as
these
(
de
Divinat
.
lib.
2.
217.
)
—
Quam
ego
Reipublicae
causa
communisque
religionis
colendam
censeo
]
As
vain
as
it
is
,
it
ought
to
be
retain'd
for
the
sake
of
the
Republick
and
Vulgar
Religion
.
Again
,
[
retinetur
autem
&
ad
opinionem
vulgi
,
&
ad
magnas
utilitates
Reipublicae
]
—
(
de
Divin.
2.
235.
)
Though
in
this
Antiquity
err'd
,
yet
this
errour
is
to
be
retain'd
,
to
keep
up
in
the
vulgar
an
opinion
of
Religion
,
and
for
the
benefits
that
thence
accrew
to
the
Common-wealth
.
And
therefore
P.
Claudius
,
and
L.
Junius
,
for
sailing
contrary
to
the
Omens
exhibited
,
are
worthy
of
the
punishment
they
underwent
;
for
they
ought
to
have
observed
the
Rules
of
our
Religion
,
and
not
with
that
contumacy
have
sleighted
the
manner
of
the
Countrey
:
Tamen
postea
Reipublicae
causa
retentam
,
&c.
(
Id.
237.
)
To
conclude
these
Quotations
with
what
he
concludes
his
Treatise
of
Divination
.
[
Nec
verò
(
id
enim
diligenter
intelligi
volo
)
Superstitione
tollendâ
religio
tollitur
;
nam
et
Majorum
instituta
tueri
sacris
,
ceremoniisque
retinendis
,
sapientis
est
.
]
Neither
is
Religion
destroy'd
in
rooting
out
Superstition
,
(
I
would
have
you
mark
that
diligently
)
for
it
is
the
part
of
a
wise
man
,
to
maintain
the
institutions
of
our
fore-fathers
,
in
retaining
sacred
Rites
and
Ceremonies
.
Did
ever
words
coming
out
of
one
mans
mouth
,
at
one
breath
,
blow
hot
and
cold
,
as
these
do
.
Oracles
,
Auguries
,
inspection
of
Entrails
,
observation
of
Birds
,
mindings
of
Prodigies
,
&c.
are
vain
superstitious
things
;
and
Superstition
must
be
rooted
up
:
but
as
vain
as
they
be
,
they
are
the
institution
of
our
Fore-fathers
,
Rites
and
Ceremonies
appointed
by
our
Religion
:
and
therefore
a
wise
man
must
not
reject
them
.
This
made
Porphyry
fetch
so
many
doubles
before
he
squatted
down
on
his
seat
,
before
he
came
to
a
full
point
,
in
that
discourse
of
his
touching
Sacrifices
:
one
while
affirming
that
all
bloody
Sacrifices
are
the
food
of
evil
Spirits
,
and
to
be
abstained
from
by
wise
Men.
(
Porph.
de
Sacrif
.
l.
1.
315.
)
[
vir
igitur
prudens
atque
temperans
cavebit
ejusmodi
sacrificiis
uti
.
]
And
yet
with
the
same
breath
making
it
necessary
for
Cities
to
make
evil
Spirits
propitious
to
them
,
by
such
sacrifices
,
hereby
tying
them
(
as
it
were
by
the
teeth
)
not
only
from
doing
them
mischief
but
to
do
them
good
.
[
Civitatibus
fortè
necessarium
hos
daemones
conciliare
.
]
(
Id
pag.
316.
)
Of
which
kind
of
Daemons
he
had
,
in
the
precedent
page
,
past
this
doom
,
that
they
never
do
good
.
Absurdissima
opinio
vel
à
bonis
mala
,
vel
à
malis
bona
contingere
posse
,
p.
312.
firmiter
credendum
,
neque
bonum
unquam
laedere
,
neque
prodesse
malum
daemonem
;
non
enim
caloris
est
ut
inquit
Plato
frige-facere
.
(
pag.
314.
)
It
is
a
most
absurd
opinion
that
either
bad
can
come
from
good
Spirits
,
or
good
from
bad
:
we
must
therefore
firmly
believe
that
a
good
spirit
never
hurts
,
that
an
evil
spirit
never
profits
any
man
;
for
it
is
impossible
that
heat
should
make
cold
,
saith
Plato
.
And
that
their
malicious
and
libidinous
natures
are
not
tamed
or
allayed
,
but
fed
,
and
made
more
fierce
by
such
oblations
.
[
His
pinguescere
solet
;
vivit
namque
vaporibus
&
fumigationibus
&
nidore
sanguinis
,
&
carnium
vires
assumit
.
]
(
pag.
315
)
And
yet
at
last
granting
a
liberty
,
nay
imposing
a
necessity
upon
his
wise
man
,
to
do
as
the
vulgar
do
;
that
is
,
with
bloody
sacrifices
to
cokes
impure
Spirits
:
(
and
this
by
the
authority
of
Theophrastus
,
and
consent
of
Pagan
Divines
,
and
example
of
Philosophers
,
)
and
to
mitigate
their
malignity
by
Sacrifices
,
Prayers
and
oblations
:
to
which
,
saith
he
,
as
we
partake
of
the
common
nature
,
we
must
be
compell'd
in
order
to
the
saving
of
our
bodies
and
estates
from
the
destructive
effects
of
their
anger
.
[
Vnde
meritò
compellemur
improbam
potestatem
demulcere
.
]
Porph.
de
sacrificiis
l.
2.
316.
The
freedom
of
Seneca's
speech
in
his
book
of
Superstition
,
is
such
as
he
reprehends
the
Urban
Religion
more
copiously
than
Varro
did
the
theatrick
and
fabulous
,
saith
St.
Austin
(
de
civit.
6.
10.
)
And
so
vehemently
that
the
sharpest
taunts
,
which
Tertullian
gave
the
civick
worship
,
were
not
comparable
to
those
bitter
declamations
of
Seneca
against
it
;
as
Tertullian
himself
testifies
to
the
Gentiles
face
in
his
Apology
(
cap.
12.
)
[
O
impiae
voces
,
Sacrilega
convitia
!
infrendite
,
inspumate
,
iidem
estis
qui
Senecam
aliqua
re
pluribus
&
amarioribus
de
vestra
religione
perorantem
non
reprehendistis
.
]
(
Thus
I
find
Tertullian's
Text
corrected
by
the
copy
of
P.
Pitheus
in
the
Preface
to
Seneca's
second
tome
.
)
When
I
speak
thus
reproachfully
of
your
Gods
(
saith
Tertullian
)
you
cry
out
,
O
impious
expressions
!
O
sacrilegious
raylings
!
grind
your
teeth
,
spit
in
my
face
,
and
yet
you
are
the
same
men
who
did
not
reprehend
Seneca
,
though
he
made
a
formal
speech
against
your
Religion
,
in
far
more
and
sharper
words
.
But
what
liberty
this
Philosopher
took
in
writing
he
denied
to
himself
in
living
;
Philosophy
did
but
make
him
half
free
;
not
free
indeed
,
as
the
son
of
God
makes
his
Disciples
:
for
he
worshipt
what
he
reprehended
,
he
did
what
he
condemned
,
he
ordered
what
he
blamed
;
[
Aug.
de
civit
.
6.
10.
)
[
Affuit
ei
libertas
scribenti
,
viventi
defuit
;
quasi
liber
locutus
est
,
ut
servus
vixit
,
colebat
quod
reprehendebat
,
agebat
quod
arguebat
,
quod
culpabat
adorabat
.
]
That
he
might
not
seem
negatively
superstitious
to
the
world
;
he
thinks
with
the
wise
,
but
walks
with
the
crowd
:
and
in
the
temple
does
what
he
sees
others
do
;
conforming
himself
to
the
Laws
and
Customs
of
the
City
,
in
the
outward
act
;
keeping
his
Philosophy
to
himself
in
the
inward
man
.
And
seasoning
his
precedent
reproofs
of
the
madness
of
the
Urban
Religion
,
(
that
his
Citizens
might
better
relish
both
writing
and
writer
)
with
these
grains
of
Salt
sprinkled
upon
them
:
[
Sapiens
servabit
tamen
haec
omnia
tanquam
legibus
jussa
non
tanquam
diis
grata
.
]
Yet
a
wise
man
must
observe
all
these
things
,
as
commanded
by
the
Laws
,
not
as
acceptable
to
the
Gods
.
Than
which
Aphorism
(
bating
his
notion
of
more
Gods
than
one
)
applyed
to
indifferent
Rites
,
never
any
thing
was
uttered
either
of
more
truth
,
or
more
tending
to
peace
:
for
the
wisdom
from
above
teacheth
us
to
keep
our
faith
to
our selves
;
and
in
our
external
actions
,
conform
to
the
Laws
,
where
they
enjoyn
nothing
that
the
supreme
Law
hath
prohibited
.
But
as
he
applies
it
,
it
is
the
most
unsavoury
expression
that
ever
fell
from
his
pen
:
for
thus
he
proceeds
.
[
Omnem
istam
ignobilem
eorum
turbam
,
quam
longo
aevo
longa
superstitio
congessit
,
sic
adorabimus
ut
meminerimus
cultum
ejus
magis
ad
morem
quàm
ad
rem
pertinere
.
]
We
should
so
adore
this
whole
rascal
company
of
these
Gods
,
which
ancient
Superstition
in
a
long
tract
of
time
hath
scraped
up
on
an
heap
,
as
to
bear
in
mind
that
the
worship
of
this
crew
be
ascribed
to
custom
rather
than
be
thought
pertinent
to
true
devotion
.
So
heavy
did
the
Vulgars
dotage
and
the
sanction
of
the
Laws
lie
upon
the
loins
of
these
most
strong
sinewed
Philosophers
,
as
it
made
them
bend
under
it
;
one
part
of
the
discourse
upon
this
subject
interfere
with
another
,
and
their
life
differ
from
their
doctrine
.
§
5.
2.
But
this
does
only
consequentially
imply
the
common
peoples
,
and
the
commanding
parties
zeal
to
the
then
establish'd
Superstition
.
Valerius
maximus
speaks
it
out
directly
in
words
at
length
,
and
not
in
figures
;
who
writing
to
Tiberius
,
makes
this
use
of
all
the
stories
he
produceth
of
men
contemning
the
Religion
of
those
times
;
that
whatsoever
mischiefs
befel
them
or
their
posterity
,
though
many
Ages
after
the
decease
of
the
Promeritors
,
were
inflicted
upon
them
in
revenge
of
that
contempt
.
If
the
Army
under
Varro
miscarry
at
Cannae
,
it
is
because
he
had
not
celebrated
the
Circean
Festivities
with
due
Ceremonies
(
l.
1.
cap.
2.
Sect.
3.
)
If
the
once
noble
family
of
the
Potitii
fall
into
decay
,
if
thirty
Youths
of
that
house
dye
all
within
the
compass
of
one
year
,
't
is
because
Appius
Censor
committed
that
Priestly
Function
,
which
Originally
belonged
to
the
Potitii
,
to
persons
of
a
sordid
abstract
,
thinking
that
office
to
be
too
mean
for
that
then
flourishing
Family
.
If
Turullius
Antonie's
Lieutenant
cut
down
the
sacred
Grove
about
Aesculapius's
Temple
,
and
Caesar
in
that
place
discomfeit
his
Army
,
that
is
interpreted
a
divine
revenge
taken
upon
the
delinquent
and
an
expedient
used
by
that
reputed
God
,
to
vindicate
his
own
honour
and
regain
a
greater
veneration
.
If
,
on
the
other
hand
,
the
Roman
affairs
be
more
under
the
eye
of
indulgent
Providence
,
than
the
concerns
of
any
other
people
,
't
is
in
reward
of
their
scrupulous
care
,
and
cautious
observance
of
the
least
punctillios
in
matters
of
Religion
.
If
Posthumius
have
good
success
in
the
Affrican
wars
,
he
may
thank
Mitellus
the
Pontiff
,
who
would
not
permit
him
to
budg
one
foot
out
of
the
City
,
till
he
had
obliged
the
God
of
War
,
by
solemn
invocation
,
to
be
on
his
side
:
and
his
own
religious
obsquiousness
,
in
submitting
the
Fasces
to
the
Mitre
.
Innumerable
such
instances
might
be
produc'd
,
but
what
more
can
be
required
to
demonstrate
the
devotedness
of
the
Roman
Empire
in
Tiberius
his
reign
to
the
received
Religion
than
that
which
this
Author
gives
upon
occasion
of
mentioning
L.
Furius
Bibaculus
,
who
,
being
Praetor
,
(
notwithstanding
that
the
privilege
of
his
place
exempted
him
from
the
execution
of
that
office
,
)
at
the
command
of
his
Father
,
(
who
was
one
of
the
Colledge
of
the
Salii
)
condescended
to
go
in
procession
,
bearing
the
sacred
Ancile
before
his
father
,
with
his
six
Mace-bearers
before
himself
.
Upon
which
story
Valerius
hath
this
note
:
Our
City
hath
ever
deem'd
that
all
things
ought
to
be
set
after
Religion
:
wherefore
the
greatest
Generals
have
vouchsafed
to
officiate
Divine
Service
,
thinking
they
should
then
best
manage
Secular
affairs
,
when
they
did
well
and
constantly
serve
the
Divine
Power
.
Hence
Lucilius
(
in
Ciceron
.
de
nat.
Deor.
lib.
2.
)
[
Pub.
Claudii
temeritas
,
qui
etiam
per
jocum
deos
irridens
&c.
]
imputes
P.
Claudius
his
overthrow
and
punishment
to
his
temerity
in
deriding
the
Gods
.
In
this
posture
lay
the
World
,
at
the
dawning
of
the
day
of
the
Gospel
.
enjoying
it self
in
the
warm
and
close
embraces
of
her
Sacred
Animals
,
her
Statues
,
into
which
were
charm'd
the
Spirit
of
the
holy
Gods
,
as
the
Amorado
thought
:
and
those
thoughts
so
fixed
,
as
,
though
the
World
knew
they
were
Venuses
of
its
own
carving
;
and
had
explicite
reasonings
with
its
self
answerable
to
those
in
the
Prophet
(
Is.
44.
)
yet
so
had
the
veneration
of
Antiquity
,
the
commonness
of
Custom
lull'd
it
into
a
Lethean
forgetfulness
of
its
own
handy-work
,
as
the
perswasion
that
they
were
Gods
indeed
,
and
that
to
their
Religious
Observances
they
were
indebted
;
for
all
the
benefits
were
powred
down
upon
them
,
could
not
be
eradicated
by
the
closest
and
most
convincing
Arguments
.
The
conceit
,
that
they
had
found
the
Lips
of
those
Statues
warm
,
in
propitious
responds
;
their
bosoms
soft
in
gracious
returns
to
their
votaries
;
that
they
had
felt
the
beating
of
their
Pulses
,
in
their
declared
liking
or
disliking
of
Persons
and
Actions
proportionable
to
the
Worlds
Genius
;
had
so
far
prevail'd
with
this
Pigmalion
,
as
his
knowledge
of
the
contrary
is
cast
into
a
dead
sleep
,
while
he
is
entertaining
himself
with
these
pleasing
dreams
.
Now
had
the
Apostle
attempted
to
interrupt
the
world
,
in
those
fancied
enjoyments
with
fancies
,
had
they
instead
of
those
Sacred
Animals
,
thrust
into
the
Bed
a
dead
Image
,
or
a
Pillow
stufft
with
Hair
;
what
could
they
have
expected
,
but
to
have
been
deservedly
clamour'd
against
,
as
men
upbraiding
the
World
with
the
imputation
of
more
insensate
Stupidity
,
than
can
possibly
seise
upon
a
Rational
Soul
,
what
▪
leave
those
Gods
,
under
whose
wings
I
have
been
brooded
to
this
perfection
of
honour
and
happiness
,
whose
present
relief
I
have
as
often
found
as
invocated
;
for
one
that
was
but
the
other
day
in
Clouts
,
and
could
not
save
himself
,
when
he
was
dared
to
do
it
to
his
face
,
nor
be
heard
,
in
that
fervent
Prayer
for
releif
he
preferr'd
to
him
,
whom
he
called
his
God
and
Father
?
What
reply
could
they
have
return'd
to
these
expostulations
,
had
they
seen
no
more
in
Christ
than
Man
?
had
they
not
known
him
to
be
the
living
(
as
well
as
express
Image
of
the
living
)
God
?
to
be
that
eternal
word
,
which
by
his
power
bears
up
all
things
,
and
of
power
enough
to
bear
down
before
him
those
strong
men
,
who
had
got
such
firm
possession
of
the
house
,
as
none
(
no
not
among
the
most
Rational
Philosophers
)
could
〈…〉
out
but
a
stronger
than
they
.
CHAP.
VI.
The
Advantage
the
World
had
to
try
Apostolical
Doctrine
by
the
Touch-stone
of
the
Septuagint
.
§
1.
The
Septuagint
was
the
worlds
guard
against
all
possible
delusion
.
The
light
of
the
Original
Tradition
shon
out
of
the
East
;
Judaea
the
Navil
of
the
earth
had
plenty
:
thither
Pithagoras
,
Socrates
,
Plato
,
&c.
finding
a
Famine
at
home
,
travell'd
for
the
Corn
of
Heaven
,
&c.
§
2.
Josephus
,
and
the
Church
History
of
the
Translation
of
the
Seventy
,
defended
against
Scaliger'
s
exceptions
.
Hermippus
and
Aristaeus
reconciled
by
Anatolius
.
The
Authority
of
Socrates
comes
short
here
of
Josephus
.
§
3.
The
Sanhedrim
held
correspondency
with
the
dispersion
;
no
harder
a
task
for
the
Jews
,
whose
Mother-tongue
was
Hebrew
;
and
who
for
Commerce
sake
were
forc'd
to
learn
the
Greek
,
the
common
Language
of
the
Empire
,
to
turn
the
Hebrew
into
Greek
:
than
for
the
Belgick
Churches
amongst
us
,
to
turn
a
Dutch
Bible
into
English
.
§
4.
Whence
Ptolemy
learn'd
that
curse
he
pronounc'd
upon
them
that
should
add
or
take
from
the
Seventy's
Translation
.
Whence
the
fiction
of
three
days
darkness
,
and
the
application
of
Solomon'
s
text
,
there
is
a
time
to
rend
.
§
5.
The
Legend
of
the
golden
letter'd
Jehova
.
Ptolemy
might
be
a
bad
man
,
and
yet
curious
in
point
of
Learning
.
He
was
a
kind
of
Jewish
Prosylite
,
and
as
good
a
one
as
Herod
,
Poppaea
,
&c.
God
can
make
bad
men
Instruments
of
good
.
The
Fathers
and
Primitive
Churches
esteem
of
the
Septuagint
.
§
6.
The
Candor
of
the
blessed
Jesus
in
sending
the
picture
of
the
Messiah
,
drawn
by
the
Prophets
before
be
came
in
person
,
that
there
might
be
no
mistake
of
the
person
:
in
appealing
to
a
Religion
pre-existing
to
and
co-existing
with
that
of
his
erecting
.
§
1.
THis
Age
wherein
the
Gospel
was
first
preach'd
,
had
(
besides
all
those
fore-mentioned
guards
against
surprisal
)
the
advantage
of
a
peculiar
Expedient
,
to
try
the
truth
of
what
the
Apostles
publish'd
even
at
their
own
bar
,
and
by
their
own
avowed
Principles
;
and
to
have
proved
it
false
,
had
it
indeed
so
been
,
to
the
Apostles
own
faces
,
themselves
being
Judges
:
by
means
of
Ptolemy's
having
procured
(
some
hundreds
of
years
before
our
Saviours
incarnation
)
the
Translation
of
the
Old
Testament
into
that
Tongue
that
had
〈◊〉
the
vulgar
Tongue
of
the
Empire
some
while
before
,
and
was
in
the
age
of
the
Apostles
familiar
to
the
learned
Romans
.
Those
sacred
Oracles
having
been
lock'd
up
from
former
ages
in
Hebrew
,
a
Tongue
barbarous
to
the
Western
World
.
So
that
it
could
have
no
knowledge
of
the
Contents
of
those
Divine
Writings
but
what
was
communicated
,
by
the
Oral
Tradition
of
Jewish
Teachers
.
From
whence
,
notwithstanding
those
most
famous
and
incomparably
knowing
Philosophers
,
that
travell'd
for
Learning
into
Judaea
,
Aegypt
,
and
the
Countries
circumjacent
,
gather'd
such
Maxims
as
served
them
,
like
so
many
straight
Rules
,
to
discover
,
in
a
great
measure
,
the
crookedness
and
deviations
of
the
commonly
received
opinions
,
touching
God
and
Nature
.
The
first
Graecian
Theologists
,
Pherecydes
,
Pythagoras
and
Thales
,
are
acknowledged
with
one
mouth
to
have
been
the
Scholars
of
the
Aegyptians
,
Chaldaeans
and
Hebrews
(
as
Josephus
saith
,
contra
Appion
.
lib.
1.
)
for
the
confirmation
of
which
,
he
alledgeth
the
authority
of
Hermippus
,
a
Pagan
Historian
,
who
(
in
the
life
of
Pythagoras
,
lib.
1.
)
writes
that
Pythagoras
did
translate
out
of
the
institutions
of
the
Jews
,
many
things
into
his
philosophy
;
and
Clearchus
,
Aristotle's
Scholar
,
who
,
in
his
Dialogue
of
the
Jews
,
brings
in
his
Master
,
confessing
he
had
learned
the
best
part
of
his
knowledge
of
a
certain
Jew
.
The
Swarm
,
that
hived
in
Plato's
mouth
,
came
from
Mount
Carmel
,
and
was
a
Call
of
the
School
of
the
Prophets
there
.
The
Honey
which
that
Attick
Bee
made
,
was
gathered
from
the
Flowers
of
Moses's
Paradise
and
Solomon's
garden
;
of
which
,
his
Philosophy
so
perfectly
relisheth
,
as
many
of
our
ancient
Christian
Writers
,
wondering
at
the
congruity
of
his
Doctrine
to
Christian
Verity
,
conceived
he
had
conference
in
Aegypt
with
the
Prophet
Jeremy
:
of
which
opinion
St.
Austin
sometimes
was
,
but
retracted
it
upon
the
account
of
that
light
which
Cronology
gave
him
to
see
his
error
,
(
it
being
thence
apparent
,
that
Plato
was
born
almost
an
hundred
Years
after
Jeremy
was
dead
,
)
and
pitcheth
upon
this
,
that
this
busie
and
industrious
Bee
suck'd
that
part
of
his
Philosophy
from
the
lips
of
an
Interpreter
(
as
he
did
the
Aegyptian
)
as
well
as
he
could
,
(
de
civit
.
8.
11.
titulus
.
)
[
Unde
Plato
illam
intelligentiam
potuerit
acquirere
,
qua
Christianae
pietati
propinquavit
.
]
Whence
Plato
might
possibly
acquire
that
Understanding
whereby
he
approach'd
so
near
to
Christian
Religion
.
Of
which
that
learned
Father
,
there
,
makes
proof
,
by
instancing
in
several
Platonick
Sentences
and
Notions
,
so
agreeing
in
the
Main
,
and
yet
differing
in
the
Circumstance
,
as
speaks
Plato
to
have
partly
understood
Moses
his
sence
,
but
not
his
words
.
But
what
need
I
urge
the
Authority
either
of
St.
Austin
,
or
Justin
Martyr
,
who
in
his
Exhortatory
to
the
Gentiles
;
or
Eusebius
,
who
in
his
Praeparatory
to
the
Gospel
:
or
Theodoret
,
who
in
his
Books
of
the
Affections
of
the
Greeks
,
write
,
that
Plato
did
translate
many
things
into
his
,
out
of
Moses
his
Books
.
When
Numenius
the
Philosopher
stiles
Plato
the
Moses
of
Greece
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
What
is
Plato
but
Moses
,
speaking
in
the
Attick
Dialect
?
Vives
in
Aust.
de
civit
.
lib.
8.
cap.
11.
God
,
planting
his
word
in
Judaea
,
the
Center
of
the
habitable
Earth
,
left
all
men
without
excuse
,
who
by
natural
Sentiments
,
finding
a
Dearth
at
home
,
did
not
travel
thither
to
buy
Corn
:
so
that
it
is
not
to
be
wondred
at
,
that
inquisitive
men
should
come
out
of
all
Nations
,
and
hang
upon
the
Skirts
of
the
Jews
.
But
towards
the
rising
of
the
Sun
of
Righteousness
,
the
day
Star
of
the
Septuagint
arose
in
the
sight
of
the
Gentile
Empire
:
Temple
light
,
confining
it self
no
longer
to
that
Kingdom
of
Priests
,
diffused
its
beams
,
not
faintly
through
the
Crannies
of
verbal
Tradition
to
a
few
,
but
in
their
full
Lustre
to
all
through
its
Windows
,
made
by
this
Translation
as
wide
on
the
out-side
as
the
material
Temples
were
on
the
inside
.
So
that
those
Scriptures
of
Moses
and
the
Prophets
,
to
which
the
Apostles
appeal'd
for
the
proof
of
what
they
taught
,
had
been
,
for
some
hundreds
of
Years
,
made
common
to
Gentiles
,
and
in
every
man's
hand
that
listed
to
read
them
;
by
which
means
the
World
is
put
into
a
capacity
to
try
(
by
that
Touch-stone
)
of
what
Metal
the
Gospel
was
.
A
way
of
tryal
it
would
never
have
●ood
to
,
much
less
have
called
for
,
had
it
been
conscious
to
it self
of
the
least
Adulterate
Mixtures
.
Is
it
possible
by
false
transcribing
,
to
put
a
cheat
upon
that
man
,
that
has
the
Original
in
his
custody
?
Why
?
the
Old
Testament
is
the
Original
draught
of
the
Messiah
.
The
Gospel
pretends
it self
to
be
the
Transscript
of
that
Original
.
And
therefore
had
the
Serpent
intended
to
have
cheated
the
World
by
a
false
Copy
,
he
would
have
taken
Pen
in
hand
,
before
the
time
of
the
Apostles
,
before
the
Original
Deed
had
come
to
its
hands
.
This
Argument
,
that
never
sufficiently
praised
Apologist
for
the
Christian
Faith
,
Tertullian
(
as
his
use
is
,
)
pithily
and
strenuously
presseth
to
the
Conscience
of
the
Gentiles
,
(
Apol.
advers.
gentes
,
cap.
18.
)
[
Nec
istae
nunc
latent
,
Ptolemaeorum
eruditissimus
(
quem
Philadelphum
supranominant
)
&
omnis
literaturae
sagacissimus
,
cum
studio
bibliothecarum
Pisistratum
(
ut
opinor
)
aemularetur
,
inter
caetera
memoriarum
,
quibus
aut
vetustas
aut
curiositas
aliqua
ad
fam●m
protrocinabatur
,
ex
suggestu
Demetrii
Phalerei
grammaticorum
tunc
probatissimi
,
cui
praefecturam
mandaverat
,
libros
ae
Judaeis
quoque
postulavit
,
proprias
scilicet
&
vernaculas
literas
,
quas
soli
habebant
.
—
Sed
ne
notitia
vacaret
,
hoc
quoque
Ptolemaeo
〈◊〉
Judaeis
subscriptum
est
,
sep●uaginta
duobus
interpretibus
indultis
:
quos
Menedemus
quoque
Philosophus
providentiae
vindex
de
sententiae
communione
suspexit
.
Affirmavit
haec
quoque
v●bis
Aristaeus
,
ita
in
Graecum
stilum
ex
aperto
m●nimenta
reliquit
.
Hodie
apud
Serapaeum
Ptolemaei
bibliothecae
cum
ipsis
Hebraicis
literis
exhibentur
.
Sed
&
Judaei
palam
lectitant
,
vectigalis
libertas
vulgo
aditur
,
sabbatis
omnibus
:
qui
audierit
,
inveniet
Deum
,
qui
etiam
studuerit
intelligere
,
cogetur
&
credere
.
]
The
Old
Testament
Scriptures
(
wherein
is
laid
up
the
treasure
of
the
whole
Jewish
,
and
from
thence
of
our
Religion
.
)
Quibus
the
saurus
totius
Judaici
sacramenti
collocatus
&
inde
etiam
nostri
.
(
Id
Ib.
paulo
inferius
.
)
are
now
divulged
.
For
the
most
learned
of
the
Ptolemy
'
s
Sur-named
Philadelphus
,
a
diligent
inquirer
after
all
kind
of
literature
,
emulating
(
as
I
suppose
)
Pisistratus
his
Library
;
among
other
memorials
,
which
either
their
Antiquity
or
rareness
commended
to
publick
Fame
,
upon
the
suggestion
of
Demetrius
Phaleraeus
,
whom
he
appointed
Library-keeper
,
required
of
the
Jews
those
Books
that
were
writ
in
their
Mother
Tongue
,
and
no
where
extant
but
in
their
own
custody
alone
.
—
But
that
the
World
might
no
longer
be
destitute
of
the
knowledge
of
them
,
the
Jews
yield
to
Ptolemy
'
s
request
,
and
give
Licence
to
Seventy
two
Interpreters
to
translate
their
Bible
:
for
whom
Menedemus
the
Philosopher
,
Menedemus
,
(
non
ille
Cynicus
Coloti
Lampsaceni
Discipulus
:
sed
Socraticus
Phaedonis
filius
.
)
Josep
.
autiq
.
12.
3.
)
Not
the
Cynick
who
was
the
Scholar
of
Colotus
Lampsacenus
,
but
the
Son
of
Phaedon
and
the
Disciple
of
Socrates
,
(
that
defender
of
the
Doctrine
of
Providence
)
by
reason
of
those
Scriptures
agreement
with
his
Opinion
,
had
a
very
great
respect
.
Aristaeus
also
hath
affirmed
to
you
these
things
,
having
left
manifest
Memorials
thereof
in
Greek
.
(
Hieron
.
prefat.
in
pentateucham
.
)
[
Aristaeus
Ptolemaei
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
not
the
Procounaesian
whom
Strabo
condemns
as
a
fabulous
and
jugling
Historian
,
who
lived
in
the
Reign
of
Cyrus
and
in
the
fabulous
age
of
Greece
,
though
Josephus
Eusebius
and
others
stile
this
man
Aristeus
.
(
Franc.
Junii
not
.
in
locum
Tertulliani
.
)
Ptolemy
'
s
Library
,
together
with
the
Hebrew
Scripture
which
they
translated
,
is
at
this
day
to
be
seen
in
the
Temple
of
Serapis
.
[
Serapium
templum
ita
exornatum
ut
post
capitolium
—
nihil
orbis
terrarum
ambitiosues
cernat
,
in
quo
bibliothecae
fuerunt
inaestimabiles
&
septuaginta
voluminum
millia
,
Ptolemaeis
regibus
vigiliis
intentis
,
composita
,
bello
Alexandrino
dum
diripitur
civitas
,
sub
Dictatore
Caesare
conflagrasse
(
Am.
Marcellin
.
lib.
22.
)
The
Temple
of
Serapis
(
so
beautified
as
next
to
the
Capitol
,
the
whole
world
affords
not
a
more
stately
Piece
:
wherein
were
Libraries
of
inestimable
value
,
and
70000.
Volumes
gather'd
together
by
the
two
Ptolemies
,
)
was
burnt
in
the
Alexandrian
War
when
Caesar
was
Dictator
;
yet
through
special
Providence
,
if
not
the
whole
Library
,
yet
at
least
the
Hebrew
Testament
which
the
Seventy
translated
into
Greek
escaped
the
fire
,
as
is
manifest
from
this
Appeal
of
Tertullian
to
that
Hebrew
Copy
.
And
if
you
be
unwilling
to
go
so
far
,
to
inform
your selves
in
the
truth
of
these
things
〈◊〉
you
may
have
assurance
of
it
at
home
;
for
in
Rome
the
Jews
read
this
Translation
publickly
,
and
as
long
as
they
pay
their
Composition
for
enjoying
this
liberty
,
the
Vulgar
repair
every
Sabbath
to
their
Synagogues
,
where
he
that
hears
may
find
the
true
God
,
and
he
that
labours
to
understand
what
he
hears
cannot
chuse
but
become
a
Christian.
§
2.
The
learned
Scaliger
with-holds
assent
to
this
so
currant
Story
of
the
Ptolemaean
Version
,
conceiving
that
book
of
Aristaeus
(
out
of
which
Josephus
,
and
from
him
the
Fathers
borrowed
that
story
)
to
have
been
feigned
by
some
Grecizing
Jew
,
to
get
the
greater
Reverence
and
Authority
to
that
Translation
.
(
Scalig.
animadvers
.
in
Eusebium
ad
an
.
1234.
)
We
will
consider
his
reasons
,
not
so
much
for
the
weight
of
them
:
as
for
the
esteem
of
the
Author
;
(
to
whose
inestimable
parts
,
some
perhaps
may
not
think
fit
to
cast
in
that
Allay
,
which
the
judicious
and
impartial
Doctor
Heilin
mixeth
with
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
of
equal
arrogance
.
Heilin
Belgium
.
362.
pag.
)
and
importance
of
the
effect
for
it
,
upon
every
slight
critical
exception
,
we
suffer
the
credit
of
those
generally
approved
Historians
,
whose
fidelito
has
pass'd
for
current
,
and
gained
the
prescription
of
so
many
Ages
,
(
who
had
better
means
of
detecting
the
falsity
〈◊〉
we
have
,
and
as
much
honesty
to
put
them
upon
the
improvement
of
those
means
,
)
we
shall
,
at
the
long
run
,
turn
all
faith
out
of
doors
,
except
it
be
of
this
Article
,
that
every
modern
Mercury
is
Trismegistus
,
ter
maximus
&
omnia
solus
.
One
with
whom
wisdom
was
born
and
shall
dye
,
Job
.
12.
Scaliger's
First
Objection
.
Hermippus
(
in
Diogenes
Laertius
)
affirms
that
Demetrius
Phalereus
,
whom
Aristeus
brings
in
as
the
procurer
of
this
Translation
,
was
so
far
out
of
favour
with
Ptolemy
Philadelphus
(
for
perswading
his
father
to
dis-inherit
him
)
as
in
the
beginning
of
his
Reign
he
banish'd
him
:
what
can
therefore
be
more
improbable
than
the
report
of
Aristaeus
?
Answer
,
1.
Should
we
grant
to
Hermippus
in
Diogenes
,
an
equality
of
Authority
to
Aristaeus
in
Josephus
(
which
to
him
that
considers
the
disproportion
,
either
of
time
or
place
betwixt
Josephus
and
Diogenes
,
will
seem
a
very
unequal
Match
,
)
yet
this
would
not
prejudice
the
story
of
Aristaeus
,
as
to
that
Circumstance
the
learned
Critick
cavils
at
.
If
we
weigh
what
Anatolius
Bishop
of
Laodicea
affirms
in
Eusebius
;
(
Eus.
ec
.
Hist.
7.
31.
)
where
commending
Aristobulus
,
he
saith
,
he
was
one
of
them
who
were
sent
to
translate
the
sacred
Scripture
of
the
Hebrews
unto
the
gracious
Princes
Ptolemaeus
Philadelphus
and
his
father
,
(
Am.
Marcellinus
also
useth
the
plural
number
,
[
Ptolemaeis
regibus
vigiliis
intentis
composita
.
]
lib.
22.
)
which
passages
,
as
they
fully
reconcile
the
seeming
contradictions
of
the
Fathers
,
in
their
Computations
of
the
time
of
this
Version
(
St.
Jerom
and
Eusebius
placing
it
in
the
beginning
of
Philadelphus
,
Irenaeus
attributing
it
to
Ptolemy
Lagi
,
and
Clemens
Alexandrinus
questioning
to
whether
of
them
it
should
be
referred
;
are
not
adverse
,
but
divers
expressions
of
the
same
date
,
viz.
the
later
end
of
Lagi
his
Reign
,
in
the
two
last
years
whereof
his
Son
was
his
Colleague
.
)
So
it
clearly
solves
the
Objection
,
for
after
Lagi
his
death
,
(
possibly
)
Philadelphus
,
at
the
beginning
of
his
Reign
alone
,
might
bannish
Demetrius
;
and
yet
in
the
beginning
of
his
Reign
with
his
Father
,
be
so
far
from
discovering
his
displeasure
against
him
,
as
to
hide
his
grudge
from
his
Father's
apprehension
(
whom
he
could
not
but
think
would
stand
betwixt
Demetrius
and
harm
)
he
might
very
well
put
him
upon
that
imploy
about
his
Library
,
which
was
like
enough
to
take
up
all
the
thoughts
of
so
bookish
a
Man
,
and
to
divert
them
from
being
imploy'd
about
the
securing
of
himself
from
that
fatal
stroke
he
intended
for
him
as
soon
as
his
Shield
was
taken
away
,
as
soon
as
the
days
of
mourning
for
his
Father
should
come
.
But
to
put
it
beyond
all
doubt
that
the
Translation
was
forwarded
by
Demetrius
Phalereus
under
Lagi
.
Clemens
Alexandrinus
states
it
thus
,
the
Scriptures
of
the
Law
and
Prophets
were
translated
as
men
say
,
in
the
Reign
of
Ptolemy
Lagi
;
or
as
some
say
,
in
the
time
of
Philadelphus
,
(
cum
maximam
ad
eam
rem
contulisset
diligentiam
Demetrius
Phalereus
,
&
ut
verterentur
vehementer
procurasset
,
)
after
that
Demetrius
Phalereus
had
(
to
wit
under
Lagus
)
used
a
great
deal
of
diligence
towards
the
effecting
of
that
thing
.
(
Clem.
Storm
.
1.
110.
)
As
if
this
sagacious
and
most
learned
Father
had
so
many
hundreds
of
Years
before
smelt
Scaligers
Objection
.
Answer
,
2.
But
to
answer
thus
,
from
the
Allegation
of
this
Laodicean
Bishop
,
may
seem
to
some
,
to
have
too
much
of
the
Laodicean
temper
in
it
,
to
be
too
luke-warm
a
Reception
of
so
hot
a
Charge
,
against
so
great
an
Authority
,
as
the
story
of
the
Septuagint
comes
armed
with
:
to
gratifie
,
therefore
,
the
just
Zeal
of
them
that
are
of
that
perswasion
,
let
us
weigh
the
opposed
Testimonies
in
an
equal
Ballance
.
In
one
Scale
we
find
Hermippus
,
in
the
other
Aristaeus
:
say
they
yet
hang
in
an
equal
poyse
,
(
jam
sumus
ergo
pares
)
I
can
give
free
lieve
hitherto
to
suspend
assent
.
Let
then
the
overweight
that
is
cast
into
both
these
Historians
,
cast
the
Scales
.
1.
The
voucher
for
Hermippus
is
Diogenes
Laertius
;
who
about
the
ear
of
Christ
145.
wrote
the
Lives
of
the
heathen
Philosophers
:
an
Author
of
good
credit
and
judgment
,
where
he
writes
intentionally
,
but
every
occasional
dash
of
his
Pen
,
as
this
was
,
touching
the
Septuagint
,
cannot
seem
with
intelligent
persons
to
be
of
credit
sufficient
,
to
dash
out
the
authority
of
Josephus
,
who
voucheth
Aristaeus
his
story
,
and
not
only
lived
nearer
the
time
of
this
transaction
,
by
almost
an
hundred
years
,
but
upon
the
place
where
the
chief
part
of
it
was
perform'd
;
a
man
so
peculiarly
qualified
by
all
helps
imaginable
for
the
giving
a
full
and
faithful
account
of
the
Jewish
affairs
;
as
he
that
knows
how
well
skill'd
he
was
in
their
Antiquities
.
and
how
free
he
stood
under
the
protection
of
the
Roman
Emperours
,
and
of
his
own
Judgment
(
being
a
Pharisee
and
Priest
in
Judaea
,
and
therefore
not
of
the
Alexandrian
Interest
)
of
any
temptation
to
flatter
the
Jew
in
general
,
much
less
the
Alexandrian
and
Greecizing
faction
:
and
how
accurately
he
discharged
that
part
of
the
Jewish
History
the
matter
whereof
fell
under
the
ocular
inspection
of
men
then
living
when
he
put
it
forth
:
(
in
so
much
as
Agrippa
for
his
part
gives
him
those
Testimonies
.
(
Josephi
vita
.
)
It
appears
by
thy
Writings
,
that
thou
needest
no
information
in
any
of
these
things
whereof
thou
writest
,
and
again
,
I
have
read
thy
Book
,
wherein
thou
seemest
to
me
to
write
History
more
accurately
than
any
man
else
)
.
And
how
strenuously
he
maintains
,
against
Appion's
Cavils
,
his
History
of
the
Jewish
Antiquities
,
(
proving
the
truth
of
those
passages
against
which
Appion
excepts
,
by
the
Testimony
of
those
Witnesses
,
whom
the
Graecians
themselves
esteem
most
worthy
of
belief
,
(
Cont.
App.
lib.
1.
)
And
the
self-contradiction
of
those
were
alledged
against
the
truth
of
this
History
)
:
And
how
well
he
vindicates
(
against
Justus
his
exceptions
)
his
History
of
the
Jewish
wars
;
not
only
in
retail
,
but
in
gross
,
appealing
to
common
sence
,
to
judg
whether
of
them
were
more
like
to
hit
the
mark
of
truth
!
Justus
,
who
did
not
publish
his
History
until
twenty
Years
after
the
writing
of
it
(
when
those
Caesars
,
King
Agrippa
,
and
Captains
that
managed
the
Wars
,
were
deceased
)
;
or
himself
,
who
out
of
consciousness
to
the
truth
of
his
own
History
,
dedicated
and
delivered
it
into
those
Emperour's
hands
,
through
whose
hands
the
Affairs
had
past
which
he
wrote
of
,
and
in
whose
custody
were
kept
the
Journals
of
all
those
Proceedings
.
He
,
I
say
,
that
knows
these
things
,
and
hath
the
Art
to
judg
of
Hercules
by
his
foot
,
or
rather
of
his
foot
by
his
body
,
will
think
that
Josephus
came
not
short
of
the
mark
he
set
himself
in
his
Writings
,
exprest
thus
,
(
at
the
close
of
the
Jewish
Wars
.
)
Touching
the
truth
of
this
History
,
it
will
never
repent
me
,
confidently
to
affirm
,
that
that
alone
hath
been
the
mark
I
aimed
at
in
all
my
Writings
:
Nor
that
he
overshot
himself
in
that
bold
assertion
,
(
at
the
end
of
his
Antiquities
)
I
dare
add
that
no
other
Writer
,
Jewish
or
Forreign
,
could
have
prosecuted
this
Argument
more
faithfully
than
I
have
done
.
2.
If
Aristaeus
had
no
other
Second
but
Josephus
,
his
credit
would
be
stronger
back'd
than
Hermippus's
is
by
Laertius
:
how
much
better
armed
then
is
he
than
his
Antagonist
,
since
Josephus
brings
with
him
the
Jewish
Archives
,
and
makes
himself
a
Principal
in
this
Combat
,
by
producing
out
of
them
the
same
Circumstances
that
Aristaeus
relates
:
for
thence
he
bringeth
the
Epistle
of
Ptolemy
to
Eleazar
the
High
Priest
,
and
Eleazar's
to
Ptolemy
,
wherein
are
contained
the
substance
of
what
he
quotes
Aristaeus
for
,
(
and
therefore
imputes
it
to
Apion's
want
of
reading
,
if
he
knew
not
of
those
Letters
:
Joseph
.
cont.
Ap.
2.
)
Is
it
not
strange
that
the
Chambers
of
the
Jerusalomitan
Temple
should
be
the
Receptacle
of
those
Alexandrian
Records
that
were
forged
in
favour
of
the
Greecizing
Jews
?
3.
Add
to
this
,
that
as
Josephus
is
not
only
a
Second
to
,
but
a
Principal
with
Aristaeus
;
so
he
is
not
his
only
Second
,
but
with
him
appear
on
Aristaeus
his
side
,
of
Jewish
Writers
Philo
Judaeus
who
gives
the
same
account
of
this
Seventie's
Translation
,
(
in
his
Book
2.
De
Vita
Mosis
,
cirea
initium
.
)
And
of
Christian
Doctors
.
Eusebius
,
Justin
Martyr
and
Tertullian
;
of
the
Validity
of
whose
Judgments
;
to
discourse
severally
would
take
up
too
much
time
,
I
shall
therefore
confine
my self
to
Tertullian
:
who
,
had
there
been
any
weight
in
Hermippus
,
as
Laertius
reports
him
,
to
counter-ballance
Aristaeus
his
Testimony
,
would
have
as
soon
discerned
it
as
the
Eagle-eyed
Scaliger
;
or
at
least
suspected
it
,
and
that
suspicion
had
been
a
caution
to
him
to
forbear
all
edging
an
Author
of
a
crack'd
credit
,
to
such
circumspect
Adversaries
as
he
had
to
deal
with
:
who
,
could
they
have
found
this
flaw
in
Aristaeus
,
Tertullian
would
quickly
have
had
it
on
both
sides
of
his
ears
,
and
have
been
told
,
with
a
witness
,
what
kind
of
fellow
that
Aristaeus
was
,
whose
Memorials
(
communicated
to
the
Gentiles
:
for
so
I
interpret
his
,
(
vobis
)
he
had
quoted
,
for
the
proof
of
the
Ptolemean
Version
.
Besides
all
this
,
Tertullian
mentions
Menedemus
,
and
therein
confirms
the
story
of
Josephus
touching
him
,
and
appeals
for
the
truth
of
the
whole
story
to
that
very
Hebrew
Bible
which
the
Seventy
brought
with
them
to
Alexandria
,
as
being
then
to
be
seen
in
the
Temple
of
Serapis
,
when
he
writ
his
Apology
,
and
those
many
Greek
Copies
of
the
Translatours
at
that
day
,
openly
in
the
Jewish
Synagogues
,
which
any
man
that
pleased
might
go
,
and
hear
read
;
and
lastly
,
refer
all
this
,
but
especially
,
the
preserving
of
the
Hebrew
Copy
out
of
which
the
Translation
was
made
,
when
so
many
Thousands
of
Secular
Books
were
consumed
by
fire
,
to
a
gracious
purpose
in
God
,
to
make
his
saving
health
known
among
all
Nations
.
The
Tradition
then
,
of
the
Septuagint
is
strengthened
with
such
Authority
,
as
whatever
is
brought
against
it
by
way
of
inartificial
Argument
,
is
less
considerable
than
the
dust
upon
the
Ballances
.
We
will
therefore
proceed
to
his
Artificial
ones
,
and
to
§
3.
His
Second
Objection
,
Drawn
from
the
unlikelihood
of
every
Tribe's
yielding
six
men
apiece
,
so
well
skill'd
,
both
in
the
Hebrew
Text
,
and
Greek
Tongue
,
as
to
be
able
to
translate
the
one
into
the
other
:
and
of
Eleazar's
being
in
a
Capacity
,
to
summon
every
Tribe
;
ten
of
them
being
so
long
before
dispers'd
,
and
not
under
the
High-Priests
Jurisdiction
.
A
Stone
,
which
also
the
learned
Junius
stumbles
at
,
and
is
forc'd
by
,
out
of
the
Road
of
the
common
Tradition
,
to
an
opinion
that
the
number
of
those
Translators
was
not
proportioned
to
the
Tribes
,
but
the
great
Sanhedrim
.
To
the
later
Branch
of
this
Argument
I
answer
:
that
the
dispersion
was
as
much
at
the
disposal
and
devotion
of
the
great
Council
at
Jerusalem
,
as
the
Inhabitants
of
Judaea
:
not
so
much
out
of
awe
of
its
power
,
which
could
not
reach
so
far
;
as
out
of
an
innate
and
inbred
Ambition
to
be
held
,
and
kept
a
peculiar
and
distinct
people
from
the
Gentiles
,
among
whom
they
convers'd
:
and
out
of
their
devotedness
to
their
Law
and
worship
.
(
Lightfoot
.
Har.
in
act
.
9.
)
Nay
,
in
all
probability
,
there
was
a
better
correspondency
betwixt
Judah
and
Israel
,
after
the
scattering
of
Israel
,
than
when
they
continued
two
distinct
Kingdoms
in
their
own
Land
;
as
having
then
no
shadow
of
Authority
,
wherein
they
could
center
,
but
that
Council
to
whom
they
made
application
,
and
whose
determination
they
followed
in
all
dubious
and
adiaphorous
Cases
:
So
as
nothing
more
frequently
occurrs
in
the
Jewish
stories
,
than
Communications
of
Intelligence
and
Counsel
betwixt
them
of
Judaea
and
other
Countreys
;
than
Letters
missive
from
the
High
Priest
and
Estate
of
Elders
,
upon
all
emergencies
,
to
the
brethren
of
the
twelve
Tribes
dispersed
(
for
there
was
a
dispersion
of
the
two
as
well
as
the
ten
Tribes
,
James
cap.
1.
1.
)
in
such
forms
as
these
,
[
To
our
brethren
that
dwell
in
the
upper
South-Countrey
,
to
our
brethren
that
dwell
in
the
lower
South-Countrey
,
peace
be
unto
you
;
We
give
you
to
understand
.
]
[
To
our
brethren
of
the
Captivity
of
Babilon
,
of
Media
,
of
Greece
,
and
to
the
whole
Captivity
of
Israel
,
peace
be
unto
you
;
We
give
you
to
understand
,
that
since
the
Lambs
are
yet
little
,
and
the
time
of
the
first
ripe
Ears
is
not
yet
come
,
that
it
seemeth
good
to
me
and
my
fellows
to
add
thirty
days
unto
this
Year
.
(
Lightfoot
harm
.
on
act
.
9.
)
and
if
they
kept
a
correspondency
in
such
trivial
things
,
can
we
think
they
had
not
communication
together
in
a
business
of
so
great
and
general
concernment
to
the
whole
Nation
,
as
was
the
translating
of
their
Scripture
into
a
foreign
Language
.
The
sound
then
of
Aaron's
Bells
rang
in
the
ears
of
the
dispersion
:
and
Eleazar
power
to
cluck
his
farthest
scatter'd
Chickens
under
his
Wings
:
whether
,
in
probability
,
six
of
them
,
in
every
Tribe
,
were
sufficiently
feather'd
for
such
a
flight
,
abilitated
for
such
a
work
,
comes
next
to
be
considered
,
as
being
the
first
branch
of
Scaliger's
second
Exception
.
Now
that
every
Tribe
was
able
to
set
out
six
men
a
piece
,
furnish'd
with
ability
to
translate
their
Mother-Tongue
,
(
which
Religion
constrained
them
to
retain
)
into
the
Greek
(
which
their
Secular
Necessities
forced
them
to
learn
)
seems
to
me
a
far
less
wonder
than
that
a
man
of
so
large
an
heart
,
as
he
,
should
strain
at
it
.
Hebrew
out
of
which
Language
the
Translation
was
made
,
is
the
Tongue
which
that
whole
Nation
speak
among
themselves
to
this
day
.
Hammond
.
An.
in
Mat.
12.
27.
For
although
the
Vulgar
at
their
return
from
the
Captivity
,
had
forgot
the
old
Character
,
(
and
therefore
Ezra
was
fain
to
turn
them
to
their
A
B
C
,
to
teach
them
to
spell
and
understand
the
reading
,
)
wherein
was
fulfilled
that
Prophecy
,
[
Give
the
Book
to
him
,
and
he
shall
say
,
I
am
unlearned
,
and
cannot
read
it
.
]
(
A
thing
no
more
strange
than
that
many
among
us
that
can
read
Latine
exactly
in
the
usual
Roman
Letter
,
when
they
are
put
to
read
their
Neck-verse
in
an
old
Print
,
would
lose
the
benefit
of
the
Clergy
,
did
they
not
beforehand
con
their
lesson
)
yet
to
the
end
the
book
might
not
continually
be
lock'd
up
from
vulgar
knowledge
under
a
strange
Character
.
It
pleased
God
,
when
the
affairs
of
that
People
were
come
to
that
settlement
,
as
to
allow
time
for
that
work
,
to
stir
up
the
great
Council
,
by
the
appointment
,
and
with
the
conduct
of
Ezra
to
transcribe
the
Bible
into
those
Characters
that
were
then
and
are
now
vulgarly
known
.
From
whence
arose
that
dangerous
opinion
of
some
unheedful
both
Jews
and
Christians
,
that
Ezra
restored
the
Old
Testament
by
a
spirit
of
Prophecy
,
after
it
had
been
quite
lost
,
and
no
where
to
be
found
.
(
Irenaeus
lib.
3.
cap.
25.
Cont.
haer.
)
upon
the
same
Stone
stumbled
Clemens
Alexandrinus
,
speaking
of
Ezra
.
[
Per
quem
divinitus
inspiratorum
eloquiorum
facta
est
recensio
&
renovatio
:
&
pascha
salutare
celebratum
.
]
(
Strom.
lib.
1.
pag.
107.
)
I
call
this
a
dangerous
Opinion
,
truly
it
deserves
a
worse
Epithite
,
as
that
which
wholly
gives
up
the
strength
of
Israel
into
the
Enemies
hand
,
and
absolutely
deprives
us
of
the
benefit
of
pleading
in
evidence
to
the
supernaturalness
of
those
Revelations
,
the
wonders
that
Moses
wrought
.
And
that
the
vulgar
Jews
after
the
Captivity
spake
Hebrew
,
is
manifest
from
the
Testimony
of
Josephus
(
in
his
Antiq.
Judaic
.
lib.
11.
5.
)
where
he
hath
this
story
,
that
Nehemiah
,
as
he
was
walking
before
Susa
the
Metropolis
of
Persia
,
overheard
certain
Strangers
as
they
were
travelling
towards
the
City
,
discoursing
among
themselves
in
Hebrew
;
and
drawing
towards
them
,
he
asked
,
from
whence
they
came
?
they
answered
him
,
from
Judaea
,
and
inform'd
him
in
what
bad
state
the
Jewish
Affairs
were
,
which
bad
News
was
the
occasion
of
his
looking
so
heavily
as
the
King
took
notice
of
it
.
Yea
,
that
the
Vulgar
understood
it
at
their
Conquest
by
Titus
,
is
manifest
from
Josephus's
speaking
to
them
in
the
name
of
Caesar
,
in
Hebrew
:
that
not
only
the
Captain
of
the
Rebels
,
but
the
vulgar
might
understand
him
(
Bel.
Jud.
7.
4
,
)
Itaque
Josephus
,
ne
soli
Joanni
haec
intimarentur
sed
pluribus
,
constitit
ubi
exaudiri
possit
&
mandata
Caesaris
Hebraico
Sermone
disseruit
.
]
2
The
Greek
into
which
the
Hebrew
Text
was
translated
,
was
the
common
Tongue
of
most
of
those
Nations
,
into
which
the
Jews
were
dispersed
;
and
to
all
of
them
the
badge
of
their
subjection
to
the
Grecian
Empire
,
and
the
then
common
Key
(
as
Latin
was
afterwards
,
and
is
now
in
the
Western
part
of
the
World
)
to
all
Provinces
,
to
unlock
their
minds
to
one
another
in
natural
commerce
;
so
that
without
the
knowledg
of
that
,
they
must
have
interdicted
themselves
of
Fire
and
Water
.
That
the
Jews
by
that
time
the
Law
was
translated
,
had
upon
this
account
gained
the
knowledg
of
the
Greek
,
appears
from
the
so
commonness
of
that
Language
amongst
them
for
a
while
after
,
as
it
is
stiled
by
their
own
Rabbies
,
their
vulgar
Tongue
:
in
the
Babilon
Gomara
in
Megilla
,
fol.
9.
Col.
2.
)
They
say
there
are
four
Languages
brave
for
the
World
to
use
;
the
Vulgar
,
the
Syrian
,
the
Roman
and
the
Hebrew
,
and
some
add
the
Asserian
;
and
that
by
vulgar
,
they
here
mean
the
Greek
,
is
clear
from
Midras
Tillius
,
(
fol.
25.
Col.
4.
)
where
,
speaking
of
this
passage
,
the
Greek
is
named
in
room
of
the
Vulgar
;
and
from
their
interpreting
that
Prophecy
of
Noah
,
[
Japhet
shall
dwell
in
the
Tents
of
Sem.
]
by
they
shall
speak
the
Language
of
Japhet
,
(
that
is
,
the
Greecian
,
)
in
the
Land
of
Judea
,
(
read
Dr.
Lightfoot
,
Harmon
.
anno
Christi
.
62.
Nero.
8.
pag.
141.
To
bring
this
so
much
disputed
Point
among
those
whom
too
much
or
too
little
Learning
makes
mad
,
to
the
capacity
,
even
of
Idiots
:
the
Belgick
Churches
in
England
,
express
to
the
life
the
state
of
the
Jewish
in
the
dispersion
,
as
to
their
perfect
understanding
their
own
,
and
our
Tongue
:
what
Dutch
is
to
them
;
Hebrew
was
,
yea
is
,
to
the
Jews
:
and
what
Greek
was
to
the
Jews
inhabiting
the
Siro-Grecian
Empire
,
that
is
English
to
the
Dutch
with
us
.
And
I
think
it
were
an
easie
thing
,
out
of
one
Congregation
of
them
to
single
out
more
,
than
Aristaeus
reports
Eleazar
to
have
cull'd
out
of
one
whole
Tribe
;
able
without
Hesitancy
,
Variance
or
Mistake
to
turn
their
Belgick
Bible
into
English
,
and
in
as
short
a
time
as
that
Translation
was
compleated
in
,
viz.
72.
Days
;
without
administring
occasion
of
Wonder
(
to
a
man
less
seen
in
the
nature
of
things
,
than
the
excellent
Scaliger
,
)
how
that
place
(
Exodus
24.
9.
)
[
Of
the
chosen
of
Israel
none
did
disagree
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
could
be
applyed
to
the
Translators
:
for
,
indeed
,
it
must
have
been
through
God's
laying
a
judicial
hand
upon
them
,
had
they
varied
one
from
another
,
in
translating
out
of
,
and
into
those
Lingua's
they
had
at
their
Fingers
ends
.
§
4.
Scaliger's
Third
Exception
.
Against
the
common
story
of
the
Seventy
is
,
that
it
stands
not
with
reason
that
Ptolemy
should
have
been
so
ready
in
propounding
that
Scripture
form
of
Execration
.
[
If
any
man
shall
add
or
take
from
this
Book
,
let
him
be
accursed
.
]
Answer
,
What
improbability
can
this
be
burden'd
with
?
seeing
(
as
Aristaeus
there
saith
)
this
Form
of
cursing
was
common
to
Greeks
and
Romans
as
well
as
Jews
:
and
if
it
had
not
,
yet
Ptolemy
might
have
learnt
it
out
of
Scripture
;
for
he
did
not
pronounce
this
Curse
till
he
had
heard
the
Law
read
to
him
out
of
the
Greek
Translation
by
Demetrius
,
and
had
expressed
how
exceedingly
he
admired
the
Wisdom
of
the
Lawgiver
,
and
enquired
of
Demetrius
how
it
came
to
pass
,
that
neither
any
Historian
nor
Poet
had
made
mention
of
so
admirable
a
Law
:
and
received
from
him
this
satisfactory
Answer
,
that
this
Law
was
so
divine
,
and
worthy
of
such
Veneration
,
as
none
of
them
durst
meddle
with
it
;
and
if
any
had
been
so
venturous
as
to
lay
unwashen
hands
upon
it
,
they
were
sure
,
not
to
escape
the
revenging
hand
of
Heaven
:
for
Theopompus
the
Poet
,
being
minded
to
insert
some
passages
out
of
this
Law
into
his
Poems
,
was
struck
with
madness
for
thirty
days
,
that
is
,
till
in
some
lucid
Intervals
,
suspecting
what
was
the
cause
of
that
divine
displeasure
against
him
,
he
retracted
his
purpose
by
repentance
,
and
cryed
Peccavi
,
in
his
humble
addresses
to
God
,
for
approaching
that
holy
place
with
his
shooes
on
.
And
Theodectes
,
intending
to
transplant
some
Slips
out
of
that
inclosed
Garden
into
his
Tragick
Scenes
,
was
afflicted
in
his
eye
,
till
he
had
acknowledged
his
Errour
,
and
begged
the
restoring
of
his
sight
.
Can
it
then
seem
strange
that
Ptolemy's
ears
being
filled
with
such
like
discourse
,
his
mouth
should
be
filled
with
that
Execration
against
them
that
should
add
Prophane
to
this
holy
Book
,
or
take
from
it
to
add
to
the
Prophane
?
Surely
no
:
if
we
take
in
one
thing
more
out
of
Josephus
,
preceding
this
fact
of
Ptolemy
,
viz.
that
Demetrius
summoning
all
the
Jews
of
Alexandria
,
read
to
them
the
Translation
,
in
the
presence
of
the
Translators
;
and
yet
the
whole
Assembly
approved
it
with
one
voice
,
making
suit
to
the
King
,
that
he
would
with
his
Royal
Sanction
ratifie
the
unalterableness
of
it
:
could
he
have
devised
a
form
of
Sanction
more
Royal
and
Obliging
than
this
?
Scaliger's
Fourth
Objection
.
If
Eleazar
and
the
Jerusalem
Sanhedrim
had
approved
this
Translation
,
why
did
the
Hebraizing
Jews
so
hate
it
,
as
to
keep
an
Annual
Fast
,
and
day
of
afflicting
their
Souls
in
remembrance
of
it
?
why
did
they
say
there
was
three
days
of
darkness
when
the
Law
was
translated
?
and
apply
to
this
time
and
action
that
of
Solomon
(
Eccl.
3.
)
[
There
is
a
time
to
rent
.
]
Thus
proceeds
that
learned
Man
to
Catechise
his
Readers
:
If
a
Puny
,
whose
ambition
it
is
to
sit
at
the
feet
of
that
great
Oracle
,
may
have
leave
to
solve
these
queries
,
I
would
thus
unty
these
knots
with
which
he
snarles
this
story
.
The
great
Council
appointed
the
Seventy
to
translate
the
Bible
,
to
gratifie
Ptolemy
,
but
never
intended
that
Translation
should
be
used
in
Synagogues
.
Neither
does
Josephus
(
Antiq.
12.
2.
)
assert
any
thing
of
that
tendency
;
but
that
the
whole
Assembly
of
the
Jews
of
Aegypt
,
with
their
Magistrates
and
Elders
passed
their
joynt
Vote
that
it
should
be
allowed
to
be
read
in
their
publick
Assemblies
.
Now
it
was
this
Vote
which
the
Hebrews
abominated
,
it
was
not
to
the
Translation
it self
:
but
what
past
towards
the
ratifying
of
it
for
this
use
,
in
those
three
days
of
darkness
,
wherein
it
was
read
to
the
Jews
of
Aegypt
,
and
obtained
this
approbation
,
to
which
they
applyed
that
Sentence
of
the
Royal
Preacher
,
[
There
is
a
time
to
rent
,
]
the
Aegyptian
Jews
,
giving
hereby
to
their
Brethren
of
Judaea
the
like
scandal
to
that
,
which
the
Latines
gave
the
Greeks
,
by
inserting
[
de
filioque
]
into
the
common
Creed
,
without
common
consent
;
and
laying
a
Foundation
for
that
Schism
,
which
about
an
hundred
Years
after
this
,
was
perfected
by
Onias
,
who
with
the
consent
of
Ptolemy
Philometor
,
(
Jos.
Antiq.
13.
6.
)
(
in
pretence
of
fulfilling
that
Prophesie
Isaiah
19.
18.
)
[
There
shall
five
Cities
in
Aegypt
speak
the
Language
of
Canaan
,
and
one
of
them
shall
be
the
City
of
the
Sun
]
erected
,
at
Heliopolis
,
a
Temple
after
the
similitude
of
that
at
Jerusalem
,
and
a
Church
of
Jews
there
(
whereof
he
became
High
Priest
)
distinct
from
that
in
Judaea
,
(
whereof
Alcimus
was
his
Priest
)
by
the
name
of
Helenists
or
Grecians
;
as
Scaliger
observes
,
and
Doctor
Hammond
demonstrates
,
from
(
Act.
11.
20.
)
where
they
that
upon
St.
Steven's
Martyrdom
,
travell'd
to
Antioch
,
are
said
[
To
preach
the
Lord
Jesus
to
the
Greeks
;
]
that
is
,
to
the
Grecizing
Jews
;
for
it
is
said
of
the
same
men
,
in
the
preceding
verse
,
that
in
that
their
Perambulation
they
preached
to
the
Jews
only
.
A
plain
proof
that
the
compellation
of
Greeks
was
not
imposed
upon
them
,
from
their
living
in
Greece
,
but
their
holding
of
that
Church
,
which
used
the
Greek
Translation
of
the
Seventy
.
§
5.
Scaliger's
Fifth
Objection
.
His
objecting
the
Story
of
some
Neoterick
Jews
,
touching
their
razing
out
the
Golden
Letters
of
the
Name
Jehovah
,
in
that
Copy
which
was
presented
to
Alexander
the
Great
,
and
writing
them
with
Ink
,
as
an
Argument
,
that
Josephus
is
lead
by
Aristaeus
beside
the
way
of
Truth
,
when
he
saith
,
that
the
Copy
of
the
Law
,
which
Eleazar
sent
to
Ptolemy
,
was
writ
in
Golden
Letters
;
had
never
been
raised
by
him
,
upon
so
Sandy
a
Foundation
,
neither
had
such
Rabbinical
Fables
obtained
that
High
Place
among
his
Golden
Lines
,
as
he
here
assigns
them
,
had
he
call'd
to
mind
,
either
what
St.
Origen
writes
in
answer
to
Celsus
,
(
In
Cels.
lib.
2.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
the
Writings
of
Modern
Jews
are
mere
Fables
and
Trifles
.
Or
what
sometimes
dropp'd
from
his
own
Pen.
(
de
em
.
temp.
l.
6.
)
Manifesta
est
Judaeorum
inscitia
—
multa
,
quae
ad
eorum
Sacra
&
Historiam
pertinent
,
nos
melius
tenemus
quam
ipsi
.
]
The
Ignorance
of
the
Jews
is
most
manifest
,
we
are
better
acquainted
with
their
Religious
Customs
,
and
the
Histories
of
their
Affairs
than
the
Jews
themselves
are
.
Josephus
his
single
word
hath
more
weight
with
me
than
hundreds
of
Modern
Rabbies
.
Scaliger's
Sixth
Objection
.
The
last
Stone
which
Scaliger
turns
is
Ptolemy
himself
:
under
this
indeed
he
finds
those
Worms
of
Parricides
committed
upon
his
Brethren
,
those
Moths
of
Incest
committed
with
his
Sister
,
as
fret
his
Surname
Philadelphus
(
till
they
change
it
from
its
natural
Gloss
,
and
make
it
look
as
imposed
upon
him
abusively
)
but
not
Aristaeus
his
Credit
.
For
first
,
these
Immoralities
hinder
not
,
but
that
he
might
be
ambitious
to
have
his
famous
Library
grac'd
with
Books
so
much
commended
,
not
only
by
publick
fame
and
inkling
of
the
Nations
(
speaking
in
the
language
of
that
Prophecy
Deut.
4.
6.
)
[
What
Nation
is
there
so
great
that
hath
statutes
and
Judgments
so
righteous
as
this
Law
?
]
but
by
the
suggestions
of
Demetrius
,
that
the
Jewish
Scriptures
contein'd
a
most
wise
,
sincere
and
divinely-inspired
Law
,
and
that
Hecataeus
Abderita
assigned
that
as
the
reason
why
neither
any
Poet
nor
Historian
made
mention
thereof
,
because
't
is
sacred
and
not
to
be
taken
into
a
prophane
mouth
:
How
must
this
set
an
edge
upon
his
curiosity
,
and
incite
him
after
the
obtaining
a
sight
,
and
coming
within
view
of
those
Books
,
which
,
at
a
distance
,
cast
so
alluring
a
smell
into
his
quick-scented
nostrils
!
]
Ptolemy
was
in
Tertullian's
Judgment
[
Omni
literaturâ
sagacissimus
:
]
(
Apol.
cap.
18.
)
Secondly
,
had
we
learnt
to
extend
the
line
of
Christian
Charity
but
half
as
far
as
it
will
reach
,
we
should
pass
a
milder
sentence
than
that
of
Scaliger
and
Weenobus
,
upon
him
,
whom
God
anointed
to
be
his
Servant
,
to
bring
his
Law
from
Jewish
Captivity
;
and
conceive
him
to
have
been
almost
if
not
altogether
a
Proselyte
:
for
upon
the
assurance
that
Aristaeus
gave
him
,
that
so
far
as
he
could
find
by
most
diligent
enquiry
,
the
best
and
highest
God
,
the
Maker
of
the
World
,
whom
he
worship'd
(
under
the
name
of
Jupiter
)
was
worshipped
among
the
Jews
,
after
a
more
excellent
rite
and
form
of
Divine
Service
,
than
among
any
other
people
upon
earth
;
that
that
God
,
who
gave
to
him
his
Kingdom
,
had
given
to
them
their
Law
:
he
presently
ordered
the
Manumission
of
all
the
Jews
in
his
Dominion
,
at
his
own
vast
charge
,
in
redeeming
above
120000
out
of
the
hands
of
those
they
were
Vassals
to
.
And
upon
Demetrius
his
suggesting
to
him
,
that
the
Jewish
Scriptures
contein'd
a
most
wise
,
sincere
and
divine
Law
,
he
ordered
Embassadors
to
be
sent
to
Eleazar
the
High
Priest
with
Letters
after
this
Tenure
.
—
After
,
I
had
obtained
the
Principality
,
I
set
at
liberty
above
an
hundred
thousand
Jews
,
&c.
thinking
that
this
would
be
an
acceptable
,
thank-offering
to
God
,
for
that
providence
whereby
it
pleased
him
to
prefer
me
to
this
Supremacy
.
—
I
have
sent
also
Oblations
for
the
Temple
,
twenty
golden
,
and
thirty
silver
Vials
,
five
golden
Flaggons
,
a
Table
of
Gold
,
an
hundred
Talents
to
buy
Sacrifices
with
,
and
for
other
uses
of
the
Temple
.
Those
presents
were
as
rich
and
curious
as
hands
could
make
them
,
or
Art
,
instigated
to
do
their
best
by
the
Kings
diligent
eye
upon
them
while
they
were
a
working
:
and
that
the
memory
of
this
his
Zeal
for
the
House
of
God
might
be
continued
,
he
not
only
caused
the
Workmen
to
engrave
their
names
upon
the
pieces
which
each
of
them
wrought
,
together
with
the
Donor's
;
but
the
whole
procedure
of
this
business
to
be
entred
in
the
publick
Records
.
Of
this
Ptolemy
thus
writes
Philo
Judaeus
(
de
vita
Mosis
,
lib.
2.
)
Ptolemaeus
fuit
is
Philadelphus
,
virtutibus
regiis
,
supra
omnes
aetatis
suae
superiorumque
seculorum
principes
,
nobilis
,
cujus
nunc
quoque
ex
tanto
temporum
intervallo
decus
est
inclitum
,
ob
tot
relicta
per
civitates
regionesque
monumenta
magnificentiae
,
ut
in
proverbium
abierit
sumptuosa
opera
ab
illo
Philadelphea
denominata
.
—
Talis
princeps
captus
nostrae
Legis
amore
,
in
Graecam
linguam
è
Caldaica
transferendam
curavit
.
]
This
Ptolemy
Philadelphus
was
for
Kingly
Vertues
famous
above
all
Princes
of
his
and
former
Ages
;
who
is
now
also
after
so
long
a
space
of
time
renown'd
for
leaving
so
many
monuments
of
his
magnificence
in
Cities
and
Countries
,
that
sumptuous
works
are
proverbially
called
Philadelphian
.
This
so
eminent
a
Prince
,
being
taken
with
the
love
of
our
Law
,
caused
it
to
be
translated
.
Lo
here
,
what
sooting
our
Charity
may
have
,
to
hale
us
to
the
more
favourable
opinion
,
touching
this
great
Instrument
of
conveighing
the
knowledge
of
God's
Law
out
of
Jewry
to
the
ends
of
the
Earth
!
And
the
same
Charity
may
cover
the
multitude
of
Crimes
laid
to
his
charge
,
they
being
neither
more
nor
greater
than
what
may
be
observ'd
even
in
Cyrus
himself
,
who
past
in
God's
muster
for
one
of
his
anointed
ones
,
and
(
whose
Proselytism
stood
him
in
as
much
,
as
his
did
Ptolemy
)
if
we
would
permit
the
Bee
to
metamorphize
it self
into
a
Dung-fly
,
upon
whom
might
she
not
find
sore
places
to
fasten
and
sit
upon
.
Ptolemy
slew
his
Brethren
,
but
Brethren
(
if
even
Scaliger's
Oracle
Hermippus
be
infallible
)
whom
their
Mother
sought
to
promote
to
the
Crown
before
her
Step-son
Ptolemy
;
and
was
this
any
more
than
Solomon
did
to
Adonijah
,
upon
the
same
account
?
He
married
his
Sister
!
But
(
to
say
nothing
of
those
alleviations
of
its
guilt
,
which
from
the
Customariness
of
the
thing
,
and
Reasons
of
State
might
be
pleaded
)
was
not
the
Family
of
the
Herods
a
proselyted
Race
,
and
yet
intangled
in
incestuous
Marriages
?
of
one
of
whom
(
and
he
the
most
zealous
of
them
all
for
Judaism
,
Herod
Agrippa
)
History
records
,
(
Lightfoot
,
Har.
Vit.
25
,
26.
)
that
he
succeeded
his
Brother-in-law-uncle
Herod
,
and
lived
with
his
Aunt-sister
Beronice
in
more
familiarity
than
was
for
their
credit
.
Of
another
of
whom
,
Herod
Antipas
,
sacred
Records
report
Cruelty
and
Incest
,
if
not
equalling
Ptolemy's
in
all
,
yet
exceeding
it
in
this
circumstance
,
that
the
one
had
the
Baptist
,
the
other
Aristaeus
to
reprove
him
;
who
had
he
equal'd
Herod's
Monitor
in
the
share
of
Elijah's
Spirit
,
Ptolemy
perhaps
would
have
repented
.
But
that
worse
men
than
Ptolemy
have
past
for
good
Proselytes
,
needs
no
other
examples
to
be
proved
by
,
than
that
of
Herod
the
Great
,
for
a
Male
;
whom
Josephus
describes
as
a
Monster
in
point
of
Morality
,
and
yet
so
zealous
a
Jew
,
as
the
Building
of
the
Temple
cost
him
far
more
than
the
Translation
of
the
Bible
did
Ptolemy
.
And
Poppaea
a
Female
;
who
for
all
that
she
had
so
much
Debauchery
in
her
,
as
to
Neronize
Nero
himself
,
yet
could
lisp
out
[
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
]
with
such
a
grace
,
as
Josephus
mistook
her
for
a
very
religious
Woman
.
Thirdly
,
should
we
grant
the
worst
of
Ptolemy
that
can
be
imagin'd
;
Is
he
the
first
bad
man
whom
God
hath
made
an
Instrument
of
good
?
of
whom
that
All-ruling
Providence
hath
serv'd
her self
which
useth
to
bring
about
her
own
wisest
Counsels
by
foolish
Instruments
;
her
greatest
Designs
by
the
most
unlikely
means
;
the
best
Things
by
the
worst
Men
:
and
would
not
permit
evil
Men
,
could
she
not
make
good
Use
of
them
?
The
truth
is
,
the
Argument
from
Persons
to
Providence
,
or
from
Providence
to
Persons
,
is
like
those
Islands
near
St.
Omer
,
of
which
Heylin
(
in
his
Belgium
.
pag.
367.
)
reports
,
that
though
their
surface
be
so
firm
,
that
Cattel
do
graze
upon
them
,
yet
for
want
of
a
solid
foundation
towards
the
centre
,
by
fastning
Cords
to
the
Bushes
which
grow
upon
them
,
a
man
may
draw
them
which
way
he
will
.
And
such
an
Island
the
Josephian
History
of
the
Seventy
seem'd
to
be
to
Scaliger
,
no
wonder
,
then
that
that
Remover
of
Mountains
(
to
borrow
the
Rabbies
Paraphrase
of
an
Almighty
Wit
)
should
tie
his
Cords
to
these
passages
therein
;
or
that
his
sinewy
Arm
(
able
to
roll
the
Earth
about
,
if
he
had
but
a
place
whereon
to
fasten
his
foot
)
should
give
the
Truth
of
it
those
Twitches
,
as
make
the
whole
Island
seem
to
float
,
in
those
mens
Eyes
who
ponderate
his
Authority
more
than
his
Reasons
.
But
God
be
thanked
,
though
he
move
,
he
cannot
remove
this
firm
Land
,
whose
foundations
are
laid
upon
the
Universal
consent
of
all
the
Fathers
unto
St.
Jerome
:
and
that
consent
pleaded
as
a
Catachistical
point
by
St.
Cyril
of
Jerusalem
(
Catech.
4.
titul
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
where
he
tells
his
Catechumens
that
they
may
safely
rely
upon
the
22
Books
of
the
Old
Testament
,
translated
by
the
Seventy
,
as
being
delivered
to
us
by
the
Apostles
and
ancient
Bishops
,
who
were
far
wiser
than
we
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
And
by
St.
Austin
(
De
Civit.
18.
42
,
43.
)
the
Title
of
the
former
Chapter
being
this
[
Scripturas
Veteris
Testamenti
singulari
Dei
providentiâ
in
Graecum
translatas
,
]
That
the
Old
Testament
was
by
the
singular
providence
of
God
translated
into
Greek
.
]
And
of
the
latter
this
[
De
authoritate
Septuaginta
omnibus
praeferendâ
That
the
authority
of
the
Septuagint
is
to
be
preferred
before
all
:
]
which
last
Assertion
he
makes
to
St.
Jerom's
face
(
Epist.
8.
)
[
Septuaginta
,
quorum
est
gravissima
authoritas
—
eis
praeeminentem
authoritatem
in
hoc
munere
sine
controversia
tribuendam
existimo
;
]
The
Seventy
,
whose
authority
is
most
weighty
—
I
think
we
ought
,
without
all
dispute
,
give
them
the
preeminence
of
authority
.
And
maintains
it
by
such
solidity
of
Argument
(
Epist.
10.
)
[
Neque
enim
parvum
pondus
habet
illa
,
quae
sic
meruit
defamari
(
quôd
in
multis
aliter
se
habet
quàm
Haebraeorum
codicum
authoritas
)
&
quâ
usos
Apostolos
,
non
solùm
res
ipsa
indicat
,
sed
etiam
te
attestatum
esse
memini
.
]
Can
that
Translation
be
of
small
weight
(
although
thou
art
pleased
to
defame
it
,
as
not
agreeing
with
the
Hebrew
Text
)
which
that
the
Apostles
used
,
is
not
only
plain
in
it self
,
but
acknowledged
by
thee
?
and
(
Epist.
19.
)
[
Sed
insinuare
digneris
,
à
quibus
Judaeis
,
&c.
]
Be
pleased
(
I
pray
thee
)
to
tell
me
,
by
what
Jews
this
Translation
could
possibly
be
corrupted
,
so
as
to
disfavour
the
Christian
Cause
?
Not
by
those
who
before
the
Advent
of
Christ
translated
it
,
for
they
had
no
temptation
.
The
Jews
indeed
,
since
the
propagation
of
Christianity
,
may
be
thought
to
have
had
a
good
will
,
either
to
substract
,
or
to
adulterate
those
Texts
in
the
Old
Testament
,
out
of
which
we
fetch
convincing
Arguments
,
in
defence
of
our
Faith
.
But
how
is
it
possible
they
could
have
an
opportunity
?
seeing
the
Translation
of
the
Seventy
is
not
only
dispers'd
through
the
World
;
but
,
by
reason
of
Christ's
and
his
Apostles
making
their
quotations
out
of
it
,
is
so
tenaciously
adhered
to
by
all
Christian
Churches
,
as
they
cannot
endure
to
hear
what
recedes
from
it
in
the
least
tittle
:
Of
which
he
gives
this
notable
Instance
(
Epist.
10.
)
That
a
certain
Bishop
reading
out
of
St.
Jerom's
Translation
,
in
the
History
of
Jonas
,
[
haedera
]
instead
of
[
cucurbita
]
the
people
were
so
incens'd
,
as
they
had
like
to
have
proceeded
to
the
Deposition
of
their
Bishop
,
for
corrupting
sacred
Writ
.
By
such
Solidity
of
Arguments
(
I
say
)
St.
Austin
maintains
the
preheminency
of
the
Authority
of
the
Septuagint
against
St.
Jerom
;
as
that
learned
Father
pleads
his
own
old
age
,
for
an
excuse
,
for
his
not
answering
them
.
But
the
excellent
Vossius
hath
lately
so
well
managed
this
Province
,
so
irrefragably
maintained
the
Authority
of
the
Septuagint
,
as
all
that
can
be
said
after
him
is
but
labour
in
vain
.
Neither
indeed
did
I
intend
to
stand
by
the
Seventy
any
longer
,
than
I
might
signifie
to
the
Sheep
of
Christ
,
that
they
may
without
fear
graze
upon
it
,
and
find
that
pasture
which
greater
Cattel
(
of
a
far
larger
size
than
the
Modern
breed
,
and
whose
weight
would
have
sunk
it
down
,
had
it
not
been
firm
Land
)
have
found
there
:
and
may
chew
the
Cud
of
that
Observation
,
for
the
defence
whereof
we
have
made
this
too
large
Digression
:
Were
it
not
that
the
allowing
the
matter
to
have
fallen
out
,
as
Scaliger
fancieth
,
rather
than
as
Josephus
relateth
,
would
render
the
whole
Story
juiceless
.
For
say
,
as
he
states
the
Case
,
that
the
Jews
of
Egypt
,
being
brought
to
a
necessity
of
disusing
their
own
tongue
,
and
of
learning
Greek
,
procured
this
Translation
for
their
own
use
;
this
will
make
little
or
nothing
to
the
proof
of
that
Position
which
the
Patrons
of
the
Christian
Cause
have
with
one
mouth
affirmed
;
viz.
That
the
knowledge
of
the
Law
of
Moses
was
the
forerunner
of
the
Knowledge
of
Christ
,
among
the
Gentiles
:
to
whom
it
would
still
have
been
a
Book
sealed
up
,
had
it
been
confin'd
to
the
Cabinet
of
the
Synagogue
.
But
as
Josephus
tells
the
Story
,
it
affords
a
most
substantial
Basis
to
that
universally
receiv'd
Opinion
,
that
the
Day-break
Glimmerings
of
the
Law
of
God
did
(
out
of
Judea
)
appear
brighter
and
brighter
to
the
Gentiles
;
till
at
last
the
whole
Body
of
it
arose
visibly
,
(
in
the
Septuagint
)
as
the
Day-star
to
the
Sun
of
of
Righteousness
.
[
Volebat
Deus
gentes
non
multos
post
annos
vocare
per
Evangelium
—
quocirca
curavit
codicem
sacrum
maturè
in
vulgarem
linguā
converti
,
quo
legi
passim
posset
ab
omnibus
per
orbem
gentibus
]
(
Bullenger
in
Daniel
,
par.
2.
tab.
4.
)
If
God
had
a
purpose
to
conveigh
the
knowledge
of
his
Will
to
the
Gentiles
by
that
Translation
,
would
he
have
put
that
Candle
under
the
bushel
of
the
Jewish
Synagogue
,
and
not
rather
have
set
it
on
the
Pharos
of
Ptolemy's
Library
?
If
the
Law
was
to
be
the
Gentiles
Schoolmaster
unto
Christ
,
where
could
it
have
set
up
School
better
than
there
,
where
was
the
greatest
frequency
of
learned
men
from
all
parts
of
the
World
;
drawn
thither
,
as
soon
as
that
Translation
was
finish'd
,
by
the
beneficence
of
that
Philomuse
(
as
Tertullian
(
advers.
Valentin
,
cap.
12.
)
stiles
Philadelphus
(
in
Junius
his
emendation
of
the
corrupt
Reading
of
that
passage
)
of
whose
bounty
to
proficients
in
Learning
,
not
only
himself
,
in
his
Letter
to
Eleazar
the
High
Priest
(
at
his
dismission
of
the
Seventy
,
(
Joseph
.
Ant.
)
but
Aelian
in
his
various
History
,
(
lib.
13.
cap.
13.
)
gives
testimony
;
affirming
,
that
though
he
exceedingly
delighted
in
Converse
with
Learned
men
,
yet
he
took
more
pleasure
in
sowing
his
Temporals
upon
them
,
than
in
reaping
their
Spirituals
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
And
after
his
death
,
by
the
fame
of
his
Library
,
where
Learning
kept
open
house
for
all
comers
(
Can.
cron
.
lib.
2.
)
[
Communia
fuerant
omnibus
discere
volentibus
,
&c.
]
and
flourished
in
the
days
of
his
Son
Euergetes
no
where
in
all
the
World
more
than
it
did
there
.
A
place
so
beautiful
(
saith
Am.
Marcell
.
lib.
22.
)
as
it
was
second
to
none
in
the
whole
World
,
but
the
Roman
Capitol
;
and
its
greatest
Ornament
being
a
Library
of
seventy
thousand
Volumes
,
all
preserved
there
entire
,
till
in
the
Alexandrian
War
(
in
the
Dictatorship
of
Caesar
)
while
the
City
was
a
pillaging
,
the
Temple
was
set
on
fire
,
and
the
greatest
part
of
the
Books
burnt
.
Now
from
the
beginning
of
Philadelphus
unto
our
Saviour's
Birth
(
that
is
from
the
year
of
Rome
built
469.
to
the
year
751.
)
were
almost
300
years
(
Bullinger
in
Daniel
:
)
during
which
time
the
Old
Testament
had
been
communicated
to
the
Gentiles
,
before
the
coming
of
him
to
whom
it
pointed
.
§
.
6.
Lo
here
!
how
candidly
,
how
open-heartedly
the
Blessed
Jesus
dealt
with
the
World
!
dispersing
his
Picture
,
before
he
came
to
call
her
beloved
,
that
had
not
been
beloved
;
that
at
his
congress
with
her
,
there
might
not
be
error
personae
,
or
that
the
World
might
not
have
this
to
plead
,
that
she
had
(
or
ever
she
was
aware
,
or
had
well
considered
the
Person
)
suffered
a
surprizal
upon
her
Affections
;
sending
the
Septuagint
as
the
Prologue
to
his
and
his
Apostles
Acts
,
to
communicate
to
the
Expectants
the
Argument
of
the
ensuing
Poem
,
and
communicating
the
old
Grounds
of
that
new
Ditty
,
which
was
to
be
sung
at
his
and
their
appearing
on
the
Worlds
Stage
:
an
argument
it
was
no
newly
devised
Fable
,
but
an
old
Plot
;
and
a
certain
Expedient
whereby
the
mistakes
of
the
Actors
might
have
been
discern'd
had
they
committed
any
.
Would
Christ
have
given
the
World
an
opportunity
to
take
the
length
of
his
foot
that
was
to
come
,
by
the
Sandal
of
Moses
,
and
of
judging
whether
that
Sandal
fitted
his
foot
when
he
was
come
,
if
he
had
intended
to
delude
it
?
I
appeal
to
all
Histories
for
an
instance
,
of
any
Religion
but
Christ's
,
that
durst
abide
the
Test
,
much
less
appeal
to
the
Principles
of
another
Religion
,
then
in
being
,
when
it self
stood
for
acceptance
,
and
acknowledged
by
the
Candidate
to
be
in
force
.
The
Roman
Pagan-Religion
durst
not
stand
a
trial
by
the
Books
of
its
Founder
,
Numa
Pompilius
,
but
cried
away
with
them
to
the
fire
,
as
soon
as
they
were
produc'd
.
The
Papal
Church
supprest
her
Religion
(
in
the
Christian
part
of
it
)
by
locking
the
Scriptures
up
in
strange
Tongue
from
the
inspection
of
the
Vulgar
,
when
she
imposed
her
Antichristian
Innovations
.
And
Mahomet
,
though
he
ground
his
impious
Superstition
upon
Moses
and
Christ
,
as
he
pretends
,
yet
he
decried
them
both
,
when
he
introduc'd
his
Alcoran
.
But
our
Jesus
professeth
,
that
he
came
not
to
destroy
,
but
to
fulfil
(
to
fill
up
)
the
Law
and
the
Prophets
;
that
he
would
not
dash
one
tittle
out
of
them
,
till
all
was
fulfilled
:
and
yet
he
communicated
the
knowledge
of
them
to
the
World
some
hundreds
of
years
before
he
instituted
his
Royal
Law
,
and
requires
the
Worlds
Vote
for
the
passing
of
that
Law
,
upon
no
other
terms
than
its
Conformity
to
what
Moses
and
the
Prophets
had
writ
.
The
greatest
advantage
imaginable
for
the
detection
of
false
Play
,
and
such
as
he
would
never
have
given
the
World
,
had
he
intended
to
have
put
tricks
upon
it
.
How
does
Celsus
in
the
Person
of
a
Jew
busie
himself
to
find
Lines
and
Features
in
our
Saviour's
Face
not
answering
the
Old
Testament
draught
of
the
Messiah
?
Here
he
hath
too
much
of
God
,
there
too
much
of
Man
;
here
he
's
to
White
,
there
too
Ruddy
.
How
does
the
Jew
himself
labour
,
to
make
himself
believe
he
sees
those
Forms
in
him
,
that
bear
no
proportion
to
the
Prophetical
Description
of
the
Messiah
;
one
while
the
Place
of
his
Birth
is
too
manifest
,
another
while
too
obscure
,
&c.
had
these
men
of
an
evil
Eye
,
discovered
the
least
disproportion
betwixt
the
Model
and
that
Temple
it self
wherein
the
Godhead
dwells
bodily
,
in
what
triumph
would
they
have
set
their
conquering
Banners
upon
it
?
Would
Christ
have
yielded
them
the
opportunity
of
skulking
behind
Moses's
Ark
,
of
marching
covertly
under
his
Tabernacle
,
and
of
making
so
near
approaches
to
the
Rock
of
Ages
,
as
from
thence
to
spy
out
where
the
Fortifications
were
lowest
and
weakest
?
had
he
not
known
his
weakness
to
have
been
stronger
than
the
strength
of
of
men
;
and
himself
to
have
been
such
an
exact
Copy
of
Moses
,
as
the
most
maliciously
prying
Eye
could
not
find
the
least
real
Disproportion
betwixt
Jesus
of
Nazareth
,
and
that
Picture
of
him
which
the
Septuagint
had
delivered
to
the
World
,
so
long
before
his
appearance
.
CHAP.
VII
.
The
World
over-run
with
Barbarous
Ignorance
when
the
Impieties
of
Turk
,
Pope
and
Pagans
imposed
themselves
upon
its
Credulity
.
§
1.
Platinas
his
Censure
of
the
sixth
Century
:
Pope
Sabinian
,
an
Enemy
to
Learning
;
monstrous
Presages
.
Phocas
(
in
Baronius
his
stile
,
the
Red
Dragon
)
gave
the
Title
of
Universal
Bishop
to
Boniface
the
third
.
§
2.
As
Darkness
increased
,
the
Pope
incroacheth
,
till
at
last
he
set
his
foot
upon
the
Necks
of
Princes
.
The
Eyes
of
those
Centuries
,
the
Lights
of
the
Church
,
(
as
they
will
be
called
)
were
Darkness
.
Formosus
,
Stephen
,
Romanus
,
Theodore
the
second
,
John
the
tenth
,
and
nine
Popes
succeeding
him
in
less
than
nine
Years
,
Benedict
the
fourth
,
Leo
the
fifth
,
all
Heads
of
the
Roman
Church
,
like
that
Head
in
the
Carvers
Shop
,
brainless
.
These
in
the
ninth
Century
.
§
3.
The
Popes
of
the
tenth
Century
,
Baronius
stiles
Abomination
in
the
holy
Place
.
Gerebrand
reckons
from
the
Hermaphrodite
,
Pope
John
or
Joan
,
above
fifty
in
two
hundred
Years
,
who
were
little
better
than
Incarnate
Devils
;
amongst
whose
Predecessors
was
John
the
thirteenth
a
Stallion
,
Benet
the
ninth
in
time
succeeds
,
a
Monster
made
up
of
a
Boar
below
,
and
an
Ass
above
.
§
4.
The
Popes
of
the
eleventh
Century
light
their
Candle
at
the
Devil's
Match
.
Silvester
compounded
with
the
Devil
for
the
Papacy
:
Onuphrius
his
Evasion
obviated
.
Benet
rides
the
Devil
in
Purgatory
:
He
was
a
wonderous
great
Scholar
that
bad
learn'd
his
Grammar
.
§
5.
Paganism
crept
in
in
the
dark
before
Commerce
.
Heathens
care
to
conceal
their
God-Births
.
Minerva
turns
the
tatling
Crow
out
,
and
takes
the
Bird
of
Night
,
the
Owl
,
into
her
service
;
the
Eleusine
Mysteries
.
Mercury'
s
hand
upon
his
mouth
.
Alexander
must
not
reveal
Aegyptian
Mysteries
,
nor
Petronius
his
Ruffians
,
the
Secrets
of
Priapus
.
As
Traffick
increased
,
the
World
gives
over
teeming
with
new
Gods
.
Alexander
,
Plato
,
Caesar
,
Aristaeus
,
were
born
out
of
time
to
be
made
Gods
.
As
the
Theology
of
those
obscure
times
came
to
be
inquired
into
by
several
Nations
comparing
Notes
,
it
grew
out
of
Credit
.
Euemerus
his
Sacred
History
,
Annons
Birds
.
§
1.
THese
Arguments
for
the
fidelity
of
the
Apostles
,
drawn
from
the
State
of
that
Age
wherein
they
made
their
report
,
will
recieve
that
Accession
of
Strength
,
as
will
make
them
impregnable
,
by
comparing
it
with
those
Ages
wherein
all
false
Religions
have
been
hatched
,
No
Religious
Impostors
having
hitherto
dared
to
peep
out
,
but
in
Barbarous
Times
.
To
begin
with
those
are
next
to
us
,
both
in
time
and
place
;
those
Antichristian
Twins
,
of
the
Mahometan
and
Papal
Impiety
,
chose
the
midnight
of
Cimmerian
Darkness
to
be
born
in
;
an
Age
as
infamous
for
Ignorance
,
as
that
of
the
Apostles
was
famous
for
Knowledg
.
The
Pope
,
by
the
Decree
of
Phocas
,
obtained
the
Universal
Supremacy
over
Bishops
,
—
Anno.
606.
Mahomet
put
forth
his
Alchoran
,
—
Anno.
622.
Urbanity
was
in
its
highest
Exaltation
when
the
Cedar
of
the
Gospel
was
planted
,
in
its
lowest
depression
when
these
Tares
were
sowen
;
that
an
Age
elevated
above
the
Ela
of
common
Humanity
,
this
sunk
down
below
the
Gamut
of
the
most
brutish
Bestiality
.
He
that
would
make
an
equal
partition
of
that
Verse
in
the
Psalms
betwixt
them
,
must
assign
the
first
part
for
the
Motto
of
that
[
Man
being
in
Honour
,
]
the
last
clause
for
the
motto
of
this
[
is
become
like
a
Beast
that
perisheth
.
]
For
,
whether
it
hapned
through
the
innate
inconstancy
of
humane
Affairs
,
in
whose
still-running
Wheel
,
those
Spokes
which
were
then
uppermost
,
were
now
become
lowermost
,
nothing
persisting
in
one
Stay
;
but
either
flowing
till
it
comes
to
its
Spring
Tide
,
or
ebbing
till
it
falls
to
its
neep
;
either
waxing
towards
a
full
,
or
waining
towards
a
change
:
Or
whether
the
just
hand
of
Heaven
withdrew
natural
from
them
who
made
no
better
improvement
of
supernatural
Light
:
Or
upon
whatever
inscrutable
reasons
of
incomprehensible
Wisdom
,
it
came
to
pass
:
such
was
the
Genius
of
the
World
,
when
Hell
drew
out
those
her
two
Nipples
,
Turk
and
Pope
,
(
those
Soveraigns
of
Eastern
and
Western
Babel
,
of
the
second
Edition
;
(
Herbert's
Church
Militant
;
)
when
that
Janus-Anti-Christ
set
back
to
back
,
and
entred
the
Lists
against
Christ
;
the
one
antiquating
,
the
other
adulterating
the
Gospel
,
by
the
Introduction
of
their
new
Religions
;
as
there
was
none
then
visibly
appearing
,
but
the
Ass
,
to
umpire
the
Contest
betwixt
Christ
and
them
;
to
determine
who
sung
best
;
these
Birds
of
Prey
,
or
that
warbling
Nightingale
,
that
Bird
of
Paradise
.
The
Worlds
Ears
were
never
grown
to
a
more
Ass-like
length
,
than
when
those
Silvans
,
and
barbarous
Pans
contended
before
it
,
for
preheminency
above
our
truly
Divine
Apollo
.
That
such
was
the
face
of
the
World
then
,
when
Papal
Innovations
,
and
Mahometan
Blasphemies
commended
themselves
to
her
,
will
best
appear
,
by
taking
an
impartial
Survey
of
that
Age
,
as
it
is
limned
out
by
the
Pencils
of
Popish
Historians
,
as
't
is
measured
by
their
own
Chain
.
Touching
the
Ignorance
and
Immorality
of
which
Age
,
(
Cent.
6.
590.
)
Platina
gives
a
shrewd
hint
,
in
his
commendation
of
the
then
Pope
,
when
the
day
was
shutting
in
;
telling
us
that
Gregory
the
great
had
no
Peer
,
for
Learning
,
among
all
the
Popes
which
succeeded
him
,
good
Literature
was
then
on
the
decaying
hand
among
the
chief
Bishops
;
much
more
therefore
among
the
inferiour
Clergy
,
whose
preferment
lay
at
their
feet
,
and
whose
highest
Ambition
was
to
bear
the
Image
of
their
Ghostly
Fathers
.
If
that
great
Luminary
which
God
made
to
rule
the
Day
(
as
the
Italian
Parasite
brags
)
was
eclipsed
,
how
must
Darkness
needs
spread
it self
over
the
faces
of
the
lesser
Stars
?
nay
,
which
of
them
durst
shew
so
little
obsequiousness
to
them
,
of
whom
they
borrowed
light
;
as
not
to
chuse
rather
to
hide
that
innate
knowledg
they
had
,
under
a
Bushel
,
than
set
it
on
the
Table
,
to
out-brave
the
Sun
;
having
so
fair
an
Item
given
them
,
that
light
offends
weak
Eyes
,
in
the
immediate
Successor
to
the
learned
Gregory
?
The
rude
and
unlearned
Sabinianus
,
(
Platin.
Sabinianus
,
604.
)
upon
whom
Platina's
Pen
le
ts
fall
these
blots
;
that
he
was
of
so
obscure
Parentage
,
as
the
place
of
his
Birth
could
not
be
traced
out
,
but
yet
more
obscure
in
good
parts
and
manners
;
burning
with
that
spightful
Envy
against
his
learned
Predecessor
,
as
he
attempted
to
burn
his
Books
,
to
pull
that
Light
,
the
Splendour
whereof
dazled
the
Eyes
of
this
Owl
,
out
of
the
Firmament
.
This
was
he
that
instituted
the
burning
of
Lamps
on
the
Day
time
in
St.
Peter's
Church
:
A
charitable
and
seasonable
work
!
to
furnish
the
Church
with
corporeal
and
typical
Light
,
when
the
substantial
and
spiritual
Temple-Lamp
was
dwindling
out
:
and
a
kind
of
Prodigy
portending
the
decay
of
Knowledg
;
as
those
other
did
of
Humanity
(
all
but
the
outward
shape
)
which
Platina
reports
to
have
appeared
in
the
short
Span
of
his
Papacy
?
and
than
which
(
he
saith
)
never
any
appeared
greater
:
A
fourfooted
boy
,
and
two
Sea-monsters
in
a
perfect
humane
Shape
,
manifestly
representing
the
degeneracy
of
that
Age
;
grown
,
even
under
Gregory
,
to
a
stupendious
degree
of
Brutishness
,
If
Ulric
Bishop
of
Auspurg
be
to
be
believed
(
and
they
that
doubt
the
validity
of
his
Testimony
,
may
find
a
solid
and
unanswerable
Vindication
of
it
in
Bishop
Hall's
defence
of
the
Honour
of
the
married
Clergy
,
lib.
5.
§
1.
)
who
in
his
Letter
to
Pope
Nicholas
the
first
,
writing
against
the
Decree
of
single
life
of
Priests
,
produceth
the
practice
of
Gregory
the
first
,
who
once
condemned
marriage
of
Priests
,
but
when
at
the
cleansing
of
a
Pond
(
near
his
own
Collegiate
Church
)
he
saw
cast
up
,
with
the
sludge
,
above
6000.
Sculls
of
Infants
,
he
condemned
and
retracted
his
former
Decree
.
Good
God!
how
had
this
Age
lost
the
common
Sentiments
of
Humanity
;
which
could
put
this
Sence
upon
St.
Paul
,
[
It
is
good
not
to
marry
,
]
as
if
he
therein
made
the
committing
of
Fornication
,
and
(
to
cover
the
shame
of
that
from
the
World
)
the
perpetration
of
such
barbarous
Murther
upon
so
many
innocent
babes
more
eligible
,
than
to
enter
into
that
State
,
which
himself
stiles
honourable
.
And
if
they
of
his
own
Colledg
and
Family
,
that
lived
under
his
inspection
,
commenced
to
such
a
Degree
of
insensate
Savageness
,
what
may
we
think
of
others
,
that
had
not
upon
them
the
restraint
of
their
Bishop's
eye
;
yea
,
what
can
be
deemed
of
so
brutified
an
Age
,
but
what
Gregory
himself
thought
of
it
?
that
it
was
next
door
to
that
,
wherein
Antichrist
would
shew
himself
:
that
now
the
way
was
strawed
for
the
coming
of
that
Son
of
Perdition
:
as
he
intimates
in
that
Letter
,
wherein
he
returns
to
the
Emperour
(
expressing
how
ill
he
took
Gregory's
raising
of
so
much
Dust
in
opposing
John
of
Constantinople
,
and
advising
him
,
that
for
so
frivolous
a
Word
,
he
would
not
give
so
great
a
Scandal
)
this
Answer
,
I
say
boldly
,
that
whosoever
desireth
the
Title
of
Universal
Bishop
,
fore-runs
Antichrist
in
Pride
,
and
with
the
same
Pride
is
brought
into
all
Error
.
And
in
his
Letter
to
John
himself
,
who
,
I
pray
(
saith
he
)
before
you
ever
used
this
proud
word
,
but
he
,
who
despising
the
Legions
of
Angels
,
(
sociably
joyned
with
him
)
would
needs
burst
out
unto
the
top
of
singularity
,
and
be
alone
above
all
.
And
in
his
Treatise
on
Job
,
saying
,
Now
ere
Antichrist
himself
come
,
some
do
preach
him
by
their
manners
,
and
others
by
their
words
.
The
Trentish
Anathema
would
fall
heavy
upon
me
,
should
I
deny
this
Pope's
infallibility
in
defining
matters
of
Faith
(
as
this
is
of
Antichrists
coming
)
:
but
I
fear
not
those
Bruta
fulmina
,
those
causless
Curses
:
yet
am
led
into
the
belief
of
this
his
Prophecy
,
by
little
less
than
Ocular
Demonstration
of
the
palpable
Effect
;
for
within
a
Year
after
Gregory's
decease
(
next
after
the
fore-named
Sabinianus
.
)
Boniface
the
third
(
anno
606.
)
is
created
Pope
,
and
obtains
at
the
hand
of
Phocas
the
Emperour
(
that
Parricide
,
that
perjured
Murtherer
,
who
slew
his
Lord
Mauritius
,
and
took
possession
of
his
Crown
,
(
as
Baronius
stiles
him
,
)
that
red
Dragon
,
that
gave
the
spiritual
Kingdom
to
the
Beast
)
that
the
Bishop
of
Rome
should
be
called
Universal
Bishop
,
the
very
Title
that
Gregory
affirmed
to
be
the
badg
of
Antichrist
.
§
2.
It
was
an
Age
,
we
see
,
of
gross
Barbarism
,
when
Mahometanism
incroached
upon
the
World
;
and
the
Bishop
of
Rome
over
the
Church
,
in
the
claim
of
Supremacy
over
his
fellow
Bishops
,
he
came
on
the
blind
side
of
the
Beast
,
when
he
skipp'd
up
into
the
Saddle
.
Let
us
now
observe
that
as
this
Darkness
grew
thicker
and
thicker
,
he
advanced
his
Power
higher
and
higher
,
till
at
last
he
set
his
Foot
upon
the
Necks
of
Kings
,
and
obtained
a
Soveraignty
over
Secular
Princes
.
And
because
it
would
be
an
endless
work
,
here
to
travel
through
the
Histories
of
several
Nations
,
and
thereout
collect
the
Complaints
and
Confessions
that
every
where
occur
of
the
Worlds
general
depravedness
,
I
shall
confine
my self
to
the
History
of
the
Popes
(
those
reputed
lights
of
the
Church
,
)
for
if
I
demonstrate
the
Eye
to
be
dark
,
he
is
a
very
weak
Reader
that
cannot
thence
conclude
,
the
whole
body
to
be
full
of
Darkness
.
Formosus
(
saith
Platina
(
Century
the
ninth
,
Platin.
Formosus
,
an.
891.
)
after
he
had
abjured
Rome
,
and
with
a
prophane
Habit
,
had
put
on
prophane
Manners
)
obtained
the
Popedom
,
not
by
Vertue
,
but
Bribery
;
upon
whose
Papacy
,
he
makes
this
mournful
Reflection
,
I
know
not
by
what
Destiny
it
happened
,
that
at
this
time
the
Vertue
and
Integrity
of
Popes
failed
:
most
unhappy
times
(
I
think
)
they
were
,
seeing
in
the
Opinion
of
Plato
,
the
Vulgar
follow
the
Example
of
their
Leaders
.
Times
that
would
have
been
in
all
respects
superlatively
miserable
,
had
it
not
been
for
the
Vertue
and
Learning
of
one
man
,
Remigius
Altisiodorensis
,
who
like
Shammah
,
one
of
David
'
s
Worthies
,
stood
it
out
alone
,
against
the
whole
Body
of
the
Philistines
.
A
dark
time
it
must
needs
be
when
but
one
Star
appears
in
the
whole
Circuit
of
the
Firmament
.
Stephen
the
sixth
,
or
seventh
,
(
Plat.
Stephanus
,
895.
)
that
wicked
man
saith
Baronius
(
ad
an.
900.
)
entred
into
the
Sheep-fold
like
a
Wolf
,
and
ended
his
Life
in
an
Halter
like
a
Dog
:
then
all
things
were
turned
topsie turvy
,
at
Rome
,
both
civil
and
sacred
confounded
,
and
the
advancing
of
the
Pope
in
their
Power
that
had
the
longest
Sword
.
Romanus
succeeded
Stephen
,
and
as
soon
as
he
was
warm
in
his
Chair
,
rescinds
the
Acts
of
his
Predecessor
:
for
those
Popes
(
't
is
Platina's
Verdict
Platin
.
Romanus
,
897.
)
minded
nothing
else
but
to
extinguish
the
Name
and
Credit
of
their
Ancestors
;
than
which
there
can
be
no
greater
sign
of
a
base
and
narrow
Soul
:
and
those
certainly
are
not
fortified
against
the
edacity
of
time
by
their
own
Vertue
,
that
endeavour
with
Canine
Teeth
of
Envy
to
pick
bare
and
gnaw
the
Bones
of
those
Mens
Memories
,
whom
their
Vertues
have
cloathed
with
immortal
Fame
:
and
none
are
more
conscious
of
their
own
disability
to
rise
thither
themselves
,
than
they
that
seek
by
Detraction
to
throw
down
others
from
those
Stairs
of
Honour
,
to
which
their
merits
have
exalted
them
:
thus
and
further
does
the
quondum
Library-keeper
of
the
Vatican
dilate
upon
this
Argument
,
even
till
he
seems
to
me
to
grow
passionate
,
and
to
write
,
as
if
the
remembrance
of
that
hard
measure
he
himself
received
at
the
hands
of
Paul
the
second
,
had
put
Vinegar
,
if
not
Gall
,
into
his
Ink
,
to
dilate
,
if
not
to
imbitter
it
:
men
are
never
more
fluen
〈…〉
than
when
they
are
prompted
with
the
remembrance
of
Injuries
;
I
will
therefore
leave
following
him
in
this
passionate
Vein
:
alass
,
the
plain
story
of
these
Monsters
is
enough
to
make
Christian
ears
tingle
:
and
more
than
I
would
repeat
,
were
it
not
to
lay
naked
the
folly
of
that
proud
Plea
of
that
Chairs
infallibility
,
when
their
Decrees
are
as
contrary
to
one
another
,
as
white
to
black
,
and
sometimes
among
half
a
score
of
Popes
immediately
succeeding
one
another
,
not
one
is
to
be
found
,
that
had
wit
enough
to
frame
one
Canon
longer
lived
than
themselves
:
For
Theodore
the
second
rescinds
the
Acts
of
Romanus
,
treading
in
the
steps
of
these
seditious
Popes
that
went
before
him
(
saith
Platina
,
Theodore
,
897.
)
And
John
the
tenth
(
John
10.
Platina
897.
)
served
Theodore
with
the
same
sauce
:
the
Bucket
which
Theodore
pull'd
up
;
John
depresseth
,
and
that
which
he
sunk
down
,
now
rises
up
:
for
he
antiquates
the
Acts
of
Stephen
,
and
his
second
;
and
revives
the
Decrees
of
Formosus
.
The
reasons
of
this
Counter-scuffle
Platina
assigns
partly
to
the
Pope's
forsaking
St.
Peter's
Steps
,
and
partly
to
the
supine
negligence
of
secular
Princes
,
laying
the
Reins
upon
those
mens
necks
,
who
were
[
adeo
socordes
&
nullius
pretii
ut
actum
esset
]
so
slothful
and
worthless
,
as
the
Church
had
been
utterly
undone
,
if
God
,
for
his
Elect's
sake
,
had
not
shortned
the
Reigns
of
these
Prodigies
:
for
at
this
time
no
less
than
nine
Popes
succeeded
one
another
in
less
than
nine
Years
.
Of
whom
Benedict
the
fourth
was
one
;
a
man
noted
by
Platina
(
Platina
Bened.
4.
899.
)
for
nothing
,
but
his
doing
nothing
worth
noting
:
but
of
the
then
times
he
thus
complains
,
Mens
Industry
in
all
kinds
of
Vertue
waxed
cold
and
decrepit
,
for
want
of
the
Spur
of
Encouragement
:
they
that
sate
still
,
or
ran-counter
,
attaining
to
the
Goal
of
Preferment
,
before
them
who
pursued
it
,
in
a
direct
course
of
real
Merit
.
Then
did
the
Line
of
Charles
the
Great
,
by
the
slothfulness
of
succeeding
Princes
,
lose
both
the
Kingdom
of
France
,
and
the
Empire
of
Rome
.
Then
did
the
Splendour
of
the
Roman
Name
,
by
the
negligence
of
the
Roman
Nobles
and
Commons
,
sit
in
obscure
Darkness
.
And
we
can
affirm
,
that
the
very
same
Fate
befell
the
Pontifical
Dignity
;
for
of
Old
,
the
Renown
of
the
Bishops
of
Rome
waxed
great
by
their
Sanctity
and
Learning
(
even
among
the
many
Enemies
,
and
obstinate
Persecutors
of
the
Christian
Name
.
)
But
when
the
Church
began
towantonnize
,
the
Licentious
Liberty
of
sinning
brought
forth
these
Monsters
,
who
,
by
Circumvention
and
●ribes
,
did
rather
invade
than
legally
possess
St.
Peter'
s
See
.
Leo
the
fifth
(
Platin.
Leo
5.
903.
)
was
so
obscure
a
person
,
as
Historians
write
him
,
Terrae
filium
,
a
Son
of
the
Earth
,
not
being
able
to
mention
his
Countrey
:
within
a
Month
after
his
Consecration
,
he
is
thrown
out
of
his
Chair
into
Prison
;
and
the
Papacy
posseffed
by
a
single-Sol'd-Priest
,
of
so
ignoble
an
Abstract
,
as
we
cannot
learn
of
the
most
diligent
Enquirers
,
either
his
Countrey
,
or
Surname
;
but
only
,
that
the
Name
he
was
known
by
before
he
was
Pope
,
was
Christopher
.
He
,
(
Christophorus
,
903.
)
obtaining
the
Chair
by
wicked
Arts
;
what
he
had
got
over
the
Devil
's
Back
,
he
lost
under
his
Dam's
Belly
;
being
within
seven
Months
after
his
Installment
,
thrust
into
a
Monastery
.
This
is
the
last
of
the
nine
short
liv'd
Popes
;
whose
History
,
Platina
thus
concludes
,
These
Popes
as
so
many
Monsters
,
God
was
pleased
(
for
the
good
of
Mankind
)
to
snatch
away
in
a
short
time
.
And
upon
the
last
,
hath
this
Note
;
Observe
how
despicable
the
Lives
of
those
Popes
had
made
the
Papacy
,
when
such
an
obscure
fellow
could
thrust
the
Pope
beside
the
Cushion
almost
in
a
Moment
,
without
Opposition
,
Disdain
,
or
so
much
as
murmur
of
either
Clergy
or
Laity
.
Such
was
that
Head
of
the
Christian
World
,
out
of
which
that
other
Lamb-like
Horn
of
the
Beast
budded
,
with
which
he
pusheth
at
the
Crowns
of
Princes
▪
did
ever
Head
more
resemble
that
in
the
Carver's
Shop
,
or
better
deserve
Aesop's
Ape
's
Aphorism
for
its
Motto
?
[
Oh
pulchrum
caput
.
]
Oh
brainless
head
!
except
that
which
it
grew
to
,
by
that
time
this
Beast
became
a
Buck
of
the
first
●ead
.
§
3.
In
the
tenth
Century
.
The
History
whereof
Baronius
(
Baron
.
ad
annum
,
900.
)
ushers
in
with
this
warning
to
his
Reader
,
that
now
he
would
see
the
Abomination
of
Desolation
standing
in
the
most
holy
place
;
and
with
these
expressions
of
his
own
resentment
of
that
Age
:
fie
for
shame
!
alas
for
sorrow
!
that
so
many
Monsters
(
A
thing
horrible
to
be
seen
)
should
be
thrust
into
the
Chair
that
deserves
reverence
of
Angels
.
The
truth
is
,
his
Predecessors
in
Chronology
,
had
with
so
open
a
Mouth
,
and
full
Cry
,
pursued
the
Barbarity
of
the
then
Popes
,
and
had
followed
the
scent
so
close
:
as
Baronius
his
Fox-like
Art
,
which
had
served
him
in
the
preceding
Centuries
,
to
find
out
Stratagems
to
cast
off
the
Dogs
,
fail'd
him
in
this
:
so
as
for
him
to
have
denied
,
dissembled
,
or
blanch'd
over
the
matter
with
extenuations
would
have
spoken
him
so
plainly
to
have
been
a
man
of
a
brazen
forehead
,
as
would
have
tempted
the
most
easily
credulous
,
and
ductile
Novices
to
have
suspected
his
fidelity
in
all
the
rest
:
for
him
(
whose
declared
intention
was
to
present
the
Church
of
Rome
as
the
most
holy
Catholick
Church
,
as
the
new
Jerusalem
,
without
the
compass
of
whose
pearly
Walls
,
there
is
no
possibility
of
Salvation
;
and
her
Bishops
as
so
many
Vice-Christs
,
yea
,
Vice-Gods
upon
Earth
:
)
to
bring
upon
the
Stage
above
fifty
Popes
from
John
or
Joan
the
eighth
to
Leo
the
ninth
(
within
the
compass
of
two
hundred
Years
)
who
,
by
the
common
Vote
of
approved
Historians
,
were
little
better
than
Incarnate
Devils
:
(
apotactici
,
apotastatae
potius
quam
Apostoli
(
Gerebrand
ad
an.
909.
)
without
a
puling
Parenthesis
,
without
shedding
his
Crocodile-tears
;
would
have
spoke
him
a
Man
of
an
Iron
Heart
,
and
too
like
that
Age
,
of
which
thus
he
writes
(
Bar.
ad
an.
900.
)
A
new
Age
beginneth
,
which
for
rudeness
and
barrenness
of
all
good
,
is
called
the
Iron
Age
;
for
its
turning
it self
,
as
Wax
to
the
Seal
,
to
all
Forms
and
Resemblances
of
Evil
,
the
Leaden
:
and
for
want
of
Writers
,
the
dark
Age
:
And
for
him
,
whose
design
in
compassing
Sea
and
Land
was
to
gain
Proselytes
to
the
Church
of
Rome
,
to
have
presented
his
reader
abruptly
,
and
without
fortifying
his
eye
with
some
caution
,
with
such
a
prospect
,
might
have
startled
a
good
Catholick
in
the
point
of
Infallibility
,
and
have
diverted
him
from
looking
for
a
visible
Church
within
the
Roman
Pale
in
that
Age
,
whereof
,
a
Monster
,
born
with
a
Doggs
head
,
and
presented
to
King
Lewis
(
as
the
Author
of
Fasciculus
temp
.
conceives
)
was
the
lively
Emblem
;
(
ad
annum
,
914.
)
In
that
Age
whereof
Baronius
himself
(
ad
an.
908.
)
gives
this
further
account
;
Thou
seest
Reader
,
the
most
lamentable
estate
of
this
time
,
when
Whores
did
advance
,
and
pull
down
Popes
at
their
pleasure
:
Of
which
Luitprandus
gives
a
notable
instance
in
the
History
of
John
the
thirteenth
(
lib.
2.
cap.
13.
)
who
coming
to
Rome
about
business
with
the
Conclave
,
with
his
beauty
inflam'd
the
lust
of
one
Theodora
,
a
most
shameless
Strumpet
.
This
Venus
(
to
draw
a
Curtain
over
that
filthy
part
of
the
story
)
—
videt
hunc
,
visúmque
cupit
,
potitúrque
cupito
:
and
for
his
hire
procures
him
a
Bishoprick
;
but
so
far
from
Rome
,
as
he
could
not
give
her
those
frequent
Visits
her
insatiable
lust
required
;
and
therefore
she
procures
him
the
Papal
Chair
,
that
she
might
lie
at
Rack
and
Manger
with
her
Stallion
,
his
Holiness
forsooth
,
than
whom
(
as
Baronius
(
Bar.
ad
an.
900.
)
witnesseth
)
there
never
lived
a
more
filthy
Beast
.
To
be
sure
,
this
Centaur
,
that
had
so
much
of
Horse
below
,
had
but
little
of
Man
above
;
his
Soul
could
hardly
dilate
it self
vigorously
to
the
Head
,
which
spent
it self
so
much
at
the
Tail
;
who
ever
gives
the
golden
Ball
to
Venus
,
gives
it
iratâ
Minervâ
.
This
is
the
Engls●
of
that
[
Libidinibus
dediti
debilitatur
operatio
circa
intelligibilia
.
]
(
Aquin.
Sum.
2.
2.
q.
5.
ar.
3.
)
This
,
for
kindreds
sake
in
beastliness
,
brings
to
mind
the
Legend
of
Pope
Benet
9.
(
though
out
of
due
order
of
Time
)
who
being
at
the
Age
of
twelve
years
made
Pope
,
by
the
procurement
of
his
Father
the
Marquess
of
Tuscia
,
could
not
so
much
as
read
Mass
;
but
was
put
to
that
sorry
shift
of
procuring
the
Conclave
to
consecrate
Gregory
to
be
his
Suffragan
to
perform
that
Office
for
him
(
Fascicul
.
ad
ann.
1033.
)
This
Tyrant
,
Monster
and
Opprobry
of
the
Church
(
as
Baronius
(
Baron
.
ad
ann.
1033.
)
calls
him
)
was
skill'd
in
nothing
but
the
Black
Art
;
by
means
whereof
he
enticed
Females
into
the
Woods
(
as
Cardinal
Benno
affirms
)
and
that
upon
the
evidence
of
those
Magical
Books
and
Journals
were
found
in
his
Study
,
after
his
Judas-like
death
(
for
he
was
strangled
in
the
Woods
by
Devils
)
which
things
(
saith
he
)
every
Boy
in
Rome
knows
to
be
true
.
Platina
characterizeth
him
,
as
one
that
from
his
very
youth
was
contaminated
with
all
shameful
Vices
and
Turpitude
;
given
more
to
Hunting
than
Praying
;
the
most
pernicious
and
wicked
of
all
the
Popes
:
and
for
proof
hereof
tells
us
,
that
,
of
a
certain
,
his
Ghost
appeared
to
an
Heremite
in
a
prodigious
form
,
having
the
Body
like
a
Boar
,
the
Head
like
an
Ass
:
The
Platonick
Idea
,
the
express
Image
of
a
Letcher
;
an
Animal
compounded
essentially
of
the
Loins
of
a
Boar
and
the
Brains
of
an
Ass.
History
,
indeed
,
affords
plenty
of
Examples
of
men
,
that
have
been
indefatigable
Wenchers
,
and
yet
never-tired
Martialists
;
famous
in
the
Cabins
of
Mars
,
and
Cabinets
of
Venus
;
but
the
Fancy
of
Poets
could
never
stretch
it self
so
far
,
as
to
fansie
.
Apollo
(
as
they
did
Mars
)
in
bed
with
Venus
.
In
Mahomet
,
who
subdued
Constantinople
and
the
Eastern
Empire
,
the
passions
of
Amorousness
and
Ambition
were
almost
equiballanced
:
but
when
they
strove
in
him
for
preheminence
,
the
Mutinous
heat
did
ever
gurmandize
the
Amorous
flame
.
That
couragious
Captain
Ladislaus
,
King
of
Naples
,
proposed
to
himself
,
as
the
principal
Scope
of
his
Ambition
,
the
execution
of
his
Sensuality
,
and
enjoyment
of
some
matchless
Beauty
:
but
herein
he
shewed
himself
a
man
of
stronger
Nerves
than
Head-piece
,
and
came
to
die
like
a
fool
,
by
the
stratagem
of
a
poyson'd
Handkerchief
,
in
the
the
arms
of
that
Wench
,
for
whose
mortal
imbraces
he
had
yielded
that
Victory
to
the
Florentines
which
they
were
ready
to
yield
to
him
,
(
Lord
Mountagne's
Essays
)
Mark
Antony
was
both
a
couragious
Souldier
,
and
a
passionate
Amorado
;
but
for
want
of
Wit
,
suffered
his
pleasures
so
far
to
make
him
forget
the
Conduct
of
his
affairs
,
as
he
may
thank
Cleopatras
dalliances
,
for
his
Ruin
and
loss
of
Empire
.
Julius
Caesar
as
he
was
the
first
sober
man
(
in
Cato's
judgment
)
that
addrest
himself
to
the
ruin
of
the
Common
wealth
;
so
he
was
the
only
prudent
man
of
a
wanton
lascivious
Complexion
;
the
only
wise
man
,
that
addicted
himself
to
all
manner
of
Amorous
Licentiousness
:
yet
his
pleasures
could
never
make
him
lose
one
minute
of
an
hour
,
nor
turn
one
step
from
the
occasions
that
might
any
way
farther
his
advancement
(
as
that
Noble
Humanist
and
great
Critick
of
Men
,
the
Lord
Mountagne
observes
.
)
But
if
I
may
with
the
lieve
of
his
learn'd
Ghost
dissent
from
that
Judgment
he
passeth
upon
Caesar
;
I
would
rather
think
,
he
did
but
court
Venus
in
complement
,
as
an
Handmaid
or
Pander
to
his
Ambition
;
a
Trick
of
State
used
of
old
:
For
Herodotus
reports
,
that
Cyrus
made
love
to
Tomyris
,
and
courted
her
to
become
his
Wife
;
but
she
,
smelling
it
was
only
in
Complement
to
her
,
but
in
Reality
to
her
Crown
,
chose
rather
to
answer
his
suite
,
in
the
Field
of
Mars
,
than
the
Gardens
of
Venus
.
(
Clio
;
pag.
95.
)
And
that
Nitocris
,
the
Queen
of
Egypt
,
drew
those
Nobles
,
that
had
an
hand
in
the
Murder
of
her
Brother
,
into
mortal
Snares
,
by
a
train
of
Love-powder
.
(
Herod
.
Eutirpe
.
)
But
never
more
familiarly
than
in
that
Age
of
the
first
Caesars
.
Cleopatra
courted
Herod
to
come
into
her
imbraces
,
not
so
much
out
of
Love
as
treacherous
Policy
,
(
Joseph
.
an
t
.
Jud.
15.
5.
)
Agrippina
prostituted
her self
to
Lepidus
,
and
afterwards
to
Pallas
,
and
at
last
to
her
own
Son
Nero
:
not
out
of
Lasciviousness
,
but
out
of
Design
to
obtain
and
keep
the
Sovereignty
:
[
spe●dominationis
]
(
Tacit.
annal.
5.
14.
198.
)
And
lastly
,
Augustus
(
Sueton.
Octavius
69.
)
his
Intimates
excused
his
familiarity
with
the
Senators
Wives
,
as
done
,
not
for
the
satisfying
of
his
lusts
,
but
out
of
Reasons
of
State
,
that
he
might
,
by
those
Subagitations
of
their
Wives
,
bolt
out
the
secrets
of
their
Husbands
;
with
whose
Heifers
he
ploughed
,
that
he
might
read
their
Riddles
.
Augustus
(
saith
Dion
.
)
made
so
much
use
of
Woman-kind
when
he
was
fifty
years
old
,
as
the
Senate
thought
to
gratifie
him
with
a
License
to
have
to
do
with
whomsoever
he
pleased
:
(
Dion
.
lib.
44.
)
I
am
apt
to
think
,
Julius
might
grind
in
so
many
Mills
,
upon
the
like
Design
,
as
having
Cato's
concurrence
;
who
in
open
Senate
charged
Julius
and
his
Allies
,
with
endeavours
to
insinuate
themselves
into
places
of
greatest
Trust
and
Command
,
by
the
Panderage
of
Marriages
,
[
Per
nuptiarum
lenocinia
&
hujusmodi
mulieres
:
]
this
was
Cato's
sence
of
Caesar's
matching
his
Julia
to
Pompey
,
and
his
marrying
Calpurnia
,
(
Plutarch
.
C.
Caesar.
)
And
his
Collegue
Bibulus
preferr'd
this
Complaint
against
him
;
That
it
was
the
Kingdom
he
courted
,
in
making
love
to
the
Queen
of
Bithinia
;
[
Bithinicam
Reginam
fuisse
cordi
nunc
Regnum
.
]
(
Sueton
.
Julius
49.
)
Caesar
was
but
a
kind
of
a
Lay-smock-simonist
.
So
that
for
all
him
,
we
are
yet
to
seek
for
one
Instance
(
in
all
History
)
of
a
noted
Wanton
,
that
has
not
been
a
notorious
Fool.
But
to
return
from
this
Deviation
,
to
which
the
proving
of
the
Medium
I
here
urge
(
It
was
a
Lascivious
,
ergò
a
Sottish
Age
)
hath
drawn
me
.
John
12
or
13.
(
for
the
Popish
Writers
are
not
agreed
under
what
number
to
place
him
;
Joan
(
the
She-pope
)
is
the
Davus
here
,
turbat
omnia
)
was
a
Pig
of
the
same
Litter
,
if
the
learned
Council
of
Lateran
were
not
mistaken
;
for
the
Fathers
there
assembled
,
prefer
to
Otho
the
Great
,
these
Articles
against
him
(
Luitprand
.
lib.
2.
cap.
7.
)
That
he
ordained
Deacons
in
a
Stable
:
That
he
made
Boys
but
ten
years
old
Bishops
:
That
in
playing
at
Dice
he
invocated
the
Devil
:
That
he
made
a
Brothel-house
of
the
Lateran
Palace
;
lay
with
Stephana
his
Father's
Concubine
,
and
drank
the
Devil's
Health
.
And
when
in
answer
to
this
Charge
he
sent
out
his
Bulls
to
bellow
Anathema's
against
them
,
they
made
bold
to
return
this
Reply
.
You
write
,
by
the
suggestion
of
empty-headed
Councellors
,
Childish
Threats
—
we
despise
your
threatned
Excommunication
,
and
throw
it
back
upon
your self
:
Judas
the
Traitor
,
when
he
would
kill
the
Lord
of
Life
,
whom
did
he
bind
but
himself
,
whom
he
strangled
in
an
unhappy
Rope
?
Pope
Lando
,
this
John's
Predecessor
,
was
so
inconsiderable
a
person
,
and
his
Life
so
obscure
(
saith
Platina
)
as
many
Historians
make
no
reckoning
of
him
at
all
,
but
leave
his
Name
and
Story
out
of
the
Catalogue
of
Popes
,
and
does
thus
express
the
degeneracy
of
that
time
:
Not
only
were
those
famous
Lights
which
in
the
days
of
yore
render'd
Italy
illustrious
,
extinct
;
but
the
very
Nurseries
,
where
so
excellent
roots
shot
forth
,
were
altogether
laid
waste
and
●uin'd
.
Pope
Sergius
3.
is
complemented
by
the
same
Author
in
the
Style
of
a
rude
and
unlearned
man
:
and
the
Reader
desired
to
observe
how
the
Popes
of
this
Age
were
degenerate
from
their
forefathers
:
For
these
throwing
the
service
of
God
behind
their
backs
,
like
raging
Tyrants
exercised
enmities
upon
one
another
;
and
having
none
to
bridle
and
keep
them
in
,
greedily
pursued
their
own
lusts
.
So
devoid
of
Understanding
were
those
Brutes
,
as
they
needed
Bit
and
Bridle
:
and
therefore
the
Council
of
Rhemes
(
held
in
this
Century
)
did
prudently
,
in
superseding
their
purpose
of
sending
to
the
Pope
for
Advice
in
a
difficult
point
,
when
they
heard
it
averr'd
in
open
Court
,
that
scarce
a
man
in
Romo
could
read
the
Christ-cross-row
,
[
Romae
jam
nullum
ferè
esse
qui
literas
didicerit
]
(
B.
Hall
.
hon
〈…〉
of
mar
.
lib.
1.
Sect.
23.
)
§
4.
The
11.
Century
was
invelop'd
with
so
thick
a
Cloud
,
as
the
very
Light
that
was
in
it
was
gross
Darkness
;
teeming
with
sixteen
Popes
,
immediatly
succeeding
one
another
(
from
Gerebert
or
Silvester
2.
to
Hildebrand
or
Gregory
7.
inclusively
)
who
lighted
their
Candle
at
the
Devil's
flame
;
exceeding
Jannes
and
Jambres
in
Jugglery
;
and
rising
(
by
the
black
Art
)
in
the
Smoke
of
the
bottomless
Pit
to
the
Papal
Throne
,
if
Cardinal
Benno
have
not
belyed
them
.
Nauclerus
(
vol.
2.
generat.
31.
)
extends
the
line
of
this
sacred
(
auri
sacra
fames
)
Succession
to
that
length
,
as
he
joyns
to
these
,
28
Popes
succeeding
Silvester
,
that
were
his
Disciples
in
Necromancy
,
and
committed
those
Villanies
,
as
it
would
make
a
man's
hair
stand
on
end
to
hear
.
Bellarmine
himself
(
Chronologia
Cent.
11.
)
confesseth
,
that
in
this
Century
there
was
more
Sanctity
under
the
Robe
,
than
under
the
Gown
:
that
we
are
less
beholding
to
the
Popes
of
this
Age
,
for
preserving
a
Succession
of
Religion
,
than
to
Secular
Princes
;
which
had
gone
wholly
to
wrack
(
for
all
St.
Peter'
s
Successors
)
if
it
had
not
been
supported
by
the
Piety
of
(
Christ's
Vice-gerents
)
the
Emperour
Henry
and
his
Wife
Chunagand
;
Romanus
,
Emperour
of
Constantinople
;
C●ute
King
of
Denmark
and
England
;
Stephen
King
of
Hungary
,
and
his
Son
St.
Emeric
;
St.
Robert
,
the
French
King
;
Ferdinand
the
Great
,
King
of
Castile
,
and
his
Wife
Sanatia
.
For
all
those
greater
Lights
that
God
made
to
rule
the
Day
,
the
Church
had
been
benighted
,
if
it
had
not
been
for
these
lesser
Lights
,
these
Secular
Princes
.
If
the
Earth
had
not
helpt
the
woman
,
and
God
given
her
the
Eagles
Wings
of
both
Empires
,
East
and
West
,
and
provided
a
place
for
her
in
the
Courts
of
Secular
Princes
,
When
Satan
had
set
up
his
Throne
in
St.
Peter's
Palace
,
the
Dragon
(
there
Rampant
)
had
destroyed
her
:
he
that
then
would
look
for
the
holy
Church
of
Rome
,
must
have
looked
beyond
the
Court
of
Rome
,
for
there
sate
Hell's
Plenipotentiary
,
if
Platina
be
to
be
trusted
.
Silvester
2.
(
anno
—
998.
)
who
contracted
with
the
Devil
for
the
Papacy
,
at
the
price
of
Body
and
Soul
,
whereof
he
was
to
give
livery
and
seisure
at
his
death
,
(
Platina
Silvest.
2.
)
[
Pontificatum
postremò
,
majore
conatu
adjuvante
Diabolo
consecutus
est
,
hac
tamen
lege
,
ut
post
mortem
totus
illius
esset
,
cujus
fraudibus
tantam
dignitatem
adeptus
est
.
]
O●●phrius
(
in
Platinam
)
seeks
to
evade
the
Dint
of
common
Fame
touching
Silvester
,
by
this
evasion
;
That
he
was
a
great
Mathematician
,
and
the
ignorance
of
that
Age
so
great
too
,
as
the
Vulgar
reputed
them
Witches
,
who
had
any
thing
in
them
above
the
pitch
of
common
Learning
:
but
himself
misdoubts
the
validity
of
this
,
to
elude
the
clear
and
concurrent
Testimonies
of
so
many
grave
and
sober
Authors
.
Truly
I
could
heartily
wish
(
for
the
sake
of
the
Christian
name
)
that
his
Argument
had
been
cogent
,
in
that
branch
of
it
wherein
he
would
defend
Sivester
against
the
Charge
of
Sorceries
:
for
the
very
medium
he
useth
will
serve
my
present
turn
,
and
demonstrates
what
a
thick
Mist
of
barbarous
Ignorance
,
covered
the
face
of
that
Age
,
which
esteemed
them
black
Swans
who
exceeded
the
common
size
of
Geese
:
And
him
a
great
Clerk
,
who
was
but
the
Scholar
of
the
Saracens
,
the
most
stupid
kind
of
men
;
of
whom
he
received
that
Mathematical
Table
.
which
neither
he
nor
they
nor
any
body
else
understands
[
abacum
certè
primus
〈◊〉
Saracenis
rapiens
,
regulas
dedit
quae
à
sudantibus
Abacistis
vix
intelliguntur
(
C.
Malmesbur
.
2.
10.
)
However
the
Devil
was
too
cunning
for
him
,
for
[
Statuae
cap●t
à
Saracenis
Hispaniensibus
edoctus
in
oraculum
sibi
conflavit
Silvester
secundus
.
]
but
his
Oracle
deceived
him
by
Equivocation
,
promising
he
should
not
die
till
he
read
Mass
in
Jerusalem
,
meaning
a
Church
in
Rome
so
called
,
wherein
he
was
singing
Mass
,
he
died
miserably
;
(
C.
Malme●buriensis
2.
10.
referente
Seldeno
de
d●●s
Syriis
,
in
Teraphim
.
)
But
of
all
these
Mathematicians
none
came
near
Benet
8.
The
rest
rode
the
Devil
during
life
,
but
he
after
his
death
;
they
curvetted
upon
that
Beast
in
this
World
,
he
in
Purgatory
.
The
Prince
of
that
bottomless
Pit
(
whereof
they
were
the
Clavigers
)
held
their
Bridles
while
they
rode
in
Procession
;
but
the
gentle
Elephant
takes
up
this
spiritual
Porus
upon
his
own
back
,
when
death
had
dismounted
him
from
his
Papal
Mule
.
Some
report
(
saith
Platina
,
in
●en.
8.
)
that
his
ghost
sitting
upon
a
black
Horse
appeared
to
a
certain
Bishop
,
who
asking
the
reason
of
his
being
in
that
equippage
,
is
told
,
that
all
the
alms
he
had
given
before
proved
inavailable
,
because
they
were
given
of
goods
got
by
Rapine
;
and
is
therefore
intreated
,
by
this
Knight
of
Silvester'
s
Order
,
to
bestow
in
alms
(
in
his
name
)
certain
sums
of
money
;
directing
him
to
the
place
where
he
had
bid
them
,
The
Bishop
did
as
he
was
bid
;
dismounts
from
his
Episcopal
Throne
,
and
turns
Monk
.
One
part
of
this
Story
,
that
Benet
was
relieved
in
Purgatory
by
Alms
,
is
prest
by
the
Papists
,
as
one
of
their
best
Arguments
for
Purgatory
,
and
the
benefit
of
Suffrages
:
have
they
any
reason
then
to
deny
the
rest
of
it
?
Must
they
alledge
it
in
defence
of
their
Service
for
the
Dead
;
and
may
we
not
alledge
it
in
condemnation
of
that
Service
,
as
being
instituted
not
by
the
Pope
sitting
in
St.
Peter's
Chair
,
but
on
the
back
of
a
Fiend
?
let
them
forethink
how
they
shall
escape
the
Curse
,
if
they
will
buy
and
sell
by
different
weights
;
deliver
out
by
strik'd
and
take
in
by
heap'd
measure
.
(
How
great
was
the
Darkness
,
when
the
great
Lights
that
rule
the
day
thus
gave
the
Candle
to
one
another
,
which
they
had
lighted
at
the
Devil's
fire
!
)
But
I
must
laquey
it
no
longer
,
at
the
side
of
this
rank
Rider
.
Baronius
calls
me
to
attend
on
John
21.
whom
he
affirms
to
be
in
the
lowest
Purgatory
,
to
have
been
unworthy
of
the
Papal
Dignity
,
into
which
he
entered
by
unworthy
means
,
and
managed
with
Tyranny
.
Of
whom
some
reported
(
saith
Platina
)
that
he
was
a
mere
Laick
before
he
was
created
Pope
.
In
whose
time
all
affairs
at
Rome
were
managed
by
Enchanters
and
Necromancers
(
if
we
may
credit
Gratian.
)
But
horror
surprizeth
me
while
I
walk
thus
far
after
these
Triple-crown'd
Magicians
;
those
damps
of
the
Infernal
Pit
threaten
to
stifle
my
spirits
:
I
will
therefore
withdraw
my
thoughts
from
these
Sulphureous
streams
,
and
retire
to
those
Histories
,
from
whence
we
may
take
a
less
offensive
prospect
of
that
Cloud
,
which
,
from
an
handful
at
first
,
did
by
degrees
overspread
the
Western
Hemisphere
,
with
such
blackness
of
Darkness
,
as
the
sight
of
it
extorted
from
Alphonsus
de
Castro
(
cont.
haereses
lib.
1.
cap.
4.
edit.
Colonens
.
)
this
Confession
;
That
some
Popes
were
such
great
Clerks
as
they
had
no
skill
at
all
in
Grammar
,
A
Confession
the
Modern
Papists
are
so
ashamed
of
,
as
they
have
expunged
that
Clause
out
of
later
Copies
,
and
gelt
that
Colen-edition
,
anno
1541
,
of
that
sentence
.
And
from
Matthew
Paris
,
in
the
Life
of
our
William
the
Conquerour
,
this
,
That
he
was
then
esteemed
a
wondrous
great
Scholar
that
had
but
learn'd
his
Grammar
,
[
stupori
erat
caeteris
qui
Grammaticam
didicerat
.
]
And
from
Theoderique
Niem
.
this
,
[
That
Pope
Boniface
could
neither
write
,
nor
read
Mass
,
hardly
understanding
the
Propositions
of
Advocates
in
the
Consistory
:
in
so
much
as
ignorance
did
then
bear
away
the
prize
in
the
Roman
Court.
And
from
Lupus
Abbot
of
Ferrara
,
this
(
in
his
Letter
to
King
Lewis
)
[
That
they
were
accounted
troublesom
who
were
desirous
of
knowledge
;
and
that
illiterate
Age
gazed
upon
such
as
wonders
.
]
And
from
Agobard
(
in
his
Works
of
the
Paris
Edition
,
anno
1605.
pag.
128.
)
this
;
[
That
God
had
made
the
Priests
of
that
Age
so
vile
,
as
Gentlemen
retain'd
them
not
●s
their
instructors
,
but
as
Trencher-chaplains
,
to
wait
at
Table
,
to
lead
Doggs
,
to
feed
Horses
,
&c.
]
In
the
midst
of
which
great
and
mischievous
ignorance
(
saith
Platina
)
(
Bonifac.
9.
circa
finem
an
.
1389.
)
one
happiness
befel
Italy
,
by
Chrysolitus
Byzantius
his
bringing
thither
the
Greek
Letters
,
which
had
not
sounded
there
for
500
years
before
.
So
childish
in
understanding
was
that
Age
wherein
the
Blasphemies
of
Mahomet
and
Popish
Innovations
(
for
they
commenc'd
and
took
their
degrees
together
like
Twins
)
were
presented
to
the
World
;
so
dark
that
night
wherein
those
Tares
were
sown
;
in
so
dead
a
sleep
were
the
Centinels
,
when
the
Cackling
of
these
Geese
about
the
Capit●l
was
esteemed
meritorious
.
So
barbarous
was
was
that
World
upon
which
Rome
imposed
her
unsociable
Paradoxes
,
of
the
Pope's
Supremacy
over
Bishops
,
over
Kings
,
&c.
as
that
of
Bernard
(
Serm.
in
Concil.
Rhemensi
)
may
fitly
be
applied
to
this
Subject
;
I
will
set
my
seat
in
the
North
,
that
is
,
far
from
the
Sun
of
knowledge
,
far
from
the
warmth
of
Vertue
;
in
the
midst
of
Boreal
storms
,
of
blustering
winds
of
war
and
tumults
.
Pliny
did
not
with
more
hazardous
difficulty
travel
,
in
obtaining
the
knowledge
of
the
burning
of
Vesuvius
,
by
ocular
demonstration
and
approach
to
it
,
while
the
flames
flew
about
his
ears
,
than
men
could
(
in
that
boysterous
Age
when
this
two-fac'd
Antichrist
appeared
)
in
obtaining
the
knowledge
of
worldly
Affairs
,
in
informing
themselves
in
the
Natural
History
of
those
blazing
Stars
,
those
burning
Mountains
,
which
chose
a
time
to
break
out
,
and
draw
the
Ages
of
the
World
after
them
,
when
the
smoak
and
sparks
of
War
did
every
where
fly
about
and
threaten
to
stifle
the
approachers
.
Whereas
Christ's
Star
arose
in
the
still
Calm
of
Peace
,
when
,
without
interruption
of
their
course
,
men
might
go
or
send
to
the
place
over
which
it
stood
,
from
all
parts
of
the
World
.
Never
was
the
Air
more
clear
from
foggs
,
more
free
feom
winds
,
than
when
the
Gospel
came
flying
in
the
midst
of
Heaven
.
But
I
shall
speak
of
the
latter
Branch
of
this
Position
,
after
I
have
taken
a
view
of
the
World's
Complexion
in
point
of
Knowledge
,
when
Pagan
Theology
obtained
footing
.
§
.
5.
If
we
trace
the
Original
of
Pagan
Theology
,
the
Stories
of
those
many
Gods
Incarnate
,
those
Thieves
and
Robbers
(
as
our
Saviour
calls
them
)
that
came
before
him
,
we
shall
find
,
they
had
their
Births
in
that
rude
and
obscure
time
,
when
by
reason
of
the
late
Confounding
of
Languages
,
the
World
was
in
the
greatest
incapacity
of
mutual
Commerce
:
when
every
Nation
(
retaining
some
rough
draught
of
the
promised
Seed
)
growing
so
numerons
,
as
it
was
not
possible
men
should
be
kept
in
order
without
Laws
,
and
no
Laws
likely
to
awe
them
so
much
,
as
those
that
claim'd
an
heavenly
Original
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
All
Nations
did
cry
up
their
own
Laws
as
of
a
divine
Original
.
(
Aelian
.
Var.
hist.
14.
34.
)
the
Serpent
put
it
into
the
heads
of
the
Founders
of
Commonwealths
,
to
suborn
their
familiars
and
favorites
to
cry
themselves
up
,
as
the
promised
Seed
,
as
Gods
born
of
Womans
seed
.
The
Multitude
,
partly
out
of
Ambition
to
be
accounted
the
Favorites
of
Heaven
;
partly
out
of
State
Policy
,
to
keep
their
Posterities
in
awe
with
the
Notion
of
a
Deity
,
partly
through
the
Legerdemain
of
cunning
Impostors
,
readily
either
imbrac'd
or
seem'd
to
imbrace
those
Fables
.
Thus
every
Nation
,
while
none
of
any
other
Language
had
dealings
with
them
,
or
could
observe
their
shuffling
,
agreed
among
themselves
to
take
him
for
a
Virgin-born
Theanthropos
,
who
seemed
most
worthy
of
that
honour
,
by
his
publick
spiritedness
and
success
in
doing
Common
Good
.
And
by
this
means
the
World
had
the
unhappy
opportunity
of
inventing
what
fictions
the
Inhabitants
of
every
corner
of
it
pleased
,
without
fear
(
or
indeed
possibility
)
of
being
detected
,
and
of
licking
them
into
that
shape
,
by
that
time
their
nearest
Neighbours
could
come
to
the
knowledge
of
them
,
as
might
render
their
Stories
plausible
to
that
rude
Embrio
of
Mankind
.
From
which
Consideration
,
Josephus
(
Antiq.
1.
1.
)
commends
Moses's
his
Ingenuity
,
in
that
,
when
he
had
the
start
and
advantage
of
all
Writers
in
the
opportunity
of
feigning
(
both
in
respect
of
the
Date
of
his
Writings
and
their
Subject
)
impunè
and
without
fear
of
detection
;
(
none
of
the
Pagan
Writers
daring
to
refer
either
the
Pedigrees
of
their
Gods
,
or
the
Institution
of
Laws
,
or
the
History
of
Humane
Affairs
,
to
so
old
a
Date
as
he
pitcheth
upon
,
by
above
three
thousand
years
)
yet
he
carrieth
on
his
History
without
the
least
mixture
of
Forgeries
,
abuseth
not
the
World
by
improving
the
opportunity
of
being
as
fabulous
as
the
vainest
Poets
:
the
Secundine
of
whose
fabulous
God-incarnations
wherein
they
were
secretly
formed
,
was
the
advantage
which
the
ignorance
of
the
World
,
and
its
wanting
light
to
discover
the
fraudulency
of
their
Traditions
,
administred
to
them
.
That
this
is
the
true
state
of
this
Case
;
appears
,
First
from
the
industrious
Care
which
their
Inventors
and
Nurses
took
to
conceal
the
Conceptions
of
those
monstrous
Issues
of
their
brain
:
well
exprest
by
Clemens
Alexandrinus
,
interpreting
Midas
his
fostering
Silenus
,
his
concealing
his
own
ears
,
&c.
to
devote
his
care
to
keep
secret
what
Silenus
imparted
to
him
concerning
his
Foster-child
Bacchus
(
Protreptic
.
3.
pag.
)
And
more
fully
by
a
more
authentick
Author
,
as
to
this
case
,
Macrobius
(
in
his
Saturnalibus
1.
7.
)
where
Praetextatus
tells
Evangelius
(
who
I
conceive
in
that
Conference
personates
the
Christian
)
requesting
him
to
declare
the
Original
of
the
Saturnalia
[
Saturnalium
originem
il'am
mihi
in
medium
proferre
fas
est
:
non
quae
ad
arcanam
Divinitatis
naturam
refertur
,
sed
quae
aut
fabulis
admixta
disseritur
,
aut
à
physicis
in
vulgus
aperitur
.
Nam
occultas
&
manantes
ex
meri
veri
fonte
rationes
nè
in
ipsis
quidem
sacris
enarrari
permittitur
,
sed
si
quis
illas
assequitur
,
continere
inter
conscientiam
tectas
jubetur
.
]
I
may
reveal
that
Original
of
the
Saturnalia
,
which
is
either
fabulous
or
physical
,
not
that
which
relates
to
the
secret
nature
of
Divinity
:
for
the
secret
reasons
which
flow
from
the
fountain
of
pure
Truth
may
not
be
declared
,
no
not
in
the
administration
of
the
sacred
Rites
themselves
,
but
whoso
knows
them
,
is
bound
to
conceal
them
in
his
own
conscience
,
Numa
(
the
parent
of
the
Roman
Religion
)
buried
under
ground
the
Books
wherein
he
had
laid
down
the
Circumstances
of
his
Traditions
,
and
by
what
means
he
came
to
the
knowledge
of
them
,
and
of
their
acceptableness
to
the
Gods
.
Five
hundred
years
after
their
interring
,
these
Writings
obtain
a
resurrection
,
being
turned
up
before
the
Plough
of
Terentius
(
say
Cassus
Hemina
and
Pliny
(
lib.
13.
cap.
13.
)
of
Paetilius
(
say
Livy
and
Valerius
.
)
The
finder
conveighs
them
to
the
Pretor
;
he
communicates
them
to
the
Senate
;
the
Senate
,
upon
this
ground
that
the
divulging
of
them
would
not
make
for
Credit
of
that
Religion
they
communicated
the
grounds
of
,
takes
order
that
the
like
temptation
to
Ath●ism
should
never
come
in
the
way
of
,
never
be
laid
before
their
successors
,
and
therefore
adjudgeth
them
to
the
flames
.
So
fearful
were
they
of
having
Numa's
secret
Congresses
with
his
Aegeria
come
to
the
knowledge
of
the
Vulgar
,
of
having
the
Sheets
shown
,
which
bare
the
tokens
of
their
Bed-converse
,
while
he
begat
on
her
that
Nymph
the
issue
of
his
Religious
Rites
;
lest
upon
that
inspection
she
might
be
found
no
Virgin
,
but
a
Succuba
:
of
which
Numa
himself
was
so
not
only
jealous
but
conscious
,
as
,
though
he
durst
not
burn
(
for
fear
the
Goddess
should
turn
a
Vixon
(
as
St.
Austin
noteth
)
yet
he
thought
it
fit
to
bury
those
sheets
;
thinking
length
of
time
would
take
out
the
stains
,
or
hoping
they
would
never
come
out
of
their
grave
.
(
Austin
.
de
civit.
7.
34.
)
The
Athenian
Goddess
banish'd
from
her
Service
the
tattling
Crow
,
proclaiming
her self
thereby
to
be
a
Deity
that
loved
not
to
be
brought
to
light
,
liked
not
to
have
all
that
said
of
her
Mysteries
,
which
that
tell-truth
Bird
would
prate
;
and
upon
that
account
prefers
the
Owle
,
the
Bird
of
night
,
before
her
.
Servius
upon
Virgil
conceives
Virgil
,
from
the
Custom
at
her
Rites
,
to
have
borrowed
his
[
procul
hinc
profani
—
]
and
so
fearful
was
that
Goddess
of
being
discovered
,
as
she
would
be
conjured
to
do
anything
with
that
form
of
charming
[
Esse
I
will
reveal
thy
mysteries
;
]
and
sadly
complains
against
Numerius
the
Philosopher
,
the
first
that
did
divulge
them
,
that
he
had
spoiled
the
repute
of
her
Chastity
.
The
Eleusine
Mysteries
grew
into
a
Proverb
for
their
Secretness
,
that
being
the
only
thing
in
them
that
had
any
form
of
Religion
;
and
therefore
accounted
so
sacred
,
as
Wine
was
interdicted
those
solemnities
,
for
fear
Truth
should
go
out
,
if
that
Tongue-loosing
Liquor
went
in
.
It
was
the
Egyptians
care
to
keep
the
Original
of
their
Deities
as
obscure
as
the
head
of
their
Nilus
:
of
which
they
gave
a
digital
Demonstration
,
in
their
painting
their
Mercury
with
his
hand
laid
upon
his
mouth
;
thereby
teaching
his
Priests
to
seal
up
their
lips
,
(
Plut.
de
Iside
.
)
A
Lesson
they
had
got
so
by
heart
,
as
it
is
reported
for
one
of
the
most
renowned
Conquests
which
Alexander
made
,
that
he
extorted
from
one
of
them
,
by
the
rack
of
the
fear
of
inevitable
death
,
the
confession
of
this
secret
,
That
their
reputed
Gods
were
nothing
else
but
Men
,
famous
in
,
and
useful
to
their
Generations
.
A
Mystery
which
he
intreates
Alexander
might
not
be
divulged
,
but
that
after
he
had
communicated
the
secret
to
Olympia
,
he
would
strictly
injoyn
her
to
burn
the
Letter
;
that
what
tended
so
much
to
the
defamation
of
Religion
,
might
not
come
to
publick
knowledge
.
The
Poets
paint
to
the
life
this
sedulity
of
the
old
World
to
conceal
their
God-births
,
in
their
Fable
of
Pallases
committing
the
new-born
Ericthonius
to
the
custody
of
Cecrops
Daughters
;
with
a
severe
charge
not
to
prie
into
the
Ark
wherein
he
was
lock'd
up
.
And
the
Carvers
by
the
Tritons
that
were
set
upon
the
Temple
of
Saturn
,
who
had
their
Tayles
immers'd
and
buried
in
the
earth
;
to
denote
that
the
Religions
of
the
former
Ages
were
concealed
:
(
Macrob.
Saturn.
1.
8.
)
Whereto
Orpheus
had
respect
in
that
Proverbial
form
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
prophane
ears
be
sealed
up
,
I
am
going
to
sing
of
the
Gods
:
Horace
in
his
[
Odi
prophanum
vulgus
,
&
arceo
—
favete
linguis
,
carmina
non
priùs
audita
musarum
sacerdos
,
virginibus
puerisque
,
canto
.
]
And
that
Prose-Poet
Petronius
,
[
Major
enim
in
praecordiis
dolor
saevit
,
qui
me
usque
ad
necessitatem
mortis
deducit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
scilicet
juvenili
impulsi
licentiâ
,
quod
in
sacello
Priapi
vidistis
,
vulgetis
,
Deorúmque
consilia
proferatis
in
populum
:
protendo
igitur
ad
genua
vestra
supinas
manus
,
petóque
&
oro
,
nè
nocturnas
religiones
jocum
●isúmque
faciatis
,
néve
traducere
velitis
tot
annorum
secreta
,
quae
vix
mille
homines
noverunt
.
]
(
Petronii
Arbitri
Satiricon
.
)
But
my
greatest
trouble
is
my
fear
,
that
by
the
impulse
of
●●venile
licentiousness
,
you
should
tell
what
you
have
seen
,
and
blab
abroad
the
secrets
of
the
Gods
:
I
therefore
stretch
out
my
supine
hands
to
your
knees
,
begging
and
beseeching
that
you
would
not
make
a
mock
of
our
night
religions
,
and
that
you
would
not
traduce
the
secrets
of
so
many
years
,
which
scarce
one
thousand
men
do
know
.
Secondly
,
as
Trafficking
of
one
Nation
with
another
increas'd
,
the
World
grew
past
this
kind
of
Child-bearing
,
gave
over
teeming
with
these
fictitious
God-men
.
If
any
had
the
face
to
show
a
big
Belly
with
such
Conceptions
,
in
that
Age
wherein
they
could
not
lay
it
,
but
be
observed
of
others
,
their
Births
proved
abortive
.
Alexander
bid
as
fair
for
the
repute
of
a
Divine
Original
from
Jupiter
,
as
Hercules
had
done
,
his
Mother
fathering
him
with
as
much
probability
as
Alomena
had
fathered
Hercules
upon
that
God
,
if
we
nakedly
compare
the
Gossips
stories
,
and
the
Fiction
of
Dianas
assisting
her
in
her
labour
,
while
her
Temple
at
Ephesus
was
burnt
down
;
which
gave
occasion
to
Egesias
Magnesius
to
say
,
she
was
imployed
about
a
work
of
more
concern
than
the
saving
of
her
own
Temple
,
(
Plut.
Alexand.
)
The
admirers
of
Plato
(
Guarin
.
vitâ
Platonis
)
told
as
streight
a
Tale
of
his
being
Apollo's
Son
,
as
Antiquity
had
told
of
Aesculapius
,
and
without
that
self-contradiction
of
a
bearded
Son
and
beardless
Father
,
(
for
which
the
Sicilian
Tyrant
(
Valerius
Max.
1.
1.
)
pull'd
the
Father
by
the
Chin
and
the
Son
by
the
Beard
.
)
Caesar's
Star
was
as
valid
an
Indication
of
his
Deification
,
as
Romulus
his
Thunder
and
Lightning
was
of
Quirinus's
;
yea
the
Senate's
Decree
for
Caesar
was
past
with
a
more
Rational
Vote
among
the
Vulgar
,
(
Sueton.
Julius
88.
)
who
by
seeing
a
Comet
during
the
seven
days
of
his
Funeral
Solemnities
,
were
brought
into
the
opinion
of
his
Assumption
into
the
Chorus
of
the
Gods
,
upon
better
grounds
than
the
old
Senate
could
or
did
lay
before
the
then
Vulgar
,
to
bring
them
into
a
belief
that
Romulus
was
translated
into
their
number
;
they
offering
no
other
argument
but
the
single
word
of
Proeulus
.
Those
later
Tales
which
the
Procounesians
,
Cyzicens
and
Metapontines
told
of
Aristaeus
being
turned
into
a
God-crow
,
are
no
more
unlikely
,
than
the
Elder
Latins
Stories
of
Picus
being
metamorphosed
into
a
God-jay
;
yet
as
Celsus
(
that
great
Patron
of
Pagan
Theology
)
confesseth
(
Orig.
cont.
Cels.
lib.
3.
calum
.
8.
)
No
man
now
esteems
Aristaeus
a
God
;
no
not
after
Apollo
'
s
Oracle
had
charged
the
Metapentines
to
erect
him
Altars
.
Why
were
not
those
of
a
younger
house
,
of
a
later
Edition
,
embraced
with
an
equal
Credulty
?
but
because
the
ancient
Figments
could
not
be
traced
up
to
their
obscure
Springs
,
nor
impartially
examined
,
till
by
a
prolix
Series
of
Ages
the
belief
of
them
had
been
rivetted
in
mens
minds
;
but
these
After-broods
were
brought
forth
in
a
season
,
when
the
knowledge
of
Contingencies
was
communicable
from
Sea
to
Sea
,
and
By-standers
pried
into
the
Actions
of
their
Neighbours
.
An
ingenious
Hint
of
which
Truth
the
close
of
that
forementioned
Fiction
administers
of
Cadmus's
Daughters
,
whom
Pallas
could
not
charm
from
prying
into
her
Depositum
.
The
Off-spring
of
the
many-tongued
Cecrops
,
of
that
Age
wherein
men
of
several
Languages
were
no
longer
Barbarians
to
one
another
,
cannot
keep
Minerva's
Counsel
,
but
will
be
peeping
into
the
Cradle
,
where
the
new-born
Deity
is
laid
to
nurse
,
till
(
infantémque
vident
apporrectúmque
draconem
)
they
see
the
serpentine
feet
,
the
fraud
upon
which
the
fiction
is
framed
.
Thirdly
,
as
the
Theology
of
those
obscure
Times
came
to
be
enquired
into
by
Foreigners
,
traversing
the
several
Climates
,
on
purpose
to
find
out
the
Originals
of
things
,
it
grew
by
degrees
into
that
discredit
,
as
at
last
it
was
wholly
exploded
for
fabulous
,
and
its
Gods
detected
to
have
been
but
Men.
Diodorus
Graecus
,
Thallus
,
Cass.
Severus
,
Cornelius
Nepos
,
yea
all
that
write
upon
that
subject
,
have
openly
published
Saturn
to
have
been
no
other
than
a
Mortal
(
saith
Tertullian
,
Apol.
10.
)
And
if
you
look
for
Arguments
to
prove
it
,
where
can
you
find
more
convincing
ones
than
in
Italy
it self
,
whither
he
retired
in
flight
from
the
pursuit
of
his
rebellious
Son
;
from
whose
lurking
there
it
derived
its
name
Latium
.
St.
Austin
(
de
civitate
8.
5.
)
hath
this
Note
upon
the
Story
of
the
Egyptian
Priest's
revealing
to
Alexander
,
the
nakedness
of
the
Heathen
Gods
,
not
only
Picus
and
Romulus
,
the
Gods
of
the
lesser
&
later
Nations
;
but
Saturn
,
Jupiter
,
Mars
,
and
all
the
rest
of
the
12
Deities
majorum
Gentium
,
of
the
greatest
Antiquity
,
are
found
by
search
to
have
been
sometimes
men
,
&
creatures
of
his
making
that
is
the
great
God
&
Creator
of
all
things
,
as
Plato
&
Cicero
speak
,
(
de
leg
.
l.
2.
)
(
Tusc.
qu.
)
(
in
Timaeo
.
)
And
,
indeed
,
what
do
they
hint
to
us
,
or
rather
speak
fully
out
,
of
Jupiter
himself
(
the
Parent
of
all
their
Gods
)
that
placed
the
Image
of
his
Nurse
besides
him
in
the
Capitol
.
Do
not
they
assent
to
Euemerus
,
who
,
not
as
a
fabulous
Tattler
,
but
as
a
diligent
Enquirer
,
hath
drawn
the
Natural
and
Moral
History
of
all
those
Gods
,
(
de
Civitate
6.
7.
)
But
we
will
hear
the
Heathens
tell
their
own
Tales
of
what
they
had
found
concerning
their
Gods
.
Trismegistus
,
in
his
Aesclapius
,
(
cap.
9.
&
13.
)
translated
by
Porphyry
(
that
grand
Pagan
Adversary
to
the
Christian
Name
)
affirms
,
that
men
made
all
those
Gods
who
are
worshipt
in
Temples
:
a
thing
,
saith
he
,
that
passeth
all
admiration
,
and
argueth
our
Ancestors
to
have
erred
exceedingly
,
touching
the
Nature
of
the
Deity
.
Yea
,
he
proves
this
by
Induction
of
particulars
.
(
Aug.
de
civ
.
l.
8.
c.
26.
)
Thy
Grandfather
,
O
Asclepius
,
the
first
Inventor
of
Physick
,
hath
a
Temple
erected
to
him
in
a
Mountain
of
Lybia
,
near
the
Crocodiles
shore
,
wherein
his
Mundane
man
,
his
Body
,
lies
interr'd
.
And
Hermes
,
after
whom
I
am
named
,
hath
his
Tomb
in
Hermopolis
,
a
City
in
Aegypt
of
his
founding
.
Varro
in
his
Antiquities
,
dedicated
to
Julius
Caesar
the
great
Pontiff
,
gave
so
plain
demonstration
of
this
,
from
the
Rites
and
Solemnities
used
in
their
Divine
Worship
,
as
the
Senate
decreed
his
Book
to
be
burnt
(
August
.
de
civit
.
8.
25.
)
Valerius
Maximus
,
in
his
Epistle
Dedicatory
to
Tiberius
,
saith
,
that
all
our
Gods
we
have
received
of
our
Ancestors
,
but
the
Caesars
we
have
handed
down
to
Posterity
,
[
reliquos
accepimus
,
Caesares
dedimus
.
]
A
manifest
Confession
of
a
Pagan
,
and
that
to
the
face
of
a
Pagan
Emperour
,
that
the
Gods
they
had
received
were
of
the
same
kind
with
those
they
gave
,
i.
e.
Mortals
.
The
Roman
Demosthenes
in
his
Tusculane
Questions
concludes
thus
;
If
I
listed
to
ransack
the
Antiquities
of
the
Greeks
,
I
should
find
that
the
same
Gods
whom
we
esteem
greatest
,
have
had
their
Original
among
us
Mortals
:
For
the
verifying
hereof
,
do
but
enquire
whose
the
Tombs
are
that
are
shewed
in
Greece
,
and
consider
with
thy self
what
their
Ceremonies
and
Mysteries
are
;
for
having
access
to
them
thou
wilt
without
doubt
understand
far
more
than
I
averr
.
By
this
means
Euemerus
fram'd
that
History
which
the
Grecians
abusively
called
sacred
,
for
which
himself
was
tearmed
Atheist
,
numbred
by
Theodoricus
Cyrenensis
and
Aelian
,
with
Diagoras
and
Theodorus
,
and
stiled
by
Timon
(
in
his
Syllis
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
insolent
old
Knave
;
consisting
of
the
Collections
of
the
Titles
and
Monuments
of
the
most
ancient
Temples
,
and
thereby
proving
Tully's
Assertion
,
wherein
he
had
the
suffrage
of
Pythagoras
,
Plato
,
Socrates
,
and
the
most
eminent
of
their
Scholars
;
yea
of
all
persons
but
doting
old
Wives
,
not
only
in
that
,
but
in
other
points
of
Theology
,
[
quae
verò
anus
tam
excors
inveniri
potest
,
quae
illa
,
quae
quondam
credebantur
portenta
,
extimescat
;
opinionum
enim
commenta
delet
dies
,
naturae
judicia
confirmat
.
]
Cirero
de
nat.
Deor.
l.
2.
p.
54.
)
What
old
wife
is
to
be
found
so
witless
,
as
to
fear
such
things
as
af
ancient
time
were
accounted
portents
?
For
time
(
saith
he
)
obliterates
the
devices
of
opinions
,
but
confirms
the
sentiments
of
Nature
.
But
the
Testimonies
already
alledged
are
abundantly
sufficient
to
evince
what
reason
the
Romans
had
to
stile
Saturn
(
whom
the
Greeks
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Time
,
the
father
of
Truth
:
even
for
this
cause
(
saith
Plutarch
)
because
time
reveals
all
things
.
To
be
sure
,
in
this
case
he
brought
to
light
those
things
touching
the
birth
of
Heathen
Gods
,
as
gave
ground
enough
to
the
Poetical
Fiction
,
of
Saturn's
devouring
his
Off-spring
:
and
to
that
Proverb
of
the
Grecians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
the
Grow
sings
another
note
than
the
Owl
;
for
,
if
I
may
hold
up
my
Candle
to
that
Sun
of
restored
Learning
,
the
great
Erasmus
;
I
conceive
this
to
be
the
importance
of
it
,
that
the
after-times
of
mutual
commerce
among
the
Nations
of
the
World
,
taught
the
Crow
to
prate
other
stories
of
their
feigned
Gods
,
than
the
Owl
had
whooted
in
that
obscure
and
independent
Age
wherein
those
Fables
were
hatched
:
when
men
had
never
gone
out
of
sight
of
the
Smoak
of
their
own
Chimneys
,
and
measured
themselves
by
themselves
.
Gorgias
and
Protagoras
,
saith
Aelian
,
were
the
most
famous
men
of
all
Greece
,
though
as
far
from
Wisdom
as
Boys
are
from
men
.
It
was
only
while
they
were
caged
up
in
their
Countrey
's
Knowledge
,
that
they
retain'd
the
Note
they
were
taught
to
sing
,
Jove
is
a
God
,
Juno
is
a
Goddess
,
&c.
which
they
forgat
as
soon
as
they
are
turn'd
loose
,
like
Annon's
Birds
in
the
same
Author
.
Briefly
,
the
day
hath
revealed
all
false
Religions
to
be
mere
Impostures
;
but
that
of
Divine
Institution
,
professed
by
the
Patriarchs
,
out-lasted
the
old
World
,
exerted
its
head
above
that
Flood
,
which
over-top'd
the
highest
Mountains
,
and
shewed
its
face
more
bright
as
it
grew
in
Years
.
Noah
illustrated
Enoch
,
Moses
Noah
,
the
Prophets
Moses
.
All
whose
Commentaries
upon
that
Evangelical
Grain
of
Mustard-seed
,
sowen
by
God's
hand
in
Paradise
,
as
Science
(
truly
so
called
,
)
came
to
perfection
in
the
Apostatized
World
,
gained
repute
amongst
the
most
rational
,
inquisitive
,
and
civilized
Nations
.
And
when
that
Religion
had
attain'd
its
ultimate
perfection
by
Christ's
filling
up
the
Law
and
Prophets
though
the
Judaick
,
which
virtually
contains
the
Christian
,
hath
not
,
in
its
letter
,
with
the
Vail
upon
Moses
his
face
,
obtain'd
one
Proselyte
:
yet
the
Christian
,
which
is
the
explanation
of
that
;
and
presents
the
Old
Testament
so
bare-fac'd
,
as
the
way-faring
man
,
though
a
fool
,
cannot
err
in
expounding
Moses
;
hath
procured
acceptance
every
where
,
(
where
it
hath
come
among
Men
,
and
not
Brutes
)
hath
at
no
time
,
in
no
place
,
been
under
a
Cloud
,
since
its
first
rising
;
but
when
or
where
a
Cloud
hath
been
drawn
over
Mens
Minds
,
and
their
foolish
Hearts
benighted
in
blackness
of
Darkness
.
This
Wisdom
hath
been
justifyed
of
Wisdom's
Children
,
and
the
more
Trials
upon
the
Test
of
right
Reason
it
has
undergon
,
the
greater
Approbation
it
hath
obtained
.
CHAP.
VIII
.
The
Apostolical
Age
was
fortified
against
Surprisal
by
the
External
Advantages
of
Posts
and
Peace
.
§
1.
They
find
as
speedy
a
way
for
conveyance
of
News
,
as
we
:
Vibullius
,
Caesar
,
Sempronius
,
Tiberius
,
their
incredible
Posting
.
Intelligence
flew
in
Persia
as
fast
as
Cranes
.
The
Roman
Eagle
as
swift
of
Wing
as
the
English
Unicorn
is
of
foot
.
§
2.
That
Age
enjoyed
so
long
a
Peace
,
as
Intelligence
might
pass
without
Interruption
:
Janu
'
s
Temple
shut
by
Augustus
,
a
rare
thing
in
the
Roman
Annals
.
§
3.
Tiberius
had
a
peaceable
Reign
,
so
had
Caligula
;
all
the
Warlike
Marches
that
he
made
was
in
pursuit
of
the
Cowardly
Ocean
,
running
from
him
at
the
Tide
;
and
in
lopping
down
the
Bows
of
a
Coppice
.
Palsey-headed
Claudius
felt
no
shakings
in
his
Empire
,
no
Trumpet
of
War
then
sounded
,
but
that
of
the
Silver
Triton
in
the
Ficine
Lake
.
In
Nero
'
s
third
Year
they
had
much
ado
to
draw
the
Sword
,
it
had
layen
so
long
rusting
in
the
Scabbard
.
§
4.
This
peaceable
Season
was
the
Seed-time
of
Christ's
Labourers
,
wherein
they
dispenc'd
the
Gospel
through
the
Empire
.
§
1.
WE
have
taken
A
Prospect
of
that
Age
,
wherein
the
Gospel
was
first
brought
to
light
;
and
found
it
so
well
fortifyed
by
the
inner
Works
of
improved
Reason
,
as
would
have
made
the
most
daring
Attempters
despair
to
subdue
it
to
the
belief
of
most
cunningly
devised
Fables
:
and
therefore
,
that
the
Apostles
should
be
so
fool-hardy
,
as
to
assault
it
with
feigned
Tales
,
as
to
think
to
outvye
that
Sun
of
Knowledg
,
then
shining
in
the
greatest
Lustre
:
by
holding
a
Farthing
Candle
of
Old
Wive's
Stories
before
it
,
is
a
conceipt
so
gross
as
can
hardly
seise
upon
minds
that
are
not
exceedingly
byassed
with
Partiality
.
Let
us
now
take
a
view
of
the
Out-works
,
the
External
Fortifications
which
that
Age
had
to
secure
it
from
the
Surprisals
of
Impostors
:
And
that
,
first
,
in
respect
of
the
Dexterity
of
that
Age
in
point
of
quick
dispatch
of
Intelligence
;
in
which
Art
,
it
lagg'd
not
behind
;
but
rather
out-stripp'd
ours
.
The
English
Unicorn
is
not
more
swift
of
foot
now
,
than
the
Roman
Eagle
was
of
Wing
then
;
as
appears
from
Caesar's
reporting
Vibullius
to
have
posted
Night
and
Day
,
taking
at
every
Stage
a
fresh
Horse
,
that
he
might
certify
Pompy
that
Caesar
was
at
hand
,
(
Caesar'
s
Comment.
3.
3.
)
By
Suetonius
writing
of
Caesar
,
that
he
used
to
run
an
hundred
Miles
a
day
on
an
hired
Chariot
;
by
the
help
of
blowen
Bladders
making
his
way
over
Rivers
;
and
by
that
means
performing
long
Journeys
with
that
incredible
Celerity
,
as
he
oftentimes
arrived
at
his
Journeys
end
,
before
the
News
of
his
setting
forth
had
come
thither
,
(
Suet.
Jul.
57
▪
)
[
longissimas
vias
incredibili
celeritate
fecit
,
expeditus
meritoria
rheda
centena
passuum
millia
per
singulos
dies
,
&c.
]
By
what
Livie
relates
of
Sempronius
Graccus
,
that
in
the
Roman
Wars
against
Antiochus
,
he
went
by
Post
from
Amphiss'a
to
Pella
in
three
Days
,
Pliny
Hist.
37.
pag.
759.
[
Per
dispositos
equ●s
prope
incredibili
celeritate
.
]
By
what
Val.
Maximus
has
recorded
of
Tiberius
his
posting
to
visit
his
Brother
Drusus
,
(
why
lay
sick
in
Germany
,
)
with
that
Rapid
and
Precipitate
Haste
,
as
he
hurried
over
the
Alps
,
and
that
rugged
Region
bounding
upon
them
,
at
the
rate
of
two
hundred
Miles
in
the
space
of
twenty
four
Hours
,
(
Val
Max.
5.
5.
3.
)
[
Iter
quam
rapidum
&
preceps
corripuerit
eo
patet
quod
Alpes
Rhenumque
transgressus
,
Die
&
Nocte
,
mutato
subinde
Equo
,
ducenta
Millia
passuum
evasit
.
]
By
what
Philo
Judaeus
,
(
de
legatione
ad
Caium
.
pag.
639.
)
reports
of
Petronius
his
not
daring
to
proceed
to
the
fulfilling
of
Caligula's
command
to
erect
his
Image
in
the
Temple
,
for
fear
the
Jews
should
from
all
parts
of
the
World
presently
be
about
his
Ears
,
by
reason
of
that
incredible
quick
way
of
dispatch
of
News
they
had
inured
themselves
to
.
Indeed
those
parts
of
the
Empire
that
bordered
upon
Judaea
,
and
wherein
the
Apostles
of
the
Circumcision
chiefly
conversed
,
and
spread
the
Gospel
,
were
,
long
before
that
time
,
put
into
a
posture
for
the
most
speedy
conveyance
of
Advertisements
,
by
Cyrus
:
who
that
he
might
have
News
brought
him
of
all
Emergencies
from
all
the
parts
of
his
vast
Empire
,
would
have
trial
made
how
far
an
Horse
could
go
out-right
at
full
speed
without
bating
:
at
which
distance
he
caused
Stages
to
be
set
,
and
fresh
Horses
to
stand
:
which
kind
of
posting
,
some
(
as
Xenophon
saith
)
affirm
to
be
equivalent
for
swiftness
to
the
flying
of
Cranes
(
Xenophon
.
Cyrus
.
8.
43.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
And
sure
the
Eagle
had
an
Eye
to
see
,
what
advantage
it
would
be
to
her
,
to
imp
her
wings
with
the
Cranes
Feathers
;
to
improve
the
Roman
Art
of
posting
,
by
the
accession
of
this
of
the
Persian
.
An
Art
perhaps
conveighed
thither
out
of
Judaea
,
and
communicated
by
Daniel
,
at
what
time
he
was
set
over
the
Presidents
of
the
Provinces
:
however
,
't
is
certain
,
it
was
of
old
in
use
among
them
,
for
we
read
of
Hezechiah's
sending
his
Proclamations
by
Post
;
and
hear
Deborah
bewail
the
days
of
Shamgar
,
for
that
in
them
the
Courriers
were
forced
to
take
▪
By-ways
:
so
that
the
Apostles
could
not
be
ignorant
of
that
ready
way
of
communicating
Intelligence
,
which
the
Empire
had
then
learnt
.
Palladius
was
able
to
ride
post
unto
the
furthest
Bounds
of
the
Roman
and
Persian
Dominions
,
and
back
again
in
thirty
days
to
Theodosius
the
Emperour
at
Constantinople
,
[
Socrat.
Scol
.
Eccl.
Hist.
7.
19.
]
And
(
which
comes
nearer
the
times
of
the
Apostles
)
Cicero
reports
that
Caesar
writ
to
him
out
of
Britain
the
1.
day
of
September
,
and
the
Letters
came
to
his
hands
the
28.
day
of
the
same
Month
,
[
Sleidan
clavis
Hist.
lib.
1.
]
And
therefore
,
for
them
to
have
gone
up
and
down
with
pompous
stories
of
things
done
in
Judaea
,
when
they
could
not
but
know
,
that
who
so
pleased
,
might
in
a
Months
time
,
or
less
,
have
detected
the
forgery
,
would
have
been
such
a
piece
of
Temerarious
Madness
,
as
't
is
scarce
imaginable
,
how
twelve
men's
heads
at
once
could
be
intoxicated
with
it
.
§
2.
That
Age
was
externally
fortified
against
the
assaults
of
Impostors
,
by
reason
of
that
universal
Peace
through
the
World
,
that
ushered
the
Prince
of
Peace
into
the
World
;
so
as
Intelligence
might
pass
from
Nation
to
Nation
through
the
Universe
(
as
Blood
by
Circulation
,
through
the
Veins
of
an
healthful
Body
)
without
the
least
Obstruction
.
Times
of
Distraction
are
the
most
promising
Seed-times
of
Lyes
:
he
who
in
fishing
for
men
,
dubbs
his
Hook
with
a
counterfeit
Fly
,
will
chuse
to
fish
in
troubled
Waters
:
he
that
has
learn'd
the
black
Art
of
inventing
News
,
will
chuse
a
Season
to
practise
in
,
when
an
Embargo
is
laid
upon
the
Packet-boats
:
when
the
Bridges
are
broken
down
,
the
High-ways
unoccupied
,
when
through
the
noise
of
Arms
,
men
cannot
hear
,
nor
are
at
leisure
to
listen
after
,
what
falls
out
in
the
remoter
parts
of
the
World
:
as
in
the
Battel
betwixt
Flaminius
and
Hannibal
;
at
which
,
they
that
were
present
by
reason
of
the
Hurly-burly
among
themselves
,
perceived
not
the
most
clamorous
Effects
of
the
then
prodigious
Earth-quake
,
that
demolished
the
best
parts
of
the
chiefest
Cities
,
diverted
Rivers
from
their
wonted
Channels
,
and
tumbled
down
with
a
hideous
Fragor
the
tops
of
Mountains
,
(
Plutarc
.
Fab.
Maximus
,
72.
)
Such
Confusions
are
the
fittest
Seasons
for
the
Father
of
Lyes
to
cast
his
Spawn
,
for
Satan
to
throw
abroad
his
poysoned
Arrows
:
that
before
time
,
(
the
Mother
of
Truth
)
can
give
them
a
check
,
his
fry
may
be
of
Age
to
shift
for
themselves
;
his
stories
may
stick
so
fast
in
Mens
Minds
,
as
the
hand
of
Truth
,
afterwards
,
will
have
much
ado
to
pull
them
out
,
and
not
leave
some
Splinters
,
if
not
the
pile
head
behind
.
The
Apostles
of
the
blessed
Jesus
used
not
this
craft
,
his
Fisher-men
angled
in
calm
Waters
,
his
Seedsmen
scattered
the
Gospel
in
those
pacate
days
,
as
gave
men
leisure
to
ponderate
every
Circumstance
of
the
News
they
brought
:
Men
might
then
sit
peaceably
under
their
own
Vines
,
and
ruminate
upon
the
fruit
of
our
Royal
Vine
,
that
chears
the
Heart
of
God
and
Man
.
The
whole
Empire
,
at
Christ's
Birth
,
(
brooding
under
the
Dove-like
Wings
of
the
Roman
Eagle
)
enjoyed
that
Halcionian
Calm
,
as
she
had
not
been
blessed
with
the
like
,
but
once
,
in
that
large
Tract
of
time
betwixt
Numa
and
Augustus
;
and
that
but
for
a
piece
of
a
Year
;
and
yet
that
short
breathing
time
from
War
reported
as
a
Miracle
:
Numa
(
saith
Livy
)
that
erected
Janus
s
Temple
was
the
first
,
who
,
in
token
if
Peace
universally
obtained
through
the
Roman
Territories
,
shut
up
the
Gates
of
that
Temple
;
Manlius
the
second
,
and
Augustus
the
third
:
Providence
having
bestowed
this
gift
upon
our
Age
,
that
we
should
see
Peace
setled
,
(
after
the
Conquest
of
Mark.
Anthony
at
Actium
)
by
the
Emperour
Augustus
,
both
by
Land
and
Sea
(
Livius
lib.
1.
pag.
12.
6.
)
[
Bis
post
Numae
regnum
Janus
clausus
fuit
,
semel
T.
Manlio
consule
post
Punicum
primum
Bellum
perfectum
.
Iterum
quod
nostrae
aetati
Dii
dederunt
ut
videremus
,
post
bellum
Actiacum
ab
imperatore
Caesare
Augusto
,
pace
terra
marique
parta
.
]
How
short
liv'd
that
Peace
was
in
the
Consulship
of
Manlius
,
Vives
informs
us
out
of
Eutropius
(
if
I
mistake
him
not
)
for
I
no
where
,
in
Eutropius
,
meet
with
a
passage
,
looking
that
way
,
but
rather
the
contrary
)
saying
that
after
Manlius
and
Attilius
had
,
upon
their
Triumph
for
the
Conquest
of
Sardis
,
shut
the
Gates
of
Janus
;
they
were
some
Months
after
opened
again
,
in
token
of
the
Illyrick
War
.
But
however
I
mistake
Vives
,
or
he
Eutropius
;
the
thing
it self
is
manifest
enough
,
from
that
place
of
St.
Austin
,
upon
which
he
comments
;
for
(
saith
he
)
one
(
and
not
all
out
one
)
Year
of
Peace
(
among
those
many
that
intervened
betwixt
Numa
and
Augustus
)
wherein
,
after
the
first
Punick
War
,
the
Romans
had
lieve
to
shut
up
the
Gates
of
War
,
is
recorded
as
a
Wonder
,
(
August
.
de
civitate
3.
9.
)
[
Vix
,
post
tam
multos
annos
ab
urbe
condita
usque
Augustum
,
unus
post
primum
Punicum
bellum
pro
magno
miraculo
commemoratur
annus
,
quo
belli
portas
Romani
claudere
potuerunt
:
]
An
Assertion
,
which
St.
Austin
had
ground
enough
for
,
(
that
the
Atheist
may
not
object
that
these
are
the
Piae
fraudes
of
Christians
,
)
out
of
Plutarch
,
who
writes
,
that
the
Temple
of
Janus
did
not
continue
long
shut
in
the
Consulship
of
Manlius
and
Attilius
:
for
forthwith
,
immediately
after
that
it
was
opened
again
;
a
new
War
rolling
in
upon
,
and
assaulting
the
Empire
,
(
Plut.
Numa
.
)
[
M.
Attilio
&
T.
Manlio
Coss.
haud
multum
temporis
clausum
,
deinde
Continuo
ingruente
irrumpenteque
bello
apertum
est
.
]
Upon
which
,
he
there
gives
this
Note
:
'T
is
seldom
,
but
that
the
Roman
Empire
is
ensnarl'd
in
some
or
other
War
;
It
being
so
vast
a
body
,
and
on
all
sides
incircled
with
restless
Barbarians
,
(
Id.
Ib.
)
[
Quod
certe
difficile
aut
etiam
ra●o
factum
quàm
aliquo
bello
semper
suspensum
imperium
teneatur
:
nam
cum
propter
ejus
mgnitudinem
,
barbaris
nationibus
undique
circumfusum
ac
septum
esset
:
iis
repugnare
cogebatur
.
]
And
yet
it
was
a
time
of
the
singing
of
this
rare
Bird
,
when
our
Prince
of
Peace
exhibited
himself
to
the
World
.
This
is
that
Caesar
(
saith
Philo
Judaeus
,
speaking
of
Augustus
)
who
,
finding
the
World
as
a
boisterious
Sea
,
tossed
every
way
with
tempestuous
Winds
;
charmed
its
Waves
asleep
,
and
restored
to
it
such
Serenity
,
as
not
only
open
Wars
were
every
where
exiled
,
but
private
Robberies
:
this
is
he
,
who
reduc'd
that
Chaos
of
Confusion
,
that
the
World
had
been
buried
under
in
former
Ages
,
unto
that
well
setled
and
comely
order
,
which
we
see
it
in
in
ours
:
this
is
he
that
has
moulded
the
most
savage
Nations
into
Mansuetude
and
humane
Societies
,
(
Phil.
de
legat
.
ad
Caium
.
)
[
Hic
est
ille
Caesar
qui
depulsis
undiquaque
ruentibus
procellis
serenitatem
orbi
restituit
:
qui
&
aperta
bella
sustulit
,
&c.
]
But
Philo
perhaps
plays
the
Orator
,
and
describes
with
Retorical
Flourishes
the
flourishing
of
the
Imperial
Olive
;
let
us
therefore
enquire
of
Suetonius
that
uncorrupted
Oracle
of
Pagan
History
;
from
whom
we
have
this
Respond
.
Janus
Quirinus
that
had
not
been
shut
in
but
once
and
again
from
the
first
founding
of
Rome
unto
this
Age
,
was
in
a
far
shorter
space
shut
in
three
times
By
Augustus
,
peace
being
setled
by
Land
and
Sea
,
(
Suet.
Octav
.
22.
)
[
Janum
Quirinum
,
semel
atque
iterum
a
Condita
Urbe
,
memoriam
ante
suam
clausum
,
in
multo
breviore
temporis
spatio
,
Terra
Marique
pace
parta
,
ter
clausit
.
]
(
for
that
is
the
true
reading
(
not
as
Beroaldus
would
have
it
,
the
third
time
)
as
both
Jasenius
observes
out
of
Lipsius
,
and
the
Context
imports
.
)
Augustus
was
Christ's
Cryer
,
to
proclaim
silence
in
the
World
,
before
the
publication
of
the
Gospel
:
that
men
might
without
distraction
weigh
what
was
told
them
.
The
worst
Juncture
that
an
impostor
could
have
pitched
upon
to
shew
his
Pranks
in
:
when
as
Bullenger
observes
,
Rust
had
riveted
the
Sword
to
the
Scabbard
.
[
Ipsa
etiam
rubigo
obsignavit
.
]
(
Bulleng
.
In
Daniel
.
par.
2.
tab.
5.
)
§
3.
If
exception
be
made
against
the
Cogency
of
this
Argument
;
that
Christ
indeed
was
born
under
Augustus
,
but
what
is
that
to
the
publication
of
the
Gospel
:
seeing
that
began
in
the
Baptist's
preaching
under
Tiberius
,
till
when
,
and
some
time
after
,
Christ
walk'd
incognito
.
And
therefore
,
the
times
might
be
grown
turbulent
enough
for
a
Legerdemain's
passing
without
discovery
by
that
time
the
Apostles
began
to
preach
.
I
shall
put
by
this
Bar
to
Faith
by
making
good
this
Assertion
,
That
the
Peace
setled
by
Augustus
,
was
continued
under
Tiberius
,
Caligula
,
Claudius
,
and
so
much
of
Nero's
Reign
:
as
for
thirty
Years
after
the
Gospel
began
to
be
preach'd
,
the
World
enjoyed
Peace
,
so
as
any
,
who
had
a
mind
to
enquire
,
might
have
informed
himself
of
the
truth
of
what
had
past
in
Judaea
:
the
passage
of
Intelligence
being
no
where
interrupted
.
1.
For
the
peaceableness
of
Tiberius
his
Reign
,
(
Anno
Christi
17.
)
let
Philo
Judaeus
speak
(
Philo
de
legatione
ad
Caium
)
who
accusing
the
Alexandrians
of
extream
madness
,
in
giving
that
Divine
Honour
to
Caligula
,
which
they
neglected
to
give
to
Tiberius
:
presents
his
happy
Reign
in
these
Words
.
In
the
three
and
twenty
Years
of
his
Reign
he
left
no
Seed
,
no
not
so
much
as
a
Spark
of
War
,
by
Sea
or
Land
among
Greeks
or
Barbarians
;
but
nourish'd
Peace
and
the
fruits
of
Peace
to
his
dying
day
.
And
a
little
before
,
during
his
Empire
,
the
East
,
West
,
North
,
South-Provinces
consented
together
in
that
calmness
of
Peace
,
that
there
was
nothing
to
be
seen
in
City
or
Countrey
,
but
Festivities
,
Altars
,
Victims
,
chearful
and
pleasant
Countenances
,
&c.
2.
In
what
state
of
Tranquility
the
Empire
stood
under
Caligula
(
Anno
Christi
,
40.
)
Suetonius
will
inform
us
(
Suet.
Calig
.
43.
)
[
Militiam
resque
bellicas
semel
attigit
adeo
delicate
ut
verri
sibi
vias
&
conspergi
&c.
]
who
affirms
that
he
never
made
Warlike
Expedition
but
once
,
and
that
undertaken
merely
out
of
Curiosity
,
(
not
need
,
)
and
managed
with
that
Leisure
and
Delicacy
,
as
he
commands
the
Countrey
(
as
he
marches
)
to
sweep
the
Ways
,
and
sprinkle
them
with
Water
,
to
allay
the
Pride
of
the
Dust
,
and
teach
it
(
better
manners
than
to
fly
in
his
face
)
quietly
to
crouch
at
his
and
his
Army's
feet
.
In
which
Equipage
,
marching
as
far
as
Belgium
,
the
first
Enemy
he
encounters
is
a
Coppice
:
against
which
he
furiously
leads
on
his
Army
,
and
(
as
if
his
eyes
were
set
counter
to
his
that
was
born
blind
)
taking
Trees
for
men
,
and
perswading
his
followers
into
the
same
Faith
(
so
ancient
is
that
Roman
Maxim
of
implicite
Faith
:
The
Pope
carries
Men's
Eyes
in
his
Pocket
,
and
must
be
believed
,
even
in
the
point
of
Transubstantiation
,
contrary
to
ocular
Demonstration
)
by
the
help
of
native
Ladders
,
they
scale
the
living
wooden
Walls
,
lop
off
the
Arms
of
their
resolute
Foes
(
that
like
Pompey's
Souldiers
in
Thessaly
,
scorn'd
to
give
ground
(
Caesar
comment.
3.
33.
)
and
returns
in
Triumph
to
the
Camp
;
each
Souldier
carrying
the
Spoil
he
had
taken
,
the
Branch
he
had
cut
down
,
in
his
hand
:
(
Suet.
Calig.
45.
)
an
Argument
,
they
had
,
through
long
Peace
,
forgot
the
Formalities
of
Warlike
Ovations
:
for
(
if
the
Masters
of
those
Ceremonies
be
to
be
believed
)
they
ought
to
have
worn
them
as
Civick
Crowns
on
their
heads
,
seeing
that
never
Field
was
won
with
so
little
expence
of
Citizen-blood
,
except
the
second
and
last
he
fought
against
the
Sea
;
which
proud
Enemy
(
partaking
of
the
quality
of
the
neighbouring
French
Shore
,
)
coming
on
,
in
its
Flow
,
with
a
more
than
masculine
,
but
falling
back
,
in
its
Ebb
,
with
a
less
than
woman-like
Spirit
;
gave
ground
,
and
yielded
the
Field
to
the
Romans
:
who
,
falling
upon
the
Spoil
that
the
cowardly
Ocean
had
scattered
in
her
retreat
,
turn
their
Swords
into
Plough-Shares
,
to
furrow
up
the
Sands
for
the
gathering
of
Cockle-shells
;
and
their
Helmets
into
Fish-Panniers
,
to
carry
them
away
.
(
Suet.
Calig.
46.
)
So
far
did
Providence
here
over-do
the
Prophecy
of
the
peaceableness
of
the
Kingdom
of
the
Messiah
;
of
which
,
that
one
tittle
might
not
fall
to
the
ground
,
God
permitted
those
Diabolical
and
Damnable
Traytors
(
for
such
perswasions
come
of
Satanical
Injections
,
and
they
that
resist
shall
receive
Damnation
)
Bessus
,
Sabinus
,
and
their
Confederates
,
to
turn
their
Bodkins
into
Pruning-hooks
,
to
pluck
up
this
Cumber-ground-weed
Caligula
;
when
he
was
but
intending
to
break
the
Peace
,
and
deluge
the
Empire
in
Blood
:
having
no
other
quarrel
against
the
World
,
but
its
being
over-happy
through
its
abundance
of
Peace
;
looking
on
the
Tranquillity
of
that
Age
with
an
evil
eye
,
as
not
made
famous
by
any
signal
Calamity
,
and
threatning
to
burn
the
Memory
of
this
turbulent-spirited
Monster
in
Oblivion
,
under
that
pile
of
Prosperities
,
which
Peace
had
heaped
upon
it
:
the
only
thing
he
had
to
complain
of
,
and
ground
his
wish
upon
(
that
some
such
slaughter
of
Armies
,
Famine
,
Pestilence
,
Conflagrations
,
Earth-quakes
,
&c.
might
infest
the
World
in
his
days
,
as
might
render
them
famous
to
Posterity
)
the
only
thing
he
bewailed
,
was
his
seeing
nothing
to
be
bewailed
.
(
Suet.
Calig.
31.
)
Claudius
his
Successor
(
Anno
Christi
,
44.
)
was
none
of
the
wisest
Princes
,
no
more
dexterous
in
the
management
of
publick
Affairs
,
than
suted
Seneca's
conceit
of
him
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Claudii
:
)
that
Agrippinas
poysoned
Mushromes
precipitated
his
Birth
into
the
Rank
of
Immortals
,
so
long
before
his
head
(
though
paralytical
with
Age
)
was
ballasted
with
Wit
,
as
the
Gods
would
not
admit
him
into
their
Colledge
;
ingeniously
expressed
in
that
of
the
Satyrist
,
(
Juven.
sat.
6.
)
Tremulúmque
caput
descendere
fecit
In
caelos
—
Or
Nero's
Sarcasm
,
who
used
,
when
he
spake
of
his
departing
this
life
,
to
pronounce
[
Morari
]
the
first
Syllable
long
;
making
that
ambiguous
word
give
out
this
to
be
his
Sence
:
Nero
has
ceast
to
play
the
fool
among
Men.
[
Morari
inter
homines
desiit
.
]
(
Suet.
Nero
,
33.
)
Or
the
Sence
of
all
Romans
:
who
,
when
Nero
,
in
his
Funeral
Sermon
,
in
praise
of
Claudius
;
began
to
praise
his
discretion
,
were
not
able
to
refrain
themselves
from
bursting
out
into
open
laughter
,
(
Tacitus
annal.
13.
176.
)
[
Postquam
ad
providentiam
sapientiamque
deflexit
,
nemo
risui
temperare
,
quanquam
oratio
a
Seneca
composita
multum
cultus
praeferret
,
&c.
]
Or
those
ominous
Prognostications
his
own
Relations
made
of
him
:
Augustus
not
daring
to
allow
him
to
be
seen
at
publick
Sports
,
without
a
Tutor
to
admonish
him
,
touching
his
behaviour
;
for
fear
,
lest
by
his
rude
Deportment
,
he
should
render
himself
and
his
Family
,
the
Vulgar
Laughing-stock
.
(
Suet.
Claud.
4.
)
[
Fraebenda
materia
deridendi
&
illum
&
nos
non
est
,
&c.
]
Angusta
esteeming
him
a
most
despicable
Changling
;
his
Mother
using
,
when
she
had
a
mind
to
impute
to
any
one
the
height
of
Folly
,
to
call
him
as
very
a
Fool
as
her
Son
Claudius
;
and
his
Sister
Livilla
replying
,
to
one
that
told
her
,
her
Brother
Claudius
would
in
time
become
Emperour
,
God
forbid
,
so
great
a
Plague
should
befall
the
Roman
People
.
(
Suet.
Claud.
3.
)
Yet
the
Reign
of
Claudius
(
of
this
so
very
a
—
as
the
only
wise
Act
he
did
(
if
Patience
may
be
call'd
an
Act
)
was
the
suffering
himself
to
be
called
to
his
face
old
fool
(
Suet.
Claud.
15.
)
was
so
wisely
ordered
,
by
the
Wisdom
of
him
by
whom
he
Reigned
;
as
there
were
no
Commotions
in
the
Empire
;
but
what
the
Jews
caused
through
their
violent
opposing
of
the
Gospel
;
and
that
short-breathed
Civil
War
,
raised
by
Furius
Camillus
,
and
allayed
by
Miracle
in
five
days
:
for
after
the
Vote
was
past
in
the
Rebels
Council
of
War
,
that
they
should
forthwith
march
to
their
new
Elect
mock-Emperour
;
The
Ancients
not
being
able
,
with
all
their
strength
,
to
remove
their
Colours
from
the
ground
wherein
they
were
stuck
,
was
interpreted
by
the
Army
,
as
a
Word
of
Command
from
Heaven
,
to
return
to
their
Allegeance
unto
that
Power
that
was
of
God
,
(
Suet.
Claud.
13.
)
And
that
Bloodless
Expedition
Claudius
undertook
in
his
own
Person
into
Britain
(
Suet
Claud.
17.
)
[
Expeditionem
unam
omninò
suscepit
,
eámque
modicam
,
]
(
not
then
a
Roman
Province
:
and
by
that
Age
,
reputed
a
new
World
,
and
no
part
of
the
old
(
divisos
orbe
Britannos
)
then
in
Arms
against
the
Roman
Legions
,
as
disgusting
that
Caligula
should
first
give
protection
to
the
Rebel-Son
of
the
King
of
Britain
,
and
the
Fugitives
that
came
over
with
him
to
the
Roman
Camp
in
Belgium
:
and
afterwards
lead
them
in
Triumphs
as
Captives
,
and
detain
them
as
Hostages
in
Rome
:
(
the
way
of
Belgium
has
,
of
old
,
been
the
Road
to
Rome
for
British
Fugitives
:
too
much
trodden
by
our
Modern
Church-Fugitives
,
whose
doting
upon
the
too
too
homeliness
(
I
had
almost
said
Sluttishness
)
of
the
Church
in
the
Vale
,
proves
their
first
step
towards
their
admiring
the
over-curious
Attire
of
her
on
the
Hills
:
(
Herbert
:
British
Church
,
102.
)
she
in
the
Valley
is
so
shy
of
dressing
,
that
her
Hair
doth
lie
about
her
Ears
.
But
to
return
(
from
following
these
Straglers
)
to
Claudius
his
Colours
displayed
in
Brittain
:
he
so
quickly
folded
them
up
(
before
they
had
been
stain'd
in
Blood
)
as
within
six
Months
after
his
marching
thence
,
he
returns
in
Triumph
to
Rome
.
These
are
all
the
Commotions
that
fell
out
in
his
Reign
by
Land
,
and
by
Sea
they
had
none
,
save
that
Scenical
Naumachy
in
the
Ficine
Lake
,
where
no
Trumpet
,
but
that
of
the
Silver
Triton
,
sounded
to
the
Fight
.
Tacitus
commends
Cassius
,
the
Deputy
of
Syria
,
under
Claudius
;
for
keeping
up
,
and
restoring
Martial
Discipline
,
as
far
as
the
peaceableness
of
that
Age
would
permit
;
wherein
,
[
militares
artes
per
otium
ignotae
erant
,
]
by
long
continued
Peace
the
Art
Military
was
grown
out
of
knowledg
,
(
Annal.
12.
157.
)
This
Peace
,
and
its
Daughter
,
Plenty
,
gave
him
both
Opportunity
and
Ability
to
perfect
those
magnificent
Works
of
the
Aqueduct
,
begun
by
Caligula
;
the
draining
of
the
Ficine
Lake
,
and
building
the
Ostian
Haven
;
Works
so
stupendious
as
neither
Augustus
nor
Tiberius
durst
attempt
them
:
hence
that
Encomium
Nero
gave
him
in
his
Funeral
Speech
;
that
during
his
Reign
,
nothing
sad
befel
the
Empire
from
Foreigners
,
past
with
the
general
Vote
(
Tacit.
ann.
13.
)
[
Nihil
regente
eo
reipublicae
triste
ab
externis
accidisse
pronis
animis
ad
auditum
.
]
Search
we
the
Annals
of
Nero
,
(
Anno
Christi
,
57.
)
and
in
the
first
,
and
best
part
of
his
Reign
,
we
hear
no
noise
of
War
,
In
his
first
indeed
the
Parthians
make
a
flourishing
of
their
Ensigns
,
and
a
brandishing
of
their
Swords
against
Armenia
.
But
,
first
,
this
was
out
of
the
Confines
of
the
Empire
;
for
Armenia
was
not
reduc'd
into
the
form
of
a
Province
,
till
Trajan's
Reign
,
(
Heylin
.
Geograph.
799.
)
And
,
secondly
,
the
Parthian
was
perswaded
to
fold
up
his
Colours
,
and
put
up
his
Sword
,
before
they
had
been
rowled
and
bathed
in
Blood
:
(
Tacit
annal.
13.
179.
)
[
Datisque
obsidibus
solitam
prioribus
reverentiam
in
R.
Populum
continuare
:
]
chusing
rather
to
give
Sureties
for
their
future
good
Behaviour
towards
the
State
,
and
her
Confederates
,
than
try
the
Roman
Mettle
.
In
his
next
Year
there
was
[
Pax
foris
.
]
Peace
every
where
abroad
;
no
Brawls
,
but
what
Nero
procured
by
his
Night-walks
among
the
Stews
:
no
Blood-shed
in
any
but
those
obscene
Quarrels
(
Tacitus
ibid
pag.
184.
)
[
Pax
foris
,
faeda
domi
lascivia
,
qua
Nero
lupanaria
veste
servili
in
dissimulationem
sui
,
frequentavit
comitantibus
qui
vulnera
obviis
inferrent
—
adeo
ut
ipse
quoque
acciperet
ictus
.
His
third
was
so
barren
of
Action
,
had
so
little
wind
stirring
▪
as
Tacitus
complains
his
storifying
Vein
is
becalm'd
,
his
Pen
can
find
no
Pasturage
in
that
Years
Occurrences
;
except
he
should
,
instead
of
Annals
,
write
Diurnals
,
and
go
about
to
commend
the
Foundations
,
Beams
and
Bulk
of
that
Amphitheater
which
the
Emperour
erected
in
Campo
Martio
;
or
in
a
Tragick
Strain
record
the
Wounds
of
Fencers
,
and
Slaughters
of
wild
Beasts
,
there
received
and
perpetrated
;
that
being
the
only
Martial
Camp
for
that
Years
Wars
,
which
that
inquisitive
Historian
can
give
us
Intelligence
of
,
(
Id.
Ib.
pa.
186.
)
[
Nerone
secundò
L.
Pisone
Coss.
pauca
memoria
digna
evenere
,
nisi
cui
libeat
laudandis
fundamentis
&
tabulis
quîs
molem
Amphitheatri
apud
campum
Martium
extruxerat
,
volumina
implere
.
]
In
this
long
Vacation
the
Roman
Prowess
had
contracted
so
much
Rust
;
as
Corbulo
,
in
his
Expedition
against
the
Parthians
,
making
a
new
attempt
upon
Armenia
,
in
Nero's
fourth
,
found
the
laziness
of
the
Roman
Soldiery
,
a
greater
prejudice
to
him
than
either
the
boysterous
Strength
or
perfidious
wiliness
of
the
Enemy
,
(
Id.
ibid.
pa.
187.
)
[
Sed
Corbuloni
plus
molis
erat
adversus
ignaviam
militis
,
quam
contra
perfidiam
hostium
quippe
Syria
transmotae
legiones
pace
longa
segnes
munia
militum
aegerrimè
tolerabant
.
]
The
Legions
of
Syria
(
a
Door-neighbour
to
,
if
not
comprehending
,
Judaea
,
and
the
great
Road
that
the
Apostles
of
the
Circumcision
travell'd
)
had
so
far
unlearnt
War
,
that
they
could
not
bear
the
hardships
,
nor
perform
the
office
of
Soldiers
.
Nay
,
[
Satis
constitit
fuisse
in
eo
exercit●●
Veteranos
qui
non
stationem
non
vigilias
iniissent
,
vallum
fossamque
quasi
nova
&
mira
viserent
:
]
(
Tacit.
an.
13.
187.
)
of
a
certain
(
saith
Tacitus
)
there
were
many
Veteran
Soldiers
that
had
never
stood
Centinel
,
that
wondered
at
the
sight
of
Trenches
and
Rampires
,
as
new
and
strange
things
:
that
came
to
the
Muster
in
quirpo
;
without
Head-peices
,
Breast-plates
,
&c.
neat
and
trim
Carpet-knights
;
as
having
spent
their
lives
in
Garrisons
and
City-delicacies
:
as
having
never
perform'd
service
in
the
Field
.
In
so
much
as
Corbulo
durst
not
emplòy
them
;
but
is
forced
to
send
as
far
as
Germany
and
Spain
,
to
levy
men
for
that
Armenian
War
:
who
(
notwithstanding
,
that
through
the
Midwifery
of
their
Native
horrid
Clime
,
they
were
born
hardy
Soldiers
)
yet
their
Nurture
and
Education
in
the
soft
and
warm
bosom
of
that
pacifick
Age
,
had
so
far
temper'd
the
natural
Steeliness
of
their
Mettal
,
as
it
turn'd
Edge
;
so
much
effeminated
their
innate
sturdiness
,
as
they
were
not
able
to
sustain
the
sharpness
of
that
War
;
but
ran
away
so
fast
from
their
Colours
,
as
the
General
(
with
all
the
Art
he
can
use
,
and
the
utmost
severity
of
Martial
Law
)
can
scarce
prevent
the
mouldring
away
of
his
Army
(
Tacit.
an.
13.
)
[
quia
duritiam
caeli
militiaeque
abnuebant
deserebantque
;
remedium
severitatis
quaesitum
est
—
qui
signa
reliquerat
statim
capitis
paenas
luebat
,
&c.
]
Corbulo
(
saith
Dion
)
restored
Military
Discipline
,
which
had
been
slighted
and
neglected
.
(
Ziphil
.
e
Dione
Nero
,
pa.
518
)
[
Nam
Corbulo
restituta
re
militari
quae
antea
dispersa
&
neglecta
erat
.
]
Is
it
possible
to
conceive
a
fuller
accomplishment
of
that
Prophecy
(
Is.
2.
4.
)
that
when
the
Word
went
out
of
Sion
,
the
Law
from
Jerusalem
,
there
should
be
such
aboundance
of
Peace
;
as
the
World
should
unlearn
War
?
can
we
expect
a
more
perfect
Transcript
of
that
Prediction
,
than
is
here
drawn
by
the
Pens
of
those
Authentick
Historians
?
where
can
we
better
fix
the
Epocha
of
its
taking
effect
,
than
in
this
Age
;
wherein
the
most
Warlike
Nations
were
grown
so
incredibly
inexpert
at
War
,
as
they
are
here
described
:
when
,
for
sixty
Years
together
,
Nation
did
not
rise
up
against
Nation
:
In
the
last
half
of
which
(
from
the
fifteenth
of
Tiberius
,
when
the
preaching
of
the
Gospel
began
in
the
Baptist's
Ministry
,
unto
Nero's
fourth
)
that
Prophetical
half
hour
(
reckoning
Minutes
for
Years
)
wherein
its
preaching
was
fully
known
in
all
the
World
:
there
was
an
universal
silence
in
the
Heaven
of
the
Roman
Empire
;
no
noise
of
War
,
no
clashing
of
hostile
Armour
heard
within
its
Precincts
.
(
I
here
only
allude
to
that
passage
(
Revel.
8.
1.
)
[
there
was
silence
in
Heaven
about
the
space
of
half
an
hour
,
]
I
undertake
not
its
Exposition
.
)
Saving
some
dry
blows
in
Judaea
,
where
had
been
the
Vision
of
Peace
:
nor
in
its
Borders
saving
Armenia
;
Olive
plants
growing
round
about
it
,
save
on
that
Coast
whither
Noah's
Dove
brought
the
Olive
Branch
(
If
the
Septuagint
mistake
not
in
translating
Arrarat
Armenia
(
Isa.
37.
38.
2
King
.
19.
37.
)
A
remarkable
Providence
!
that
God
should
prepare
a
place
of
rest
for
the
reception
of
the
Ark
and
Tabernacle
of
his
own
pitching
,
every
where
,
but
where
the
Arks
of
Noah
and
Moses
had
rested
:
and
a
fair
intimation
to
the
Proselytes
of
the
Gate
,
that
rested
on
Noah's
seven
Precepts
:
and
the
Proselytes
of
the
Covenant
;
who
trusted
in
Moses
,
that
that
which
they
had
taken
up
with
was
not
their
true
rest
.
§
4.
It
being
thus
evident
out
of
the
undoubted
Histories
of
those
times
;
that
beside
that
thirty
Years
space
of
Peace
through
the
whole
Empire
,
from
the
birth
of
our
Saviour
unto
the
fifteenth
of
Tiberius
(
wherein
our
great
High
Priest
was
officiating
in
the
Temple
,
and
within
the
Veil
of
his
Flesh
)
(
It
is
Doctor
Lightfoot's
Observation
,
that
St.
John
,
in
that
half
hours
silence
,
alludes
to
the
People
waiting
silently
at
the
Door
,
while
the
Priest
was
officiating
in
the
holy
place
.
)
Peace
was
then
continued
for
other
thirty
Years
even
unto
the
fourth
of
Nero
:
It
remains
now
,
that
we
prove
,
that
during
that
last
thirty
Years
of
silence
,
the
Line
of
the
Gospel
was
drawn
out
,
not
only
through
all
the
Earth
(
the
Land
of
Jury
)
but
to
the
ends
of
the
World
(
the
utmost
Bounds
of
the
Roman
Pale
.
)
Would
the
Atheist
,
for
proof
of
this
,
acquiess
in
sacred
Testimony
,
I
would
alledge
that
of
St.
Paul
,
(
Ro.
15.
19.
)
where
he
writes
,
that
in
his
own
line
he
had
proceeded
from
Jerusalem
,
(
the
Center
)
round
about
unto
Illyricum
,
fully
preaching
the
Gospel
,
so
as
he
had
no
place
left
in
those
parts
,
over
which
,
the
Line
of
some
Apostle
had
not
been
sttretch'd
.
And
then
leave
him
to
compute
(
though
St.
Paul
labour'd
more
than
they
all
,
and
therefore
must
have
twelve
to
one
reckoned
to
his
proportion
)
how
far
the
lines
of
all
the
rest
were
stretched
out
before
the
general
Peace
was
broke
:
seeing
the
single
Line
of
one
of
them
had
reach'd
so
far
in
Nero's
second
Year
(
as
Doctor
Lightfoot
dates
that
Epistle
.
)
But
to
deal
with
the
Atheist
at
his
own
Weapon
,
I
shall
urge
him
with
the
Testimony
of
Tacitus
;
who
having
occasion
thereof
ministred
to
him
,
from
Nero's
charging
Christians
with
the
setting
Rome
on
fire
;
speaks
of
our
Religion
,
as
famously
known
,
and
by
multitudes
embrac'd
at
Rome
,
long
before
that
bloody
Edict
in
Nero's
twelfth
.
The
common
People
(
saith
he
)
call
them
Christians
,
from
one
Christ
;
who
in
the
Reign
of
Tiberius
was
put
to
death
by
Pontius
Pilate
,
Governour
of
Judaea
:
whose
Religion
,
though
by
Edicts
suppressed
,
presently
upon
its
appearance
,
yet
grew
under
those
Weights
,
and
brake
out
again
,
not
in
Judaea
only
,
where
it
had
its
Original
,
(
i.
e.
the
Center
whence
its
Line
was
drawn
)
but
even
in
Rome
it self
:
having
reached
so
far
,
and
got
so
many
Proselytes
:
as
though
the
Vulgar
looked
upon
Christians
as
Persons
of
an
execrable
Religion
,
as
Enemies
to
Humane
Kind
,
and
deserving
the
Extremities
of
most
inhumane
Afflictions
and
Punishments
;
yet
there
was
none
of
them
so
hard
hearted
,
as
not
to
relent
,
to
see
such
huge
Multitudes
of
them
led
to
the
Slaughter
,
grieving
that
so
much
humane
(
though
as
they
thought
Malignant
)
blood
should
be
poured
out
.
(
Tacit.
annal.
15.
233.
)
Ergo
abolende
rumori
N●ro
subdidit
reos
,
&
quaesitissimis
paenis
affecit
,
quos
per
stagitium
risos
vulgus
Christiarios
appellabat
;
auctor
ejus
nominis
Christus
,
qui
Tiberio
imperitante
per
procuratorem
Pontium
Pilatum
supplicio
affectus
erat
;
repressaque
in
praesens
exitiabilis
superstitio
rursus
erumpebat
non
modo
per
Judaeam
originem
ejus
(
whence
their
Li●e
went
out
)
sed
per
Urbem
etiam
—
Igitur
primo
correpti
qui
fatebantur
,
deinde
Ingens
eorum
multitudo
haud
perinde
in
crimine
incend●●
quam
odio
humani
generis
connicti
sunt
—
unde
quanquam
adversus
sontes
&
novissima
exempla
meritos
miseratio
oriebatur
.
—
]
Nay
,
to
that
height
was
Christian
Religion
grown
at
Rome
in
the
beginning
of
Nero's
Reign
;
as
Suetonius
(
Sueton.
Nero
,
16.
)
reckons
his
making
Edicts
for
the
suppressing
of
it
among
those
Reformations
he
made
at
his
coming
to
the
Crown
.
It
will
be
in
vain
to
urge
to
our
Scepticks
,
St.
Paul's
Testimony
that
the
Gospel
had
got
footing
in
Nero's
Family
:
yet
it
may
perhaps
seem
to
him
less
improbable
,
that
that
Grain
of
Mustard-seed
should
sprought
up
in
that
barren
Soil
and
malignant
Influence
,
if
he
be
minded
of
the
State
of
Affairs
under
Aurelian
;
and
that
in
spight
of
that
Juncture
,
our
Religion
so
throve
,
even
in
the
Court
;
as
he
suspects
the
Christian
Party
(
even
among
his
Senators
)
impeded
the
passing
of
the
Decree
for
consulting
the
Sibylline
Books
,
when
the
Marcomanni
invaded
the
Empire
,
by
that
handsome
Evasion
,
that
the
Emperour
was
so
valiant
as
he
needed
not
consult
the
Gods
:
which
though
Vopiscus
interprets
as
a
point
of
Flattery
;
yet
the
Emperour
laid
it
to
another
Father
;
in
that
Letter
he
sent
to
the
Senate
,
to
hasten
their
passing
that
Decree
,
in
these
words
(
transcribed
by
Vopiscus
.
)
Miror
vos
(
sancti
Patres
)
tamdiu
de
aperiendis
Sibyllinis
dubitasse
libris
,
perinde
quasi
in
Christianorum
ecclesia
,
non
in
Templo
Deorum
omnium
tractaretis
.
]
I
wonder
,
holy
Fathers
,
that
you
should
be
so
long
debating
the
question
,
whether
Sybill'
s
Books
,
(
in
this
Exigent
)
should
be
consulted
,
like
as
if
you
were
handling
this
point
in
the
Church
of
Christians
,
and
not
in
(
the
Capitol
)
the
Temple
of
all
the
Gods
.
(
If
he
had
reason
to
suspect
there
was
so
great
a
Party
,
in
his
Council
,
of
Christians
,
so
soon
after
the
persecution
raised
by
Valerianus
,
as
they
might
possibly
impede
the
passing
of
that
Decree
:
what
reason
have
we
to
conceive
it
unlikely
that
Christ
should
have
his
Church
in
Nero's
House
?
)
(
Vopiscus
Aurelian
.
)
And
if
(
notwithstanding
the
opposition
it
there
found
)
Christianity
had
gained
that
rooting
in
Rome
it selfe
,
as
so
huge
a
number
dare
seal
the
truth
of
it
with
their
dearest
Blood
.
I
dare
refer
it
to
all
unbiassed
Minds
,
to
think
,
how
it
must
spread
in
those
parts
of
the
Empire
that
were
nearer
Judaea
(
as
the
main
body
of
it
was
)
and
less
under
inspection
:
and
then
to
pass
their
judgment
,
whether
Heathen
History
does
not
Eccho
to
that
of
the
Apostle
,
where
he
saith
,
that
not
only
the
Christian
Faith
was
known
at
Rome
,
but
the
Faith
of
the
Roman
Christians
was
famous
through
the
World
,
at
his
writing
his
Epistle
to
them
which
bears
date
the
second
of
Nero.
CHAP.
IX
.
The
Judean
Stirs
were
the
Empires
Advantage
against
Surprisal
.
§
1.
Objections
from
the
Commotions
in
Judea
answered
and
retorted
:
Those
inconsiderable
and
not
so
great
as
that
delicate
and
repining
People
would
represent
them
.
§
2.
The
Stirs
that
were
in
Judea
put
the
Ministers
of
State
upon
a
more
diligent
enquiry
into
what
there
fell
out
;
whereby
they
got
a
more
full
information
of
the
state
of
that
great
Controversie
between
the
Jews
and
Christians
.
§
3.
The
Judean
Commotions
drew
the
Imperial
Eagle
to
fix
her
eye
more
narrowly
upon
Emergencies
there
,
as
things
of
highest
State-concern
;
in
respect
of
that
then
famous
Eastern
Prophecy
of
one
to
arise
at
that
time
in
Judea
,
who
should
be
King
of
the
Universe
.
§
4.
At
that
time
when
the
Erection
of
an
Universal
Monarchy
was
(
according
to
that
Prophecy
)
expected
,
appeared
Persons
of
a
more
Lordly
Spirit
amongst
the
Romans
than
any
former
Age
had
brought
forth
.
Caesar
and
Pompey'
s
Ambition
sprung
from
this
Prophecy
.
The
then
greatest
Spirits
courted
the
Jews
favour
,
and
used
means
that
they
might
be
that
oriundus
in
Judaea
.
§
5.
The
arts
which
the
Roman
Candidates
for
the
Universal
Monarchy
used
,
to
bring
the
World
into
an
opinion
that
they
were
designed
by
Heaven
to
something
extraordinary
.
Julius
his
Dream
;
his
cloven-footed
Horse
;
his
Mules
;
his
Triton
;
his
pressing
to
have
the
Title
of
King
,
because
the
Sybils
had
prophesied
one
at
that
time
would
be
King
of
all
the
World
.
The
Fathers
quotations
of
Sybils
vindicated
.
§
6.
Augustus
had
his
Education
amongst
the
Velitri
,
who
had
a
Tradition
of
the
tendency
with
the
Eastern
Prophecy
,
that
one
of
that
City
should
obtain
the
Kingdom
of
the
whole
World
.
The
Roman
Prodigy
before
his
Birth
.
His
Mother
Atia
conceives
him
by
Apollo
.
Her
Snake-mole
.
Nero
'
s
Bracelet
.
Atias
Dream
of
her
Entrals
.
Nigidius
his
Prognistication
.
The
Prediction
of
the
Thracian
Priests
.
His
Fathers
Vision
.
Cicero
'
s
Dream
.
§
7.
Tiberius
his
Omens
.
Scribonius
'
s
Prediction
.
Livias
crested
Chick
.
The
Altars
of
the
conquering
Legions
.
His
Dye
cast
into
Apon'
s
Well
.
Galba
'
s
Mock-prophecy
.
§
8.
Titus
and
Vespasian'
s
Motto
,
Amor
&
deliciae
,
in
English
,
the
desire
of
the
Nations
.
The
Prodigie
of
Mars
his
Oak
.
The
Gypsies
Prediction
.
Dirt
cast
by
Caligula
into
his
Shirt
.
The
Dog
bringing
a
Man's
hand
,
The
Oracle
of
the
God
of
Carmel
.
His
curing
the
Blind
and
Lame
,
&c.
§
1.
I
Would
therefore
here
draw
this
Argument
to
a
Conclusion
,
but
that
I
am
jealous
,
that
the
first
Branch
of
it
may
possibly
be
excepted
against
,
and
that
Age
we
are
speaking
of
denied
to
have
been
so
calm
,
as
we
have
reported
it
to
be
,
and
that
because
of
the
frequent
mention
of
Troubles
in
Judea
,
made
by
Josephus
,
Philo
,
&c.
I
shall
therefore
chuse
rather
to
incurr
the
censure
of
being
tedious
,
than
of
omitting
what
is
necessary
towards
the
stopping
the
Mouths
of
unruly
talkers
,
or
depriving
the
Atheist
of
all
possibility
of
Subterfuge
from
the
force
of
this
Argument
,
while
I
demonstrate
that
this
Objection
does
not
only
,
not
diminish
from
,
but
adds
to
its
strength
.
1.
The
Commotions
in
Jury
,
the
uneavenness
of
that
hilly
Country
,
no
more
hinder
the
smoothness
of
the
Universe
,
than
Mountains
(
those
Wens
of
the
Earth
)
hinder
the
roundness
of
it
;
being
no
more
considerable
(
in
so
vast
a
Body
)
than
a
few
Nail-heads
on
the
Rim
of
a
Wheel
:
a
point
Mathematically
demonstrable
in
the
Moons
Eclipse
,
upon
whose
Body
the
Earth
(
notwithstanding
those
Exuberances
)
casts
the
shadow
of
hers
so
exactly
circular
,
as
the
most
piercing
Eye
cannot
detect
it
of
the
least
inequality
.
This
is
the
highest
account
these
Judean
Stirs
can
amount
to
,
though
we
cast
into
the
sum
,
those
(
perhaps
)
over-weight
Aggravations
thrown
into
the
Scales
;
either
by
Philo
,
on
purpose
to
heighten
Caligula's
Tyranny
,
and
the
Divine
Indulgence
to
his
Nation
,
in
preserving
it
from
ruine
under
his
Oppressions
.
(
Philo
de
legatione
ad
Caium
)
[
Valeant
igitur
humana
praesidia
quae
nos
deserunt
,
modò
in
anima
spes
firma
maneat
Deum
nobis
servatorem
non
defore
,
qui
saepe
gentem
hanc
eripuit
exitio
]
(
pag.
637.
)
Or
by
Josephus
;
that
he
might
present
the
sufferings
of
that
People
equivalent
to
their
sin
,
which
he
equals
to
Sodoms
;
telling
us
,
he
believes
,
the
Land
was
so
polluted
,
as
,
had
not
the
Romans
purged
it
by
the
fire
of
that
desolating
War
,
God
would
have
expiated
the
sins
of
it
,
by
Fire
and
Brimstone
poured
down
from
Heaven
upon
it
.
(
Joseph
.
de
bel
.
Jud.
6.
16.
)
[
Si
Romani
contra
noxios
venire
tardassent
,
aut
hiatu
terrae
devorandam
fuisse
civitatem
puto
,
aut
dil●●io
perituram
,
aut
fulminum
,
ut
Sodomae
,
incendia
passuram
,
multo
enim
magis
impiam
progeniem
tulit
quàm
illa
pertulerat
.
]
But
if
we
weigh
them
in
an
equal
Ballance
,
they
will
be
found
so
short
,
as
they
could
not
for
any
considerable
time
,
●ay
so
slight
,
as
they
could
not
at
all
dam
up
the
Current
of
Intelligence
;
as
being
rather
Contusions
than
Wounds
,
no
Blood
almost
but
Christian
,
following
those
Blows
;
as
might
be
evinc'd
out
of
both
these
Jewish
Authors
,
in
those
passages
where
they
interweave
not
Passion
with
their
History
.
But
I
shall
rather
call
Tacitus
,
as
one
less
partial
and
without
all
exception
)
to
hold
the
Scales
;
who
giving
an
account
of
the
affairs
of
Judea
,
states
them
thus
:
(
Tacit.
lib.
5.
346.
)
[
Sub
Tiberio
(
Judaeis
)
quies
:
Jussi
a
Caesare
(
Caligula
)
effigiem
ejus
in
Templo
locare
,
arma
potiùs
sumpsere
;
quem
motum
Caesaris
mors
diremit
.
Felix
per
omnem
sevitiam
&
libidinem
jus
regium
servili
ingenio
exeruit
,
duravit
tamen
patientia
Judeis
usque
ad
Gessium
Florum
.
]
The
Jews
had
peace
during
the
Empire
of
Tiberius
;
under
Caligula
,
his
command
to
erect
his
Image
in
the
Temple
caused
no
small
stirs
;
but
by
his
timely
death
,
they
were
allayed
before
they
came
to
blows
.
Towards
the
latter
end
of
Claudius
,
and
the
beginning
of
Nero
'
s
Reign
,
Felix
indeed
with
a
servile
Genius
(
as
a
beggar
on
horse-back
)
vapoured
over
them
in
all
kind
of
licentiousness
and
cruelty
;
yet
the
patience
of
the
Jews
held
out
,
and
they
did
not
make
insurrection
,
until
Florus
became
Governour
of
Judea
in
Nero
'
s
11.
year
.
§
2.
This
blustering
in
Jewry
was
so
far
from
being
an
Euroclydon
to
overturn
to
the
Packet-boats
,
or
a
cross
Wind
to
stop
Intelligence
;
as
it
proved
as
fair
a
gale
as
could
blow
,
to
wast
over
the
knowledge
of
what
fell
out
there
touching
our
Saviour
,
into
the
rest
of
the
Empire
,
and
rendered
it
still
less
possible
to
the
Apostles
to
delude
the
World
;
to
whose
Doctrine
,
had
it
been
the
wild
Oats
of
their
own
Invention
,
these
blasts
would
have
proved
a
fanning
Wind
,
and
have
scatter'd
it
as
chaff
before
them
.
1.
For
these
Stirs
,
being
about
Religion
,
(
Christo
impulsore
)
as
Suetonius
states
them
,
(
Sueton.
Claud.
25.
)
[
Judaeos
,
impulsore
Christo
,
assiduè
tumultuantes
Roma
expulit
,
]
the
blind
man
stumbling
upon
the
true
sence
of
Christ's
Menace
(
I
am
come
to
send
fire
on
the
Land
;
)
or
as
Lysias
states
them
to
Agrippa
,
Questions
,
Altercations
,
Debates
touching
their
own
Superstition
,
and
one
Jesus
;
administred
occasion
,
to
those
that
were
interested
in
taking
cognizance
of
these
Debates
,
to
bring
those
matters
to
the
severest
Test.
While
the
Jew
clamoured
against
the
Christian
,
as
unworthy
to
live
,
and
impleaded
him
at
the
Bar
of
the
Roman
Ministers
of
State
;
and
the
Imperial
Law
prohibited
the
proceding
against
the
accused
(
indictâ
causâ
)
[
Lex
Sempronia
;
nè
quis
indictâ
causâ
]
(
Cicero
pro
Cluentio
)
till
he
had
been
heard
what
he
could
say
for
himself
:
the
Roman
Magistrates
,
before
whom
these
Contests
were
determinable
,
are
necessitated
to
bring
the
Antagonists
face
to
face
,
and
to
hear
the
Business
in
question
disputed
pro
&
con
.
by
Plaintiff
and
Defendant
,
by
Jew
and
Christian.
(
Act.
25.
16.
)
It
is
not
the
manner
of
the
Romans
to
deliver
any
man
to
die
(
to
grant
this
favour
to
the
Plaintiff
,
that
the
Defendant
should
be
be
given
up
to
ruin
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
before
he
be
permitted
to
speak
for
himself
,
having
his
adversaries
face
to
face
.
Thus
Lysias
the
chief
Captain
finding
all
Jerusalem
in
an
uproar
about
St.
Paul
.
though
(
in
a
prejudicate
Passion
)
he
had
examin'd
him
at
first
by
scourging
;
yet
repenting
of
that
way
of
process
to
find
out
what
the
matter
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
Act.
22.
30.
)
for
which
the
Jews
cried
so
against
him
,
as
not
justifiable
by
the
Imperial
Law
;
the
morrow
after
,
that
he
might
know
the
certainty
wherefore
he
was
accused
of
the
Jews
,
he
commanded
his
accusers
,
the
chief
Priests
and
all
their
Council
,
to
appear
and
draw
their
accusation
against
him
:
And
brought
St.
Paul
down
,
and
set
him
before
them
to
make
his
defence
.
By
which
way
of
hearing
,
both
he
and
Festus
came
to
know
the
state
of
the
Question
controverted
betwixt
the
Jew
and
Christian
to
have
been
about
Jesus
,
whom
the
Jews
affirmed
to
be
dead
,
but
St.
Paul
maintained
to
be
risen
from
the
dead
,
and
to
be
alive
,
(
Act.
23.
29.
25
,
20.
)
Thus
Felix
,
though
he
had
a
mind
to
do
the
Jews
a
pleasure
,
and
make
St.
Paul
pay
his
old
scores
he
had
run
himself
into
,
by
his
pillaging
that
Nation
,
and
cast
him
,
as
a
bolus
,
into
the
mouth
of
that
Cerberus
which
was
open'd
against
him
in
complaints
to
the
Court
of
Rome
,
yet
so
well
does
St.
Paul
manage
his
Cause
before
him
,
as
he
durst
not
deliver
him
up
to
their
fury
,
having
,
by
hearing
St.
Paul
defend
himself
and
his
Religion
in
the
presence
of
his
Adversaries
,
attain'd
to
a
more
perfect
knowledge
of
the
Christian
way
than
he
had
before
;
(
Act.
22.
24.
)
Thus
Agrippa
,
though
so
passionate
an
affector
of
Judaism
,
as
he
fell
down
in
a
dead
swoon
at
the
feet
of
Caligula
,
while
he
was
venting
his
Choler
against
it
:
and
when
he
came
again
to
himself
,
protested
to
his
Physicians
,
standing
about
him
and
officiating
about
his
recovery
,
that
nothing
made
him
content
to
live
,
but
some
faint
hopes
that
his
life
might
be
serviceable
to
that
poor
Nation
;
and
(
to
make
those
words
good
)
as
soon
as
his
trembling
hand
could
hold
a
Pen
,
he
writ
an
Apology
for
them
unto
Caesar.
(
Philo
Jud.
de
legatione
ad
Caium
.
)
Yet
this
Agrippa
(
bribed
for
the
Plaintiff
by
so
violent
a
zeal
)
upon
hearing
Festus
make
report
of
the
issue
of
the
Trial
before
him
,
and
St.
Paul's
allegations
in
his
own
defence
,
had
like
to
have
given
Sentence
for
Christian
Religion
against
the
Jewish
,
being
almost
perswaded
to
become
a
Christian
,
and
did
give
Sentence
for
St.
Paul
against
his
Adversaries
:
This
man
hath
done
nothing
worthy
of
bonds
,
much
less
of
death
:
but
might
have
been
set
at
liberty
,
if
he
had
not
appealed
to
Caesar.
(
Act.
26.
28
,
32.
)
The
further
we
pursue
this
Instance
,
the
clearer
footsteps
we
see
it
leave
of
this
Truth
,
that
the
Broils
in
Judea
made
the
Gospel
more
conspicuons
.
For
if
we
trace
St.
Paul's
Cause
to
the
Gates
of
Rome
,
and
thence
to
Caesar's
Tribunal
;
the
ratling
of
his
Chain
there
makes
the
Gospel
more
famous
,
(
Phil.
2
▪
12
,
13.
)
alarms
the
Court
to
make
more
dilgent
enquiry
into
those
contingencies
in
Judea
concerning
Christ
;
for
maintaining
the
Truth
whereof
St.
Paul
was
accused
of
the
Jews
and
had
appealed
unto
Caesar
;
before
whom
for
St.
Paul
to
have
stood
in
defence
of
what
he
had
taught
,
had
been
an
Act
of
most
temerarious
madness
,
if
it
had
been
in
the
power
of
the
most
virulent
and
vigilant
Adversaries
,
by
bringing
his
Doctrine
to
a
scrutiny
,
(
and
that
before
Judges
disaffected
to
it
)
to
have
fastened
upon
it
the
least
imputation
,
or
but
suspicion
,
of
Forgery
.
§
3.
The
Judean
Commotions
drew
the
Imperial
Eagle
to
fix
her
pierceing
Eye
more
narrowly
upon
Emergencies
there
,
as
things
of
highest
concern
to
the
interest
of
the
Roman
State
.
That
famous
Eastern
Prophecy
,
That
some
about
that
time
should
appear
in
Judea
,
who
,
with
that
Crown
on
his
head
,
should
trample
all
others
under
his
feet
,
gave
so
lowd
a
Report
,
as
the
sound
of
it
awaken'd
both
East
and
West
to
an
expectation
of
its
accomplishment
.
Though
Josephus
,
Tacitus
,
Suetanius
,
and
that
nameless
Interpreter
of
the
Sybilline
Oracles
(
in
Tully's
second
Book
de
Divinatione
)
mist
it
as
well
as
Virgil
in
the
Application
of
that
Prophecy
;
Tully's
Interpreter
applying
it
to
Caesar
,
to
whom
he
advised
the
Senate
to
give
the
Title
of
King
,
if
they
consulted
the
good
of
the
Roman
State
and
of
themselves
,
(
Cicer.
Divin
.
l.
2.
pag.
250.
251.
)
[
quorum
interpres
dicturus
in
Senatu
putabatur
,
eum
quem
revera
regem
habebamus
,
appellandum
quoque
esse
regem
,
si
salvi
esse
vellemus
;
—
ut
quidvis
potiùs
ex
illis
libris
proferant
quàm
regem
;
quem
Romae
posthac
nec
dii
,
nec
homines
esse
patientur
.
]
Virgil
to
Asinius
Pollio
;
Suetonius
to
the
Emperour
of
Rome
indefinitely
(
Sueton.
Vespas
.
4.
)
[
quantum
eventu
patuit
id
de
Imperatore
Romane
praedictum
.
]
Tacitus
and
Josephus
to
Vespasian
and
Titus
(
Joseph
.
Bell.
Jud.
7.
12.
)
(
Tacit.
hist.
5.
)
[
antiquis
sacerdotum
literis
contineri
eo
ipso
tempore
—
quae
ambages
Vespasianum
&
Titum
praedixerunt
.
]
Yet
this
Triumvirate
of
judicious
Historians
mentioning
it
,
as
an
ancient
,
universal
,
and
and
uninterrupted
Tradition
,
argues
it
to
have
been
famously
known
at
Rome
(
Su●ton
.
Vesp.
4.
[
percrebuit
vetus
&
constans
opinio
toto
Oriente
esse
in
fatis
—
]
where
if
the
repute
of
it
had
not
been
as
great
as
its
sound
,
they
would
not
have
ventur'd
to
fasten
the
accomplishment
of
it
upon
such
eminent
Persons
:
Nor
durst
those
Fortune-tellers
in
Suetonius
have
attempted
to
corroborate
Nero's
heart
,
against
those
cold
Qualms
came
over
it
,
through
fear
of
his
loss
of
Empire
(
threatned
by
the
Calculaters
of
his
Nativity
)
with
the
hope
of
obtaining
Judeas
Crown
,
and
,
with
it
,
the
Sovereignty
of
the
World
:
Nor
would
Nero
have
been
inclin'd
to
those
hopes
of
advancement
to
the
sole
and
absolute
Supremacy
,
not
only
over
the
Earth
,
but
Sea
;
which
he
was
wont
to
express
,
in
telling
his
most
intimate
friends
,
that
he
expected
to
have
that
Homage
paid
him
by
the
Finny
Inhabitants
of
the
Ocean
,
as
the
Fish
would
bring
to
shore
those
precious
treasures
he
had
lost
by
shipwrack
.
(
Sueton.
Nero
40.
)
[
Sposponderunt
tamen
ei
destituto
ordinationem
Orientis
:
nounulli
nominatim
Regnum
Hierosolymorum
:
—
cui
spei
pronior
.
—
]
Weekly
Intelligencers
,
Monthly
Prognosticators
,
that
write
to
the
capacities
of
the
easily-seduced
Vulgar
,
(
Plebeium
in
circo
positum
est
,
atque
aggere
fatum
)
may
quote
Merlin
or
Mother
-
Shiptons
Prophecies
;
may
,
for
the
incouragement
of
that
Party
they
are
bribed
to
induce
into
vain
hopes
,
urge
the
belief
of
that
German
Oracle
with
the
stinging
Tail
,
—
Vulpes
,
Leo
,
Nullus
—
May
apply
the
Vulpes
to
a
Prince
of
the
most
candid
Open-heartedness
that
ever
liv'd
;
the
Leo
,
to
the
Meekest
Lamb
that
ever
was
led
to
slaughter
,
save
that
Lamb
of
God
,
whose
steps
he
followed
:
and
yet
obtain
that
belief
at
the
Rabbles
hand
,
as
shall
put
them
upon
venturing
Life
and
Limb
,
Estate
,
Body
and
Soul
,
in
being
instrumental
towards
the
fulfilling
of
them
.
The
Bull-ringle
Astrologer
(
if
I
may
not
be
thought
to
tread
heavy
on
Eunius
his
Grave
in
that
Translation
of
his
(
de
Circo
Astrologus
)
may
transcribe
the
Millenary
Prophecy
(
out
of
Alsted
)
[
quum
Deus
constituet
in
Septentrione
,
per
Leonem
septentrionalem
magna
cum
admiratione
illorum
qui
divinam
Apocalypsin
&
harmoniam
illam
quam
hîc
exserto
digito
monstramus
nihili
faciunt
:
]
(
Alsted
.
Chron.
88.
axiom
.
6.
)
of
a
Lion
of
the
North
that
should
do
wonders
and
bring
to
full
effect
,
whatsoever
our
whimsical
Commenters
dream
of
:
(
who
if
they
fall
asleep
with
the
Apocalypse
in
their
hand
,
or
but
under
their
Pillow
,
they
awake
Prophets
,
inspired
with
ten
times
more
Visions
than
ever
St.
John
saw
)
and
apply
that
Lion
to
him
,
that
proves
a
dead
Lion
before
that
years
Almanack
be
out
of
Date
(
as
Lilly
did
to
the
then
King
of
Sweden
.
)
Yet
in
the
mean
while
,
he
shall
so
lord
it
over
the
faith
of
the
ductil
people
,
as
in
the
expecting
the
blessings
of
Heaven
,
they
will
neither
set
their
faces
with
the
Persian
,
to
the
warm
mid-day-sun
;
nor
with
the
Jew
,
to
the
West
;
nor
with
the
Christian
,
to
the
East
;
but
with
the
Loadstone
,
to
the
North
:
being
in
this
(
as
in
all
things
else
)
singular
and
cross
to
all
men
,
looking
that
ab
Aquilone
should
come
their
chief
good
,
whence
all
others
expect
nothing
but
cold
Blasts
and
the
worst
of
Evils
.
But
what
legitimate
Historian
did
ever
apply
,
to
well-settled
Princes
,
Prophecies
that
were
not
of
undoubted
Credit
?
(
It
could
not
but
add
to
the
esteem
of
Daniel's
Prophecy
,
that
Jaddus
should
tell
Alexander
the
Great
,
out
of
Daniel
,
that
a
Grecian
Prince
should
subdue
the
Persian
Monarchy
;
which
Alexander
interpreting
of
himself
,
it
fell
out
accordingly
;
(
Joseph
.
Ant
,
11.
8.
)
Or
what
Prince
,
that
had
a
just
Title
to
his
own
,
was
ever
induc'd
to
grasp
at
a
foreign
Crown
,
upon
suggestions
taken
up
out
of
the
high
way
.
That
Oracle
,
therefore
,
which
this
Pair-royal
of
incomparable
Historians
(
both
for
Prudence
and
Sincerity
)
do
with
joynt
consent
apply
to
such
Royal
Persons
,
the
application
of
which
to
themselves
those
Persons
shew
no
disgust
against
,
but
a
relishing
of
;
must
have
been
a
Nail
fastened
by
Masters
of
Assemblies
so
deep
in
Roman
minds
,
as
rendred
it
a
sure
Nail
,
and
able
to
bear
all
the
weight
they
hang
upon
it
;
and
of
such
repute
and
esteem
,
as
to
engage
the
Empire
to
cast
a
watchful
Eye
over
the
Occurrences
in
Judea
(
the
place
assigned
for
the
appearance
of
this
great
King
of
Kings
)
even
from
the
first
dawning
of
of
that
time
which
they
conceived
the
Oracle
pointed
at
:
and
an
evil
and
envious
Eye
upon
the
Preachers
of
the
Gospel
,
from
that
time
they
began
to
publish
the
accomplishment
of
it
in
our
Jesus
.
Of
both
which
points
we
have
sufficient
Evidence
in
those
historical
Tables
,
wherein
we
have
the
Complexion
of
that
Age
drawn
by
the
Pagans
Pencils
.
§
4.
First
,
That
the
Roman
State
had
a
strict
Eye
upon
that
Prophecy
and
(
upon
its
account
)
on
the
Judean
Affairs
,
from
the
time
that
the
Commencement
of
it
was
suspected
to
bear
Date
,
and
its
Effects
to
take
place
,
may
be
gathered
from
the
appearance
of
those
great
Spirits
,
in
that
nick
of
time
,
the
like
of
whom
the
Roman
Earth
had
not
produc'd
in
that
long
Tract
of
preceding
Ages
,
as
to
their
Ambitions
of
settling
an
Universal
Monarchy
in
their
own
persons
.
Is
it
not
strange
that
the
juvenile
Age
(
as
Florus
calls
it
)
of
that
State
,
which
teemed
with
far
braver
Spirits
in
all
other
respects
,
brought
not
forth
a
Caesar
or
a
Pompey
,
who
could
not
brook
either
Superiour
or
Equal
?
but
that
Persons
of
that
temper
must
be
reserved
for
the
confines
of
that
season
,
wherein
one
was
to
be
born
who
should
Lord
it
over
the
World
?
Was
it
through
the
defect
of
favourable
Constellations
,
or
not
rather
through
the
Influence
of
the
Prophecy
concerning
the
the
Star
of
Jacob
,
that
the
Blood
of
Ancus
Martius
ran
down
so
many
Generations
,
before
it
could
make
so
happy
a
Conjunction
with
the
Blood
of
Venus
(
running
from
Aeneas
,
in
the
Veins
of
the
Julian
Family
)
as
to
produce
a
Caesar
;
one
whom
nothing
could
content
but
to
be
(
in
Martial's
phrase
)
omnia
solus
,
in
plain
English
,
King
of
the
Company
?
Let
the
Star-gazer
try
his
skill
here
,
in
Calculating
the
Nativities
of
Caesar
and
his
Progenitors
:
and
if
,
in
comparing
their
Schemes
,
he
find
any
so
material
Difference
as
this
,
that
they
were
born
before
,
but
he
after
the
divulging
of
this
Propheey
,
he
shall
be
my
great
Apollo
.
In
the
interim
I
shall
take
the
boldness
to
opine
,
that
that
famous
Oracle
was
the
Soul
of
their
Courage
,
the
Mark
of
their
Ambition
.
2.
In
which
Opinion
I
am
no
little
confirm'd
,
when
I
observe
how
these
Candidates
for
the
Universal
Monarchy
,
Pompey
,
Caesar
,
Augustus
,
M.
Anthony
,
&c.
courted
the
Jews
good
will
(
just
as
they
did
the
Peoples
of
Rome
when
they
stood
in
Competition
for
Offices
at
their
disposal
)
with
Indulgences
unusual
to
be
conferr'd
upon
Nations
far
better
deserving
(
for
all
that
fidelity
and
service
of
theirs
to
the
Romans
,
upon
which
Josephus
grounds
those
favours
,
being
in
that
more
partial
to
his
Country-men
,
than
in
any
other
passage
of
his
History
;
for
of
all
Nations
they
bare
the
Roman
Yoak
with
most
Impatience
:
)
and
with
such
fawning
obsequiousness
,
as
was
scarce
becoming
either
the
Majesty
of
the
Roman
State
,
or
the
loftinefs
of
those
Mens
Minds
,
whom
the
ambitious
hopes
of
obtaining
the
Penelope
of
an
Universal
Monarchy
spur'd
on
to
those
daring
engagements
against
the
whole
World
;
and
when
their
united
force
had
conquer'd
that
,
against
one
another
:
had
they
not
conceived
that
the
readiest
Expedient
to
gain
the
Mistress
,
was
to
obtain
the
good
Will
of
the
Handmaid
;
that
he
who
was
to
be
King
of
Clubs
in
the
World
(
to
rule
it
with
a
Rod
of
Iron
)
must
first
be
King
of
Hearts
in
Jewry
,
and
sit
upon
the
Hill
of
Sion
,
with
a
golden
Sceptre
of
Benevolence
reached
out
as
a
Lure
to
their
Affections
,
as
a
mean
to
obtain
from
the
Jews
an
Opinion
that
he
loved
their
Nation
,
and
was
therefore
worthy
of
the
highest
honours
that
could
be
heap'd
upon
him
.
And
had
not
this
Conceit
been
taken
up
and
cherished
,
partly
by
their
misinterpreting
[
Oriundus
]
in
the
Prophecy
,
as
not
importing
that
that
King
of
Kings
was
to
have
in
Judea
a
Natural
Birth
,
as
a
man
,
but
a
Civil
one
,
as
a
Monarch
:
This
is
manifest
from
their
applying
this
Prophecie
to
Vespasian
,
who
was
not
born
Man
in
Judea
,
but
only
there
proclaim'd
,
or
(
as
Josephus
more
sutably
to
the
Roman
Notion
stiles
it
)
created
Emperour
.
By
this
Oracle
(
saith
he
)
was
manifestly
portended
the
Empire
of
Vespasian
,
who
was
Created
Emperour
in
Judea
.
(
Bel.
Jud.
7.
12.
)
For
in
very
deed
he
was
proclaimed
Empercur
before
,
by
the
Legion
of
Maesia
which
was
sent
to
aid
Otho
:
who
hearing
he
had
lost
the
day
,
and
kill'd
himself
,
march'd
on
nevertheless
,
plundering
and
spoiling
,
as
far
as
Apuleia
:
and
fearing
at
their
return
they
should
be
called
to
an
account
,
they
elect
Vespasian
Emperour
;
but
this
,
saith
Suetonius
was
not
reputed
legal
:
and
therefore
Vespasian
would
not
date
the
beginning
of
his
Reign
from
that
,
but
from
Tiberius
Alexander
his
proclaiming
him
,
and
making
the
Legions
take
the
Oath
of
Allegiance
.
(
Sueton
,
Vespasian
.
6.
)
But
this
was
in
Egypt
;
how
can
he
then
be
said
to
be
created
Emperour
in
Judea
?
Suetonius
helps
us
to
unty
this
Knot
,
with
a
two-fold
Note
:
First
,
his
proclaiming
in
Egypt
and
Judea
were
so
near
contemporaries
,
as
the
difference
was
indiscernable
;
that
in
Egypt
being
on
the
Calends
of
July
;
that
in
Judea
the
5.
of
the
Ides
:
or
as
Tacitus
dates
it
,
the
Nones
of
the
same
Month
(
Histor.
2.
)
that
is
,
but
one
day
betwixt
them
;
however
,
Aegypt
got
the
start
of
Judea
by
so
much
.
Yea
,
but
secondly
,
the
Egyptian
Legions
proclaimed
him
his
absence
;
he
was
present
and
in
the
Head
of
the
Judean
Regiments
,
when
he
was
proclaimed
by
them
.
(
Suet.
Vespas
.
6.
)
Observe
here
what
shifts
the
Writers
of
that
Age
were
put
to
,
that
they
might
make
the
Prophecy
fit
Vespasian
,
as
one
that
was
born
,
not
Man
,
but
Monarch
,
in
that
place
which
the
Oracle
assigned
for
him
,
that
was
to
be
sole
Lord
of
the
World
.
The
wresting
of
the
Prophecy
to
this
sence
was
one
of
those
Wings
which
bore
up
the
contenders
for
the
Universal
Monarchy
,
in
their
pursuit
after
the
favour
of
the
Jews
and
Jewish
Legions
.
The
other
was
the
art
the
Jews
had
to
dub
any
one
a
Jew
,
whom
they
pleased
;
to
adopt
into
Abraham's
Line
,
those
that
came
not
from
the
Loyns
of
Abraham
,
and
by
that
means
to
qualifie
him
for
the
Rule
of
the
Universe
,
who
could
creep
into
their
favour
.
[
Other
men
who
are
not
Jews
born
,
if
they
live
after
their
Law
,
are
called
Jews
:
]
saith
Dion
,
an
Historian
,
so
far
from
favouring
either
Jew
or
Christian
,
as
on
the
same
page
(
speaking
of
our
God
)
he
saith
,
whatsoever
God
he
be
,
(
Dion
.
l.
37.
)
Of
which
Art
they
gave
a
notable
Experiment
upon
Herod
Agrippa
;
who
bursting
out
into
tears
,
at
his
hearing
that
passage
of
the
Law
read
,
[
Thou
shalt
set
one
of
thy
brethren
King
over
thee
,
and
not
a
stranger
]
(
Deuteron
.
17.
15.
)
was
cheared
by
this
general
Acclamation
of
the
Synagogue
,
Be
of
good
chear
,
King
Agrippa
,
thou
art
our
Brother
;
(
Lightfoot
harm
.
130.
)
our
Brother
on
the
surer
side
,
by
Religion
,
though
not
by
Blood
.
A
Brother
of
this
Make
was
Herod
the
Great
,
whom
some
Jews
took
for
the
Messiah
(
Euseb.
chronic
.
ex
Epiphanio
,
lib.
1.
tom
.
har.
20.
)
conceiving
that
his
being
a
Proselyte
in
Religion
(
though
an
Edomite
by
birth
)
did
sufficiently
qualifie
him
;
and
concluding
that
the
Sceptre
being
now
departed
(
as
indeed
it
was
in
the
Vulgar
sence
)
from
Juda
,
the
full
time
of
Messiah's
Exhibition
was
come
,
according
to
Jacob's
Prophecy
:
a
Conclusion
cannot
be
avoided
,
except
we
take
the
two
Clauses
of
that
Prophecy
conjunctim
,
and
interpret
the
departure
of
the
Sceptre
,
to
denote
the
final
Extirpation
and
Unpeopling
of
that
Nation
;
that
is
Judah
shall
not
cease
to
be
a
Commonwealth
,
till
Messiah
come
and
the
Gentiles
be
gathered
to
him
.
(
But
of
this
elsewhere
.
)
Upon
these
two
Principles
,
[
It
is
enough
to
qualifie
a
person
for
the
Universal
Monarchy
,
that
he
be
created
Emperour
in
Judea
;
or
the
utmost
which
the
Prophecy
requires
is
,
that
he
who
gains
that
prize
be
a
Jewish
Proselyte
:
]
they
that
ran
in
this
Race
strain'd
hard
to
obtain
the
good
will
of
the
Jews
,
andto
be
esteemed
favourers
of
them
and
their
Religion
.
To
the
obtaining
whereof
,
how
far
those
Roman
Competitors
proceded
,
Josephus
expresseth
at
large
,
in
that
whole
Chapter
,
whose
Title
is
,
Of
the
Honours
confer'd
upon
the
Jews
by
the
Romans
(
Antiq.
14.
17.
)
And
how
far
Julius
Caesar
,
by
name
,
had
obliged
that
Nation
,
appears
from
Suetonius
(
Julius
84.
)
his
ranking
the
Jews
as
chief
Mourners
,
of
all
Foreigners
,
at
his
Obsequies
,
continuing
many
nights
and
days
to
frequent
his
Sepulchre
,
with
grievous
lamentations
,
as
if
the
anointed
of
the
Lord
(
shall
I
say
)
or
their
anointed
Lord
,
the
breath
of
their
Nostrils
;
of
whom
they
said
,
under
his
shadow
we
shall
grow
up
into
the
promised
Kingdom
,
had
been
snatch'd
away
from
them
.
Augustus
came
not
much
behind
him
in
this
Race
,
nor
Tiberius
;
witness
Philo
[
Augustus
jussit
è
suis
ipsius
reditibus
offerri
quotidie
victimas
,
viz.
tuurum
&
agnos
duos
;
sinebat
Judaeos
solos
coetus
facere
,
&c.
]
Augustus
commanded
that
the
daily
sacrifices
should
be
offer'd
,
to
wit
,
an
Oxe
and
two
Lambs
at
his
own
charge
;
he
permitted
the
Jews
alone
liberty
of
publick
assembling
,
&c.
Tiberius
at
the
Jews
intreaty
caused
Pilate
to
remove
the
consecrated
Shields
out
of
his
Palace
;
and
during
his
whole
Reign
protected
the
Religion
of
the
Jews
.
[
Julia
Augusta
ornavit
Templum
hoc
aureis
phialis
,
calicibus
&
aliis
donis
plurimis
&
pretiosissimis
:
cùm
habeas
tot
exempla
domestica
optimae
erga
nos
voluntatis
—
serva
quae
illi
omnes
ad
unum
conservarunt
(
Agrippae
apologia
:
)
(
Philo
Jud.
legatione
,
pag.
647.
)
And
Julia
Augusta
,
adorn'd
the
Temple
of
Jerusalem
with
golden
Vials
,
Cups
,
and
many
other
most
precious
gifts
seing
therefore
(
saith
Agrippa
in
his
Apology
)
you
have
so
many
home
examples
of
good
will
to
the
Jews
,
be
you
also
benevolent
to
them
,
as
every
one
of
your
predecessors
were
.
§
5.
That
those
Competitors
had
in
their
Eye
,
and
were
animated
to
those
stupendious
Undertakings
by
,
the
Eastern
Oracle
;
at
least
made
use
of
the
Worlds
Credulity
in
that
point
,
towards
the
establishing
themselves
in
the
Empire
:
grows
upon
me
almost
into
an
Article
of
Humane
Faith
,
when
I
ponderate
the
Arts
they
used
to
bring
the
World
into
a
perswasion
,
that
they
were
men
pointed
at
from
Heaven
,
as
more
than
men
,
and
destined
to
Honours
beyond
humane
Capacity
.
Such
was
Julius
his
deriving
his
Pedigree
,
on
his
Mothers
side
,
from
Ancus
Martius
;
on
his
Father's
side
,
from
the
Immortal
Gods
.
(
Suet.
Jul.
6.
)
[
est
ergo
in
genere
&
sanctitas
Regum
&
ceremonia
Deorum
.
Such
was
the
Dream
he
had
(
the
night
after
he
had
bedewed
Alexander's
Image
,
in
the
Temple
of
Hercules
,
with
tears
,
for
that
he
was
arrived
at
those
years
at
which
Alexander
had
conquer'd
the
World
,
and
had
done
nothing
worthy
of
memory
)
of
committing
Incest
with
his
Mother
:
which
the
Fortune-tellers
interpreted
to
prognosticate
his
obtaining
Dominion
over
the
whole
Globe
of
the
Earth
,
our
common
Mother
,
(
Id.
ib.
7.
)
[
Conjectores
ad
amplissimam
spem
iucitaverunt
,
arbitrium
Orbis
terrarum
portendi
interpretantes
.
]
Such
was
his
teaching
his
Horse
to
endure
no
Rider
but
himself
,
and
his
erecting
his
Statue
before
the
Temple
of
his
Great-great
grandmother
Venus
;
that
from
thence
he
might
make
a
publick
show
of
his
Hoof
,
which
,
being
cleft
like
a
man
's
into
Toes
,
the
Southsayers
affirmed
to
point
out
(
I
was
almost
saying
with
the
finger
)
his
Master
to
be
that
person
to
whom
the
Empire
of
Mankind
was
destined
,
(
Id.
ibid.
61.
)
[
eùm
haruspices
imperium
orbis
terratum
significare
pronunciassent
,
ejus
instar
pro
aede
Veneris
genetricis
dedicavit
.
]
He
had
seen
,
belike
,
the
Septuagint
,
which
translates
that
Passage
of
the
Eastern
Prophecy
(
Zech
,
9.
9.
)
Thy
king
comes
riding
upon
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
son
of
an
Ass
,
and
therefore
thought
that
Beast
upon
which
the
King
of
Sion
was
to
ride
,
was
to
be
some
strange
Monster
,
and
in
some
of
his
Limbs
to
resemble
a
Man
:
and
his
mistaking
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
an
Ass
for
a
Horse
,
was
but
a
taking
of
that
word
in
its
largesence
,
wherein
,
according
to
its
Etymon
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
it
signifies
any
Beast
that
's
serviceable
for
Man's
use
,
(
jumentum
qùasi
juvamentum
:
)
not
near
so
hard
a
Translation
,
as
the
Syriack
gives
the
Verb
in
the
same
sentence
(
if
Scultetus
have
rendred
it
right
)
equitavit
super
asinum
,
he
sat
on
horse-back
upon
an
Ass.
And
yet
(
as
if
he
would
be
sure
not
to
miss
the
sence
of
that
Oracle
)
the
first
days
journey
he
made
in
his
expedition
to
conquer
the
World
,
he
performed
on
Mules
(
Asses
Colts
on
the
surer
side
.
)
(
Suit
.
Jul.
31.
)
[
dein
,
post
solis
occasum
,
Mulis
è
proximo
pistrino
ad
vehiculum
junctis
iter
ingressus
.
]
Such
was
(
that
I
may
follow
him
to
Rubicon
,
whither
he
's
hastning
,
as
fast
as
his
slow-pac'd
Mules
can
carry
him
)
the
Story
of
a
Triton
appearing
there
to
him
,
who
snatching
a
Trumpet
from
one
of
his
Soldiers
,
sounded
a
March
over
that
River
;
while
Caesar
stoo'd
musing
on
its
Banks
,
and
disputing
with
himself
whether
he
had
best
procede
or
retire
,
(
as
if
he
had
been
waiting
for
a
messenger's
voice
to
prepare
his
way
)
(
Id.
ibid.
32.
)
[
cunctanti
tale
ostentum
factum
—
tunc
Caesar
,
eatur
,
inquit
,
quò
Deorum
ostenta
vocant
:
jacta
est
alea.
While
he
demurr'd
the
Vision
appeared
;
whereupon
Caesar
gives
this
word
to
his
Army
,
let
us
go
whither
the
Gods
call
us
,
by
this
strange
messenger
:
the
Die
is
now
cast
.
Such
was
his
procuring
the
Interpreter
of
the
Sybilline
Oracles
to
make
a
Motion
in
the
Senate
,
that
,
if
they
wish'd
well
to
themselves
,
they
would
confer
upon
Caesar
the
Title
of
King
:
for
that
Sybil
had
sung
,
that
he
,
who
was
to
bring
the
whole
World
to
his
obedience
,
was
to
be
a
King
,
(
de
divin.
2.
251.
[
eum
quem
revera
regem
habebamus
,
appellandum
quoque
esse
regem
,
si
salvi
esse
vellemus
.
]
upon
which
Tully
makes
this
reflexion
,
[
quidvis
potiùs
ex
i●is
libris
proferant
quàm
regem
,
quem
Romae
posthac
nec
dii
nec
homines
esse
patientur
;
]
let
them
alledge
those
Oracles
for
any
thing
they
will
,
rather
than
for
a
King
;
for
though
Caesar
was
indeed
our
King
,
and
did
really
play
the
Rex
over
us
,
yet
the
name
of
King
is
grown
so
odious
since
the
Tarquins
,
as
neither
Gods
nor
men
will
permit
it
to
take
place
at
Rome
.
This
Sibylline
Interpreter
could
be●no
other
but
either
Anthony
(
the
Flamen
Dialis
Caesaris
)
who
saluted
him
King
,
and
set
a
Diadem
on
his
head
,
in
the
name
of
S.
P.
Q.
R.
which
Caesar
commanded
to
be
set
on
Jupiter's
head
:
this
was
a
made
business
between
him
and
his
Flamen
(
Dion
,
hist.
lib.
44.
)
Or
L.
Cotta
.
[
proximo
autem
Senatu
L.
Cottam
quindecim-virum
,
sententiam
dicturum
;
ut
,
quoniam
libris
fatalibus
continetur
,
Parthos
,
nisi
à
rege
non
posse
vinci
,
Caesar
rex
appellaretur
:
]
(
Sueton.
Julius
29
,
)
.
Upon
which
Passages
,
both
because
I
have
not
(
in
my
small
reading
)
observed
them
to
have
been
taken
notice
of
by
any
;
and
yet
(
in
my
weak
judgment
)
they
give
in
the
most
clear
and
full
proof
of
that
point
I
am
now
handling
,
and
serve
to
the
justifying
of
the
Ancients
,
against
the
Exceptions
of
over-wise
Modern
Criticks
,
in
many
things
of
good
use
;
I
shall
make
bold
to
make
these
Animadversions
.
1.
This
place
of
Tully
vindicates
the
Fathers
from
the
calumny
of
using
pio●s
fraud
in
their
quoting
of
Sibyls
Verses
concurrence
with
Scripture-prophecy
touching
the
Messiah
;
for
that
the
Acrosticks
which
the
Fathers
urged
were
in
being
before
Christ's
Incarnation
,
and
therefore
not
forged
by
the
Christian
Church
,
is
manifest
,
from
Tully's
excepting
against
that
kind
of
Verse
,
(
wherein
the
Prophecy
of
one
to
arise
that
should
be
King
of
Kings
,
was
writ
)
as
savouring
more
of
humane
Industry
than
of
Divine
Inspiration
.
[
Ea
,
quae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicitur
,
mag●s
est
attenti
animi
quàm
furentis
.
Atqui
in
Sibyllinis
cujusque
sententiae
primis
literis
illius
sententiae
carmen
omne
praetexitur
;
hoc
scriptoris
est
non
furentis
;
adhibentis
diligentiam
,
non
nisum
.
]
Those
Acrosticks
St.
Austin
translates
(
tom.
6.
contr.
Judae
.
pag.
orat
.
page
27.
)
whose
first
letters
of
every
Verse
make
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
2.
Here
we
have
the
Imperfection
of
the
most
sacred
Oracles
that
were
committed
to
the
Heathen-world
,
in
comparison
of
those
God
concredited
to
the
Jews
;
even
there
where
they
handle
the
same
Subject
:
For
our
Scripture
Oracles
not
only
foretel
of
one
to
be
King
of
Kings
(
as
an
individuum
vagum
)
but
express
the
Place
,
the
Time
of
his
Appearance
,
the
Line
he
is
to
come
of
,
&c.
But
these
of
Sibyl
neither
describe
Time
nor
Place
nor
Stock
,
saith
Lactantius
,
(
de
vera
sapient
.
l.
4.
c.
15.
)
[
denunciabant
enim
monstrosa
quaedam
miracula
quorum
nec
ratio
nec
author
nec
tempus
designabatur
.
]
And
Tully
in
the
place
forequoted
,
[
Hoc
si
est
in
libris
,
in
quem
hominem
,
&
in
quod
tempus
est
?
callidè
enim
qui
illa
composuit
,
perfecit
,
ut
quodcunque
accidisset
,
praedictum
videretur
,
hominum
&
temporum
definitione
sublatâ
:
]
If
there
be
such
a
Prophecy
,
of
what
man
or
what
time
is
it
spoken
?
for
the
composer
hath
subtilly
left
out
the
mention
of
such
circumstances
.
And
therefore
that
Circumstance
[
that
he
should
arise
in
Judea
]
the
Romans
had
not
out
of
Sibyls
Books
,
which
had
been
many
hundred
years
in
their
custody
,
but
out
of
the
Oriental
Tradition
(
fama
per
Orientem
;
)
from
whence
also
they
had
the
Description
of
the
time
,
when
or
when
abouts
this
King
was
to
appear
,
(
circa
id
tempus
.
)
3.
Hence
I
observe
,
that
that
Interpreter
of
Sybil
,
expounded
her
Oracles
by
the
help
of
the
Eastern
;
for
thus
Cicero
writes
:
[
Quorum
interpres
nuper
falsa
quaedam
hominum
fama
dicturus
in
Senatu
,
&c.
]
that
is
,
he
misinterpreted
Sibyl
,
by
expounding
her
Oracles
according
to
that
common
fame
which
was
noised
in
the
East
;
and
so
ratified
the
Eastern
Oracle
,
that
is
the
Jewish
,
and
a
strange
Religion
;
which
he
taxeth
those
kind
of
Expositors
for
,
in
these
words
:
[
Valeántque
ad
deponendas
potiùs
quàm
ad
suscipiendas
Religiones
:
]
they
should
rather
be
interpreted
to
the
abandoning
than
the
advantage
of
strange
Religions
;
or
rather
not
be
read
at
all
,
but
kept
hid
,
except
when
the
Senate
commands
them
to
be
search'd
,
in
order
to
the
diversion
of
the
divine
displeasure
;
which
was
the
only
use
our
forefathers
made
of
them
:
as
his
next
words
import
;
[
Sibyllam
quidem
sepositam
&
conditam
habeamus
,
ut
id
quod
proditum
est
à
majoribus
;
ni
jussu
Senatus
,
nè
legantur
quidem
libri
.
]
4.
That
Caesar's
using
this
stratagem
to
procure
to
himself
the
Title
of
King
,
by
an
Argument
drawn
from
the
danger
would
otherwise
accrew
to
the
Romans
(
si
salvi
esse
vellemus
)
that
is
,
by
threatning
them
with
an
expectation
,
that
some
Nation
or
other
would
have
the
wit
to
take
hold
of
the
opportunity
;
and
,
now
that
the
whole
World
was
expecting
the
accomplishment
of
that
Prophecy
,
would
tender
a
Person
to
the
Romans
themselves
to
be
their
King
,
if
they
did
not
in
this
particular
get
the
start
of
other
States
,
and
therefore
it
would
be
their
wisest
course
to
change
the
name
of
Dictator
into
that
of
King
;
this
strategem
(
I
say
)
of
Caesar
,
was
looked
upon
by
Cicero
to
be
of
that
consequence
&
tendency
,
to
the
over-turning
of
that
Form
of
Government
,
under
which
that
City
had
grown
up
to
those
dimensions
of
Greatness
;
and
to
the
Introduction
of
Monarchy
,
as
that
Commonwealths-man
thinks
it
worth
the
while
to
obviate
those
Pretences
,
by
invalidating
the
Authority
of
all
Oracles
,
and
by
charging
the
Antistites
,
to
whose
custody
those
Oracles
were
committed
,
that
they
would
(
as
the
better
Ages
before
them
had
done
)
still
keep
them
still
secret
,
and
not
permit
the
People
of
Rome
to
be
sollicited
,
by
Arguments
drawn
from
thence
,
to
think
of
changing
the
Government
,
and
bringing
in
a
new
Form
.
To
dispatch
at
once
this
Point
of
the
Sibylline
Oracles
;
I
find
a
great
deal
of
pudder
about
them
,
both
under
Augustus
and
Tiberius
,
which
(
I
think
)
must
be
imputed
to
Julius
his
troubling
those
waters
,
in
his
fishing
for
the
Title
of
King
out
of
them
:
(
Tacitus
.
annal.
lib.
6.
125.
)
which
in
effect
he
obtained
;
for
he
came
into
the
Senate
in
Scarlet
,
after
the
guise
of
the
Alban
Kings
.
The
Senate
gave
him
the
Title
of
Redeemer
,
and
ordered
a
temple
to
be
built
and
dedicated
to
Liberty
,
with
this
Inscription
on
his
Ivory
Statue
[
The
Unconquerable
God
]
and
that
his
Image
should
be
erected
in
the
Capitol
by
the
ancient
K.
standing
upon
the
Globe
of
the
World
,
with
this
Inscription
;
Semideus
est
.
(
Dion
.
43.
)
Hinc
illae
lacrymae
in
Tully
.
And
truly
,
when
I
diligently
read
through
his
two
Books
of
Divination
,
he
seems
to
have
had
no
other
Scope
in
his
whole
Treatise
,
than
to
prevent
those
destructive
(
as
he
thought
)
Alterations
of
Polity
,
which
the
belief
of
Sibyls
Prophecy
and
the
Eastern
Fame
,
would
incline
the
City
to
,
if
their
great
Commanders
were
suffered
to
tread
in
Caesar's
steps
,
and
to
urge
the
belief
of
them
(
upon
the
Senate
)
and
their
Authority
,
in
order
to
the
restoring
of
the
so
long-since
exploded
Kingly
Government
.
§
6.
But
Tully
washeth
the
Ethiopian
,
while
he
seeks
to
eradicate
the
belief
of
this
Prophecy
out
of
the
minds
of
the
People
;
or
to
disswade
the
Great
Ones
from
giving
out
themselves
for
the
persons
pointed
at
in
this
Oracle
.
For
though
Augustus
rejected
the
Title
of
Lord
(
as
also
that
of
Emperour
)
and
made
shew
,
once
,
of
deposing
the
Imperial
Crown
;
yet
in
those
pretensions
to
humility
,
this
Politick
Prince
set
his
face
counter
to
the
Stairs
towards
which
he
rowed
,
and
as
to
his
ambition
of
the
Universal
Crown
,
his
History
is
far
more
fertile
of
such
like
stratagems
than
Julius's
.
Suetonius
reckons
no
less
than
17
Prodigies
,
which
spoke
Augustus
to
be
a
person
design'd
by
Heaven
for
that
Universal
Monarchy
,
or
something
equivalent
to
it
.
I
shall
name
those
only
which
bear
manifest
prints
of
the
Oriental
Prophecy
.
The
Velitri
had
an
old
Tradition
,
that
a
Citizen
of
theirs
should
,
in
process
of
time
,
gain
the
possession
of
the
whole
World
:
(
quandóque
rerum
potiturum
)
the
very
words
whereby
both
Suetonius
and
Tacitus
express
the
sence
of
the
Eastern
Oracle
;
)
the
Devil
being
in
this
God's
Ape
,
and
by
this
animating
them
to
wage
War
with
the
Romans
,
till
their
striving
for
a
dead
Horse
(
as
the
Jews
in
Vespasians
Wars
)
had
brought
them
to
the
brink
of
ruin
,
and
would
utterly
have
destroyed
them
,
if
they
had
not
at
last
been
perswaded
,
that
that
Respond
portended
the
Sovereignty
of
Augustus
,
who
was
educated
though
not
born
amongst
them
,
(
Suet.
Octav
,
94
,
)
[
Penè
ad
exitium
suicum
populo
R.
belligeraverant
:
serô
tandem
documentis
apparuit
,
ostentum
illud
Augusti
potentiam
portendisse
.
]
Observe
,
still
,
how
the
Roman
writers
stretch
the
Sence
of
[
Oriundus
.
]
Julius
Marathus
relates
(
and
Suetonius
from
him
)
that
,
some
Months
before
the
Birth
of
Augustus
,
a
Prodigy
was
seen
at
Rome
,
and
heard
to
declare
,
that
Nature
was
teeming
with
one
who
should
be
King
of
the
Romans
:
[
Prodigium
Romae
factum
publicè
,
quo
denunciabatur
Regem
pop.
R.
naturam
parturire
,
&c.
]
at
which
the
Senators
were
so
dismaid
,
as
a
Vote
had
like
to
have
past
(
upon
the
same
score
that
Herod
slew
the
Bethlemitish
Children
)
to
put
to
death
all
the
Males
that
should
be
born
that
year
:
but
that
the
Senators
,
whose
Wives
were
big
bellied
,
in
hope
that
their
Issue
might
attain
that
honour
,
hindred
the
promulgation
of
it
.
His
Mother
Atia
made
report
(
which
Suetonius
saith
he
read
in
Asclepiades
Mendetes
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
how
Apollo
cuckolded
her
Husband
Octavius
,
by
his
Proxie
,
a
Dragon
(
sacred
to
him
)
creeping
into
her
bed
,
and
committing
with
her
,
while
she
was
celebrating
his
,
nightly
Rites
.
(
Augustum
natum
mens●
decimo
,
&
ob
id
Apollinis
filium
existimatum
,
&c.
)
Of
the
truth
whereof
she
produced
this
Evidence
,
that
from
that
time
she
had
a
Mole
,
in
form
of
a
Dragon
,
imprest
so
in
grain
upon
her
Body
,
as
it
could
not
by
any
art
be
obliterated
:
in
remembrance
of
which
,
and
in
token
that
Nero
was
of
Apollo's
Line
,
his
Mother
Agrippina
made
him
wear
a
Bracelet
of
Snake-Skin
on
his
Right
Arm
;
which
those
whom
Messalina
sent
to
murther
him
in
his
Bed
,
thinking
to
be
a
Snake
indeed
,
they
ran
away
affrighted
,
not
daring
to
lay
violent
hands
upon
him
whom
they
deemed
,
by
that
sight
,
to
be
under
Apollo's
Protection
.
(
Sueton.
Nero
6.
)
An
exact
Transcript
of
those
Lines
in
the
Oriental
Prophecy
,
that
describe
him
that
was
to
be
King
of
Nations
,
to
be
the
Son
of
God
:
only
we
may
observe
here
the
prints
of
his
cloven
Foot
,
whose
Interest
it
is
to
disturb
the
right
order
of
Sacred
Prophecies
,
by
jumbling
together
into
one
Mass
its
most
Heterogeneal
Parts
;
by
joyning
,
in
this
Omen
,
in
one
Person
,
the
Womans
and
the
Serpents
Seed
.
The
same
Atia
,
while
she
was
with
Child
of
Augustus
,
dreamt
that
she
saw
her
Entrails
trailing
round
about
the
Earth
,
and
the
whole
Circumference
of
Heaven
:
and
her
Husband
,
that
he
saw
a
Sun-beam
dart
out
of
her
Womb
(
Suetonius
Octav.
94.
)
[
Explicari
per
omnem
terrarum
caelique
ambitum
.
]
Fancies
injected
into
them
from
those
Passages
in
the
Eastern
Prophecy
,
that
delineate
the
King
of
the
Jews
in
Colours
borrowed
from
the
Sun
,
sending
forth
his
Light
,
drawing
out
his
Line
to
the
ends
of
the
World
.
P.
Nigidius
,
(
on
that
Day
wherein
Catiline's
Conspiracy
was
discust
,
)
observing
his
Father
Octavius
to
come
tardy
to
the
Senate
(
as
having
been
detained
at
home
till
his
Wife
was
brought
a
Bed
of
Augustus
)
enquiring
the
Hour
,
and
Calculating
his
Nativity
,
affirmed
with
much
Vehemency
,
[
Dominum
terrarum
orbi
natum
.
]
(
Sueton.
ibid
)
that
a
Child
born
that
hour
would
become
Lord
of
the
Universe
(
Nigidius
,
in
Calculating
the
time
of
King
Messiah's
Birth
,
shot
not
so
wide
of
the
Mark
set
by
Daniel
,
as
many
of
our
commentators
do
,
who
have
the
Accomplishment
of
his
Prophecy
to
give
them
aim
:
(
Vide
Meed
,
Daniels
Weeks
.
)
A
like
Prediction
Octavius
received
from
the
Thracian
Priests
,
of
whom
he
asked
the
Fortune
of
his
Son
;
and
was
confirmed
in
the
Beleif
of
it
when
the
Day
following
his
Son
(
or
the
Devil
in
his
shape
)
appeared
to
him
,
in
a
Form
more
August
than
that
of
a
Mortal
,
with
a
Scepter
,
a
Thunder-bolt
,
and
other
of
Jove's
Accoutrements
,
as
if
he
had
been
his
express
Image
.
I
shall
shut
up
the
Legend
of
Augustus
with
the
Dreams
of
Cicero
,
(
an
Enemy
both
to
Dreams
and
Monarchy
)
yet
he
,
the
first
time
he
took
Notice
of
Augustus
,
(
but
then
a
Youth
)
affirmed
he
had
,
the
Night
before
,
seen
such
a
Boy
as
that
standing
at
the
Gate
of
the
Capitol
,
to
whom
Jupiter
gave
a
Whip
:
And
of
Quintus
Catulus
,
who
saw
Jove
deliver
to
him
the
Seal
of
the
Common-wealth
,
take
him
into
his
Bosom
,
present
him
to
the
Noble
Youths
as
the
Umpirer
of
all
Controversies
,
and
lifting
his
own
hand
up
to
his
Mouth
after
Augustus
had
kissed
it
,
Manifest
Transcripts
of
those
Texts
,
wherein
the
Messiah
is
presented
as
one
whom
we
must
hear
,
whom
we
must
kiss
;
as
one
in
the
bosom
of
the
Father
,
and
to
whom
is
committed
the
Key
of
the
House
of
David
,
&c.
wherewith
,
if
those
Persons
had
not
been
preoccupated
,
and
either
read
,
or
heard
them
in
the
Day
,
it
could
never
have
come
into
Mens
Minds
,
in
the
Night
,
to
dream
at
this
rate
:
Neither
can
there
be
a
better
Reason
given
,
why
the
Romans
should
feign
,
fancy
,
and
fasten
such
things
as
these
upon
their
Emperours
;
than
that
they
might
,
by
these
Lures
,
draw
the
Eyes
of
the
World
to
expect
the
fulfilling
of
the
Eastern
Prophecy
in
these
Persons
.
§
7.
But
of
the
same
Mint
came
those
Presages
which
were
coyned
concerning
Tiberius
.
Such
as
that
of
the
famous
Mathematician
Scribonius
,
who
while
Tiberius
was
yet
a
Child
,
promised
great
things
of
him
;
and
amongst
others
,
this
,
that
he
should
be
a
King
without
Kingly
Ensigns
or
Badges
of
Royalty
.
Suetonius
(
Tiberius
,
8.
)
imputes
the
later
part
of
this
Prediction
to
the
Author
's
not
being
acquainted
with
the
Grandeur
of
the
Caesars
:
but
in
reason
it
should
be
father'd
upon
his
acquaintance
with
the
Oriental
Prophecy
,
which
presents
the
King
of
Kings
his
coming
without
external
Pomp.
And
that
of
Livia
,
who
casting
many
Figures
to
find
out
whether
she
was
with
Child
of
a
Boy
or
Girl
,
among
the
rest
,
took
an
Egge
from
under
an
Hen
,
which
in
her
own
and
Maids
bosome
she
hatch'd
,
till
there
came
forth
a
cristed
Bird
,
a
young
Cock
,
that
must
teach
the
old
ones
to
crow
up
Tiberius
to
be
that
white
one
,
that
Darling
of
Fortune
,
to
whom
the
Fates
had
decreed
the
universal
Crown
:
A
Crown
which
the
East
held
in
her
hand
for
him
;
of
which
he
received
an
assurance
,
when
the
sacred
Fire
kindled
of
its
own
accord
upon
the
Altars
at
Philippi
(
dedicated
to
the
memory
of
the
conquering
Legions
)
as
he
passed
by
them
in
his
Eastern
Expedition
into
Syria
.
(
Suetonius
ibid.
)
The
likeliest
piece
of
Leger-de-main
the
Serpent
could
possibly
play
,
to
fascinate
that
Region
into
a
belief
that
he
was
their
promised
King
;
among
whom
,
answering
by
Fire
had
formerly
been
reputed
a
final
Determination
of
the
Contest
betwixt
God
and
Baal
;
and
in
whose
Records
,
Fire
is
frequently
mention'd
as
a
Precursor
to
the
Exhibition
of
their
Messias
.
To
this
that
story
is
akin
,
of
the
appearance
of
Fire
issuing
out
of
his
Tunick
while
he
lay
at
Rhodes
:
an
Omen
far
before
the
Eagles
liting
upon
the
top
of
his
House
,
and
not
inferiour
to
the
lucky
chance
he
had
at
Passage
,
for
the
umpiring
of
that
grand
Question
then
in
the
World
,
which
of
the
Pretenders
was
the
true
Heir
to
the
Universal
Crown
?
saving
that
those
flashes
were
transient
;
but
the
Golden
Die
,
which
he
cast
into
Apon's
Well
,
by
the
advice
of
Gerious
Oracle
,
was
in
the
days
of
Suetonius
(
as
himself
testifies
)
to
be
seen
in
the
bottom
of
the
Water
,
presenting
uppermost
the
highest
number
.
What
needed
all
this
ado
to
render
these
persons
,
in
the
repute
of
the
World
,
fit
to
wear
the
Diadem
,
as
being
more
than
men
;
but
that
the
World
had
learn'd
,
by
the
Eastern
Prophecy
,
that
he
whose
due
it
was
,
was
to
be
God-man
:
or
,
in
the
Roman
Phrase
,
—
Chara
Deum
soboles
:
what
need
was
there
to
draw
the
Lions
Skin
upon
these
Emperours
,
but
to
make
them
look
like
the
Lion
of
the
Tribe
of
Judah
,
to
make
the
Pagan
Emperour
,
that
mock
Christ
;
the
eldest
Son
of
Perdition
,
be
taken
for
the
Christ
,
the
King
of
Kings
.
Let
me
here
observe
the
policy
of
this
Vafrous
wit
Tiberius
to
secure
the
Judaean
Crown
from
the
surprisal
of
others
,
but
especially
of
the
Jews
themselves
;
after
the
History
of
our
Saviour
was
come
to
light
(
for
Josephus
hints
that
Stratagem
as
laid
after
Christs
passion
)
from
whom
,
and
Suetonius
(
his
Tiberius
36.
)
we
learn
,
that
Tiberius
(
notwithstanding
the
love
he
pretended
to
that
Nation
,
commended
upon
that
account
by
Philo
,
)
practised
to
weaken
the
Strength
,
and
abate
the
courage
of
the
Jews
,
by
distributing
their
Youth
,
under
pretence
of
training
them
up
in
Martial
Discipline
,
into
Provinces
far
distant
from
Judaea
,
and
colder
Climates
;
four
Thousand
of
which
,
for
instance
,
were
sent
into
Sardis
:
why
this
pretence
?
but
to
cloak
his
drift
from
the
Jews
Eyes
,
whose
Favour
he
thought
was
necessary
,
in
order
to
his
being
born
King
of
the
Jews
when
time
serv'd
:
and
why
must
that
Nations
strength
be
thus
weaken'd
by
dispersing
their
Youth
through
the
Provinces
?
but
to
prevent
their
snatching
at
the
Eastern
Monarchy
.
Galba
(
for
to
produce
the
Arts
which
every
Emperour
used
,
of
this
tendency
,
would
be
an
abuse
of
my
Readers
Patience
)
was
invited
by
Vindex
to
the
accepting
of
the
Empire
,
in
words
as
fully
expressing
the
Eastern
Prophecy
,
as
the
Tongue
of
man
can
utter
:
Ut
humano
generi
assertorem
ducemque
se
accommodaret
(
Sueton.
Galba
,
9.
)
that
he
would
lend
himself
to
Man-kind
as
its
Saviour
and
Leader
:
And
encouraged
to
undertake
it
,
by
an
Oracle
as
like
that
of
God's
,
touching
his
Christ
,
as
if
they
both
had
come
out
of
the
same
Mouth
,
but
that
the
Drivel
of
the
Serpent
bewrays
its
Original
in
altering
the
Scene
,
in
putting
Spain
in
the
room
of
Jury
.
The
sence
of
the
Oracle
(
saith
Suetonius
)
was
this
:
That
one
was
to
arise
out
of
Spain
who
was
to
be
Prince
and
Lord
over
all
.
Observe
,
by
the
way
,
the
Roman
Sence
of
Oriundus
,
(
of
which
before
)
for
Galba
came
not
out
of
Spain
as
a
Native
;
but
that
being
his
Province
,
there
he
first
erected
his
Emperial
Standard
:
and
withal
,
the
Craft
of
Galba
,
in
taking
the
advantage
of
this
utmost
Western
Province
its
distance
from
the
East
,
to
impose
upon
the
Legions
there
residing
this
gloss
of
the
Oriental
Oracle
;
that
that
Person
,
whose
coming
the
whole
World
was
expecting
,
was
to
come
out
of
Spain
.
But
to
return
to
our
Spanish
Oracle
;
this
was
brought
to
him
by
an
honest
Maid
,
who
came
fortified
with
this
Story
;
that
a
Priest
of
Jupiter
of
Cleve
,
admonish'd
by
a
Dream
,
had
haled
it
out
of
the
Repository
of
that
God's
Temple
,
having
been
uttered
two
hundred
Years
ago
by
a
Woman
Prophetess
.
Perhaps
Marius
attempted
to
redeem
Gallia
with
the
aid
of
those
ten
Thousand
Fanaticks
,
who
esteemed
that
sordid
Peasant
a
God
:
upon
the
Encouragement
of
the
Fame
of
this
Prophecy
;
his
Story
Tacitus
relates
(
Histor.
l.
2.
pag.
310.
But
what
need
of
Conjectures
,
when
I
am
oppressed
with
Numbers
of
certain
and
manifest
Instances
;
§
8.
From
amongst
which
I
shall
singleout
Vespasian
to
conclude
with
;
because
he
and
his
Son
Titus
actually
estated
themselves
in
the
possession
of
that
which
their
Predecessors
sued
for
,
(
viz.
)
the
repute
of
being
amor
&
deliciae
humani
generis
(
that
is
,
in
the
Prophets
Language
)
the
desire
of
all
Nations
;
of
being
that
King
of
Kings
mentioned
in
the
Prophecy
:
A
Title
conferred
upon
them
,
not
only
by
the
Gentile
Chronologers
of
that
Age
,
but
by
Josephus
himself
,
a
Jew
and
a
Priest
(
such
wonderful
Delusions
was
the
most
sober
and
discreet
Party
of
the
unbelieving
Jews
given
unto
)
and
that
upon
the
account
of
those
Impresses
which
,
they
conceived
,
Heaven
had
stamp'd
upon
them
,
and
pointed
them
out
by
,
for
that
Universal
Monarchy
.
Such
was
that
Prodigy
of
the
Oak
sacred
to
Mars
,
and
standing
in
the
Favian
Suburb
,
which
,
when
it
was
sere
,
on
a
suddain
put
forth
three
branches
,
at
the
three
Births
of
his
Mother
Vespasia
:
the
first
a
slender
one
at
the
Birth
of
her
eldest
Child
,
a
Girl
,
who
died
within
a
Year
:
but
the
last
at
the
Birth
of
Vespasian
as
big
as
a
Tree
;
upon
which
,
his
Father
Sa●inus
,
having
consulted
the
Fortune-tellers
,
told
his
Mother
that
she
had
a
Grand-child
born
that
would
be
Emperour
:
at
which
she
nothing
but
laugh'd
,
wondering
that
she
being
,
for
all
her
Age
,
in
perfect
Memory
,
should
have
a
Son
grown
already
into
his
dotage
(
Suetonius
Vespasian
,
5.
)
Such
was
the
Interpretation
that
was
made
of
Caligula's
throwing
Dirt
into
the
Lap
of
his
Soldier
's
Coat
:
(
a
Punishment
inflicted
upon
him
,
for
his
not
taking
Care
enough
,
to
have
the
Way
watered
and
swept
before
him
and
his
Army
,
in
his
Belgick
Expedition
)
that
,
in
process
,
of
Time
,
the
Earth
should
be
cast
into
his
Lap.
Such
was
the
Dog's
bringing
to
him
a
man's
hand
,
the
Oxe's
crouching
down
at
his
feet
;
Cypress's
rising
up
again
,
of
its
own
accord
,
and
flourishing
the
next
Day
,
after
it
had
by
the
Violence
of
a
Tempest
been
blow'n
down
,
and
by
its
own
weight
(
in
that
fall
)
pull'd
up
by
the
Roots
:
they
who
reported
these
things
,
had
a
mind
to
perswade
the
World
,
that
he
was
the
Branch
growing
from
the
withered
Root
of
Jesse
,
the
man
,
under
whose
Feet
,
God
had
put
even
Sheep
and
Oxen
,
&c.
Of
the
same
tendency
was
the
Respond
he
received
in
Judea
from
the
Oracle
of
God
Carmelus
;
that
whatsoever
he
undertook
should
succeed
well
,
(
Suet.
Vespas.
5.
)
that
is
,
in
the
Prophets
Language
;
the
Pleasure
of
the
Lord
shall
prosper
in
his
hand
:
Heylin
(
Cosmography
Syria
,
Phaenicia
,
689.
)
thinks
the
Heathen
called
the
Jews
God
Carmelus
,
from
that
Familiarity
that
Elias
had
with
him
on
the
Mount
Carmel
;
and
that
miraculous
Experiment
by
which
he
confuted
Baal's
Prophets
there
,
gave
them
the
ground
of
that
opinion
,
that
Oracles
were
given
there
by
God
:
If
this
was
a
Respond
of
the
God
of
Israel's
;
he
answered
Vespasian
,
and
those
Jewish
Priests
that
consulted
the
Oracle
,
after
their
own
Heart
,
and
according
to
that
Idol
of
the
Messiah
they
had
set
up
,
having
rejected
the
substance
.
But
I
conceive
,
Suetonius
here
hath
respect
to
Josephus
his
assuring
him
,
that
he
should
be
Emperour
,
and
prosper
in
all
his
Undertakings
,
&c.
(
Bel.
Jud.
5.
12.
)
which
Presages
he
(
being
a
Priest
)
father'd
upon
the
spirit
of
God's
Revelation
to
him
:
of
these
Predictions
of
Josephus
Suetonius
(
in
the
same
place
)
makes
mention
.
As
also
of
an
Eagle
coming
from
the
East
,
and
chasing
away
that
,
which
had
(
in
the
sight
of
the
Armies
)
conquered
another
Eagle
in
the
Battel
of
Betrick
;
where
Otho's
Army
was
discomfited
by
Vitellius
,
and
a
while
after
Vitellius
by
Vespasian
.
Such
was
his
curing
the
blind
and
lame
after
the
Physicians
had
in
vain
tryed
their
Skill
upon
them
;
the
one
with
his
Spittle
,
the
other
with
treading
upon
his
hand
(
Tacit.
hist.
4.
390.
)
so
perfect
an
Ape
was
Vespasian
of
our
Jesus
in
these
things
,
as
I
wonder
not
that
he
should
train
up
his
Son
Titus
to
that
exactness
in
the
Act
of
Counterfeiting
;
as
he
was
wont
to
boast
,
he
could
resemble
any
man's
hand
,
and
could
be
,
if
he
had
a
mind
to
it
,
the
veriest
Falsifyer
in
the
World
:
(
Suet.
Tit.
3.
)
the
true
Son
of
such
a
Father
,
as
could
not
only
counterfeit
Mens
Hands
,
but
God's
Arm
,
that
Arm
that
rules
for
him
!
Whether
these
Stories
were
feigned
,
or
true
,
as
most
of
them
,
and
those
the
unlikeliest
,
doubtless
were
;
there
being
many
Eye
Witnesses
of
them
alive
and
testifying
the
Truth
of
them
long
after
his
Death
,
when
they
had
no
temptation
to
lye
,
as
Tacitus
affirms
(
Histor.
lib.
4.
)
and
Suetonius
his
Father
then
serving
in
the
Wars
,
as
Tribune
of
the
tenth
Legion
.
Whether
those
strange
things
were
the
Effects
of
Satanical
Power
,
or
the
Gifts
of
God
to
that
Emperour
,
marking
him
out
for
that
signal
Service
he
performed
against
Jerusalem
(
as
the
excellent
Doctor
Juxon
,
if
my
memory
fails
me
not
,
hath
somewhere
expressed
)
is
not
here
to
be
discust
:
for
it
comes
all
to
one
,
as
to
the
use
I
make
of
these
Relations
:
which
I
produce
to
prove
,
that
by
these
means
Vespasian
came
to
be
look'd
upon
as
the
Person
pointed
at
in
the
oriental
Prophecy
:
and
this
is
no
more
than
is
with
one
Mouth
asserted
by
all
those
three
Historians
,
who
,
in
a
manner
,
were
upon
the
place
where
these
things
were
done
.
That
Authority
and
Majesty
(
saith
Suetonius
)
(
Vespasian
,
7.
)
that
was
wanting
to
Vespasian
,
in
respect
of
the
obscurity
of
his
Family
;
was
by
such
Omens
and
Prodigies
made
up
:
Authoritas
,
&
quasi
majestas
quaedam
,
ut
inopinato
&
adhuc
novo
principi
deerat
,
accessit
haec
quoque
,
&c.
Upon
consideration
of
the
many
Signs
fore-shewing
his
Reign
(
saith
Josephus
)
(
Bel.
Jud.
5.
12.
)
it
was
thought
that
Vespasian
came
to
the
Empire
by
God's
special
Providence
,
and
that
a
certain
just
order
of
Fate
had
brought
about
the
whole
World
to
his
Obedience
.
And
Tacitus
(
Ibid.
lib.
4.
)
writes
,
that
by
those
Miraculous
Contingencies
,
the
Favour
of
Heaven
,
and
the
Inclination
of
the
Gods
towards
him
was
manifestly
declared
;
and
by
them
Vespasian
was
so
animated
,
as
he
thought
nothing
impossible
to
him
,
or
without
the
Verge
of
his
Fortune
:
Multa
miracula
evenere
queis
coelestis
favor
&
quaedam
in
Vespasianum
inclinatio
numinum
ostenderetur
—
Igitur
cuncta
fortunae
suae
patere
ratus
:
nec
quicquam
últro
incredibile
.
CHAP.
X.
The
more
open
Practices
of
soaring
Spirits
in
grasping
at
the
Judean
Crown
;
their
hopes
to
obtain
it
,
and
(
as
to
some
of
them
)
their
Conceit
of
possessing
it
.
§
1.
Cleopatra
'
s
Boon
begg'd
of
M.
Antony
denyed
.
Herod'
s
Eye
blood-shot
with
looking
at
the
Eastern
Prophecy
.
§
2.
Vespasian
jealous
of
Titus
.
The
Eastern
Monarchy
the
Prize
contended
for
by
both
Parties
in
the
Jewish
Wars
.
Mild
Vespasian
cruel
to
David
'
s
Line
.
§
3.
Domitian
jealous
of
David
'
s
Progeny
.
(
Genealogies
.
Metius
Pomposianus
his
Genesis
and
Globe
;
)
his
Discourse
with
Christ's
Kindred
about
Christ's
Kingdom
.
Clancular
Jews
brought
to
light
.
Trajan
puts
to
death
,
Simeon
Bishop
of
Jerusalem
for
being
of
the
Royal
Line
.
§
4.
Glosses
upon
the
Eastern
Prophecy
under
Adrian
involve
the
Empire
in
Blood
,
Jewry
in
Desolation
,
Fronto
taxeth
benumm'd
Nerva
for
conniving
at
the
Jew
.
§
1.
THese
were
their
secret
Practices
to
wind
themselves
into
the
possession
of
the
Eastern
Kingdom
;
in
all
which
they
cast
a
corner
of
the
eye
,
(
and
that
which
they
took
aim
with
)
upon
the
Oriental
Prophecy
,
and
upon
its
account
on
the
concern
of
Judea
.
We
shall
now
give
such
Instances
of
their
open
and
over-board
Practices
,
as
speak
those
great
ones
,
who
travell'd
with
the
hopes
of
the
Universal
Monarchy
,
to
have
had
their
Eye
and
Ear
open
to
every
Leaf
that
fell
there
,
where
the
Throne
was
to
be
erected
.
Cleopatra
expressed
her
extream
desire
of
the
Kingdom
of
Judea
,
in
her
seeking
to
undermine
Herod's
Interest
in
M.
Antony's
Affections
:
which
when
she
could
not
effect
,
she
attempts
to
ensnare
Herod
in
the
Cords
of
Love
,
solliciting
him
to
the
use
of
her
body
,
by
all
the
Allurements
which
her
Craft
or
Wantonness
could
suggest
(
Joseph
.
Ant.
lib.
15.
cap.
4.
)
But
the
old
Fox
smelt
the
Train
,
and
escap'd
the
Trap
,
(
though
baited
with
that
Flesh
,
for
the
enjoyment
whereof
,
his
Master
Antony
lost
both
Crown
and
Life
)
and
withal
so
well
perceived
what
thirst
the
Queen
of
Egypt
had
after
the
Waters
of
Israel
,
as
he
was
once
minded
to
have
quench'd
it
in
her
Blood
,
being
confident
that
nothing
else
,
save
the
enjoyment
of
Judea's
Crown
,
could
satiate
her
Longings
;
(
Id.
ib.
cap.
5.
)
towards
the
obtaining
whereof
,
when
these
Methods
proved
ineffectual
,
she
betakes
her self
to
the
all
conquering
Weapons
of
Tears
and
Prayers
,
beleaguering
Antony
with
dayly
Requests
,
and
endearing
Arguments
that
Wit
or
Love
could
invent
to
assault
his
Mind
with
,
whose
heart
,
she
knew
,
lay
already
at
her
Feet
.
But
Antony
turns
a
deaf
Ear
to
his
Cleopatra's
Suit
,
bribes
her
to
hold
her
Peace
by
giving
her
Coelo-Syria
,
but
will
by
no
means
hear
of
parting
with
Judea's
Crown
,
no
not
to
her
that
is
dearer
to
him
than
his
Life
.
(
Id.
Ibid
cap.
4.
)
What
makes
him
,
in
this
Case
,
thus
inexorable
?
had
it
been
his
Respects
to
Herod
,
his
Affection
to
Cleopatra
would
more
than
have
counter-ballanc'd
that
;
was
it
the
largeness
of
that
Kingdoms
Bounds
?
for
Bulk
it
was
the
wreckling
of
all
Kingdoms
;
too
mean
a
Gift
for
Antony
to
bestow
on
Cleopatra
,
if
in
his
Surveigh
of
it
he
had
not
taken
in
the
Eastern
Prophecy
,
and
valued
it
according
to
the
rate
which
that
had
set
upon
it
.
Whose
Crown
,
while
Herod
held
,
he
only
held
the
Stakes
,
till
the
Game
was
up
that
Augustus
and
Antony
were
a
playing
:
had
the
Emperial
fallen
to
his
Lot
,
Herod's
Diadem
would
have
been
at
his
Devotion
:
he
might
,
when
he
saw
an
Opportunity
have
taken
it
off
his
Head
(
who
was
but
a
Deputy
King
)
and
set
it
upon
his
own
with
a
wet
Finger
;
but
not
from
Cleopatra's
with
dry
Cheeks
.
But
Antony
,
as
a
Man
effeminated
,
doth
but
lisp
out
his
Emulation
of
this
Crown
,
his
envying
that
any
head
should
wear
it
as
absolutely
his
,
but
his
own
.
Herod's
Eye
,
by
looking
at
this
Oracle
,
grew
apparently
Blood-shot
▪
he
writes
his
jealousie
of
the
accomplishment
of
this
Prophecy
so
plain
,
as
a
man
may
run
and
read
it
in
the
Blood
of
the
Innocents
,
Sanhedrim
and
Royal
Line
,
thinking
(
Joseph
.
an
t
.
14.
17.
)
by
these
means
,
to
frustrate
its
Effects
,
and
to
secure
to
himself
and
his
Masters
at
Rome
the
Ground
they
hold
:
and
yet
fearing
some
of
that
Race
might
escape
his
evil
Eye
;
to
make
all
sure
,
he
causeth
all
the
Genealogies
he
could
lay
Hands
on
to
be
burned
:
that
by
disturbing
the
Succession
he
might
make
the
Title
disputable
,
and
bring
it
to
be
determined
by
the
longest
Sword
,
while
Tongues
and
Pens
were
contending
about
endless
and
headless
Genealogies
(
Euseb.
Eccl.
hist.
1.
9.
)
A
Design
had
taken
sad
effect
,
had
not
St.
Paul
by
his
Apostolical
Prohibition
timously
prevented
it
,
and
had
not
merciful
Providence
snatch'd
some
Authentick
Records
,
as
Brands
,
out
of
the
Fire
;
out
of
which
the
Evangelist
drew
the
double
Line
of
our
Saviour
;
for
that
some
Draughts
of
David's
Posterity
did
escape
,
the
Talmudists
assure
us
,
when
they
tell
us
,
that
by
the
Tract
of
such
Records
R.
Levi
derived
Hillel
(
our
Saviours
Contemporary
)
from
the
Family
of
David
.
(
Lightfoot
har
.
§
10.
§
2.
The
Fear
that
his
Son
Titus
,
(
after
this
Conquest
of
Judea
)
would
assume
the
so
much
spoken
of
Kingdom
of
the
East
,
made
Vespasian
look
askew
upon
his
staying
there
so
long
,
and
upon
the
Honours
there
conferr'd
upon
him
by
the
Legions
.
(
Suet.
Titus
5.
)
[
Unde
nata
suspicio
est
quasi
descisseret
a
patre
Orientisque
regnum
sibi
vindicare
tentasset
.
—
]
Insomuch
as
Titus
,
for
the
Removal
of
that
Jealousie
,
hastens
upon
the
first
Rumour
of
it
to
Rome
,
and
pithily
confutes
it
in
three
Words
:
veni
,
Pater
,
veni
;
I
am
come
,
Father
,
I
am
come
.
And
indeed
he
had
reason
to
think
his
Father
must
needs
be
tender
of
that
Point
,
the
securing
of
that
Kingdom
to
himself
being
the
Errand
upon
which
he
sent
his
Son
into
Judea
:
for
it
was
for
the
Decision
of
the
Controversie
about
Title
to
the
Universal
Monarchy
that
those
Fatal
Wars
were
commenc'd
:
that
that
Combat
was
undertaken
,
which
(
in
the
Judgment
of
Josephus
)
was
the
bloodiest
that
ever
was
sought
;
each
Party
drawing
in
for
Seconds
all
the
force
they
could
raise
;
and
selling
their
Lives
to
one
another
,
at
the
highest
Price
that
the
utmost
Spight
of
Foes
.
Contempt
of
Death
,
and
Gallantry
of
Spirit
could
set
them
at
:
A
War
managed
with
a
greater
Fierceness
of
Spirit
than
the
Pregnant
Wit
of
Homer
could
fancy
in
his
describing
the
Wars
of
Troy
:
and
(
to
say
all
in
Word
)
answerable
to
the
esteem
which
both
Parties
had
of
that
Helena
for
whom
they
contended
;
(
Joseph
.
Prefa.
Bel.
Jud.
)
while
the
Jew
(
saith
Josephus
(
Id.
Ib.
Preface
to
Jewish
War
:
)
promised
to
himself
the
Universal
Sovereignty
,
and
the
Roman
was
loth
to
let
go
his
hold
:
they
came
to
try
the
Title
by
the
Sword
.
Particularly
,
that
this
was
the
Prize
which
the
Jew
ran
for
in
that
Race
is
manifest
from
the
clear
Testimonies
of
Josephus
,
(
Bel.
Jud.
7.
12.
)
saying
,
That
which
chiefly
excited
the
Jews
to
this
War
was
an
Ambiguous
Oracle
found
in
their
Sacred
Books
,
that
about
that
time
some
one
was
to
arise
in
their
Coasts
that
should
obtain
the
Empire
of
the
Globe
of
the
Earth
.
And
of
Suetonius
(
Vespasian
4.
)
who
,
speaking
of
the
Eastern
Oracle
,
tell
us
,
that
the
Jews
applying
it
to
themselves
was
that
which
occasioned
and
encouraged
them
to
rebel
.
Id
Judaei
ad
se
trahentes
rebellarunt
;
for
our
confirmation
in
the
truth
of
those
Evidences
,
beside
the
Credit
of
the
Authors
,
we
have
the
Qualifications
of
the
Persons
who
fomented
this
Rebellion
,
of
the
Ring-leaders
of
this
Defection
;
who
were
those
Impostors
,
that
by
Magical
Tricks
perswaded
the
unwary
Multitude
,
that
they
were
either
the
Christ
or
his
Fore-runners
:
in
this
second
Rank
I
martial
them
,
who
drew
Disciples
into
the
Wilderness
;
the
Stage
erected
by
the
Prophets
,
for
that
Cryer
that
was
to
prepare
the
way
for
the
Messiah
;
before
whom
these
Anti-baptists
plain
the
Way
by
levelling
the
Roman
Power
set
over
them
by
God
,
by
with-holding
Tribute
,
and
surprising
Castles
,
by
excluding
Caesar
out
of
their
Prayers
and
Sacrifices
;
which
was
,
saith
Josephus
,
the
Seminary
and
Fomes
of
the
war
(
Bel.
Jud.
2.
17.
initio
.
)
Under
the
first
Rank
I
place
(
by
name
)
Menahem
the
Son
of
Judas
of
Galilee
,
(
Id.
Ib.
fine
.
)
that
cunning
Sophister
,
who
after
the
time
of
Christs
Birth
,
about
ten
or
eleven
Years
(
when
Archelaus
his
Goods
being
confiscated
,
Cyrenius
was
sent
to
take
an
Account
thereof
;
and
also
to
tax
Syria
(
to
which
Provence
Judea
was
then
annext
)
this
occasioned
Judas
his
Insurrection
,
and
not
that
first
taxing
of
all
the
World
at
our
Saviour's
Birth
)
drew
the
Jews
into
Rebellion
upon
occasion
of
the
taxing
under
Cyrenius
,
and
had
so
well
train'd
up
his
Sons
in
this
bad
Art
;
that
two
of
them
start
up
false
Christs
under
Tiberius
Alexander
,
to
wit
,
James
and
Simeon
,
(
Joseph
.
Ant.
Jud.
10.
3.
)
The
last
of
this
Galilean's
Sons
that
trod
in
his
Father's
Steps
was
this
Menahem
(
of
whom
that
Story
may
very
well
be
intended
that
Doctor
Lightfoot
(
Harmony
§
9.
)
quotes
out
of
the
Gomarists
)
who
,
taking
with
him
certain
of
the
Nobility
,
went
to
Massada
Castle
,
where
was
Herod's
Armory
;
and
arming
himself
and
his
Company
,
marches
to
Jerusalem
as
a
King
,
&c.
But
to
this
Point
Josephus
speaks
home
(
Jud.
Bel.
7.
12.
)
[
Sed
quod
maxime
eos
(
Judaeos
)
ad
bellum
excitaverat
,
responsum
erat
ambiguum
in
sacris
libris
inventum
,
quod
eo
tempore
quidam
esset
ex
eorum
sinibus
orbis
terrae
habiturus
imperium
,
id
enim
illi
quidem
quasi
proprium
acceperant
multique
sapientes
interpretatione
decepti
.
]
But
that
which
chiefly
incited
the
Jews
to
this
was
an
Ambiguous
Oracle
found
in
the
Sacred
Books
,
that
about
that
time
one
was
to
arise
in
their
Coasts
who
was
to
have
the
Empire
of
the
whole
World
,
which
they
appropriated
to
themselves
:
&c.
2.
That
the
Romans
aimed
at
the
same
Mark
,
though
we
need
no
other
Evidence
than
the
Emperour
's
taking
upon
himself
the
honour
of
being
reputed
that
King
,
(
of
which
before
)
for
his
bearing
away
that
Title
,
as
the
Spoils
of
conquered
Judea
,
argues
that
to
have
been
the
Golden
Ball
he
contended
for
;
quod
primum
in
intentione
ultimum
in
executione
;
yet
I
shall
back
this
with
one
other
historical
observation
,
viz.
Vespasian's
enquiring
out
,
and
putting
to
death
all
he
could
find
of
David's
Off-spring
(
Euseb.
ec
.
hist.
3.
12.
44.
)
whom
,
after
so
long
a
deprivation
of
the
exercise
of
Royal
Power
,
as
had
by
Prescription
rendered
them
,
in
all
other
Capacities
,
inconsiderable
and
mere
private
men
,
nothing
could
make
so
formidable
,
as
to
put
that
mild
Prince
(
who
wept
over
the
Fall
of
Jerusalem
,
and
Slaughter
of
obstinate
Rebels
)
upon
that
Bloody
Design
of
murdering
so
many
Innocents
,
whose
only
Crime
was
,
that
they
were
his
Posterity
,
out
of
whose
Loins
was
to
come
,
he
that
was
to
be
Lord
of
the
Universe
;
nothing
(
I
say
)
could
have
forced
Vespasian
(
contrary
to
the
strong
Bias
of
his
natural
Inclination
)
to
so
inhumane
an
Undertaking
,
had
not
that
Maxim
(
which
led
Julius
Caesar
to
the
violation
of
common
Equity
)
led
Vespasian
(
the
first
good
Natur'd
man
that
ever
imbrewed
his
Hands
in
so
savage
an
Act
)
to
the
Violation
of
the
Law
,
not
only
of
common
Humanity
,
but
of
his
own
Benign
and
more
than
Humane
Nature
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
If
the
Law
of
Equity
be
to
be
waved
at
all
,
it
is
to
be
waved
for
an
Empire
.
Nothing
,
but
a
Design
to
obtain
and
secure
to
himself
this
Universal
Monarchy
,
could
have
been
a
Prize
worthy
Vespasian's
running
for
,
through
this
Way
of
Blood
,
where
he
drives
his
victorious
Chariot
,
not
(
as
Tullia
)
over
the
insensate
Corps
of
a
dead
Father
,
but
over
his
own
tenderly
yearning
Bowels
,
that
he
might
with
more
Security
hug
the
Penelope
he
had
been
courting
in
the
Wars
;
of
whose
Embraces
he
could
not
promise
himself
the
quiet
Possession
,
as
long
as
any
of
that
Rival
Line
survived
.
He
had
learned
by
Experience
,
that
the
Jews
were
so
confident
that
their
Messiah
must
spring
from
the
Root
of
Jessee
,
as
while
there
was
any
Branch
sprouting
thence
,
they
would
gather
to
it
,
and
put
their
Confidence
in
the
Shadow
of
it
;
and
many
of
their
Wise
Men
were
thereby
deceived
;
while
the
Factious
Impostors
had
any
of
that
Linage
left
,
to
throw
out
as
a
Ball
of
Contention
,
they
would
never
leave
camping
and
striving
with
the
Romans
for
the
Goal
;
and
therefore
he
thought
it
his
wisest
Course
,
by
the
Extirpation
of
that
Family
,
to
take
up
the
Ball.
He
had
seen
that
writ
,
in
the
Rubrick
of
Roman
and
Jewish
Blood
,
which
Tacitus
hath
transcribed
;
that
the
Jews
were
so
pertinacious
in
applying
to
themselves
the
Grandure
promised
in
the
Eastern
Prophecy
,
as
all
the
Misery
they
endured
,
all
the
Desolations
brought
upon
them
by
that
War
,
could
not
make
them
despond
,
and
give
up
their
Hapes
of
the
arising
of
that
Phoenix
out
of
their
very
Ashes
:
(
Tacit
.
hist.
5.
pa.
398.
)
Ne
adversis
quidem
ad
vera
mutabantur
:
]
and
therefore
concluded
,
they
would
never
leave
scraping
in
the
Embers
for
Sparks
,
(
to
set
the
Empire
on
Fire
by
renewed
Commotions
,
)
till
they
were
quenched
with
the
last
drop
of
Blood
he
could
find
in
the
Veins
of
any
of
David's
Loins
.
Josephus
tells
a
Story
of
the
Jews
Obstinacy
,
which
he
himself
wonders
at
;
that
they
had
taught
their
Children
a
kind
of
Apathy
;
insomuch
as
they
could
not
by
any
Torments
be
forc'd
to
acknowledg
Caesar
Lord
,
no
not
after
the
razing
of
their
City
and
Dispersion
of
their
Nation
.
He
proceeded
therefore
to
the
Extirpation
of
David's
Issue
upon
the
same
Account
that
Ulisses
did
to
the
slaying
of
Astianax
,
elegantly
expressed
by
the
Tragick
Poet
;
ex
Hectoris
nato
superstite
possit
alter
oriri
Hector
paterni
vindex
sanguine
—
sic
parvus
ille
armenti
comes
primisque
nondum
cornibus
findens
cutem
cervice
subito
celsus
&
fronte
arduus
gregem
paternam
ducit
.
From
David's
Off-spring
may
arise
a
David
that
may
repair
the
Ruines
of
the
Kingdom
.
These
yet
Lambs
,
whose
budding
Horns
have
not
yet
cut
the
Skin
,
may
in
time
grow
Rams
,
and
in
the
Front
of
their
deluded
Followers
batter
down
the
Walls
of
Rome
.
An
adorable
depth
of
Providence
!
in
the
Net
which
the
Jews
laid
for
Christ
,
was
their
own
Feet
taken
:
their
[
whosoever
makes
himself
a
King
is
no
Friend
to
Caesar
]
was
a
manifest
Reflection
upon
the
Oriental
Prophecy
of
a
King
to
arise
in
Judea
;
their
Gloss
upon
it
betrayed
the
Holy
Jesus
into
the
hands
of
the
Roman
Power
:
their
Plea
against
King
Jesus
was
,
they
for
their
part
had
(
Bel.
Jud.
7.
29.
)
no
King
but
Caesar
;
and
if
Pilate
would
not
condemn
him
,
as
an
Enemy
to
Caesar
,
who
gave
out
himself
to
be
the
King
of
the
Jews
,
let
him
look
how
he
would
answer
it
before
Caesar
:
their
refusing
Jesus
of
Nazareth
for
their
Lord
was
the
Meritorious
Cause
of
their
Ruine
,
the
Offence
they
gave
God
.
And
their
refusing
Caesar
for
their
Lord
,
for
that
King
mentioned
in
that
Prophecy
,
was
the
occasion
of
their
Ruine
;
and
the
unpardonable
Offence
which
Caesar
took
at
them
.
§
3.
A
State-Maxim
communicated
by
Vespasian
to
his
Successors
,
whom
we
find
so
vigilant
over
Occurrences
in
Judea
,
as
they
seem
to
be
startled
at
every
Blast
blustering
in
Lebanon's
Forrest
,
no
less
than
if
it
had
portended
the
casting
down
of
the
Cedar
of
the
Empire
,
and
the
exalting
of
the
then
low
Shrub
and
Sear-Stem
of
David
.
Domitian
,
before
he
came
to
the
Emperial
Crown
,
had
upon
reading
that
of
Virgil
,
Impia
quam
caesis
gens
est
epulata
Juvencis
.
conceived
so
great
an
Abhorrency
of
Blood-shed
:
as
he
was
about
making
a
Decree
(
in
the
beginning
of
his
Reign
against
sacrificing
of
Oxen
to
the
immortal
Gods
;
(
Suet.
Domit.
9.
)
but
by
that
time
he
had
learn'd
Arcana
Imperii
,
he
can
,
(
without
Regret
)
sacrifice
to
his
own
Jealousie
,
and
the
safety
of
Goddess
Rome
,
not
only
the
Blood
of
innocent
Lambs
reputed
to
be
of
the
Royal
Line
of
Judah
,
but
even
of
those
that
attempted
to
communicate
their
Genealogies
to
the
Knowledg
of
the
World
;
whereof
we
have
an
account
in
Suetonius
(
Domit.
10.
)
(
if
I
mistake
him
not
)
where
he
writes
of
Domitian's
crucifying
Hermogenes
Tarsensis
,
and
the
Transcribers
of
his
History
,
because
of
some
Figures
or
Schemes
he
had
drawn
up
in
it
:
for
I
take
this
Hermogenes
to
be
that
Countrey-man
of
St.
Paul
,
whom
he
(
2
Tim.
1.
15.
)
mentions
among
those
that
had
forsaken
him
,
and
departed
from
him
(
I
suppose
to
Judaism
)
and
whom
Dorothens
reckons
for
an
Heretick
;
and
his
Heresie
to
have
been
the
abetting
of
Jewish
Fables
and
Genealogies
relating
to
the
Messias
.
This
starting
of
new
Game
,
and
raising
of
new
Hydra's
Heads
(
as
Domitian
conceived
it
)
the
Empire
could
not
but
look
upon
with
an
evil
Eye
,
as
that
which
would
find
their
Hatchet
as
endless
Work
as
those
Genealogies
were
.
Perhaps
Metius
Pomposianus
his
[
imperatoria
genesis
]
and
[
depictus
orbis
terrae
,
]
for
which
he
was
banished
,
were
judged
to
be
of
the
same
Tendency
.
[
Suet.
Domit.
10.
)
[
Quod
habere
imperatoriam
genesin
&
depictum
terrarum
orbem
vulgo
ferebatur
.
]
To
be
sure
,
the
Story
which
Eusebius
relates
,
paints
him
as
casting
a
jealous
Eye
upon
David's
Stock
.
He
commanded
(
saith
he
)
(
Eccles.
hist.
3.
17.
)
such
as
lineally
descended
of
David
to
be
put
to
Death
;
among
whom
some
Christians
were
brought
before
him
,
and
accused
to
have
come
from
the
Ancestors
of
Jude
,
our
Lord's
Brother
;
and
therefore
of
David's
Line
:
of
whom
the
Emperour
(
fearing
the
coming
of
the
King
of
the
Jews
as
Herod
had
done
)
demanded
whether
they
were
of
the
Stock
of
David
:
which
they
acknowledging
,
he
enquires
what
Moneys
and
Land
they
had
;
and
finding
by
their
Answer
that
they
had
no
Moneys
,
and
but
thirty
nine
Acres
of
Land
apiece
;
out
of
which
,
by
the
Sweat
of
their
Brows
,
they
earned
their
dayly
Bread
(
of
the
Truth
of
which
Answer
the
Brawniness
of
their
Hands
,
contracted
by
hard
Labour
,
was
Demonstration
sufficient
.
)
He
question'd
them
about
Christs
Kingdom
;
where
,
and
when
,
and
in
what
manner
it
should
come
:
to
which
they
answering
,
It
was
not
Earthly
,
but
Coelestial
,
that
it
should
be
at
the
End
of
the
World
,
when
he
would
come
to
Judg
the
Quick
and
the
Dead
:
he
not
only
dismist
them
,
as
too
mean
Persons
to
be
his
Rivals
,
but
stayed
the
Persecution
formerly
raised
against
the
Church
;
perceiving
he
had
no
Ground
to
fear
that
the
Christians
would
raise
any
Commotions
in
the
Empire
upon
the
Account
of
the
Eastern
Kingdom
.
Which
yet
he
so
much
feared
from
the
Circumcision
,
as
when
he
was
inform'd
that
some
of
them
lived
incognito
in
Rome
,
he
caused
a
privy
Search
to
be
made
of
all
suspected
Persons
;
among
whom
Suetonius
reports
,
that
when
he
was
a
Youth
,
he
saw
the
Emperour's
Attourney
in
open
Court
search
one
Old
Man
of
Ninety
Years
.
(
Suet.
Domit.
12.
)
[
Judaicus
siscus
acerbissime
actus
ad
quem
deferebantur
qui
dissimulata
origine
—
interfuisse
me
adolescentulum
memini
cum
a
procuratore
frequentissimoque
concilio
inspiceretur
nonagenarius
senex
an
circumcisus
esset
.
]
So
vigilant
was
he
over
the
Affairs
of
that
Nation
,
as
he
will
not
suffer
so
much
as
one
decrepit
Jew
to
live
from
under
the
Observation
of
his
Eye
:
fearing
that
the
least
Spark
,
if
it
were
raked
up
under
the
Ashes
of
Obscurity
,
might
live
to
an
Opportunity
of
setting
the
Empire
on
Fire
.
Under
Trajan
,
Simeon
Bishop
of
Jerusalem
was
put
to
Death
for
no
other
Crime
,
but
that
he
was
accused
to
have
been
of
the
Blood
Royal
,
and
lineally
descended
from
David's
Loins
:
(
Euseb.
ec
.
hist.
3.
29.
)
an
Argument
that
Trajan
cast
as
envious
an
Eye
as
his
Predecessors
had
done
upon
the
Eastern
Oracle
;
and
upon
that
Account
on
Christians
,
but
unjustly
:
Though
he
had
Reason
enough
to
be
jealous
of
the
Jews
,
who
blustered
in
his
eighteenth
Year
,
(
Dionis
,
Nerva
,
Trajanus
)
as
if
they
had
been
possessed
of
a
Raging
,
Seditious
,
and
Fanatick
Spirit
,
and
kindled
so
Firie
a
Sedition
at
Alexandria
and
Cyrene
,
under
their
upstart
Kings
Lucas
and
Andrew
,
as
could
not
be
quench'd
,
but
by
the
Blood
of
many
Myriads
of
them
:
with
what
more
than
Anabaptistical
Cruelty
the
Cyrenians
sought
to
establish
their
Mock-Christ
King
;
Dion
in
the
Life
of
Trajan
declares
,
telling
us
that
their
Sword
made
no
difference
betwixt
Romans
and
Grecians
,
that
not
content
with
their
Swords
drinking
of
Blood
,
themselves
eat
the
Flesh
of
the
Slain
;
with
whose
Skins
apparell'd
,
and
Entrails
(
yet
bleeding
)
girt
,
they
ran
up
and
down
like
Furies
,
and
birkened
those
whom
they
met
with
from
the
Rump
to
the
Crown
of
the
Head
;
putting
to
Death
above
twenty
Thousand
.
The
Cyprian
Jews
(
as
the
same
Author
relates
)
at
the
same
time
,
and
upon
the
same
occasion
,
used
that
more
than
Savage
Cruelty
in
Butchering
twenty
five
Thousand
in
that
Island
,
as
produc'd
the
enacting
of
a
Law
,
that
whatever
Jew
should
thence-forward
touch
upon
their
Coast
should
presently
be
put
to
Death
.
This
made
Trajan
jealous
of
the
Jews
of
Mesopotamia
,
lest
they
should
joyn
Forces
with
their
Brethren
;
as
they
of
Aegypt
had
done
,
in
defence
of
their
home-spun
King
:
for
the
Prevention
of
which
,
he
sent
Lucius
Quincius
to
banish
them
the
Province
.
These
things
saith
Eusehius
(
Eccles.
hist.
4.
2.
)
were
recorded
by
Heathen
Historiographers
then
living
.
Now
what
but
the
Importance
of
the
Case
,
(
as
that
wherein
the
Emperial
Crown
lay
at
Stake
)
could
have
made
Trajan
thus
jealous
,
being
a
Prince
naturally
averse
to
that
Passion
;
of
which
he
gave
sufficient
Proof
in
his
Carriage
to
Sura
;
who
,
though
he
was
vehemently
accused
to
him
of
Treason
,
yet
inviting
the
Emperour
to
Supper
;
he
not
only
came
,
but
came
without
Guard
,
and
committed
his
Throat
to
Sura's
Barber
.
(
Dionis
,
Nerva
,
Trajan
.
)
§
4.
In
the
eighteenth
Year
of
his
Successor
Adrian
,
the
Eastern
Prophecy
ripens
the
Jews
into
another
Rebellion
,
under
the
Conduct
of
another
Changling
-
Messiah
,
Barchochebas
;
that
Son
of
the
Star
(
as
his
Name
imports
,
)
who
gave
out
himself
to
be
that
Star
of
Jacob
who
was
come
from
Heaven
,
as
a
Light
to
shine
comfortably
upon
the
Jews
,
and
conduct
them
out
of
the
Roman
Bondage
.
It
is
not
unworthy
of
Observation
that
this
Antichrist
was
as
virulent
an
Enemy
to
the
Christians
as
Romans
,
and
that
upon
the
same
Quarrel
,
viz.
their
affirming
that
the
Oriental
Prophecy
had
already
received
its
Accomplishment
.
For
in
that
general
Point
they
agreed
against
the
Jew
,
to
the
utter
vacating
of
Barchochebas
his
Claim
:
though
they
vastly
dissented
in
their
applying
of
it
,
the
one
to
our
Jesus
,
the
other
to
the
Roman
Emperour
(
Spartian
.
Adrian
.
)
The
occasion
of
this
Rebellion
(
saith
Spartianus
)
was
Adrian's
prohibiting
them
Circumcision
;
fearing
,
be
like
,
that
Nation
would
never
suffer
the
Romans
quietly
to
enjoy
the
Possession
of
the
Universal
Monarchy
as
long
as
the
Seal
of
the
Covenant
of
the
Messiah
remained
with
them
;
as
long
as
they
were
permitted
to
bear
that
mark
in
their
Flesh
,
which
was
instituted
as
a
Sign
that
the
King
of
Nations
was
to
come
from
Abraham's
Loins
:
For
why
else
should
he
forbid
it
to
them
,
and
not
other
Nations
,
but
because
other
Nations
used
it
only
as
a
Religious
Mundifying
Rite
;
but
the
Jews
over
and
beside
that
,
as
a
Political
Badg
,
to
distinguish
them
from
all
others
,
as
that
Nation
which
God
had
singled
out
to
this
peculiar
Privilege
,
that
he
who
was
to
reduce
the
whole
World
to
his
Obedience
,
was
to
come
out
of
that
Stock
,
[
Oriundus
esset
ex
Judaea
.
]
From
hope
of
which
that
he
might
force
them
to
an
absolute
Despondency
;
he
erected
a
Temple
to
Jupiter
,
affronting
the
Ruines
of
that
which
had
been
the
Temple
of
the
God
of
Abraham
;
upbraiding
them
with
the
Imbecillity
of
that
God
whereon
they
depended
,
as
not
able
to
preserve
his
own
Sacrifices
from
becoming
a
Prey
to
the
Roman
Eagle
.
This
Insurrection
(
saith
Dion
)
caused
a
Concussion
in
the
whole
World
:
indeed
,
as
the
contending
Parties
stated
the
Case
,
the
whole
World
was
concern'd
in
it
,
the
Question
being
whether
Barchochab
,
or
the
Roman
Emperour
,
was
the
Person
specified
in
the
Eastern
Tradition
?
which
Question
,
though
it
was
in
the
Effect
and
Issue
of
that
War
,
determin'd
against
the
Jew
;
who
was
not
only
routed
in
that
Fight
,
but
had
five
Hundred
of
his
most
eminent
strong
Holds
dismantled
,
nine
Hundred
eighty
and
five
of
his
most
Populous
and
Famous
Towns
sack'd
and
burn'd
down
to
the
Ground
,
and
fifty
Thousand
of
men
of
Arms
slain
,
and
a
very
great
Multitude
consum'd
with
Famine
,
Fire
,
and
raging
Maladies
;
insomuch
as
almost
all
Judea
was
turn'd
into
a
Forrest
(
a
Desolation
answerable
to
the
Presages
of
it
:
Solomon's
Sepulchre
fell
flat
to
the
Ground
without
hands
:
Wolves
and
Hyenas
were
heard
howling
up
and
down
their
Cities
,
&c.
)
Yet
for
all
this
Adrian
thought
not
himself
sufficiently
secured
against
his
Fears
of
a
new
King
arising
in
Judea
,
that
might
dispossess
him
of
his
Empire
,
till
he
had
buried
the
Memorial
of
their
Metropolis
in
its
own
Ruines
,
and
out
of
them
built
a
new
City
hard
by
the
place
where
that
had
stood
,
calling
it
after
his
own
name
,
Aelia
:
and
wiped
the
whole
Land
of
its
Natives
as
a
Man
wipeth
a
Dish
,
making
it
capital
for
any
of
them
so
much
as
to
look
back
upon
their
Native
Soyl
,
no
not
afar
off
,
from
the
Tops
of
Hills
,
as
if
he
had
been
jealous
that
their
Eye
might
glance
and
inject
the
Spawn
of
Rebellion
into
that
King-teeming
Soil
,
except
it
were
pitch'd
with
the
foot
of
Strangers
.
Nerva
was
the
only
Emperour
from
Julius
to
Trajan
,
whom
Pagan
History
paints
not
looking
asquint
on
Judea
:
the
reason
of
that
may
be
;
either
the
shortness
of
his
Reign
,
wherein
he
had
scarce
room
to
look
about
him
,
and
learn
the
Concerns
of
the
Empire
:
or
the
Fearless
Habit
of
his
Soul
,
and
his
Contempt
of
the
most
formidable
Pretensions
:
having
that
Confidence
in
his
own
Integrity
,
as
to
assume
Virginius
Rufus
to
be
his
Colleague
in
the
Consulship
,
whom
the
Roman
Legions
had
proclaimed
Emperour
;
to
cause
Crassus
Calphurnius
,
with
the
rest
of
his
Fellow-Conspirators
,
to
sit
down
by
him
on
the
Stage
,
and
put
Swords
into
their
Hands
,
bidding
them
try
whether
they
were
sharp
enough
;
signifying
(
saith
my
Author
)
he
had
not
much
cared
if
they
had
slain
him
upon
the
Place
:
And
as
to
offer
his
naked
Throat
to
the
drawn
Sword
of
Aelianus
Casperius
,
accused
to
him
of
Treason
,
(
Dion
.
Cos.
Nerva
.
)
How
be
it
there
is
one
Passage
in
his
Story
may
confirm
us
in
this
Opinion
;
that
it
was
a
Maxim
of
Roman
Policy
,
to
keep
a
Jealous
Eye
over
Judea
:
to
wit
,
Dion's
reporting
his
prohibiting
any
of
the
Jewish
Sect
to
be
medled
with
,
as
the
chief
ground
of
Fronto's
Speech
,
that
it
was
of
evil
Consequence
to
the
Commonwealth
,
to
have
him
to
Reign
,
under
whom
nothing
is
indulged
to
any
;
but
of
far
worse
to
live
under
him
,
under
whom
all
men
were
winked
at
:
in
which
Sarcasm
Fronto
reckons
his
Connivance
at
the
Jews
,
as
an
unpolitick
Act
,
and
the
Effect
of
his
Natural
Oscitancy
,
aggravated
with
dull
Old
Age.
The
Consul
is
the
Eye
of
the
Republick
;
his
Eye
,
we
see
,
is
upon
Judea
though
the
Emperour's
be
not
.
We
have
seen
the
Emperours
for
almost
,
two
Hundred
Years
,
handing
down
to
their
Successors
this
Principle
of
State
.
Every
Motion
in
Judea
is
narrowly
to
be
observed
;
for
from
thence
the
East
does
,
with
the
highest
Confidence
,
expect
the
arising
of
one
that
shall
Lord
it
over
all
States
;
during
which
Time
the
Gospel
was
dayly
brought
under
Examination
before
the
Roman
Tribunals
;
where
the
Church
asserts
,
the
Synagogue
denies
Jesus
of
Nazareth
to
be
that
King
:
Is
it
possible
then
that
in
discussing
that
Question
,
and
those
Contingencies
in
Judea
,
which
the
Church
alleadged
in
Proof
of
her
Assertion
,
Interest
of
State
should
not
sollicit
the
Agents
of
the
Empire
to
the
Exercise
of
so
much
more
Diligence
in
this
than
other
Cases
brought
before
them
,
as
they
apprehended
the
great
Interest
of
the
Empire
to
be
more
concern'd
in
this
than
in
others
:
(
the
Trial
of
the
Title
to
that
Crown
which
the
Eastern
Prophecy
made
promise
of
,
cost
more
Blood
than
has
been
shed
in
umpiring
the
Titles
of
all
other
Crowns
:
)
So
that
upon
this
Account
the
Tumults
in
Judea
occasioned
that
severe
Scrutiny
of
what
the
Church
reported
,
as
would
have
dash'd
her
out
of
Countenance
,
had
those
Reports
been
false
;
and
have
render'd
it
impossible
for
her
,
to
shuffle
any
thing
into
the
Story
of
Christ
,
which
would
not
abide
the
severest
Test.
This
Medium
we
have
seen
attested
under
the
Hands
of
Secular
Historians
,
of
that
Disaffection
to
Christian
Religion
,
as
it
could
not
but
be
far
from
their
thoughts
,
wittingly
to
let
any
thing
fall
from
their
Pens
,
that
might
be
interpreted
or
applied
to
the
advantage
of
the
Christian
Cause
:
yet
he
that
guided
the
Asse's
Mouth
to
rebuke
the
madness
of
the
Prophet
,
hath
order'd
the
Pagan's
Pen
to
draw
that
Image
of
those
Times
,
as
it
will
puzzle
the
most
daring
Atheist
to
invent
any
probable
Salve
for
his
absurd
Hypothesis
,
that
possibly
the
Apostles
(
as
well
as
the
Promoters
of
other
Religions
)
might
impose
upon
the
World
;
a
Conceipt
grounded
merely
upon
his
Ignorance
of
those
Times
,
and
especiall
the
then
great
Interest
of
the
Empire
:
which
that
it
put
the
Empire
upon
a
strict
Enquiry
into
what
the
Evangelists
preached
:
if
what
hath
been
observed
be
not
sufficient
to
convince
his
Reason
,
I
shall
demonstrate
it
to
the
Atheists
Sense
,
from
matter
of
Fact
,
in
the
Instance
of
St.
Paul's
Appearance
and
Apology
before
Nero
;
the
only
Emperour
(
except
that
short
liv'd
Beast
Calignla
,
and
that
never-living
Fool
Claudius
)
whom
I
have
omitted
in
my
Discourse
of
the
Emperours
Jealousie
the
over
Judean
Affairs
relating
to
the
Eastern
Prophecy
;
and
that
purposely
,
that
I
might
,
in
a
peculiar
Tractate
,
handle
St.
Paul's
appearing
before
him
;
and
therein
clear
this
Hypothesis
.
CHAP.
XI
.
St.
Paul's
Apology
before
Nero
was
in
Answer
to
some
Interrogatories
put
to
him
,
through
the
Suggestion
of
his
Adversaries
,
touching
the
matter
of
the
Eastern
Prophecy
.
Ex.
gr
.
Is
not
this
Jesus
,
whom
thou
preachest
to
be
risen
again
from
the
Dead
,
that
Jesus
of
Nazareth
,
whom
ye
call
King
of
the
Jews
.
§
1.
Tertullus
his
Charge
against
St.
Paul
,
a
Ring-leader
of
Nazarites
.
Lysias
his
Interrogatory
,
art
not
thou
that
(
Alexandrian
)
Egyptian
?
Nero
put
in
hopes
of
that
Kingdom
which
St.
Paul
preach'd
Christ
to
have
obtained
.
Poppaea
Nero
'
s
Minion
.
Disciples
slink
away
.
§
2.
Why
St.
Paul
stiles
Nero
a
Lion
of
the
Kingdom
of
God
.
The
Lions
Courage
quails
at
St.
Paul
'
s
Apology
.
Nero
,
after
that
,
trusts
more
to
his
Art
,
than
Gypsies
Prophecies
.
§
3.
St
Paul
'
s
Appearance
within
Nero's
Quinquennium
.
Pallas
,
Foelix
his
Brother
and
Advocate
out
of
Favour
in
Nero
'
s
third
.
Festus
hastens
St.
Paul
'
s
Mission
to
Rome
;
the
Jews
,
his
Trial.
§
4.
Nero
,
not
yet
a
Lion
in
Cruelty
,
but
in
Opinion
,
Judah
'
s
Lion
.
St.
Paul
'
s
Doctrine
tryed
to
the
bottom
,
before
Nero
desponds
.
An
Apology
for
this
Pilgrimage
through
the
Holy
Age
:
its
Use
,
§
1.
FEstus
who
sent
St.
Paul
bound
to
Rome
;
and
to
whom
it
seemed
unreasonable
to
send
a
Prisoner
,
and
not
withal
to
signifie
the
Crimes
laid
against
him
(
Act.
25.
27.
)
thus
states
it
to
Agrippa
;
Paul
affirmed
Jesus
,
whom
the
Jews
said
was
dead
,
to
be
alive
.
Now
Christ's
Resurrection
necessarily
implies
,
that
he
was
that
Son
of
God
,
whom
God
had
decreed
,
should
have
the
Heathen
for
his
Inheritance
,
and
the
uttermost
Parts
of
the
Earth
for
his
Possession
.
Besides
,
Festus
could
not
be
ignorant
that
Tertullus
the
Jews
Advocate
,
had
laid
this
to
St.
Paul's
Charge
in
open
Court
,
that
he
was
a
Ring-leader
of
the
Sect
of
the
Nazarens
;
that
is
,
them
that
held
Jesus
of
Nazareth
to
be
the
promised
King
of
the
Jews
.
Now
this
having
been
the
declared
Sence
of
the
Jewish
Antagonists
before
Pilat
,
and
the
urging
of
that
upon
him
,
the
thing
that
forc'd
him
,
against
his
Conscience
,
to
give
Sentence
against
our
Saviour
:
and
Festus
having
had
so
fair
a
Warning
of
the
Jews
watching
Opportunities
of
accusing
the
Roman
Deputies
to
Caesar
,
by
their
accusing
his
immediate
Predecessor
,
Foelix
;
would
not
,
sure
,
give
them
that
Advantage
against
himself
,
which
his
concealing
so
main
a
point
of
their
Accusation
,
and
an
Article
so
nearly
concerning
Caesar's
Crown
,
would
have
administred
.
2.
Lysias
,
at
St.
Paul's
Apprehension
,
perceiving
he
could
speak
Greek
,
that
is
,
was
of
the
Grecizing
or
Alexandrian
Sect
,
questions
him
whether
he
were
not
that
Egyptian
(
that
is
,
Alexandrian
Jew
)
who
the
other
Day
made
an
Uproar
:
For
under
Foelix
,
this
Egyptian
among
many
others
)
by
Pretext
of
Miracles
and
Inchantments
,
did
seduce
the
unwary
Multitude
into
an
Opinion
that
he
was
the
Christ
.
Now
this
Question
,
[
art
not
thou
that
Fellow
who
the
other
Day
gave
himself
out
to
be
the
promised
Messiah
the
King
of
the
Jews
?
]
coming
first
out
of
the
Captains
Mouth
,
argues
what
lay
uppermost
on
his
Heart
,
as
to
the
faithful
Discharge
of
his
Service
to
Caesar
:
this
being
either
particularly
given
in
Charge
,
or
concluded
on
by
his
own
Rational
Deductions
(
from
that
Juncture
of
Affairs
)
that
the
Roman
Ministers
of
State
should
chiefly
fix
their
Eyes
upon
such
like
Emergencies
as
boaded
the
fulfilling
of
the
Eastern
Prophecy
:
We
may
therefore
,
without
offering
Violence
to
our
Reason
,
from
the
Method
of
Lysias
his
proceeding
,
in
the
Examination
of
St.
Paul
,
at
his
Attachment
;
calculate
the
Order
of
Nero's
Process
,
at
his
Argument
;
and
draw
this
Conclusion
.
That
Nero
(
as
we
say
)
Christned
his
own
Child
first
,
first
inform'd
himself
of
what
most
nearly
concern'd
his
own
Interest
,
by
propounding
Interrogatories
of
the
same
Importance
with
that
Question
of
Lycias
.
3.
Those
Expressions
in
the
Predictions
of
the
Fortune-tellers
in
Suetonius
[
ut
destitueretur
&
destituto
ei
&c.
]
(
they
told
Nero
,
that
after
he
had
been
deserted
of
his
own
Subjects
,
and
deprived
of
the
Emperial
Crown
,
the
Crown
of
Judea
should
be
set
upon
his
Head
,
and
with
that
the
Sovereignty
of
the
World
.
)
are
so
exactly
like
the
Language
of
the
Prophets
,
fore-telling
that
the
great
Shepherd
must
first
be
smitten
,
and
his
Flock
scattered
from
him
,
before
he
was
to
gather
all
Nations
into
his
Fold
;
that
the
great
King
must
first
suffer
,
before
he
was
to
enter
into
his
Glory
.
As
the
Suggestion
of
such
like
hopes
to
Nero
could
hardly
proceed
from
any
but
a
Jew
:
and
a
Jew
well
read
in
their
own
Prophets
(
or
in
the
Satyrist
Phrase
.
)
—
Interpres
Legum
Solimarum
.
For
in
those
Writings
only
is
declared
the
two-fold
Estate
of
Messiah
,
his
Examination
,
and
his
Exaltation
:
and
both
of
them
in
such
seeming
Hyperboles
,
as
the
Jew
(
to
this
Day
)
cannot
imagine
how
they
can
possibly
meet
in
one
and
the
same
Person
.
From
which
Consideration
,
I
am
induc'd
to
think
that
the
[
quidam
]
those
Individuums
Vagmus
in
Suetonius
,
who
promis'd
to
Nero
those
Golden
Mountains
,
after
he
had
been
over
Head
and
Ears
in
the
Mire
and
Clay
,
were
Jewish
Proselytes
;
and
either
the
very
Persons
,
or
those
who
gave
to
those
Persons
a
Text
to
preach
on
,
whom
St.
Paul
reports
to
have
preach'd
Christ
of
evil
Will
,
of
Envy
,
supposing
to
add
Weights
to
his
Bonds
,
(
ad
Philip.
cap.
1.
)
And
I
am
the
rather
enclin'd
to
this
Opinion
when
I
observe
;
1.
How
famously
infamous
the
Jewish
Religion
was
at
Rome
,
and
in
Nero's
Reign
too
;
for
being
abetted
by
Persons
who
drive
the
Gypsie-Trade
there
,
and
got
their
Maintenance
by
telling
favourable
Fortunes
.
(
Juvenal
Sat.
6.
)
Qualiacunque
voles
Judaei
somnia
vendunt
.
The
Jew
will
tell
you
what
Fortune
you
please
.
2.
How
wide
a
Door
to
the
Emperour's
Ear
was
then
opened
for
these
Ear-tickling
Prophets
,
by
means
of
that
Love
Nero
bore
to
Poppaea
,
A
zealous
Jewish
Proselytess
,
with
whom
it
was
but
yet
Honey-Month
;
Nero
being
but
newly
fallen
into
acquaintance
with
her
;
who
would
,
no
doubt
,
improve
the
Interest
she
had
in
Caesar's
Affections
,
to
the
advantage
of
her
Religion
,
some
(
at
least
)
pleasing
Principles
whereof
(
't
is
probable
)
that
Night-Raven
would
croak
into
his
Ears
,
and
gain
Access
to
him
for
those
that
professed
it
.
Of
whose
Zeal
for
the
Jews
,
and
Influence
upon
the
Emperour
in
the
Motions
she
made
in
their
behalf
,
Josephus
gives
Proof
in
two
Stories
.
The
first
of
himself
,
in
these
Words
:
(
Josephi
vita
circa
initium
,
)
When
I
was
twenty
six
Years
old
I
went
to
Rome
,
upon
this
Occasion
,
when
Foelix
was
Governour
of
Judea
,
he
sent
certain
Priests
my
Acquaintance
and
very
good
Men
,
for
a
small
Cause
to
Rome
,
to
appear
before
Caesar
;
for
whose
Deliverance
,
I
desiring
to
find
some
means
,
went
to
Rome
;
where
(
by
the
Help
of
a
certain
Jew
,
great
in
Nero
'
s
Favour
,
)
coming
into
the
Acquaintance
of
Poppaea
Caesar's
Wife
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
the
general
Sence
[
his
Woman
]
in
the
Jewish
Sence
only
[
his
Wife
,
]
who
reputed
some
kind
of
Concubines
,
Wives
,
for
she
was
,
as
yet
,
not
his
Wife
,
but
Minion
,
)
by
her
Means
I
forthwith
obtained
their
release
,
and
return'd
home
with
great
Largesses
bestowed
on
me
by
Poppaea
.
The
other
,
of
some
Jewish
Agents
,
that
went
to
Rome
to
obtain
of
Caesar
,
that
that
Counter-Wall
which
they
had
built
to
hinder
Agrippa's
Prospect
into
the
Temple
,
might
not
be
demolished
,
as
Festus
had
commanded
;
whose
Suit
was
granted
by
Nero
,
at
the
Entreaty
of
Poppaea
,
a
Religious
Woman
,
and
their
Mediatrix
(
Joseph
.
Antiq.
20.
7.
)
Neither
King
Agrippa
,
nor
the
Noble
Festus
can
obtain
Nero's
Ear
,
if
it
be
prepossessed
by
Poppaea
,
3.
And
as
those
Prophets
had
this
Opportunity
of
addressing
themselves
to
Nero
,
and
insinuating
into
his
Favour
:
so
not
only
the
sordid
Love
of
Filthy
Lucre
(
to
be
gain'd
by
this
Man-pleasing
Trade
of
Prophesying
smooth
things
)
(
a
Crime
the
Jewish
Prognosticator
was
so
famously
guilty
of
,
as
the
Satyrist
brings
upon
the
Stage
the
Jewish
Gypsie
,
begging
,
while
she
infuses
into
the
Ear
,
her
favourable
Interpretations
of
Solomon's
Laws
)
[
Arcanam
Judaea
tremens
mendicat
in
aurem
,
Interpres
legum
Solimarum
.
]
(
Juvenal
Sat.
6.
)
But
much
more
,
their
Hatred
to
Christ
,
might
prompt
them
to
apply
that
Eastern
Oracle
to
Nero
,
as
the
likeliest
Champion
they
could
single
out
to
stand
for
it
in
Competition
with
our
Jesus
,
as
far
as
Pride
and
Fury
could
carry
a
Man
.
Now
what
greater
Incentive
of
Nero's
Rage
against
the
Christian
could
they
possibly
invent
?
what
Point
of
Christian
Doctrine
could
have
been
more
enviously
wrested
,
more
maliciousty
applyed
,
in
order
to
St.
Paul's
closer
Imprisonment
,
to
the
adding
Affliction
to
his
Chain
than
this
?
[
That
Jesus
,
whom
Paul
affirms
to
be
alive
,
is
Jesus
of
Nazareth
,
King
of
the
Jews
;
that
very
Person
(
in
his
Opinion
)
whom
the
Divine
Oracles
point
at
;
and
therefore
it
were
for
the
behoof
of
Caesar
to
put
Paul
under
so
close
a
Custody
as
may
restrain
him
from
the
Liberty
of
disseminating
that
Doctrine
,
which
will
not
only
dismount
Caesar
from
his
hopes
of
obtaining
that
of
Judea
,
but
even
from
the
Possession
of
the
Emperial
Crown
.
]
A
malicious
Insinuation
,
and
so
formidable
,
as
I
wonder
not
to
hear
St.
Paul
complain
,
(
2
Tim.
4.
16.
)
that
all
his
Acquaintance
shrunk
from
him
,
at
his
making
his
first
Answer
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
no
Man
stood
with
me
(
that
is
persevered
to
stand
by
me
as
abettors
of
my
Cause
)
implying
that
they
came
with
him
,
at
his
giving
an
Appearance
;
but
durst
not
stay
with
him
,
at
the
hearing
of
Nero's
Charge
;
this
Verb
being
of
the
same
Importance
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
the
Apostle
seems
to
use
(
Phil.
1.
25.
)
in
Allusion
to
this
Passage
,
)
and
fully
answering
to
the
Lords
standing
with
him
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
which
he
clearly
sets
in
opposition
to
their
not
standing
with
him
,
but
forsaking
him
leaving
him
as
we
say
)
in
the
Suds
,
[
in
limo
profundo
&
luto
immersum
]
at
the
very
Pinch
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
a
Verb
of
a
singular
Emphasis
,
adding
to
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
signification
of
the
Point
,
the
Nick
of
Time
,
wherein
they
left
him
;
and
that
Emphasis
is
strained
here
to
the
highest
Pitch
,
by
St.
Paul's
annexing
it
to
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
they
forsook
me
in
,
in
my
Apology
;
for
the
Preposition
wherewith
the
Verb
is
decompounded
,
is
repeated
before
the
Noun
.
In
the
very
Interim
of
my
Answer
,
as
I
was
beginning
to
make
my
Apology
to
the
Charge
drawn
up
against
me
,
they
withdrew
,
not
daring
to
abet
me
in
a
Point
of
that
dangerous
Consequence
:
for
that
it
was
through
some
sudden
Surprisal
of
invincible
Fear
,
that
they
gave
Ground
,
is
manifest
from
St.
Paul's
praying
for
them
,
(
which
he
would
not
have
done
,
had
they
wilfully
,
and
not
out
of
Infirmity
withdrawn
themselves
:
)
but
much
more
by
Gods
hearing
that
Prayer
in
behalf
of
one
of
them
,
most
signally
branded
for
forsaking
him
,
and
embracing
the
World
(
I
mean
Demas
,
)
whom
we
find
returned
to
St.
Paul
and
himself
the
next
Year
(
Colossians
4.
14.
)
[
Luke
the
beloved
Physician
,
and
Demas
salute
you
.
]
If
that
happy
Improver
of
Oriental
Learning
,
Doctor
Lightfoot
hath
rightly
calculated
the
Date
of
that
Epistle
;
(
Harm
of
New
Test.
Nero
6.
Pag.
137.
)
yea
in
behalf
of
many
of
them
,
as
St.
Paul
himself
hints
(
Ph.
1.
14.
)
many
of
the
Brethren
,
waxing
confident
in
the
Lord
by
my
Bonds
,
are
much
more
bold
to
speak
the
Word
without
fear
.
If
it
seem
strange
,
that
a
Charge
of
this
Nature
could
be
unexpected
,
and
not
fore-thought
on
by
them
,
and
that
they
should
not
come
armed
by
premeditated
Resolution
to
receive
it
.
I
answer
,
1.
They
were
under
a
peremptory
Prohibition
to
premeditate
(
in
this
Case
)
what
to
answer
:
When
ye
are
brought
before
Kings
and
Rulers
,
for
my
Name
's
sake
,
settle
it
in
your
Hearts
not
to
meditate
before
,
what
ye
shall
answer
;
for
I
will
give
you
a
Mouth
and
Wisdom
,
which
all
your
Adversaries
shall
not
be
able
to
gain-say
or
resist
:
(
Luk.
21
,
12
,
13
,
14
,
15.
)
and
(
Mat.
10.
18.
)
You
shall
be
brought
before
Governours
and
Kings
,
for
my
sake
;
but
when
they
deliver
you
up
,
take
no
Thought
,
how
or
what
to
speak
;
for
it
shall
be
given
you
in
that
same
Hour
,
what
ye
shall
speak
.
And
therefore
,
how
obvious
soever
the
Conjecture
was
,
that
Nero
would
object
to
St.
Paul
,
his
preaching
of
Jesus
to
be
King
of
the
Jews
to
be
of
dangerous
Consequence
to
the
Civil
State
;
yet
the
Disciples
were
bound
up
from
premeditating
what
Answer
to
give
to
that
Charge
:
so
that
both
Charge
and
Answer
could
not
but
be
unexpected
,
and
render
them
obnoxious
to
Surprisal
.
2.
The
Spirit
intending
these
Tryals
for
a
Testimony
against
those
before
whose
Tribunals
they
were
brought
,
did
not
suggest
to
them
those
kind
of
Answers
,
which
were
likeliest
to
allay
the
Rigour
of
the
Charge
,
to
alleviate
the
supposed
Crime
,
by
informing
the
Adversaries
in
the
Nature
of
Christs
Kingdom
(
as
those
before
Domitian
:
)
but
such
as
were
of
most
immediate
Tendency
,
towards
the
convincing
of
their
Judges
,
that
that
Jesus
was
indeed
,
(
what
they
were
accused
to
preach
him
,
)
the
Emperours
Lord
.
Let
the
Emperial
Law
make
it
Treason
to
proclaim
any
Man
above
Caesar
,
they
will
not
mince
the
Matter
by
Distinctions
,
but
stand
upon
the
Proof
of
what
they
assert
;
that
the
Man
Christ
is
higher
than
the
highest
;
and
are
content
to
undergo
the
utmost
Penalties
,
if
they
cannot
make
Demonstration
of
this
,
so
as
Nero
himself
shall
not
be
able
to
gainsay
or
resist
:
No
Wonder
then
that
the
Disciples
(
having
,
perhaps
,
not
yet
heard
of
that
Promise
of
immediate
Divine
Assistance
,
(
to
be
sure
,
)
not
yet
seen
an
Experiment
of
it
,
)
should
,
as
soon
as
they
heard
St.
Paul
joyn
Issue
with
his
Adversaries
in
this
Point
,
slip
away
from
him
,
as
not
daring
to
abet
him
in
this
Apology
.
§
2.
4.
That
the
great
Crime
which
the
Christian
Doctrine
was
charged
with
,
at
St.
Paul's
Appearance
before
Nero
,
was
its
applying
the
Eastern
Oracle
to
Jesus
of
Nazareth
,
may
be
evinc'd
from
St.
Paul's
(
2
Tim.
4.
16.
17.
)
stiling
Nero
[
The
Lion
,
]
[
The
Lord
delivered
me
from
the
Mouth
of
the
Lion
.
]
Which
Compellation
,
why
the
Apostle
should
fasten
upon
him
,
I
cannot
,
in
my
shallow
Apprehension
,
fancy
any
other
more
probable
Reason
,
than
that
he
did
it
in
an
holy
Triumphant
Mockage
of
those
Figure-flingers
,
by
whom
Nero
was
induc'd
to
hope
that
he
should
prove
that
Lion
of
the
Tribe
of
Judah
:
His
Hope
not
being
able
to
bear
up
it self
against
the
Evidence
brought
in
by
St.
Paul
,
in
open
Court
,
that
the
Throne
of
the
Kingdom
of
David
was
full
already
,
being
possessed
by
Jesus
of
Nazareth
,
King
of
the
Jews
:
From
which
Title
of
Christ
,
the
Gospel
is
usually
stiled
the
Kingdom
of
God
:
for
Instance
(
Act.
1.
3.
)
where
our
Saviour
is
said
to
instruct
his
Disciples
,
in
his
forty
Days
Converse
among
them
betwixt
his
Resurrection
and
Ascension
,
(
in
things
concerning
the
Kingdom
of
God
:
(
Luk.
9.
11.
he
spake
unto
them
of
the
Kingdom
of
God
:
)
not
touching
external
Rites
and
Modes
of
Discipline
,
(
as
his
pretty
Petit-deputy
Kings
,
the
Disciplinarians
,
give
us
in
hand
.
)
No
,
St.
Luke
flies
an
higher
Pitch
,
and
means
the
very
Gospel
it self
;
so
called
,
because
the
Sum
of
it
is
comprehended
in
asserting
Jesus
to
be
the
Christ
,
the
anointed
King
of
the
Jews
.
The
Truth
of
which
,
how
they
should
demonstrate
,
from
the
Miracles
he
wrought
,
from
his
Resurrection
,
&c.
was
the
Subject
of
Christs
then
Conference
with
them
;
for
that
he
did
not
so
much
as
explain
to
them
then
the
Nature
of
this
Kingdom
,
but
reserved
that
for
his
Vicar-general
,
the
Holy
Ghost
,
appears
from
their
yet
palpable
Ignorance
of
it
expressed
in
that
Question
which
with
one
Mouth
they
propounded
to
him
immediately
before
his
Assention
,
(
Act.
1.
6
,
9.
)
[
Lord
,
wilt
thou
,
at
this
time
,
restore
the
Kingdom
to
Israel
?
]
Strange
!
even
beyond
Admiration
,
that
he
should
instruct
them
in
what
external
Modes
,
his
Kingdom
should
be
administred
,
and
yet
leave
them
under
such
gross
Darkness
as
to
the
thing
it self
.
Of
this
Kingdom
(
I
say
)
St.
Paul
,
in
his
Answer
before
that
self-conceited
Lion
makes
such
a
Defence
,
gives
such
infallible
Proofs
,
as
he
quells
Nero's
Courage
;
and
so
far
dashes
out
of
Countenance
his
hopes
of
Judea's
Crown
,
as
he
comes
(
after
this
Trial
)
to
these
Resolves
,
(
Suet.
Nero
40.
)
[
Praedictum
à
Mathematicis
olim
Neroni
erat
,
fore
,
ut
destitueretur
und●
illa
vox
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
quo
majore
venia
meditatur
citheredicam
artem
,
principi
sibi
gratum
,
privato
necessariam
.
]
that
in
Case
the
first
part
of
the
Predictions
of
the
Mathematicks
prove
true
(
touching
his
loss
of
the
Imperial
Dignity
,
)
he
would
for
his
future
Subsistence
rather
trust
to
his
Skill
in
Musick
;
and
,
as
we
say
in
the
North
(
pardon
the
homeliness
of
the
Proverb
)
Fiddle
for
Shives
among
old
Wives
,
then
depend
upon
the
later
part
of
their
Oracle
,
(
promising
him
the
Crown
of
Judea
.
)
In
despair
of
which
,
he
was
wont
to
comfort
himself
against
pinching
Poverty
,
in
case
,
of
loss
of
Empire
,
with
that
his
famous
Aphorism
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
]
An
Artist
may
live
any
where
:
which
he
said
in
reference
to
his
Dexterity
in
Musick
;
and
therefore
,
(
in
the
Opinion
of
Suetonius
,
)
was
less
Blame-worthy
for
his
studying
to
excel
in
that
Art
,
as
that
which
administred
Delight
to
him
in
his
Good
;
and
was
intended
for
a
necessary
Livelihood
in
his
bad
Fortune
,
it
served
in
Prosperity
for
Sauce
,
and
he
hoped
in
Adversity
it
would
find
him
Meat
.
[
Principi
sibi
gratam
,
privato
necessariam
.
]
With
which
Hope
the
Senate
ingeniously
twitted
him
,
in
their
offering
him
a
Crown
Laureat
,
after
his
disappointment
of
those
African
Treasures
he
dream'd
on
,
at
second
hand
,
from
Cesellius
Bessus
,
whom
that
he
might
not
imitate
in
the
desperate
murthering
of
himself
,
for
Shame
and
Grief
,
the
Senate
kindly
offer
him
this
Cordial
,
and
bid
him
take
Heart
of
Grace
,
for
though
those
Mountains
of
Gold
,
fancied
to
have
been
heaped
up
by
Dido
,
had
proved
Sand
;
yet
his
warbling
Voice
and
Fingers
would
be
an
Elixar
;
and
charming
the
World
into
a
Royal
Mine
,
whence
he
might
draw
,
out
at
the
Pit-hole
of
the
ravish'd
Ear
,
Treasure
enough
to
supply
his
Wants
.
(
Tacit
.
annal.
16.
)
[
Intereà
Senatus
ut
dedecus
averteret
offert
imperatori
victoriam
cantùs
,
adjecit
facundiae
coronam
,
quo
lu
.
&c.
]
And
truly
,
this
First-born
of
the
Muses
bestowed
so
much
time
upon
tuning
his
Harp
,
as
he
had
not
time
to
tune
the
Commonwealth
;
and
rested
so
much
in
his
Skill
,
as
he
refused
the
Honour
of
Poet
Laureat
,
except
he
could
deserve
it
,
by
the
Worlds
Equal
,
rather
than
obtain
it
by
the
Senates
partial
Vote
.
(
Id.
Ib.
)
[
Sed
Nero
nihil
ambitu
nec
potestate
Senatus
opus
esse
dictitans
se
aequum
adversus
aemulos
&
Religione
Judicum
meritam
laudem
assecuturum
,
&c.
]
In
order
to
which
,
he
keeps
his
Commencement
Act
in
the
Theatre
.
In
his
Management
whereof
(
as
if
he
were
inuring
himself
to
the
most
servile
Congies
and
Scrapings
of
Mendicant
Fidlers
,
against
the
time
he
should
make
use
of
it
,
to
procure
him
a
Subsistence
)
(
Suet.
Nero
,
23.
&
24.
)
[
quam
autem
Trepidè
anxiéque
certaverat
—
Juvenes
reverendissimè
alloquebatur
priusquam
inciperet
—
In
certando
ità
legi
obediebat
,
ut
nunquam
excreare
ausus
,
sudorem
quoque
frontis
brachio
detergebat
,
&c.
]
he
observes
all
the
Ceremonies
that
Law
or
Custom
had
prescribed
to
Vulgar
Musicians
:
[
Not
to
sit
down
,
though
never
so
weary
of
standing
;
not
to
wipe
off
his
Sweat
,
but
in
the
Garment
he
wore
over
his
Tunick
;
not
to
blow
his
Nose
,
not
to
spit
,
but
into
his
Handkerchief
;
to
make
a
Leg
,
and
kiss
his
hand
to
the
Spectators
:
from
whom
,
with
a
feigned
or
real
Fear
,
he
expected
the
Sentence
of
Approbation
or
Dislike
,
as
if
his
All
had
laid
at
Stake
.
]
(
Tacit.
ann.
16.
246.
)
The
atrum
ingreditur
cunctis
citharae
legibus
obtemperans
,
nè
fessus
resideret
,
nè
sudorem
nisi
ea
quam
gerebat
indutui
veste
detergeret
,
ut
nulla
oris
aut
narium
exerementa
viserentur
:
postremo
flexus
genu
&
eatum
illum
veneratus
sententias
Judicum
opperiebatur
ficto
vel
vero
pavore
.
This
Mimical
Scene
was
acted
a
little
before
Poppea's
death
(
in
the
9.
year
of
his
Reign
:
[
post
finem
ludicri
Poppaea
mortem
obiit
]
(
Tacit.
ann.
16.
)
an
apparent
Argument
,
that
he
had
not
then
recovered
those
hopes
of
the
Judean
Crown
,
that
St.
Paul
had
discust
from
him
,
four
years
ago
:
And
that
the
show
he
made
in
his
7.
year
of
his
assurance
that
after
the
Brittish
and
Armenian
Wars
were
concluded
,
he
had
passed
through
that
Thorny
way
,
which
the
Fates
had
chalked
out
for
him
to
his
future
Greatness
;
(
exprest
by
his
shutting
up
the
Temple
of
Janus
,
as
if
he
expected
thenceforward
there
would
never
be
any
more
War
;
)
(
for
so
Torrentius
and
Fenerus
read
that
place
of
Suetonius
[
Britanniâ
Armeniâ
que
amissâ
&
rursùs
u●●âque
receptâ
,
defunctum
se
fatalibus
malis
existimabat
—
post
perductum
in
theatrum
Tiridatem
—
ob
quae
geminum
Janum
clausit
,
tanquam
nullo
residuo
bello
:
]
(
Nero
40.
&
13.
)
[
tanquam
nullo
residuo
bello
]
was
grounded
only
upon
that
Promise
which
the
Astronomers
made
to
him
,
of
his
recovering
the
Empire
,
after
he
had
lost
it
:
but
had
no
relation
to
the
Promise
of
the
Judean
Crown
.
The
hopeful
Interpretation
he
made
of
his
recovering
Britain
and
Armenia
amounting
to
no
more
but
this
,
that
thenceforward
he
should
quietly
injoy
the
Imperial
Diadem
;
at
least
to
the
63.
year
of
his
age
:
according
to
that
mistaken
gloss
he
made
of
the
Delphick
Respond
,
bidding
him
beware
of
sixty
three
(
which
the
Oracle
meant
of
Galbus
,
but
he
interpreted
of
his
own
age
.
)
[
Consulto
Delphis
oraculo
septuagessimum
ac
tertium
annum
cavendum
sibi
audivit
.
]
(
Id.
Ib.
)
His
very
enquiring
at
that
Oracle
argues
his
then
dissatisfaction
in
the
Certainty
of
the
Prognosticators
Promise
:
and
the
words
of
it
import
,
he
must
not
look
about
him
for
another
,
but
hold
his
own
.
Against
the
expiring
of
which
good
Fortune
,
in
case
that
his
Life
should
out-last
it
,
he
providently
forecasts
to
maintain
his
old
and
desolate
age
(
after
his
loss
of
Empire
)
by
the
practice
of
Musick
.
At
so
low
an
Ebb
are
his
ambitious
hopes
of
that
Crown
of
Judea
,
which
the
quidam
,
in
Suetonius
,
promis'd
him
;
as
he
who
(
in
an
expectation
of
being
exalted
to
that
Dominion
as
would
subject
under
him
the
very
Fishes
of
the
Sea
)
was
vaunting
ere-while
that
that
they
would
turn
Porters
to
him
,
and
conveigh
his
wreckt
Treasures
to
the
shore
,
is
now
forecasting
to
angle
for
necessaries
with
a
Line
made
of
Lute-strings
.
Proclus
(
de
sacrificiis
)
assigns
the
reason
of
the
Lion's
flying
and
trembling
at
the
Crowing
of
a
Cock
,
to
his
revering
that
Creature
of
the
Sun
(
as
he
himself
is
)
as
partaking
more
of
the
Genius
of
the
Sun
than
himself
does
.
Nero
,
that
self-conceited
Lion
,
upon
hearing
St.
Paul
to
crow
up
our
Jesus
to
be
the
Lion
of
the
Tribe
of
Judah
,
to
pertake
more
of
the
Genius
of
that
Person
pointed
at
by
the
Eastern
Oracle
,
than
all
the
Potentates
of
the
World
were
capable
of
;
le
ts
fall
his
Crest
so
low
,
as
the
Apostle
mocks
his
,
as
Elijah
had
done
Baal's
Prophets
,
with
this
cutting
Irony
:
Baal
is
a
God
,
Nero
is
a
Lion
.
A
doughty
God
,
a
doughty
Lion
!
he
has
now
so
far
lost
the
hope
of
obtaining
it
himself
,
as
he
bewrays
his
fear
,
that
Ruffinus
Crispin
may
,
upon
no
other
account
,
than
that
(
being
the
son
of
a
Jewish
Proselitess
,
Poppaea
)
he
was
observed
to
act
the
part
of
a
King
among
his
play-fellows
;
whom
he
therefore
order'd
to
be
thrown
overboard
,
as
he
was
a
fishing
(
Sueton.
Nero
35.
)
and
upon
that
part
of
the
Prophecy
that
described
the
King
of
the
Jews
to
be
a
Jew
born
,
perhaps
,
his
extreme
desires
were
grounded
of
having
Issue
Male
by
Poppaea
himself
;
as
being
thereby
qualified
so
far
,
and
by
the
surest
side
,
for
that
Kingdom
.
(
Tacit.
ann.
16.
246.
)
[
Quippe
liberorum
cupiens
,
&c.
]
§
.
3.
These
are
rational
presumptions
that
St.
Paul
calls
Nero
a
Lion
under
no
other
notion
,
but
as
one
of
the
Fortune-tellers
making
,
The
observation
I
shall
next
make
upon
Nero's
History
,
compared
with
this
compellation
,
comes
not
much
short
of
a
Demonstration
,
viz.
That
Nero
was
not
,
when
St.
Paul
gave
him
this
name
,
a
Lion
in
any
other
sence
,
but
as
in
the
anticipation
of
his
own
hopes
(
and
Opinion
of
his
his
flattering
Claw-backs
)
he
personated
and
rivall'd
that
Lion
of
Judah
.
Whence
Teridates
[
Veni
ut
te
deum
meum
non
secus
ac
Mithran
,
i.
solem
colerem
:
equidem
is
ero
quem
tu
me
fato
quodam
efficies
,
tu
enim
fatum
meum
es
&
fortuna
.
]
(
Xiphilin
.
è
Dione
,
Nero
pag.
521.
)
thus
courts
him
:
[
I
am
come
(
Nero
)
to
worship
thee
as
my
God
,
no
otherwise
than
I
worship
Mithra
,
the
Sun
,
the
Persian
God
.
I
will
be
what
you
by
certain
fate
will
make
me
;
for
you
are
my
fate
and
fortune
.
]
upon
Nero's
giving
out
him
himself
to
be
that
Universal
K.
mentioned
in
the
Oriental
Prophecy
(
being
interpretively
the
making
himself
God
)
was
that
Opinion
perhaps
grounded
,
which
some
of
the
Ancients
,
in
their
Discourses
of
the
Revelation
of
Antichrist
(
upon
the
2.
Epistle
to
the
Thessalonians
2.
4.
)
had
taken
up
;
to
wit
that
Nero
should
riseagain
and
be
the
Antichrist
(
mentioned
by
St.
Austin
,
de
civitate
Dei
,
lib.
20
cap.
20.
pag.
1373.
a.
)
And
though
Nero
did
not
distinctly
call
himself
the
Christ
,
yet
he
did
so
in
effect
,
in
conceiting
himself
to
be
him
,
that
(
according
to
the
Eastern
Prophecy
)
was
to
come
:
that
being
the
common
Periphrasis
of
the
Christ
,
one
that
should
come
.
[
Art
thou
he
that
should
come
,
or
do
we
look
for
another
:
]
as
that
other
more
limited
one
was
the
Definition
which
the
Jews
gave
of
him
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
he
that
should
redeem
Israel
,
(
Luk.
24.
21.
)
In
this
sence
then
he
was
(
at
the
time
of
St.
Paul's
Apology
before
him
)
a
Lion
,
that
is
,
a
Mock-lion
.
But
I
shall
make
it
appear
,
that
so
early
in
his
Reign
as
St.
Paul's
appearing
before
him
,
he
was
not
in
any
other
respect
a
Lion
.
The
Apostle
therefore
must
speak
in
a
Language
to
whom
all
were
then
Barbarians
,
if
he
give
him
that
Appellation
,
upon
any
account
,
but
that
.
For
the
clearing
of
this
,
it
will
be
necessary
first
to
state
the
time
of
St.
Paul's
appearance
before
him
;
which
will
appear
to
have
been
at
the
utmost
very
early
in
Nero's
fifth
year
:
If
we
consider
1.
That
Felix
(
who
when
he
went
out
of
Office
left
St.
Paul
bound
)
had
had
an
hearing
before
the
Emperour
while
Pallas
was
so
much
in
his
favour
,
as
by
his
Intercession
,
to
procure
his
pardon
,
and
remission
of
the
punishment
due
to
those
high
misdemeanours
,
of
which
the
Jews
accused
him
;
of
which
Josephus
(
Antiq.
Jud.
20.
7.
)
gives
full
Testimony
.
When
Festus
(
saith
he
)
came
into
Felix
room
in
the
Government
of
Judea
,
the
chief
of
the
Jews
of
Cesarea
went
to
Rome
to
accuse
Felix
:
and
he
had
been
certainly
punishfor
his
unjust
dealing
with
the
Jews
(
so
unjust
as
Tacitus
cries
shame
of
him
for
his
cruel
Tyrannicalness
over
them
)
had
not
Nero
been
very
favourable
to
him
,
at
the
intreaty
of
his
Brother
Pallas
,
who
was
then
very
much
in
Caesar'
s
esteem
.
2.
That
it
was
early
in
Nero's
Reign
that
Pallas
was
out
of
Nero's
favour
,
and
that
partly
by
reason
of
his
abetting
Agrippinas
pride
,
partly
by
Poppaeas
growing
into
favour
,
who
could
not
brook
Agrippinas
Party
,
of
which
Pallas
was
the
chief
;
having
indear'd
himself
to
her
,
by
making
up
the
match
betwixt
Claudius
and
her
,
and
by
the
Use
of
her
Body
:
that
Nero
so
far
disgusted
Pallas
,
for
bolstring
up
his
Mother
Agrippina
in
her
Animosities
,
as
he
dismist
him
from
meddling
in
publick
Affairs
,
at
the
almost
beginning
of
his
Reign
,
Tacitus
affirms
,
saying
,
Nero
being
highly
displeased
with
those
,
that
animated
his
Mother
,
remov'd
Pallas
from
lording
it
in
the
Court
,
in
the
first
year
of
his
Empire
,
Nero
1.
and
Antistius
Vetus
being
Consuls
.
(
Tacitus
an.
13.
179.
)
[
Nero
offensus
iis
quibus
Agrippinae
superbia
innittebatur
,
dimovit
Pallantem
curâ
rerum
,
qui
à
Claudio
impositus
velut
arbitrum
regni
agebat
.
]
How
early
Poppaea
came
into
favour
with
Nero
,
the
same
Author
informs
us
,
in
these
words
.
[
Nero
the
third
time
and
Valerius
Massella
being
Consuls
,
Poppea
by
her
arts
and
flatteries
began
to
obtain
power
over
Nero
'
s
Affections
.
]
(
Id.
Ibid.
)
[
Nerone
tertio
&
Valerio
Massella
Coss.
Poppaea
primùm
per
artes
&
blandimenta
valescere
.
]
In
which
arts
she
succeeded
so
succesfully
,
in
encroaching
upon
Nero's
Affections
,
and
made
such
haste
;
as
Josephus
dates
the
business
of
the
Counter-wall
,
wherein
Poppaea
carried
so
great
a
stroke
,
at
the
beginning
of
Festus
his
Government
,
(
Ant.
28.
8.
)
And
that
her
rising
was
the
fall
of
Agrippina
and
her
Party
,
Tacitus
tells
us
(
in
his
next
Book
of
Annals
)
Caius
Vipsanius
and
Fonteius
being
Consuls
,
Nero
no
longer
forbore
the
parricide
of
his
Mother
;
being
instigated
thereunto
by
his
affection
to
Poppaea
,
growing
every
day
more
hot
:
she
taunting
him
,
as
being
his
Mothers
Pupil
;
and
despairing
to
marry
the
Son
,
while
the
Mother
was
alive
.
(
Tac.
an.
14.
196.
)
[
Diu
meditatum
scelus
non
ultra
distulit
,
flagrantior
indies
amore
Poppaeae
,
&c.
]
So
as
it
cannot
be
imagin'd
,
but
that
Poppaea
had
(
at
the
farthest
)
at
the
beginning
of
Nero's
fourth
wrought
Pallas
wholly
out
of
all
favour
;
insomuch
as
his
interceding
for
his
Brother
Felix
would
,
then
,
have
been
of
little
avail
,
towards
the
obtaining
his
pardon
of
those
grievous
Crimes
the
Jews
charged
him
with
before
Nero.
3.
That
Festus
,
who
came
in
Felix's
Room
,
at
his
first
arrival
in
Judea
,
did
(
through
the
Jews
Importunity
)
hasten
St.
Paul's
Trial.
For
the
third
'
day
,
after
his
coming
into
the
Province
,
he
ascended
from
Caesarea
to
Jerusalem
:
where
after
he
had
tarried
(
as
some
Copies
read
)
no
more
than
eight
or
ten
days
;
or
(
according
to
the
Vulgar
)
more
than
ten
days
,
that
is
,
all
out
ten
days
inclusively
,
he
went
down
to
Cesarea
(
as
he
promised
at
his
first
coming
to
Jerusalem
,
that
he
would
depart
thither
shortly
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
(
Act.
25.
1
,
4
,
6
,
7.
)
and
the
very
next
day
,
sitting
upon
the
Judgment-seat
,
commands
Paul
to
be
brought
to
his
trial
.
4.
That
after
St.
Paul's
Appeal
to
Caesar
,
his
mission
to
Rome
was
accelerated
.
For
after
certain
days
,
King
Agrippa
comes
to
Cesarea
,
to
salute
the
new
Governour
Festus
;
where
after
he
had
been
many
days
,
(
many
for
a
Visit
)
not
enough
for
a
Month
,
nor
perhaps
for
a
Week
.
In
all
reason
,
the
respect
Agrippa
bare
to
the
Roman
Emperour
would
invite
him
to
give
the
new
Governour
,
he
had
sent
into
Judea
,
a
visit
,
as
soon
as
his
occasions
would
permit
;
which
,
if
not
very
urgent
,
must
give
place
to
his
waiting
upon
the
mouth
of
his
Lord
Paramount
,
to
receive
Instructions
from
Festus
,
as
well
as
to
congratulate
his
preferment
:
And
good
manners
would
hardly
permit
him
,
to
make
a
burden
of
a
visit
,
by
any
long
stay
with
him
.
However
,
at
this
visit
,
Festus
acquainting
him
with
St.
Paul's
Case
,
he
desires
to
hear
St.
Paul
himself
:
and
on
the
next
morrow
,
St.
Paul
is
brought
forth
,
and
pleads
his
own
Case
;
upon
hearing
of
which
,
Agrippa
and
Festus
consulting
,
it
is
determined
that
he
should
go
to
Rome
,
and
upon
that
Determination
he
is
forthwith
sent
:
where
,
early
in
the
Spring
(
after
he
had
winter'd
at
Maltha
)
he
arrives
.
5.
That
his
first
Answer
before
Nero
,
was
soon
after
his
arrival
at
Rome
.
For
first
,
he
gives
Timothy
an
account
of
it
,
who
was
then
at
Ephesus
,
desiring
him
to
come
to
him
before
winter
,
(
2
Tim.
4.
21.
)
In
order
to
which
,
we
must
allow
some
time
for
the
carriage
of
the
Letter
(
it
being
sent
not
by
Post
,
but
Tychichus
,
(
whose
frequent
visiting
the
Churches
in
his
passage
would
retard
the
delivery
of
it
;
)
some
to
Timothy's
providing
for
so
long
a
Journey
;
and
some
to
his
setting
things
in
order
at
Ephesus
,
before
he
could
possibly
leave
his
Charge
there
.
Now
this
Episte
Dr.
Lightfoot
dates
reasonable
early
,
in
the
5.
year
of
Nero
,
and
that
was
before
he
had
initiated
himself
in
open
and
avowed
Cruelty
,
by
his
Mothers
blood
.
For
the
Quinquatria
(
at
which
Feast
Nero
,
pretending
a
desire
of
reconciliation
with
his
Mother
,
by
his
flattering
Letters
invited
her
to
the
Baiae
,
to
celebrate
that
Feast
with
him
)
was
about
the
latter
end
of
March
,
(
Sueton.
Nero
34
)
when
one
half
of
Nero's
fifth
was
expiring
,
he
beginning
his
Reign
the
13.
day
of
October
,
(
Sueton.
Claud.
33.
)
And
secondly
,
his
Adversaries
must
have
an
incredible
degree
of
Patience
,
more
than
they
exprest
at
home
,
if
they
did
not
hasten
his
trial
,
that
they
might
return
home
before
Winter
,
but
suffered
him
to
stand
at
the
Bay
with
them
in
that
free
custody
(
wherein
with
his
Keeper
he
was
permitted
to
dwell
in
his
own
hired
house
,
and
to
receive
all
that
came
in
unto
him
)
(
Act.
28.
ult.
)
If
those
Dogs
of
the
Circumcision
gnasht
their
teeth
at
him
,
through
the
Grates
of
that
Custody
he
was
in
,
under
Lysias
,
Felix
and
Festus
:
being
so
ragingly
mad
,
that
they
could
not
fasten
their
Teeth
upon
him
,
as
they
attempt
to
take
him
,
by
force
,
out
of
the
Guards
hand
,
that
Lysias
had
set
upon
him
,
to
prevent
their
tearing
him
in
pieces
,
(
Act.
21.
3.
and
23.
10.
)
set
twenty
Couple
of
Blood-hounds
in
lurch
,
to
kill
him
,
if
they
can
but
inveigle
him
out
of
the
Castle-gates
(
Act.
23.
13
,
15.
)
and
(
25.
3.
)
They
would
certainly
bark
at
the
length
of
his
Chain
,
at
Rome
,
and
do
their
utmost
to
shorten
it
;
and
bring
him
to
a
speedy
Trial
,
to
make
his
Answer
very
early
in
Nero's
fifth
year
,
as
Dr.
Lightfoot
states
it
.
St.
Jerome
puts
this
past
all
doubt
,
when
,
speaking
of
the
Acts
of
the
Apostles
,
he
saith
,
[
Cujus
historia
usque
ad
biennium
Romae
commoranti
Paulo
pervenit
,
id
est
,
usque
ad
quartum
Neronis
annum
:
ex
qua
intelligimus
in
eadem
urbe
librum
esse
compostum
.
]
(
Jeron
.
de
viris
illustribus
,
Lucas
)
[
St.
Luke
'
s
History
reacheth
to
St.
Paul
'
s
two
years
imprisonment
at
Rome
,
that
is
,
to
the
fourth
year
of
Nero
:
whereby
we
understand
that
that
Book
of
the
Acts
of
the
Apostles
was
writ
at
Rome
.
]
§
4.
Which
being
premised
,
it
remains
that
in
the
Second
place
I
show
,
that
at
that
Time
St.
Paul
appear'd
before
Nero
,
he
was
so
far
from
being
visibly
stain'd
with
Acts
of
Cruelty
,
as
his
Quinquennium
(
for
the
Justice
of
it
)
past
into
a
Proverb
.
The
Emperour
Titus
was
wont
to
say
,
that
the
best
Princes
exceeded
not
Nero's
first
five
years
.
Seneca
(
in
his
Book
de
clementia
)
gives
him
,
during
those
years
,
this
Encomium
:
[
Potes
hoc
,
Caesar
,
praedicare
audacter
,
omnium
quae
in
fidem
tutelámque
venerunt
,
nihil
per
te
,
neque
vi
,
neque
clam
Reipublicae
ereptum
;
&
nulli
adhuc
principum
concessam
concitpisti
innocentiam
;
nemo
unus
homo
uni
homini
tam
charus
unquam
fuit
,
quàm
tu
populo
Romano
:
magnum
longúmque
ejus
bonum
.
]
Thou
maist
boldly
(
Caesar
)
publish
this
;
that
of
all
those
things
which
have
been
committed
to
thy
trust
,
thou
hast
not
either
by
violence
or
fraud
robb'd
the
Common-weal
of
the
least
of
them
;
and
thou
hast
coveted
(
a
thing
which
hath
not
been
granted
to
any
of
thy
Predecessors
)
to
carry
thy self
innocently
;
neither
was
any
one
man
so
dearly
beloved
of
one
man
,
as
thou
art
of
all
the
people
of
Rome
,
being
their
great
and
lasting
good
;
during
which
time
,
though
he
was
a
bad
Man
,
yet
he
was
a
good
Emperour
.
The
Circean
Cup
of
Court
Delicacies
had
early
metamorphos'd
him
,
into
a
beast
of
Epicurus
his
Stie
,
wallowing
in
all
manner
of
Bestial
Sensuality
:
but
he
was
not
,
as
yet
,
grown
up
into
so
fierce
,
tearing
and
bloody
a
Beast
,
as
to
merit
the
name
of
a
Lion
.
He
was
suspected
indeed
to
enter
like
a
Fox
,
to
have
been
accessorie
to
his
Mother
Agrippinas
poysoning
of
Claudius
,
(
in
that
he
was
wont
to
call
Mushroms
,
the
meat
of
the
Gods
;
because
by
them
,
impoyson'd
,
his
Predecessors
had
been
translated
into
the
number
of
the
Immortals
:
)
And
he
was
principal
in
the
Murther
of
Germanicus
;
but
was
so
far
from
avouching
that
Act
,
as
he
would
have
the
Poyson
prepared
in
his
own
Closet
,
[
Cubiculum
Caesaris
juxta
decoquitur
,
]
(
Tacit.
annal.
13.
180.
)
and
obliged
his
Shee
instrument
to
secresie
,
by
the
trible
Bond
of
Donatives
,
Threats
and
Promises
:
(
Suet.
Nero
33.
)
and
cast
over
it
the
Cloak
of
this
Pretence
,
That
the
suddenness
of
his
Brother-in-law's
death
was
to
be
laid
to
the
charge
of
an
Apoplexy
,
which
,
to
his
knowledge
,
he
had
been
troubled
with
from
his
Cradle
,
(
Tacit.
annal.
13.
181.
)
Nay
,
so
far
was
Nero
from
reigning
yet
(
visibly
)
like
a
Lion
,
as
Tacitus
affirms
,
that
the
death
of
Julius
Silanus
was
procured
by
his
Mothers
craft
without
his
knowledge
;
and
Narcissus
his
,
against
his
will
:
the
only
persons
(
besides
Germanicus
)
whose
death
,
as
unjustly
procured
,
is
bewail'd
by
the
Historians
of
that
part
of
his
Reign
:
[
Ignaro
Nerone
per
dolum
Agrippinae
.
]
[
Ad
mortem
agitur
invito
Principe
.
]
(
Id.
ibid.
176.
)
Yea
,
so
tender
would
he
then
seem
of
shedding
Blood
,
as
he
never
signed
the
most
just
Condemnation
of
any
Malefactor
(
till
the
last
of
his
five
first
years
was
almost
expired
)
without
regret
,
and
repeating
his
wonted
Wish
[
Vtinam
nescirem
literas
]
Would
God
I
had
never
learnt
to
write
,
(
Sueton.
Nero
10.
)
So
artifically
did
he
dissemble
,
or
his
Tutors
Barrha
and
Seneca
divert
,
his
Natural
inclination
to
Cruelty
(
which
they
perceived
would
not
be
tamed
by
love
of
Vertue
)
by
giving
way
for
the
more
free
vent
of
his
amorous
Passions
;
laying
his
bloody
Mars
asleep
in
the
bosom
of
his
bucksom
Venus
,
(
Tac.
ann.
13.
)
[
quo
faciliùs
,
si
virtutem
aspernaret
,
voluptatibus
concessis
retinerent
;
]
as
all
men
conceived
good
hopes
of
him
,
that
after
he
had
allaid
the
Edge
of
his
juvenile
Salacity
,
he
would
prove
an
excellent
Prince
.
This
was
the
sence
which
the
World
then
had
of
Nero
:
and
thus
the
Opinion
of
the
Primitive
Church
,
exprest
by
Eusebius
,
(
Eccles.
hist.
2.
22.
)
that
St.
Paul
made
his
first
Apology
before
him
,
in
that
first
part
of
his
Reign
,
while
he
was
milder
both
in
Affection
and
Carriage
,
than
he
proved
afterwards
.
And
St.
Jerome
(
de
viris
iliustr
.
)
is
right
in
that
Note
he
makes
;
[
Sciendum
autem
in
prima
satisfactione
,
necdum
Neronis
imperio
stabilito
,
nec
in
tanta
scelerae
irrumpente
quanta
de
eo
narrant
historiae
:
]
St.
Paul
'
s
first
appearance
before
him
was
,
when
his
Empire
not
being
establish'd
,
he
had
not
run
into
those
wickednesses
which
Histories
tell
of
him
,
that
is
,
it
was
before
he
grew
so
outragious
,
as
to
deserve
the
name
of
a
Lion
,
for
his
Cruelty
,
or
upon
any
other
imaginable
account
;
but
for
his
being
,
in
his
own
Conceit
,
an
Anti-Lion
to
the
Lion
of
the
Tribe
of
Judah
.
Can
we
then
imagine
that
Nero
would
let
go
his
hopes
,
so
deeply
imprinted
,
before
he
had
canvast
and
heard
,
what
the
Jews
could
say
against
what
St.
Paul
alledged
,
for
proof
of
this
,
that
Jesus
of
Nazareth
is
King
of
the
Jews
,
Would
not
Poppaeas
Zeal
ingage
her
to
muster
up
all
the
force
she
could
possibly
raise
,
of
malicious
Jews
,
to
enter
the
lists
,
and
confute
Christ's
Champion
on
this
ground
which
if
they
let
him
win
,
and
make
good
against
them
,
they
must
bid
an
eternal
Vale
to
their
admired
Law
and
Temple
,
and
bow
their
stubborn
knees
to
that
crucified
God
,
whom
they
so
much
despised
?
And
if
that
command
she
had
over
Caesar's
Affections
(
so
sovereign
as
Tacitus
undertakes
,
from
that
Topick
,
to
vindicate
him
from
the
Aspersion
cast
on
him
by
some
,
that
he
wilfully
kick'd
her
out
of
his
,
to
make
her
bed
in
the
Grave
)
(
Tacit.
an.
16.
246.
)
[
Poppaea
mortem
obiit
fortuitâ
mariti
iracundiâ
,
à
quo
gravida
ictu
calcis
afflicta
est
;
neque
enim
venenum
crederem
—
quia
amori
uxoris
obnoxius
erat
;
]
had
not
been
fee
enough
to
bribe
him
against
St.
Paul
;
yet
sure
the
pleasure
he
took
in
rolling
that
sweet
morsel
of
Judeas
Crown
under
his
Tongue
;
which
he
had
in
his
hope
swallowed
,
and
must
regorge
,
if
St.
Paul
carry
the
day
,
would
set
his
wits
on
work
to
seek
evasions
and
starting-holes
in
every
corner
of
his
Apology
;
in
the
whole
Web
of
whose
Discourse
,
upon
that
subject
,
how
glad
would
his
own
dear
interest
have
made
him
,
could
he
have
found
one
Wemb
through
which
he
might
have
seen
the
least
glimmering
of
a
possibility
,
that
those
emergencies
in
Judaea
(
then
under
contest
before
him
)
were
not
such
as
St.
Paul
reported
them
to
be
.
Can
we
think
that
Christian
Apologist
could
satisfie
Nero
in
that
point
(
as
St.
Jerome
in
the
place
forecited
insinuates
,
by
his
[
in
prima
satisfactione
]
)
which
he
so
much
desired
to
disbelieve
,
till
he
had
throughly
weighed
and
canvas'd
all
St.
Paul's
and
his
Adversaries
Pleas
,
and
found
the
Apostle
to
be
irrefragable
?
Briefly
:
To
sum
up
the
whole
of
this
Argument
.
A
man
may
without
any
violent
elevation
of
his
mind
,
fancy
Judea
(
that
Navel
of
the
Earth
)
to
have
been
a
Stage
erected
for
the
Actors
,
in
the
midst
of
the
Theatre
of
the
World
;
and
the
Inhabitants
of
the
Empire
sitting
in
a
round
,
as
spectators
and
observing
what
was
there
acted
,
with
the
greatest
silence
imaginable
.
We
are
made
,
saith
St.
Paul
,
a
theatre
to
men
and
Angels
.
What
hinders
but
we
may
interpret
that
Text
by
Daniel
(
10.
13.
)
the
Prince
of
the
Kingdom
of
Persia
,
and
Vers.
14.
Michael
one
of
the
chief
Princes
,
and
(
Chap.
12.
1.
)
Michael
the
great
Prince
that
standeth
for
the
children
of
thy
people
:
and
by
Angels
,
understand
the
Angel-presidents
over
Nations
,
those
Eyes
of
the
Lord
(
according
to
Mr.
Mede
)
that
run
through
the
Earth
.
To
be
sure
they
might
at
that
time
have
seen
all
the
World
sitting
still
and
at
rest
;
yea
,
themselves
then
resting
from
impeding
,
withstanding
,
opposing
,
deteining
one
another
,
in
behalf
of
their
several
Jurisdictions
,
and
had
leisure
to
sit
down
,
for
company
,
with
their
Pupils
,
and
fix
their
running
Eyes
upon
that
strange
sight
was
a
showing
in
Judaea
,
upon
that
one
Stone
cut
out
of
the
Mountain
without
hands
.
However
this
Text
can
imply
no
less
than
Action
upon
the
Stage
,
Tumultuations
in
Judea
,
with
silence
among
the
Spectators
,
Peace
in
all
the
World
about
:
and
that
Peace
allowed
the
Empire
,
without
the
least
distraction
,
to
trie
to
the
bottom
the
grounds
of
those
Commotions
;
and
those
grounds
being
of
highest
concern
to
the
Spectators
(
res
tua
tunc
agitur
.
)
It
must
needs
be
morally
impossible
,
that
the
Christian
Church
could
,
by
any
the
handsomest
Legerdemain
,
delude
that
Eagles
Eye
,
so
fixedly
pitch'd
on
these
Occurrences
,
and
so
steadily
pearch'd
upon
that
Olive-plant
of
an
Universal
Peace
:
an
attempt
to
cheat
the
Spectators
in
such
a
Juncture
would
have
been
such
an
Act
—
quòd
ipse
Non
sani
esse
hominis
non
sanus
juret
Orestes
,
as
he
that
had
but
half
an
Eye
would
swear
to
be
the
undertaking
of
scarce
half-witted
men
.
I
am
now
come
to
a
Period
of
this
tedious
and
toilsom
Pilgrimage
through
the
holy
Age
(
if
I
may
call
the
Time
so
,
as
well
as
the
Place
,
which
Christ
separated
from
all
other
Ages
,
wherein
to
manifest
himself
in
the
flesh
,
and
divulge
his
Royal
Law
)
undertaken
not
out
of
curiosity
,
to
see
Fashions
;
but
upon
the
same
account
which
I
have
observed
many
of
the
Ancients
to
have
travelled
to
the
holy
Land
,
to
inform
themselves
more
explicitly
in
the
Evangelical
History
:
to
confirm
themselves
more
feelingly
by
ocular
Demonstration
in
the
truth
of
that
History
;
or
to
delight
their
inamour'd
Souls
with
the
Contemplation
of
the
places
where
the
Blessed
Jesus
convers'd
:
here
he
wept
,
here
he
pray'd
;
here
he
fasted
;
this
was
the
place
of
his
Birth
,
this
of
his
Baptism
,
this
of
his
Transfiguration
;
on
this
Hill
he
gave
his
Royal
Law
,
on
this
he
foil'd
the
Tempter
,
on
this
his
sacred
Feet
printed
their
farewel-kiss
to
the
Earth
;
such
Meditations
could
not
but
deeply
affect
&
confirm
the
Religious
Pilgrim
.
This
put
me
upon
enquiring
whether
the
same
Religious
Use
might
not
be
made
of
travelling
through
the
holy
Age
,
and
this
Enquiry
upon
making
trial
;
aiming
at
the
informing
my self
(
as
it
were
by
ocular
Inspection
)
whether
it
was
an
Age
likely
to
be
imposed
upon
,
as
our
Modern
Scepticks
insinuate
.
In
which
travel
I
have
been
forc'd
to
take
Secular
Writers
for
my
Guides
;
that
I
might
frame
my
Journals
in
a
Language
which
they
,
whose
couviction
I
endeavour
,
profess
themselves
to
understand
,
and
to
take
pleasure
in
the
sound
of
;
entertaining
my self
with
those
hopes
,
that
Secular
History
,
as
well
as
A
Verse
may
take
him
whom
a
Sermon
flies
,
And
turn
delight
into
a
sacrifice
.
And
that
our
great
Criticks
in
Humanity
may
deign
to
peruse
a
Discourse
that
hath
cost
the
Author
so
many
weary
steps
,
and
not
think
him
immodest
in
this
request
,
that
they
would
,
in
order
to
their
own
satisfaction
,
with
him
(
who
for
their
sake
hath
travell'd
over
the
Mountains
of
the
Leopards
,
that
he
might
take
and
give
them
a
prospect
of
that
Age
)
vouchsafe
to
take
one
view
of
it
from
Mount
Sion
,
and
mark
one
Bulwark
more
it
had
against
treacherous
surprizals
,
grounded
upon
the
Candour
and
Integrity
of
its
Assailants
;
enough
to
have
secur'd
it
,
had
it
not
been
intrench'd
and
without
which
all
the
Fortifications
,
we
have
seen
the
remains
of
,
would
be
but
so
many
Monuments
of
the
Subtilty
and
Stratagems
of
the
Conquerours
.
It
will
therefore
be
necessary
,
in
order
to
a
full
sail
Assurance
of
the
truth
of
our
general
Proposition
,
to
turn
our
sail
to
this
Wind
,
our
thoughts
to
this
Observation
.
CHAP.
XII
.
As
no
Age
was
less
like
to
be
Cheated
than
that
wherein
the
Apostles
flourish'd
;
so
no
Generation
of
Men
was
less
like
to
put
a
Cheat
upon
the
World
than
the
Apostolick
and
Primitive
Church
.
§
1.
The
Apostles
and
Primitive
Churches
Veracity
evinc'd
,
by
their
chusing
Death
rather
than
an
Officious
Lye
to
save
their
lives
:
Pliny's
testimony
of
them
.
§
2
,
3.
They
hide
not
their
imperfections
;
nor
the
Truth
to
please
Parties
,
or
to
avoid
the
Worlds
taking
offence
.
The
offence
which
Heathens
took
at
some
Gospel-passages
.
§
4.
All
false
Religions
make
lyes
their
Refuge
.
Pagan
Forgeries
.
§
5.
Papal
Innovation
founded
on
lying
Legends
.
Sr.
Thomas
Moor
upon
St.
Austin
.
Gregory
Turonensis
and
Simeon
Metaphrastes
devout
Lyars
.
The
Story
of
the
Baptist'
s
Heod
.
§
1.
1.
THeir
avowed
Principles
touching
making
a
Lye
(
though
with
an
intention
to
serve
God
by
it
)
were
,
That
the
Devil
is
the
Father
of
it
(
Joh.
8.
44.
)
That
whoso
love
or
make
a
Lye
shall
be
excluded
Heaven
,
and
detruded
into
the
society
and
torments
of
Devils
,
(
Apocal.
22.
15.
)
Now
,
had
Men
of
this
Profession
abused
the
World
,
with
false
Stories
in
a
matter
of
so
high
a
concern
as
Religion
,
it
would
have
render'd
them
,
in
the
opinion
of
all
men
,
the
veriest
miscreants
that
ever
liv'd
;
would
certainly
have
allayd
that
confidence
they
used
in
justifying
the
truth
of
their
Reports
to
the
faces
of
men
,
who
were
upon
the
place
where
the
things
reported
were
done
.
If
you
say
this
was
but
a
colour
and
mere
pretence
,
to
gain
the
repute
,
of
men
hating
a
lye
,
that
so
they
might
more
easily
insinuate
the
belief
of
their
Stories
into
their
credulous
and
prepossess'd
Hearers
;
that
surmise
will
be
answer'd
,
beyond
all
possibility
of
a
rational
Reply
,
by
producing
clear
Evidences
of
their
actual
conforming
and
pertinacious
adhering
to
those
Principles
,
against
the
strongest
Temptations
to
wave
them
,
that
could
possibly
be
laid
in
their
way
.
[
Vide
quàm
sollicitè
Paulus
distinguat
quae
à
se
sunt
,
&
quae
à
Domino
,
1
Cor.
7.
10
,
11.
quàm
formidet
dicere
,
quae
vidit
,
in
corpore
an
extrà
corpus
viderit
!
]
(
2
Cor.
12.
2.
)
Grotius
.
)
[
Quam
probabilitatem
habet
,
talium
documentorum
auditores
suspicari
mentitos
,
quaecunque
suum
praeceptorem
effecisse
testificati
sunt
?
aut
quàm
credibile
faciant
si
putent
illos
omnes
sibi
inter
se
consensisse
in
mendacium
,
&c.
]
(
Euseb.
demonst.
Evang.
3.
7.
)
Observe
,
saith
Grotius
,
how
carefully
the
Apostle
distinguisheth
betwixt
what
he
saith
and
what
the
Lord
saith
;
how
fearful
he
is
to
determine
whether
he
was
in
the
body
or
out
of
the
body
when
he
was
rapt
up
.
Have
we
the
least
reason
(
saith
Eusebius
)
to
suspect
that
the
hearers
of
such
instructions
did
feign
whatsoever
they
testifie
their
Master
to
have
done
;
or
is
it
in
the
least
probable
that
they
should
all
conspire
together
to
lye
.
But
let
us
here
what
Pagan
Writers
give
in
evidence
here
.
Pliny
,
being
appointed
by
the
Emperour
Trajan
to
take
special
cognizance
of
the
Causes
of
Christians
,
and
to
give
him
the
best
information
thereabout
,
which
his
utmost
diligence
in
enquiring
could
arrive
to
,
gives
him
this
account
of
them
;
That
in
their
Assemblies
for
Divine
Worship
they
used
so
solemnly
to
bind
themselves
(
at
the
receiving
of
the
holy
Sacrament
)
not
to
falsifie
their
word
,
but
to
speak
the
truth
;
as
he
could
not
induce
any
of
them
(
by
any
methods
of
either
cruelty
or
flattery
that
he
could
invent
)
to
say
they
were
not
Christians
,
(
Plinii
Epist.
lib.
10.
ep.
103.
)
In
so
much
that
Trajan
gave
order
,
that
from
his
Ministers
of
State
should
procede
in
examining
the
Causes
of
Christians
upon
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
if
any
of
them
that
were
accused
,
being
ask'd
whether
he
were
a
Christian
,
should
say
he
was
not
,
he
should
forthwith
be
dismist
,
as
not
guilty
of
the
charge
laid
against
him
,
(
Trajanus
Plinio
,
epist.
104.
)
And
this
grounded
upon
Pliny's
Observation
,
[
Nam
ad
hoc
cogi
non
possunt
qui
sunt
reverà
Christiani
;
]
for
they
that
are
so
indeed
cannot
be
forced
to
deny
themselves
to
be
Christians
:
but
would
persevere
to
the
last
gasp
in
the
midst
of
the
greatest
torments
to
roar
out
,
this
good
Confession
;
I
am
a
Christian
;
I
tell
thee
(
bloody
tormentor
)
who
I
am
;
thou
wouldst
,
by
the
rack
,
force
me
to
deny
my self
to
be
what
I
am
:
I
cannot
,
I
dare
not
lye
,
I
am
a
Christian.
Tear
off
my
flesh
with
hooks
,
break
my
bones
with
strappadoes
,
pull
asunder
my
joynts
with
skrews
;
while
thou
leaves
me
a
tongue
in
my
head
,
I
must
speak
the
truth
,
I
cannot
but
tell
thee
to
thy
face
,
I
am
a
Christian
,
I
worship
God
through
Jesus
Christ
,
(
Tertul.
apol.
21.
)
[
dicimus
&
palàm
dicimus
,
&
vobis
tormentibus
dicimus
,
lacerati
&
cruentati
vociferamus
,
Deum
colimus
per
Christum
,
&c.
]
Could
a
more
feeling
proof
be
given
of
their
abominating
a
lye
than
this
?
They
who
would
rend
their
Garments
,
at
Acclamations
made
to
themselves
,
as
Gods
;
that
would
not
take
to
,
but
spurn
at
divine
honours
laid
at
their
feet
;
will
rather
have
the
skin
torn
off
their
flesh
,
their
flesh
off
their
bones
,
their
bones
by
continued
and
lingring
pains
drain'd
of
marrow
,
than
suffer
the
most
exquisite
tortures
to
rack
from
them
that
self-officious
Lye
,
(
or
so
much
as
a
consent
by
silence
,
to
them
who
would
have
them
say
)
that
they
were
not
Christians
.
The
greatest
testimony
of
a
tenacious
love
to
Truth
that
ever
was
exhibited
;
what
could
tempt
them
to
recede
from
it
,
whom
assurance
of
Life
,
exemption
from
the
torturing
Rack
,
and
the
horror
of
the
most
grim-fac'd
Death
that
wittiest
malice
could
contrive
,
could
not
tempt
?
Balaam
put
in
a
good
Caution
for
his
speaking
truth
,
when
(
for
all
his
love
to
the
wages
of
unrighteousness
)
he
assured
Balak
,
That
if
he
would
give
him
an
house-full
of
Silver
and
Gold
he
durst
not
speak
more
or
less
than
what
God
should
put
into
his
mouth
:
But
the
Primitive
Church
put
in
a
far
greater
pledge
,
limb
and
life
it self
,
for
her
Veracity
.
And
yet
this
was
all
the
inducement
they
can
possibly
be
imagin'd
to
have
,
to
persist
in
their
Lye
(
if
the
Gospel
be
a
Lye
)
as
Eusebius
excellently
(
Demonst.
Evang.
3.
7.
)
[
Non
enim
exiguum
erit
hujus
audaciae
proemium
;
siquidem
non
vulgares
nos
pro
tantis
certaminibus
manent
coronae
,
sed
quae
supplicia
videlicet
à
legibus
omnium
hominum
,
ut
par
est
,
contradicentibus
injuncta
est
,
vincula
,
tormenta
,
carceres
,
ignis
,
ferrum
,
cruces
&
boluae
,
ad
quae
omnia
promptissimo
animo
est
accedendum
:
iisque
malis
eundum
obviàm
intrepidè
quae
praeceptorem
nostrum
nobis
pro
exemplo
ostentant
:
quid
enim
pulchrius
quàm
nulla
ratione
,
&
diis
&
hominibus
fieri
inimicos
,
&c.
]
We
have
reason
sure
to
persist
thus
inflexibly
in
asserting
this
truth
of
the
Gospel
;
for
we
know
we
are
to
reap
no
small
reward
of
this
boldness
,
to
receive
no
vulgar
Crowns
for
such
strivings
;
but
those
punishments
(
to
speak
plainly
)
which
by
the
Laws
of
all
men
are
adjudged
meet
to
be
inflicted
upon
those
that
contradict
them
,
bonds
,
racks
,
goals
,
fire
,
sword
,
crosses
and
wild
beasts
:
To
all
which
we
come
with
a
most
ready
mind
,
and
without
all
fear
go
to
meet
those
evils
that
present
our
Master
to
us
for
an
example
;
you
must
think
sure
we
take
a
great
deal
of
delight
in
making
our selves
without
all
reason
enemies
to
the
Gods
and
men
,
&c.
If
we
had
not
assurance
of
the
Truth
which
we
profess
,
and
did
not
so
far
abhorr
to
conceal
,
much
more
to
deny
,
what
we
know
is
Truth
,
as
,
rather
than
do
so
to
save
our
lives
,
we
persevere
to
our
last
breath
in
bearing
witness
to
it
.
It
was
a
truly
Christian
and
Heroick
Answer
(
well
beseeming
the
Royal
Champion
and
Defender
of
the
Apostolick
Faith
)
which
our
late
King
of
blessed
Memory
,
Charles
the
First
,
gave
to
a
person
who
counsell'd
him
to
temporize
with
his
Rebels
,
in
a
dissembling
compliance
with
those
their
not
only
unjust
but
impious
Proposals
,
which
his
truly
tender
and
rightly
informed
Conscience
disgusted
;
telling
his
Majesty
,
he
might
,
after
he
had
reestablish'd
himself
in
the
possession
of
his
just
Rights
,
and
the
Affections
of
his
then
abused
Subjects
,
watch
an
opportunity
of
retracting
those
extorted
Concessions
.
Oh
Friend
,
replies
the
King
(
laying
his
hand
upon
his
pious
heart
)
there
is
that
here
which
forbids
me
to
dissemble
;
I
am
a
Christian
,
I
cannot
dissemble
.
Cursed
Sectarian
Rebels
!
the
stain
of
the
Christian
Name
!
You
made
Lyes
your
Refuge
,
and
were
made
up
of
nothing
from
Head
to
Heel
,
but
dissimulation
,
steering
your
course
by
that
more
than
Machiavilian
Maxim
[
Qui
nescit
dissimulare
nescit
regnare
.
]
Blessed
Charles
,
the
Glory
of
the
truly
Christian
Religion
!
Thou
writes
after
the
Copy
which
thy
Master
set
thee
in
his
own
Blood
,
who
rather
than
he
would
dissemble
,
or
not
bear
witness
to
the
Truth
before
Pilat
,
would
incurr
the
Rabbles
clamorous
Cry
,
to
have
that
holy
and
just
One
crucified
:
Such
,
such
were
thy
Mothers
Children
,
among
whom
thou
now
triumphs
:
Such
assurance
did
the
Apostolical
Church
,
the
glorious
Company
of
Martyrs
,
give
of
their
prizing
Truth
(
at
that
rate
,
as
they
thought
that
it
was
to
be
bought
,
but
not
sold
upon
any
terms
)
in
their
refusing
to
accept
of
deliverance
from
the
the
most
tormenting
pains
,
that
humane
strength
could
inflict
,
or
devillish
subtilty
invent
,
at
the
price
of
a
Monasyllable-lye
.
What
reason
then
to
suspect
the
Truth
of
that
Testimony
,
which
men
of
such
Principles
and
inconquerable
Veracity
have
given
to
the
Truth
of
Gospel-history
,
or
that
they
should
put
their
heads
together
to
compact
a
Fable
so
long-winded
?
§
2.
The
Apostles
Impartiality
.
How
groundless
such
a
Suspicion
is
,
will
more
appear
,
if
we
cast
into
the
Scales
the
Consideration
of
the
Apostles
and
Evangelists
Impartiality
,
in
their
delivering
the
whole
Truth
;
even
those
Passages
in
Christ's
and
the
Churches
Stories
,
which
they
could
not
but
foresee
,
would
be
a
derision
and
stumbling-block
to
inquisitive
Adversaries
,
and
a
disparagement
in
the
opinion
of
the
Vulgar
,
to
Christ
and
themselves
.
Such
as
concern
their
own
mean
Extract
;
their
sordid
and
scandalous
imployments
before
their
Call
:
St.
Matthew
a
Publican
,
a
Trade
filthy
and
sordid
even
in
the
repute
of
Gentiles
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
saith
Artimedorus
.
)
An
honest
Publican
was
so
rare
,
even
at
Rome
it self
,
as
Sabinus
,
for
managing
that
Office
uncorruptly
,
had
Statues
erected
to
him
with
this
Inscription
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
for
the
honest
Publican
,
(
Sueton.
Vespas
.
1.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
So
many
Publcans
,
so
many
Harpies
.
Theocritus
being
demanded
what
was
the
cruellest
Beast
?
answered
,
of
those
on
the
Mountains
,
the
Bear
and
Lion
;
of
those
in
Cities
,
Publicans
and
Sycophants
:
But
much
more
infamous
among
the
Jews
,
especially
if
those
that
undertook
that
Office
were
Jews
:
insomuch
as
Tertullian
(
de
pudicitia
cap.
9.
)
to
take
off
that
aggravation
of
infamy
from
St.
Matthew
will
by
no
means
have
him
to
have
been
a
Jew
.
But
he
is
more
tender
of
St.
Matthew's
credi●●
,
than
St.
Matthew
himself
is
,
who
writes
himself
a
Jew-publican
,
as
St.
Jerome
proveth
,
(
Ep.
ad
Damasum
,
part.
2.
tract.
1.
epist.
15.
)
Accusing
himself
,
saith
Eusebius
:
[
Hoc
quidem
nullus
Evangelistarum
indicavit
,
non
Coapostolus
Johannes
,
non
Marcus
,
non
Lucas
;
sed
ipse
Matthaeus
suam
ipsius
vitam
non
dissimulans
planéque
ipse
seipsum
accusans
,
Euseb.
Evang.
demon
.
3.
7.
]
St.
Peter
,
James
and
John
(
our
Saviour's
select
Confidents
,
and
as
it
were
the
Squires
of
his
Body
)
were
called
from
their
Fisher-boats
to
be
Fishers
of
men
.
They
stick'd
not
to
repeat
their
own
weaknesses
and
failings
,
their
presumptions
,
diffidences
,
forsaking
,
forswearing
their
Master
.
Their
Ambition
,
their
carnal
Conceptions
of
the
Kingdom
of
the
Messiah
,
their
dulness
of
mind
to
believe
the
Resurrection
;
with
all
the
aggravating
Circumstances
of
their
Lapses
.
From
all
which
the
malicious
and
vafrous
Celsus
(
Orig.
contrà
Celsum
,
lib.
2.
calum
.
18
,
19.
&
passim
)
takes
occasion
to
deride
them
,
to
calumniate
the
blessed
Jesus
,
and
to
disparage
the
Christian
Cause
:
which
(
as
Origen
replies
)
they
would
never
have
administred
occasion
to
the
busie
enemy
to
object
,
had
not
love
to
Truth
constrained
them
to
communicate
to
the
World
the
whole
Truth
;
even
that
that
made
towards
the
proving
of
Christ
to
be
perfect
Man
,
as
well
as
what
demonstrated
him
to
be
God
,
and
that
which
spake
themselves
to
be
what
they
were
by
Grace
,
and
to
do
what
they
did
not
in
their
own
Name
,
or
Strength
of
their
own
Vertues
,
but
in
the
Merits
and
Power
of
the
Name
of
Christ
:
a
Conceit
walked
among
the
Jews
;
that
extraordinary
Holiness
might
attain
to
Miraculous
Workings
:
Industry
bringeth
to
Purity
,
Purity
to
Cleanness
,
Cleanness
to
Holiness
,
Holiness
to
Humbleness
,
Humbleness
to
Fear
of
Sin
,
Fear
of
Sin
to
partaking
of
the
Holy
Ghost
,
say
their
Rabbies
(
Lightfoot
harm
.
an
.
Christ
.
33.
)
But
the
Apostles
derive
not
their
Power
of
working
Miracles
by
any
such
Pedigree
;
they
make
themselves
nothing
,
that
Christ
might
be
all
in
all
to
them
.
§
3.
No
partial
Compliance
.
Yea
,
whereas
in
Cases
of
Fact
and
Practice
(
as
private
men
)
they
might
warp
aside
from
the
Truth
of
the
Gospel
:
and
it
would
have
been
,
in
such
Cases
,
a
promoting
of
their
private
Interests
,
either
to
have
said
nothing
,
or
to
have
divertised
their
Reports
so
,
as
might
have
rendered
the
Business
most
plausible
on
their
own
Partie's
side
.
Yet
we
find
that
even
where
their
particular
Interests
clash
and
interfere
,
their
Reports
agree
,
and
are
as
full
in
what
makes
against
,
as
for
that
Party
,
with
whom
themselves
sided
in
that
Case
of
Fact
.
To
instance
in
the
Case
of
St.
Peter
and
Paul
(
mentioned
,
Gal.
2.
)
That
Evangelist
,
who
convers'd
with
St.
Peter
,
and
was
appointed
to
be
his
Companion
to
the
Circumcision
(
Gal.
2.
9.
)
St.
John
writes
his
Gospel
so
,
as
it
favours
St.
Paul's
Case
more
than
St.
Peter's
;
commemorating
more
at
large
than
St.
Luke
,
Christs
Intensions
to
cast
off
the
Jewish
Nation
,
to
abrogate
the
Ceremonial
Law
;
describing
that
Nation
as
a
People
not
to
be
temporized
with
,
opening
their
Malice
,
Pertinacy
,
and
insatiable
Thirst
after
Christ's
Blood
;
extenuating
the
Sin
of
the
Romans
in
putting
him
to
Death
,
in
comparison
of
the
Crime
of
the
Jews
in
rejecting
,
betraying
,
delivering
up
,
and
bartering
away
the
Lord
of
Glory
.
St.
Matthew
(
who
wrote
by
St.
Peter's
Direction
to
the
Hebraizing
Jews
)
writes
as
much
in
dis-favour
of
that
Nation
which
St.
Peter
favour'd
and
sided
with
in
his
Contest
with
St.
Paul
,
as
any
other
Evangelist
:
reporting
that
John
the
Baptist
warned
them
,
not
to
claim
Propriety
in
,
nor
Privilege
from
Abraham
.
That
Christ
preferr'd
believing
Gentiles
before
mis-believing
Jews
to
the
Honour
of
being
related
to
him
in
Consanguinity
.
That
Christ
found
more
Faith
in
some
Gentiles
,
than
he
did
in
Israel
.
That
Christ
should
say
that
many
should
come
,
from
East
and
West
,
and
sit
down
with
Abraham
in
the
Kingdom
of
God
,
and
the
Children
of
the
Kingdom
be
thrust
out
.
That
Christ
urged
the
Law
of
Charity
,
as
vacating
the
Law
of
Cermonies
,
(
even
of
Old
,
in
the
case
of
David
,
eating
the
Shew-bread
.
)
And
lastly
,
Christs
Doom
upon
such
like
as
St.
Peter
temporized
with
,
to
the
scandalizing
of
believing
Gentiles
,
(
that
is
,
they
that
had
swept
the
House
,
and
emitted
the
unclean
Spirit
by
an
accepting
of
Christ
for
a
Messiah
,
)
but
did
afterwards
suffer
him
(
by
their
Judaizing
)
to
return
,
and
bring
them
into
a
worse
Bondage
to
the
Ceremonial
Law
than
they
were
in
before
;
)
that
their
last
Estate
,
that
of
Judaick
Christians
,
should
be
worse
than
their
first
,
of
Judaism
.
It
were
easie
to
multiply
Instances
,
and
to
point
to
those
Passages
in
St.
Mark
,
(
who
wrote
his
Gospel
to
the
Grecizing
or
Alexandrian
Jews
(
whose
Bishop
he
was
)
from
St.
Peter's
Mouth
;
)
that
make
clearly
for
St.
Paul
,
and
against
St.
Peter
:
but
for
Brevities
sake
I
wave
that
,
and
come
to
shew
,
that
on
the
other
Hand
,
St.
Luke
,
who
was
St.
Paul's
Amanuensis
in
that
Gospel
(
of
his
writing
but
St.
Paul's
inditing
)
challenging
therefore
a
Propriety
in
it
,
and
calling
it
his
Gospel
,
(
Rom.
2.
16.
)
does
no
more
favour
St.
Paul's
than
St.
Peter's
Cause
;
presenting
St.
Peter
as
the
Mouth
of
the
whole
Colledg
of
Apostles
,
in
confessing
Christ
to
be
the
Son
of
God
,
the
King
of
the
Jews
:
and
receiving
from
Christ
,
upon
that
Confession
,
the
Privilege
of
being
the
first-laid
Stone
in
the
new
Jerusalem
;
upon
which
,
Christ
would
build
his
Church
.
And
in
his
History
of
the
Acts
of
the
Apostles
,
demonstrating
how
Christ
made
good
that
Promise
to
him
.
For
though
all
the
Twelve
were
so
many
Pearly
Foundation-Stones
,
upon
whose
Persons
and
Preaching
the
Gospel-Church
was
built
;
and
though
all
of
them
were
Doors
in
the
City
of
God
,
and
had
the
Keys
given
them
to
open
the
Door
of
Faith
to
the
Jew
and
Gentile
:
Yet
St.
Luke
gives
the
Preheminence
to
St.
Peter
,
in
order
of
Time
;
reporting
him
,
with
his
Brother
Andrew
,
to
have
had
the
first
explicit
call
to
Christianity
,
and
after
that
to
the
Apostolical
Office
;
and
and
so
his
Person
to
have
been
laid
as
the
first
Stone
in
the
House
of
God
,
and
in
the
Foundation
of
the
Apostles
:
and
informing
us
how
his
Key
of
Doctrine
,
after
Christ's
Assension
and
assuming
of
his
Kingdom
,
did
at
Jerusalem
on
the
Day
of
Penticost
;
and
some
while
after
,
at
the
House
of
Cornelius
,
first
open
the
Door
of
Faith
both
to
Jews
and
Gentiles
:
how
his
Sermons
were
the
first
Pearly
Foundation-Stone
,
upon
which
the
Catholick
Church
of
Jew
and
Gentile
was
built
.
Nay
,
St.
Luke
relates
those
Passages
with
such
Circumstances
as
are
of
greatest
Tendency
towards
the
heaping
of
Honour
upon
St.
Peter's
Person
;
presenting
him
,
not
only
as
the
Stone
,
upon
which
those
individual
Converts
were
laid
,
but
in
their
Persons
(
as
their
Representatives
)
the
whole
Church
of
believing
Jews
gathered
from
every
Nation
under
Heaven
to
his
Sermon
on
the
Day
of
Pentecost
:
and
of
Gentiles
,
represented
by
Cornelius
,
a
Roman
:
a
Name
(
in
the
Idiom
of
that
Age
)
equipollent
to
a
Citizen
of
the
World
:
God
,
the
King
of
the
Jews
(
his
peculiar
Heritage
)
and
Caesar
,
the
Emperour
of
the
Romans
,
sharing
the
World
betwixt
them
.
The
Poet
came
nearer
the
Truth
(
in
the
Evangelical
Sence
of
[
all
the
World
]
then
he
was
aware
of
in
his
—
[
Divisum
imperium
cum
Jove
Caesar
habet
.
]
If
any
of
our
own
Furiosi
fasten
his
Canine
Teeth
upon
this
Interpretation
of
the
Rock
and
Keys
,
and
cast
up
his
Snout
in
the
Air
,
as
if
he
smelt
Popery
in
't
:
he
may
know
(
if
he
have
not
confin'd
himself
to
the
Circle
of
Modern
Systems
,
or
be
not
too
proud
to
learn
of
his
Betters
)
that
I
yield
St.
Peter
no
more
than
the
greatest
Champions
of
the
Christian
of
Old
,
and
of
the
Reformed
Religion
of
late
,
have
granted
him
;
and
yet
upon
such
clear
Scripture-Grounds
as
speak
it
to
be
no
more
than
his
just
Due
:
they
that
think
the
Papal
Church
and
Cause
advantaged
by
this
Concession
,
may
do
well
to
joyn
Heads
with
the
Jesuits
(
to
whom
they
are
already
joyn'd
by
the
Tail
)
and
try
if
,
with
his
Ram
,
they
can
batter
down
the
Walls
of
our
Jerusalem
about
the
ears
of
them
,
who
(
through
God's
Grace
)
have
hitherto
defended
her
upon
this
Ground
;
and
amongst
them
by
Name
that
Bl.
Martyr
Arch-Bishop
Laud
(
against
Fisher
,
pag.
237.
&c.
)
For
my
own
part
,
I
shall
rather
be
of
none
,
than
of
that
Religion
which
stands
in
need
either
of
a
Lye
,
or
the
Dissimulation
of
Truth
to
support
it
.
—
But
to
return
to
St.
Luke
,
who
(
though
St.
Paul's
Scribe
)
makes
the
most
honourable
mention
of
St.
Peter
of
any
of
the
Evangelists
:
reciting
his
being
with
Christ
at
his
Transfiguration
(
a
Privilege
which
St.
Peter
himself
glories
in
(
2
Pet.
1.
18.
)
Christs
praying
for
him
that
his
Faith
should
not
fail
;
and
Injunction
to
him
when
himself
was
converted
to
strengthen
his
Brethren
:
Reporting
the
History
of
his
Denial
of
his
Master
more
favourably
than
any
of
the
rest
;
therein
omitting
the
Aggravations
of
his
denying
Christ
the
second
time
with
an
Oath
,
the
third
time
with
cursing
and
swearing
;
both
which
are
recorded
by
St.
Matthew's
Pen
:
describing
St.
Peter
every
way
as
well
instructed
as
St.
Paul
in
the
State
of
the
Controversie
betwixt
them
,
touching
God's
accounting
the
Gentiles
holy
as
well
as
the
Jews
,
touching
God's
antiquating
the
Law
that
put
difference
of
clean
and
unclean
upon
Meats
,
and
his
freeing
both
Jew
and
Gentile
from
the
insupportable
Yoke
of
Legal
Ceremonies
.
In
all
which
St.
Luke
reports
St.
Peter
to
have
been
so
well
instructed
,
as
the
Synod
grounded
its
Decree
touching
those
things
upon
the
Evidence
which
St.
Peter
gave
(
Act.
15.
)
And
lastly
introducing
St.
Paul
,
doing
the
same
thing
in
Effect
which
he
rehuked
St.
Peter
for
,
[
shaving
his
Head
,
purifying
himself
,
circumcising
of
Timothy
,
&c.
]
and
that
upon
the
same
Ground
that
St.
Peter
pleaded
,
[
That
he
might
not
offend
those
weak
believing
Jews
,
who
were
,
as
yet
,
zealous
of
the
Law
,
and
had
not
learn'd
that
Liberty
wherewith
Christ
hath
made
us
free
.
]
A
thing
which
,
not
only
,
scandalized
the
Pagan
Madaurenses
,
and
opened
the
Blasphemous
Mouth
of
Porphyry
to
accuse
St.
Paul
of
Procacity
and
Partiality
;
but
put
St.
Origen
and
Chrisostome
to
their
Wits
End
to
answer
his
Calumnies
:
And
occasion'd
those
sharp
bickerings
betwixt
St.
Austin
and
Jerome
as
have
been
a
Bone
of
Contention
among
the
School-men
to
this
Day
,
and
like
to
be
till
the
Last
Day
:
[
Vide
August
.
tom.
2.
Epist.
8
,
9
,
10
,
11
,
12
,
13
,
14
,
15
,
17
,
18
,
19.
]
This
is
such
an
Argument
of
Impartiality
in
the
Evangelists
as
hath
no
Peer
.
Alexander
laid
his
Finger
upon
his
Scar
while
Apelles
was
drawing
his
Picture
.
Aelian
(
Var
Histor.
2.
23.
)
would
not
give
Nicodorus
the
Mantinean
his
full
Praise
,
because
he
was
affraid
,
thereby
,
to
honour
the
Memory
of
Diogoras
(
a
reputed
Atheist
)
who
help'd
Nicodorus
to
frame
his
excellent
Laws
:
and
Virgil
because
the
Nolanes
would
not
permit
him
to
draw
their
River
over
his
Grounds
expung'd
the
Name
of
this
City
out
of
his
Verses
,
placing
instead
of
that
Ora
:
(
A.
Gelii
noct.
attic
.
7.
20.
)
Talem
dives
erat
Capua
,
&
vicina
Veseno
[
Ora
]
jugo
.
—
When
,
before
that
,
it
was
[
Nola
]
jugo
.
Compare
the
History
of
the
Guelfs
and
Gibellines
,
the
Papal
and
Imperial
Parties
,
the
Roman
and
the
Carthaginian
Writers
,
the
Netherlands
and
the
King
of
Spain's
Favourites
:
Or
(
to
come
nearer
home
)
the
London
and
Oxford-Diurnals
;
and
you
will
find
the
same
Occurrencies
,
the
same
Exploits
,
so
interchangeably
chequer'd
with
Black
and
White
,
so
variously
drawn
in
Chalk
or
Charcoal
(
according
to
the
different
Interests
of
the
Pen
,
and
the
Respect
is
born
to
Parties
)
as
the
same
Person
shall
be
painted
,
here
a
Saint
,
there
a
Devil
:
the
same
exploit
presented
,
by
one
,
in
fair
and
lovely
Tables
;
by
another
,
ill-favoured
,
distorted
,
and
with
Heels
turn'd
upwards
:
the
same
Action
writ
by
one
in
Oyl
,
by
another
in
Gall.
But
the
Holy
Apostles
of
the
blessed
Jesus
,
moved
out
of
the
Magnetick
Sphere
of
all
Carnal
and
Selfish
Respects
;
were
not
in
their
Writings
,
led
by
any
Byass
,
beside
the
streight
Line
of
Truth
.
[
Amicus
Socrates
,
Amicus
Plato
,
&c.
]
St.
Peter
is
my
Friend
,
St.
Paul
my
Friend
,
but
only
for
the
Truth
's
sake
,
and
therefore
I
respect
the
Truth
before
their
Persons
,
was
their
common
Apothegm
.
§
4.
All
false
Religions
make
Lyes
their
Refuge
.
It
will
add
Strength
to
this
Argument
,
to
observe
that
all
other
Religions
do
professedly
make
Lyes
their
Refuge
.
The
Poetical
Age
of
Greece
,
which
brought
forth
the
Gods
and
Religions
of
that
Nation
,
was
wholly
fabulous
and
Nugatory
.
The
first
true
Historian
amongst
them
that
set
Pen
to
Paper
was
Diodorus
Siculus
,
who
lived
in
the
Reign
of
Julius
Caesar
;
of
whom
Pliny
writes
,
that
he
was
the
first
Greek
Author
that
wrote
seriously
;
for
which
that
Nation
was
grown
so
infamous
as
the
Term
of
Ay-lyer
was
proverbially
cast
upon
them
by
their
own
Prophets
.
For
the
Latin
Heathenism
its
standing
in
need
to
have
Fables
support
it
,
we
have
the
Testimony
of
Schaevola
the
great
Pontiff
,
who
(
as
he
is
alledged
by
St.
Austin
(
de
Civitate
,
4.
27.
)
though
he
acknowledged
the
Philosophical
Theology
to
come
nearer
the
Truth
than
the
Urbane
;
yet
will
by
no
Means
allow
the
Vulgar
to
have
Knowledg
of
it
,
because
it
detects
and
decries
many
things
as
unbecoming
the
Gods
,
which
the
Vulgar
ascribes
to
them
;
and
't
is
more
profitable
for
the
People
(
saith
he
)
to
believe
our
Stories
,
though
false
,
than
the
just
Consequences
of
Philosophical
Reasonings
,
though
never
so
never
so
true
.
And
of
the
incomparable
Varro
,
in
whose
Fragments
quoted
by
St.
Austin
,
and
collected
by
Scaliger
we
have
this
Point
of
Doctrine
,
[
It
is
expedient
for
the
Vulgar
to
have
Lyes
imposed
upon
them
.
]
(
de
Civitate
,
3.
4.
)
[
Varro
falsa
haec
esse
quamvis
penè
fatetur
,
tamen
utile
civitatibus
dicit
ut
se
viri
fortes
,
etiamsi
falsum
sit
,
ex
diis
genitos
esse
credant
;
ut
eo
modo
animus
humanus
velut
divine
stirpis
fiduciam
gerens
res
magnas
aggrediendas
praesumat
audaciùs
,
agat
Vehementiùs
,
&
ob
hoc
impleat
ipsa
securitate
faeliciùs
,
]
For
valiant
Men
to
believe
they
are
God-born
,
does
animate
and
quicken
their
Courage
.
Upon
this
Ground
Scipio
cherished
Men's
Opinions
of
him
,
that
he
came
of
Divine
Seed
:
and
Alexander
is
told
by
Diogenes
(
in
Lucian
)
that
the
Lye
which
his
Mother
and
the
South-sayers
made
of
him
,
[
that
he
was
the
Son
of
Jupiter
Hamon
]
was
for
his
behoof
,
as
making
him
more
couragious
in
himself
,
and
more
formidable
to
others
,
(
Lucian
.
dial
.
Diog.
&c.
)
A
brave
Religion
(
cries
that
Iearned
Father
)
for
an
infirm
Man
to
fly
to
(
for
Help
and
Resolution
in
his
searching
after
Truth
to
set
him
free
,
)
which
makes
him
believe
't
is
more
for
his
avail
to
believe
Lies
than
to
know
the
Truth
.
Enough
,
one
would
think
,
to
startle
the
most
Credulous
Fool
,
and
make
him
cautious
of
pinning
his
Faith
upon
those
Men's
Sleeves
that
are
not
ashamed
to
profess
they
think
it
an
Act
of
Piety
towards
the
Gods
,
and
of
Charity
towards
Men's
Souls
,
to
bring
Men
into
a
Beleif
of
forged
Stories
.
And
yet
Philosophers
use
to
lye
for
their
own
Gain
,
and
for
the
Honour
of
their
Countrey
,
saith
Lucian
(
in
Philopseuden
.
)
[
Mentiuntur
quià
in
rem
vident
conducere
,
]
[
patriae
suae
plus
majestatis
ex
hujusmodi
figmentis
conciliant
,
—
&c.
]
And
Herodotus
proves
Homer
(
in
honour
of
the
Greeks
)
to
have
feigned
Helena
to
have
been
at
Troy
:
she
being
detain'd
in
Egypt
by
Proteus
,
together
with
the
Treasure
of
Menelaus
,
till
his
return
from
the
Trojan
Wars
,
when
he
received
both
Wife
and
Goods
untouch'd
by
Proteus
,
who
had
taken
them
from
Alexander
,
forc'd
upon
that
Coast
by
Tempests
,
as
he
fled
with
Helena
,
and
discovered
by
his
own
Servants
:
adding
to
this
Story
of
the
Egyptian
Priests
(
as
a
Confirmation
of
its
Truth
)
how
unlikely
it
is
,
that
Priamus
would
involve
himself
in
so
dangerous
a
War
in
defence
of
Paris
his
Minion
;
especially
,
after
it
had
cost
him
the
Life
of
two
of
his
Sons
,
and
so
many
of
his
best
Subjects
:
[
I
cannot
think
(
saith
he
)
but
he
would
have
delivered
her
to
the
Grecians
,
had
she
been
in
his
own
Bed-Chamber
(
not
only
in
his
Sons
)
to
prevent
,
at
least
,
a
fatal
Overthrow
,
&c.
]
but
what
Credit
is
to
be
given
to
Versijiers
—
farewell
Homer
,
and
the
Cyprian
Song
.
(
Herodot
.
Eutyrpe
.
)
The
same
Authour
(
in
his
Thalia
)
brings
in
Darius
telling
his
Fellow-Confederates
[
that
Men
may
lye
for
the
Common
Good
,
and
that
therefore
he
would
not
scruple
to
invent
something
that
he
should
say
his
Father
gave
him
in
Charge
to
say
to
Smyrdis
.
]
Lactantius
observes
,
this
was
the
common
Principle
of
the
most
knowing
Heathen
Theologies
(
Lact.
de
fals.
relig.
l.
1.
c.
3.
tit
.
de
literatorum
errore
.
)
Of
those
many
Instances
he
brings
,
I
shall
only
alledg
that
of
Tully
;
who
,
when
he
had
said
enough
to
overthrow
all
Pagan
Religion
,
concludes
,
notwithstanding
,
that
those
things
were
not
to
be
disputed
among
the
Vulgar
:
for
Fear
that
such
Disputation
might
extinguish
the
received
Religions
:
with
Lactantius
his
Note
,
upon
which
his
blowing
hot
and
cold
,
I
shall
conclude
this
Section
:
How
is
that
Man
to
be
discoursed
with
;
who
,
when
he
perceives
himself
to
be
in
an
Errour
,
does
wittingly
stumble
,
that
the
whole
Multitude
may
dash
their
feet
against
the
same
Stone
;
who
pulls
out
his
own
Eyes
that
other
Menntay
become
blind
?
§
5.
The
greatest
part
of
the
Papal
as
well
as
Pagan
Religion
is
grounded
on
palpable
,
and
by
themselves
acknowledged
,
Forgeries
.
We
may
for
Image-Worship
,
Invocation
of
Saints
departed
,
Adoration
of
the
Host
,
Purgatory
,
and
all
its
Appurtenances
,
thank
their
fabulous
Legends
,
writ
(
forsooth
)
out
of
a
Religious
and
Charitable
Intent
,
to
beget
Devotion
in
the
People
,
to
catch
them
by
this
Holy
Fraud
of
feighned
Miracles
and
Aparations
:
One
of
the
most
ancient
whereof
and
which
hath
a
Thousand
times
more
Authority
(
in
Weight
)
to
back
it
,
than
whole
Thousands
of
the
rest
,
Baronius
(
anno
250.
§
5.
)
confesseth
to
be
a
mere
Fable
,
and
to
have
no
better
Rise
than
a
Pretence
,
to
make
Glory
redound
to
God
and
his
Saints
by
a
Religious
and
well-meant
Lye
.
]
This
Tale
is
told
(
at
second
Hand
)
be
Gregory
Nazienzen
(
in
his
Funeral
Oration
for
Cyprian
)
being
a
Story
of
Cyprian's
Conversion
,
upon
Occasion
of
the
blessed
Virgins
preserving
a
Virgins
Chastity
,
against
the
Charms
of
his
not
only
Courtship
but
Conjurations
&
Magical
Spells
.
When
the
whole
World
of
Antiquaries
know
that
St.
Cyprian
,
before
his
Conversion
,
was
not
a
Conjurer
at
Antioch
(
where
the
Legend
brings
them
upon
the
Stage
with
his
Wench
Justina
,
)
but
a
Professor
of
Oratory
at
Carthage
,
(
Pontius
Diaconus
de
Passion
.
Cypriani
;
)
and
converted
thereby
Caecilius
,
far
enough
from
Antioch
.
Such
Tares
were
so
early
sowen
in
the
Church
,
as
there
is
nothing
in
the
Writings
of
the
Fathers
,
we
had
need
be
more
cautious
of
taking
up
upon
their
Word
,
than
Stories
of
this
Nature
,
than
(
tristia
quaepiam
&
superstitiosa
mendacia
)
certain
over-serious
and
too
Religious
Lyes
:
which
oftimes
are
told
with
that
Confidence
and
Authority
(
saith
a
Zealous
and
Learned
Romanist
,
Sir
Thomas
Moor
:
(
Epist.
Thomae
Ruthalo
.
praefix.
Luciani
Cynico
.
)
as
some
old
Crafty
Knave
perswaded
the
blessed
.
Father
St.
Austin
,
(
that
most
grave
Man
and
bitter
Enemy
to
lying
)
to
report
,
for
a
Truth
,
that
Fable
of
the
two
Curinas
;
the
one
returning
to
Life
,
the
other
departing
,
as
a
thing
falling
out
in
his
time
:
which
Lucian
(
in
his
Philopseudes
)
the
Names
only
changed
,
(
so
long
before
St.
Austin
was
born
)
derides
.
;
(
It
was
Demilus
the
Smith
and
Cleodemus
,
in
Lucian
;
Curina
the
Common-council-man
,
and
Curina
the
Smith
in
St.
August
.
(
tom.
4.
de
cura
pro
mortuis
,
cap.
12.
)
and
this
Curina
the
Common-council-man
who
was
restored
to
life
upon
the
Instant
of
Curina
the
Smith's
Death
,
was
afterwards
baptized
by
St.
Austin
,
to
whom
,
a
while
after
,
he
told
this
strange
Story
(
attestantibus
honestis
civibus
suis
)
some
honest
Citizens
avouching
the
Truth
of
it
.
)
I
make
no
great
doubt
but
many
a
Godly
Lye
of
the
like
Tendency
has
been
told
by
the
Independent
Catechills
,
when
they
gave
an
Account
of
the
manner
of
their
Conversion
.
But
to
return
to
Moor's
Discourse
:
It
is
(
saith
he
)
less
to
be
wondered
at
,
if
those
Men
affect
the
Minds
of
the
gross
Vulgar
with
their
Figments
,
who
think
they
have
done
God
an
eminent
piece
of
Service
,
and
obliged
Christ
eternally
to
themselves
;
if
they
have
but
devised
such
a
Tale
of
some
Saint
,
or
such
a
Tragedy
concerning
Hell
,
as
will
make
an
old
doting
woman
cry
,
or
tremble
at
the
Report
of
it
.
Hence
they
have
not
suffer'd
the
Life
scarce
of
one
Martyr
or
Virgin
to
pass
without
the
Intermixture
of
such
like
Lyes
.
Pious
Lyes
!
As
if
(
forsooth
)
there
were
,
otherwise
,
danger
that
Truth
could
not
support
it self
,
and
stand
on
her
own
Legs
,
except
she
were
underprop'd
with
Lyes
:
neither
have
they
been
affraid
to
contaminate
that
Religion
with
Figments
which
Truth
it self
instituted
,
and
intended
should
consist
of
naked
Truth
;
nor
did
they
see
,
that
such
Fables
are
so
far
from
promoting
it
,
as
nothing
can
more
prejudice
Religion
:
for
(
as
St.
Austin
testifies
)
as
soon
as
Men
smell-out
the
intermingled
Lye
,
they
suspect
the
Truth
it self
:
whereupon
I
often
grow
jealous
,
that
the
greatest
part
of
such
Tales
was
devised
by
some
Paultry
Fellows
and
Hereticks
,
who
had
a
Design
to
make
Sport
with
the
incautions
Credulity
of
simple
(
rather
than
prudent
)
Men
;
and
to
take
away
Credit
from
true
Christian
Histories
,
by
interweaving
them
with
feigned
Fables
;
wherefore
(
saith
this
ingenious
Authour
)
undoubted
Credit
must
be
given
to
those
Histories
which
the
Divinely-inspired
Scripture
commends
unto
us
;
but
for
others
,
let
us
(
having
,
with
Judgment
,
applied
them
to
the
Doctrine
of
Christ
,
as
unto
Critolaus
his
Rule
)
receive
or
reject
them
:
if
we
would
be
free
from
vain
Credulity
,
and
superstitious
Fear
.
How
soon
would
there
be
an
end
put
to
most
of
the
Controversies
betwixt
us
and
the
Modern
Church
of
Rome
were
all
of
that
Communion
,
of
the
truly
Catholick
Judgment
of
this
Gentleman
,
in
this
Particular
.
For
I
cannot
call
to
mind
any
considerable
Point
〈◊〉
betwixt
us
,
where
their
Opinion
hath
no
better
or
other
ground
〈◊〉
Forgeries
.
The
declared
Intent
of
the
Latin
Church
Legend
,
is
to
perswade
People
to
a
devout
Worshipping
and
Invocation
of
those
Saints
of
whom
those
Tales
are
forged
;
the
Collector
of
them
concluding
almost
every
Story
with
this
Exhortation
;
Let
us
pray
unto
him
,
that
by
his
Merits
and
Intercession
we
may
obtain
Salvation
.
What
a
Monstrous
Story
,
without
either
Head
or
Foot
,
does
Marcellinus
Comes
tell
of
the
finding
of
the
Baptists
Head
!
(
Cronic
.
Indict
.
6.
Vincomalo
&
Opilione
Coss.
)
[
The
Ghost
of
the
Baptist
appeared
to
two
Pilgrim
Monks
,
commanding
them
to
take
up
his
Head
,
where
it
was
buried
,
in
Herod'
s
Palace
:
they
take
it
up
,
and
carry
it
away
with
them
in
their
Scrip
;
till
they
,
giving
the
Scrip
to
be
carried
to
a
Potter
of
Emissa
(
who
had
cast
himself
into
their
Company
;
)
He
,
advised
by
St.
John
in
a
Dream
,
steals
away
from
them
with
the
sacred
Relick
back
again
to
Emissa
;
where
at
his
death
he
commits
it
,
seal'd
up
in
a
Box
,
to
the
Custody
of
his
Sister
:
she
,
not
knowing
what
it
was
,
left
it
to
her
Successor
:
at
last
it
comes
into
the
Clutches
of
Eustochius
(
an
Arrian
Presbiter
)
who
,
by
means
thereof
,
works
strange
Cures
;
pretending
he
did
them
by
his
own
Holiness
:
but
his
Knavery
being
found
out
,
he
is
banished
the
City
,
and
leaves
the
Baptists
Head
behind
him
.
In
the
place
where
it
was
reposited
some
Monks
happen'd
to
build
their
Cells
,
to
whose
Abbot
Marcellus
,
(
in
process
of
time
)
St.
John
discovers
where
his
Head
was
buried
,
and
he
finds
it
the
twenty
fourth
Day
of
February
in
the
sixth
Indiction
,
Vin.
&
Op.
Coss.
]
This
Tale
is
well
made
in
that
Treatise
,
De
revelatione
Capitis
Baptistae
,
wrong
father'd
upon
Cyprian
,
as
Erasmus
hath
well
concluded
,
from
that
Story-writer's
mentioning
Pipin
King
of
Aquitane
,
long
before
whose
Reign
St.
Cyprians
head
lay
under
a
clod
.
This
Marcellus
(
saith
this
Author
)
was
commanded
by
the
Baptist
to
carry
his
Head
to
Jurannus
Bishop
of
Alexandria
,
that
it
might
be
there
interr'd
,
where
the
rest
of
his
Body
rested
.
But
there
it
rests
not
long
;
for
(
within
a
while
)
his
Ghost
appears
to
one
Foelix
a
Monk
;
and
commands
him
to
go
to
Alexandria
,
and
take
his
Head
thence
,
and
conveigh
it
to
Aquitane
,
and
there
deposite
it
as
I
shall
direct
thee
:
(
Had
I
been
in
this
Monks
place
I
should
have
concluded
this
had
been
the
Ghost
of
Herod
,
again
separating
the
Baptists
Head
from
his
Body
,
)
The
Monk
,
with
seven
Companions
,
gets
away
with
the
Baptists
Head
to
Sea
;
where
,
in
token
that
they
should
escape
a
Storm
they
were
in
,
the
Baptist's
Ghost
(
in
the
same
Form
that
the
Holy-Ghost
appeared
in
when
Christ
came
up
out
of
the
Water
,
)
appears
in
the
shape
of
a
Dove
,
and
sits
upon
the
Poop
,
till
they
safely
arrived
in
Aquitane
;
where
,
by
the
Grace
of
this
Relick
,
King
Pipin
totally
routs
the
Vandales
(
then
invading
his
Countrey
)
with
the
loss
only
of
twenty
of
his
own
Men
;
who
,
by
applying
the
Baptists
Head
to
their
Corps
,
were
all
restored
to
Life
:
and
,
which
is
the
greatest
Wonder
of
all
,
St.
Cyprian
writes
all
this
,
many
Scores
of
Years
after
himself
was
Martyred
.
Of
the
same
Stuff
,
and
upon
the
same
Foundation
,
are
built
the
two
Books
De
miraculis
Martyrum
,
writ
by
Gregory
Turonensis
;
who
shuts
up
his
first
Book
,
thus
.
[
It
behoves
us
therefore
,
to
desire
the
Patronage
of
Martyrs
,
&c.
]
and
his
second
thus
:
We
therefore
,
well
considering
those
Miracles
,
may
learn
that
it
is
not
possible
to
be
saved
but
by
the
help
of
Martyrs
and
other
Friends
of
God
.
But
Simeon
Metaphrastes
deserves
the
Whet-stone
from
all
that
ever
professed
this
holy
Art
of
Lying
for
the
advantage
of
Truth
:
who
,
notwithstanding
,
that
in
his
Preface
to
the
strange
Romance
of
Marina
,
he
blames
others
for
forging
Stories
of
the
Saints
,
and
polluting
their
true
Memorials
with
most
evident
Doctrines
of
Devils
and
Demoniacal
Narratives
;
yet
himself
splits
upon
the
same
Rock
,
and
so
Shipwracks
his
Credit
with
all
Intelligent
Persons
;
as
Baronius
himself
is
ashamed
of
him
(
in
notis
ad
martyrologium
Roman
.
Jul.
13.
)
I
need
not
multiply
Instances
,
the
World
swarms
with
lying
Legends
.
Their
avowed
Doctrine
of
Mental
Reservation
,
of
Equivocation
to
promote
the
Cause
of
Religion
,
casts
up
as
wide
a
Gulf
betwixt
Gospel-Tradition
and
theirs
,
as
is
betwixt
Heaven
and
Hell
,
the
God
of
Truth
and
the
Father
of
Lyes
,
Quomodo
Deus
Pater
genuit
filium
veritatem
:
sic
Diabolus
genuit
quasi
filium
Mendacium
.
(
August
.
42.
tract
.
in
Johan
.
8.
44.
)
these
introduc'd
by
Persons
that
account
it
meritorious
of
Heaven
to
forge
the
grossest
Fables
,
so
it
be
in
service
of
the
Church
(
which
the
Apostle
calls
speaking
Lyes
in
Hypocrisie
)
1
Tim.
4.
2.
(
vide
Meed
in
locum
.
)
Those
publish'd
by
Men
,
who
less
fear'd
dying
than
lying
,
who
chose
rather
to
suffer
the
cruellest
Death
,
to
lay
themselves
obnoxious
to
the
Calumnies
of
captious
Adversaries
,
through
their
Parasie
,
their
Freedom
of
Speech
,
then
to
tell
the
most
innocent
and
officious
Lye
:
and
therefore
the
unlikeliest
Men
in
the
World
to
abuse
the
World
with
Figments
and
devised
Stories
:
and
Persons
from
whose
Hand
a
Man
might
with
more
safety
and
security
have
taken
a
Cup
suspected
to
have
Poyson
in
it
,
than
a
Cup
of
Wine
from
the
Hand
of
the
most
Divine
Philosoper
,
as
Apollodorus
said
of
Socrates
in
comparison
of
Plato
:
(
Athenaeus
dyprosoph
.
l.
11.
c.
22.
)
Christian
Religions
APPEAL
To
the
BAR
of
Common
Reason
,
&c.
The
Second
Book
.
The
Apostles
were
not
themselves
deluded
,
no
Crack'd-brain
Enthusiasticks
,
but
Persons
of
most
composed
Minds
.
CHAP.
I.
The
Gospel's
Correspondency
with
Vulgar
Sentiments
.
§
1.
The
Testimony
of
the
Humane
Soul
untaught
to
the
Truth
of
the
Christian
Creed
in
the
Articles
touching
the
Unity
of
the
Godhead
;
his
Goodness
,
Justice
,
Mercy
.
The
Existence
of
wicked
Spirits
.
§
2.
The
Resurrection
;
and
Future
Judgment
.
Death
formidable
for
its
Consequences
to
evil
Men
,
No
Fence
against
this
Fear
,
proved
by
Examples
.
§
3.
In
hope
of
future
Good
,
the
Soul
secretly
applauds
her self
after
virtuous
Acts.
This
makes
the
Flesh
suffer
patiently
.
§
1.
WHat
Exception
can
be
made
against
so
impartial
a
Relation
,
of
Men
possessed
with
such
a
mortal
Detestation
of
Forgery
,
made
to
an
Age
so
well
accommodated
against
Delusion
by
all
internal
and
external
Fortifications
imaginable
,
cannot
(
in
my
shallow
Reason
)
be
conjectured
;
except
it
be
that
of
Celsus
,
and
his
Modern
Epicurean
Disciples
.
That
the
Apostles
themselves
were
deluded
:
or
(
which
is
worse
)
infatuated
!
For
who
,
but
raving
and
dementate
Persons
,
would
have
ventured
to
put
off
Adulterate
Wares
to
so
knowing
an
Age
?
But
then
,
how
could
they
have
framed
the
Doctrine
and
History
of
Christ
in
such
a
Decorum
,
in
so
exact
a
Symmetry
of
Parts
,
not
only
among
themselves
,
but
to
the
great
World
,
as
Lactantius
argues
:
[
Abfuit
ergò
ab
iis
fingendi
voluntas
,
&
astutia
;
quià
rudes
fuerunt
;
&
quis
possit
indoctus
apta
inter
se
&
cobaerentia
fingere
,
cùm
Philosophorum
doctissimi
ipsi
sibi
repugnantia
dixerint
:
(
haec
enim
est
mendaciorum
natura
,
ut
coherere
non
possint
:
)
illorum
autèm
traditio
(
quià
vera
est
)
quadrat
undique
ac
sibi
tota
consentit
:
&
ideò
persuadet
,
quià
constanti
ratione
suffulta
est
.
]
(
Lactant
de
justicia
lib.
5.
cap.
3.
)
The
Apostles
had
neither
Will
to
feign
,
nor
any
crafty
Design
upon
the
World
,
because
they
were
plain
Men
;
and
what
illiterate
Man
can
have
the
Art
to
make
Fictions
square
to
one
another
and
hang
together
:
seeing
the
most
learned
of
the
Philosophers
have
spoke
things
jarring
amongst
themselves
?
(
for
this
is
the
Nature
of
Untruths
that
they
cannot
be
of
a
Piece
.
)
But
the
Tradition
of
the
Apostles
,
because
it
is
true
,
one
part
falls
out
even
with
another
,
and
it
agrees
perfectly
with
it self
;
and
therefore
gains
upon
Mens
Minds
,
because
it
is
underpropp'd
with
that
stedfast
reason
;
and
on
every
side
Squares
with
Principles
of
Reason
.
Origen
useth
this
Argument
(
Cont.
Cels.
l.
3.
)
willing
him
to
consider
if
it
were
not
the
Agreeableness
of
the
Principles
of
Faith
with
common
Notions
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
prevailed
most
upon
all
candid
and
ingenuous
Auditors
of
them
.
]
For
how
can
that
be
the
Figment
of
deluded
Fancies
,
the
issue
of
shatter'd
Brains
,
that
's
so
well
shap'd
as
it
bears
a
perfect
Proportion
to
,
and
Correspondency
with
,
whatsoever
hath
had
the
common
Approbation
of
Mankind
:
Being
calculated
1.
To
the
Meridian
of
common
Sentiments
,
to
the
Universal
Religion
of
the
whole
World
,
to
the
Testimony
of
every
natural
Soul
:
to
whose
Evidence
Christian
Religion
appeals
by
her
Advocate
Tertullian
(
in
his
admirable
Treatise
De
Testimonio
Animae
:
)
I
call
in
(
saith
he
)
a
new
kind
of
Witness
;
yet
more
known
than
any
Writing
,
more
tost
than
all
Learning
,
more
common
than
any
Book
that
's
put
forth
,
greater
than
whole
Man
(
that
is
)
the
All
that
is
of
Man
.
Come
into
the
Court
,
Oh
Soul
,
whether
thou
beest
Divine
and
Eternal
(
as
most
Philosophers
think
)
and
by
so
much
the
rather
,
not
capable
of
telling
a
Lye
:
Or
not
Divine
,
but
Mortal
(
as
Epicurus
thinks
)
and
so
much
the
rather
thou
oughtest
not
to
lye
,
for
Fear
of
distracting
thy self
at
present
with
the
Guilt
of
so
Inhumane
a
Vice
;
whether
thou
art
received
from
Heaven
,
or
conceived
of
Earth
;
whether
thou
art
made
up
of
Numbers
or
Atoms
;
whether
thou
commences
a
being
with
the
Body
,
or
art
infused
after
the
Body
:
from
whencesoever
,
and
howsoever
thou
makest
Man
a
Rational
Creature
,
most
capable
of
Sense
and
Science
.
But
I
do
not
retain
thee
of
Council
for
the
Christian
such
as
thou
art
when
(
after
thou
hast
been
formed
in
the
Schools
,
and
exercised
in
Libraries
)
thou
belchest
forth
that
Wisdom
thou
hast
obtained
in
Aristotle's
Walks
,
or
the
Attick
Academies
.
No
,
I
appeal
to
thee
,
as
thou
art
raw
,
unpolish'd
,
and
void
of
acquired
Knowledge
;
such
a
one
as
they
have
that
have
only
a
bare
Soul
;
such
altogether
,
as
thou
comest
from
the
Quarry
,
from
the
High
Way
,
from
the
Looms
.
I
have
need
of
thy
Unskilfulness
:
for
when
thou
growest
never
so
little
crafty
,
all
men
suspect
thee
.
I
would
have
thee
bring
nothing
with
thee
into
this
Court
,
but
what
thou
bringest
with
thy self
into
Man
;
but
what
thou
hast
learn'd
to
think
,
of
thy
own
teaching
(
or
thy
Author's
,
whoever
he
be
.
)
While
thou
art
such
a
one
,
I
am
sure
thou
art
not
a
Christian
Soul
;
for
thou
art
not
born
,
but
made
(
and
new
born
)
a
Christian
Soul
:
And
yet
we
Christians
require
thy
Testimony
:
the
Testimony
of
a
Stranger
to
us
,
against
those
of
thy
own
kin
:
that
our
Adversaries
may
(
at
least
for
thy
sake
)
blush
,
for
their
hating
and
persecuting
us
,
for
holding
those
Opinions
,
which
lead
thy
Judgment
captive
,
of
which
thou
canst
not
rid
thy self
.
Articl
.
1.
The
Pagans
are
displeased
with
us
Christians
,
for
preaching
that
there
is
one
only
Lord
known
and
confessed
by
that
only
Name
of
God
,
without
the
Addition
of
any
of
the
Names
of
their
Idols
;
of
whom
and
under
whom
,
are
all
things
.
Do
thou
declare
what
thou
knowest
touching
this
Matter
.
And
lo
,
we
hear
thee
aloud
(
and
with
that
full
Liberty
that
is
denied
us
)
at
home
,
and
abroad
,
thus
dictating
(
thus
pronouncing
Sentence
in
the
Case
)
in
such
Proverbial
Sayings
as
thou
puttest
into
all
Men's
Mouths
,
viz.
God
grant
:
If
God
will
.
By
which
Way
of
expressing
thy
own
Sentiments
,
thou
signifyest
,
that
there
is
such
a
one
;
and
confessest
that
all
Power
belongs
to
that
one
God
,
to
whose
Will
thou
lookest
for
all
good
:
and
withwithal
deemest
all
other
Gods
to
be
Gods
,
whom
thou
callest
by
their
own
proper
Names
;
Saturn
,
Jove
,
Mars
,
Minerva
:
for
him
thou
affirmest
to
be
God
alone
,
whom
thou
namest
God
only
:
so
that
if
at
any
time
thou
callest
them
Gods
,
thou
dost
but
borrow
the
only
God's
Name
to
bestow
on
them
.
Articl
.
2.
Neither
art
thou
ignorant
of
the
Nature
of
that
God
whom
we
preach
.
Deus
bonus
est
,
Deus
benefacit
:
God
is
good
,
and
God
does
good
,
are
Words
of
thy
own
framing
:
are
Phrases
of
Speech
thou
usest
in
their
proper
Sense
.
And
on
the
other
hand
thou
hast
taught
us
to
say
[
an
evil
Man
]
thereby
taxing
,
obliquely
and
figuratively
,
such
a
Man
to
be
therefore
evil
,
because
he
is
departed
from
God
that
is
good
.
Again
,
because
it
is
,
among
us
,
the
great
Mystery
of
Mortification
and
Conversation
,
to
believe
that
the
Blessing
of
Goodness
and
Bounty
is
at
God's
Disposal
;
thou
pronouncest
this
Prayer
[
God
bless
thee
,
]
as
plainly
as
a
Christian
need
do
.
And
when
thou
turnest
that
Blessing
into
a
Curse
,
thou
thereby
confessest
(
with
us
)
that
God's
Power
is
wholly
above
us
;
that
whom
he
curseth
,
are
cursed
:
whom
he
blesseth
,
are
blessed
.
There
are
some
that
do
not
altogether
deny
the
existence
of
God
,
but
they
do
not
think
,
that
he
either
minds
what
Men
do
,
or
will
judg
them
according
to
their
Works
;
(
in
which
Point
,
they
exceedingly
differ
from
us
,
who
betake
our selves
to
the
Discipline
of
Christ
,
that
we
may
escape
Judgment
to
come
,
)
but
they
think
it
a
Dishonour
to
God
,
not
to
be
discharged
from
the
Care
of
Inspection
,
and
the
Trouble
of
Animadversion
,
or
to
have
Anger
ascribed
to
him
:
for
if
God
(
say
they
)
can
be
angry
;
he
is
corruptible
and
passible
.
Yet
when
the
same
Men
,
elsewhere
,
confess
the
Soul
to
be
Divine
and
conferr'd
by
God
,
they
become
obnoxious
to
have
the
Testimony
of
the
Soul
retorted
against
their
other
Opinion
.
For
if
the
Soul
either
be
Divine
or
Gods
Gift
,
without
doubt
,
she
knows
her
Donor
;
and
if
she
knows
him
,
them
she
also
fears
him
,
at
least
wise
,
as
her
Author
:
Doth
she
not
fear
him
whom
she
would
rather
have
Propitious
than
Angry
?
Whence
then
proceeds
this
natural
Fear
of
God
in
the
Soul
,
if
God
knows
not
how
to
be
angry
?
how
can
he
be
feared
,
that
cannot
be
offended
?
What
in
God
can
be
feared
,
but
his
Anger
?
how
can
he
be
angry
at
Mens
doing
amiss
,
if
he
mind
not
what
we
do
?
Why
does
he
mind
,
if
he
will
not
judg
?
How
can
he
judg
,
if
he
want
Power
to
execute
?
and
who
hath
Supreme
Power
but
God
alone
?
Hence
therefore
it
is
,
that
the
Soul
(
out
of
her
own
Conscience
)
is
ready
,
within
Doors
and
without
,
(
without
any
bodie
's
deriding
or
hindering
her
)
to
cry
out
[
God
seeth
all
things
;
I
appeal
to
God
;
God
will
requite
it
;
God
will
judge
betwixt
us
.
]
Whence
hast
thou
learned
these
words
,
seeing
thou
art
not
a
Christian
?
How
comest
thou
to
use
such
expressions
,
oftentimes
,
even
while
thou
art
impaled
with
Ceres
her
Hair-lace
,
clad
in
Saturn's
Scarlet
Pall
,
or
Isis
her
Linnen
Garment
?
Who
taught
thee
to
implore
the
Judgment
of
God
,
in
the
very
Temples
of
Idols
;
standing
at
Esculapius
his
Feet
,
trimming
Juno
in
the
Air
,
and
putting
a
black
Case
upon
Minerva's
Helmet
,
thou
in
vocatest
none
of
the
Gods
there
present
:
In
thy
own
Court
,
thou
appeal'st
to
a
Forreign
Judg
:
in
thy
own
Temples
thou
liftest
up
thy
Eyes
to
Heaven
,
and
call'st
upon
the
God
of
Heaven
:
how
great
is
the
Evidence
of
that
Truth
which
procureth
Witnesses
for
its
self
,
(
and
in
behalf
of
Christians
)
under
the
Noses
of
those
Devil-Gods
whom
Pagans
Worship
.
The
Christian
Cicero
,
Lactantius
,
(
de
falsa
Religione
,
l.
2.
cap.
1.
)
hath
the
same
Observation
:
Nam
&
cum
jurant
,
&
cùm
optant
,
&
cùm
gratias
agunt
;
non
Jovem
aut
Deos
multos
,
sed
unum
Deum
nominant
:
ità
veritas
ipsa
(
cogente
natura
)
etiam
ab
invitis
pectoribus
erumpit
:
si
qua
necessitas
gravis
presserit
,
tunc
Deum
recordantur
;
si
belli
terror
infremuerit
,
si
morborum
pestifera
vis
incubuerit
,
si
alimenta
frugibus
longa
siccitas
denegaverit
,
si
saeva
tempestas
,
si
graudo
gruerit
,
ad
Deum
confugiunt
,
à
Deo
petitur
auxilium
,
Deus
ut
subveniat
oratur
,
&c.
When
Men
swear
,
pray
,
or
give
Thanks
,
they
name
not
Jove
or
many
Gods
,
but
the
one
God
.
So
the
Truth
(
by
the
Impulse
of
Nature
)
breaketh
out
of
those
Breasts
,
which
would
imprison
it
.
If
any
sad
Calamity
oppress
them
,
then
they
remember
God
:
If
the
Terror
of
War
roar
upon
them
:
If
Pestilential
Sicknesses
sit
upon
their
Skirts
:
if
a
long
Drought
withdraw
Nourishment
from
the
Fruits
of
the
Earth
:
If
raging
Tempests
,
Hail
or
hot
Thunder-bolts
invade
them
,
then
they
fly
to
God
;
then
they
beg
Aid
of
God
;
then
is
he
beseech'd
that
he
would
deliver
them
:
hereby
confessing
,
that
such
Punishments
are
inflicted
upon
the
World
by
that
provoked
Deity
;
who
takes
notice
of
Mens
Sins
,
and
therefore
punisheth
them
:
of
Mens
Prayers
and
Repentance
,
and
is
therefore
made
propitious
by
their
humble
Addresses
.
Articl
.
3.
We
are
question'd
for
affirming
there
are
Devils
:
(
as
though
we
,
by
casting
them
out
of
the
Possession
of
Mens
Bodies
,
did
not
prove
them
to
be
indeed
.
)
But
,
besides
,
that
the
Followers
of
Chrysippus
make
them
a
Laughing-stock
,
thy
Execrations
,
Ob
Soul
,
give
Answer
,
that
they
both
are
,
and
are
to
be
abominated
:
thou
callest
that
Man
[
Daemonium
]
a
Devil
that
's
stain'd
with
Filthiness
,
Malice
,
Insolency
,
or
any
other
grievous
Sin
which
we
impute
to
Devils
,
or
if
fit
to
express
him
to
be
a
Person
deserving
all
Mens
Hatred
.
Lastly
,
when
thou
hast
a
mind
to
express
thy
Aversation
to
,
thy
Scorning
or
Detestation
of
,
any
thing
,
or
Man
:
thou
cryest
out
[
Satan
,
]
and
namest
him
,
whom
we
call
the
Angel
of
Malice
,
the
Crafts-master
of
all
Errour
,
the
Defacer
of
the
whole
World
;
by
whom
Man
,
at
first
,
was
circumvented
to
break
the
Law
of
God
,
whereby
he
became
obnoxious
to
Death
,
and
drew
all
his
Posterity
into
the
same
Condemnation
.
Thou
knowest
therefore
thy
Destroyer
:
and
though
Christians
only
,
and
those
Sects
that
depend
upon
the
Mouth
of
God
,
have
learn'd
to
know
the
whole
Story
of
him
:
yet
thou
,
also
,
hast
some
inkling
of
him
,
for
else
thou
wouldst
not
hate
him
.
§
2.
The
Soul
conscious
of
Eternal
Judgment
.
Articl
.
4.
There
is
one
Article
of
our
Religion
wherein
we
expect
thy
Determination
;
so
much
the
rather
,
because
it
respects
thine
own
state
and
concernment
.
We
affirm
that
thou
continuest
in
Being
,
after
thou
hast
paid
back
the
debt
of
Life
:
That
thou
expectest
the
Day
of
Judgment
,
and
to
be
sentenc'd
to
Eternal
Torment
or
Happiness
,
according
as
thy
works
have
been
in
the
Body
;
of
which
,
that
thou
maist
be
capable
,
we
affirm
,
that
thou
expectest
the
restoring
,
to
thee
,
of
thy
pristine
Substance
,
the
same
Body
,
the
same
Memory
.
This
Faith
we
introduc'd
not
,
but
found
in
the
World
:
for
this
Principle
of
the
Soul's
Existence
after
death
,
the
Gallick
Druides
(
that
most
uncult
Tribe
of
Divines
)
retain'd
,
as
Caesar
witnesseth
(
in
his
lib.
6.
de
bello
Gallico
;
)
and
Strabo
(
in
his
4.
Book
of
the
Gauls
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Of
the
same
Opinion
,
the
same
Strabo
witnesseth
the
Indian
Brachmans
to
be
(
lib.
15.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
sentiments
of
the
Souls
Immortality
Barbarism
it self
could
not
raze
out
of
the
minds
of
some
Thracians
,
(
saith
Pompon
.
Mela
(
lib.
2.
de
Thracibus
.
)
Alii
redituras
putant
animas
obeuntium
:
alii
,
etsi
non
redeant
,
non
extingui
tamen
,
sed
ad
beatiora
transire
.
And
as
to
that
of
the
Bodies
Resurrection
,
Tacitus
(
lib.
5.
hist.
5.
)
speaking
of
the
Jews
,
saith
,
that
in
hope
of
the
Resurrection
they
,
as
also
the
Egyptians
,
used
not
to
burn
,
but
to
interr
their
Corps
.
[
Corpora
condere
quàm
cremare
,
è
more
Aegyptio
:
]
eadémque
cura
,
&
de
inferis
persuasio
.
These
as
well
as
we
,
think
it
not
equal
to
pass
a
Doom
,
without
the
Exhibition
of
the
whole
Man
,
which
in
thy
fore-past
Life
was
at
work
,
either
to
bring
forth
death
(
by
sowing
to
the
Flesh
)
or
life
(
by
sowing
to
the
Spirit
.
)
This
Christian
Doctrine
,
though
much
more
becoming
than
that
of
Pithagoras
(
for
it
does
not
translate
thee
into
Beasts
)
though
more
full
and
plain
than
that
of
Plato
(
for
it
restores
to
thee
the
dowry
of
thy
Body
,
which
point
the
Platonicks
waver'd
in
.
)
Non
novi
quam
utilitatem
ex
ipsa
capiamus
—
●●orum
enim
nulla
est
commemoratio
,
neque
sensus
esse
posset
,
si
simus
prorsus
,
quae
gratia
hujus
immortalitatis
est
habenda
(
Athengus
dipnos.
11.
22.
)
though
more
acceptable
than
that
of
Epicurus
;
(
for
it
defends
thee
against
annihilation
;
)
yet
,
merely
for
the
name
we
give
it
,
undergoes
the
Censure
of
being
vain
,
stupid
and
temerarious
.
But
we
are
not
ashamed
of
it
,
if
thou
beest
of
the
same
Opinion
with
us
:
As
thou
declarest
thy self
to
be
;
when
,
making
mention
of
a
wicked
man
departed
this
Life
,
thou
call'st
him
[
poor
wretched
man
]
not
so
much
for
that
he
has
lost
the
benefit
of
a
temporal
Life
,
as
for
that
he
is
inroll'd
for
punishment
:
for
others
,
when
they
are
deceased
,
thou
call'st
[
happy
and
secure
,
]
therein
professing
both
the
incommodity
of
Life
and
benefit
of
Death
.
Those
deceased
whom
thou
imprecatest
,
thou
wishest
to
them
heavy
earth
,
and
to
their
ashes
,
torment
in
the
other
World
:
to
them
to
whom
thou
bearest
good
will
,
when
they
are
dead
,
thou
wishest
rest
to
their
bones
and
ashes
.
If
there
remain
nothing
for
thee
to
be
expected
after
death
,
no
sense
of
pain
or
joy
;
nay
,
if
thou
thy self
shalt
not
then
remain
,
Why
dost
thou
lye
against
thine
own
head
?
Why
dost
thou
tell
thy self
that
something
attends
thee
beyond
the
Grave
?
Yea
,
why
dost
thou
at
all
fear
death
,
if
thou
hast
nothing
to
fear
after
death
?
If
thou
answer'st
;
Not
because
it
menaceth
any
thing
that
's
evil
,
but
because
it
deprives
me
of
the
benefit
of
Life
:
I
reply
,
(
yea
thou
wilt
give
answer
to
thy self
)
That
sometimes
Death
quits
thee
of
the
intolerable
inconveniences
of
Life
:
and
sure
,
in
this
case
,
the
loss
of
good
things
is
not
to
be
feared
;
that
being
recompensed
with
a
greater
good
,
to
wit
,
〈…〉st
from
inconveniences
.
That
certainly
is
not
to
be
feared
,
that
delivers
us
from
all
that
is
to
be
feared
.
Whence
come
such
amazing
fears
,
dreadful
apprehensions
,
sinking
thoughts
to
attend
guilty
Conscience
,
but
from
the
innate
Notion
of
Judgment
to
come
?
Whence
proceeds
it
that
[
se
judice
nemo
nocens
absolvitur
,
]
a
guilty
Soul
arraigns
it self
?
That
self-consciousness
to
the
closest
Villany
binds
the
Malefactor
over
to
the
general
Assize
?
that
the
guilt
of
innocent
Blood
,
though
never
so
secretly
shed
,
looks
so
gastly
in
the
face
of
the
Murderer
,
rings
so
loud
,
speaks
so
articulately
in
the
ears
of
Conscience
;
(
as
some
have
conceived
the
very
Birds
of
the
Air
,
nay
,
the
callow
Sparrows
in
the
Nest
,
to
reveal
the
matter
,
as
it
befel
to
Bessus
)
should
be
such
a
load
,
such
a
weight
upon
the
Soul
,
as
to
make
it
melt
in
its
own
grease
,
with
struggling
under
it
?
[
Mentem
sudoribus
urget
.
]
What
makes
them
most
stubborn
and
contumeliously
set
against
entertaining
the
thought
of
Eternal
Judgment
,
tremble
at
the
voice
of
Thunder
;
as
if
in
that
rumbling
noise
they
heard
the
sound
of
the
Judges
Charriot-wheels
;
and
in
the
Lightning
,
saw
a
resemblance
of
that
fire
shall
go
before
him
and
consume
round
about
him
?
Caligula
out-braved
God
,
and
Tiberius
slighted
him
;
yet
[
ad
omnia
fulgura
pallent
,
]
when
they
heard
his
voice
they
were
afraid
.
Excellent
is
the
Note
that
Tacitus
makes
upon
those
Passages
in
Tiberius
his
Epistle
to
the
Senate
:
[
Quid
scribam
vobis
,
Patres
conscripti
,
aut
quomodò
soribam
,
aut
quid
omnino
non
scribam
hoc
tempore
;
Dii
me
Deeque
pejùs
perdant
quàm
perire
quotidiè
sentio
,
si
scio
:
If
I
can
tell
(
Fathers
)
what
I
may
write
,
or
how
I
may
write
,
or
what
I
may
not
write
,
at
this
time
;
let
the
Gods
(
who
I
perceive
are
destroying
me
daily
)
destroy
me
worse
.
Adeò
facinora
&
flagitia
sua
ipsi
quoque
in
supplicium
verterant
:
Neque
frustrà
Plato
affirmare
solitus
est
,
si
recludantur
trannorum
mentes
,
posse
aspici
laniatus
&
ictus
;
quando
ut
corpora
verberibus
,
ità
saevitia
,
libidine
,
malis
consultis
animus
dilaceratur
:
So
do
impious
men
(
comments
Tacitus
)
torment
themselves
with
the
guilt
of
their
own
villanies
;
as
Plato
had
reason
to
say
,
that
if
the
Minds
of
Tyrants
were
exposed
to
open
view
,
they
would
be
seen
smiting
and
tearing
themselves
:
for
as
mens
Bodies
are
with
scourges
,
so
are
their
souls
torn
with
the
guilt
of
cruelty
,
lust
,
and
ill-advised
actions
.
That
is
,
as
the
same
Plato
(
de
republ
.
)
saith
,
when
they
perceive
deaths
approaches
.
Nero
hath
this
Character
given
him
by
Suetonius
[
Religionum
usquequaque
aspernator
,
he
perfectly
contemned
all
Religion
;
]
yet
his
Mothers
Ghost
dogg'd
him
into
an
acknowledgement
of
Judgment
to
come
:
for
after
his
Matricide
,
he
was
scar'd
with
dreams
,
terrified
with
visions
;
wherein
sometimes
,
he
hears
the
Apparritors
voice
,
summoning
him
to
appear
before
the
divine
Tribunal
;
sometimes
he
thinks
the
Furies
arrest
him
,
and
hale
him
into
close
and
dismal
Dungeons
:
those
antipasts
of
approaching
vengcance
drive
him
quite
off
his
Stoicism
,
in
his
last
Act
,
put
him
beside
the
Lesson
his
Master
Seneca
had
taught
him
:
he
could
handle
his
Weapon
dexterously
in
the
Artillery-garden
,
but
he
cannot
find
his
hands
in
the
pitch'd
Field
.
'T
is
one
thing
to
bark
at
the
Lions
Skin
in
the
Hall
,
another
thing
to
meet
the
Lion
in
the
Wood.
He
cannot
at
his
death
with
all
his
Charms
(
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Age
,
excita
teipsum
,
how
ill
do
these
fears
become
the
Scholar
of
Seneca
.
Caesar
where
art
thou
,
go
too
,
stir
up
thy
courage
Nero
)
conjure
down
the
terrours
of
death
:
nor
keep
them
within
the
Circle
of
his
own
heart
,
but
they
break
out
in
those
gastly
stareings
of
his
Eyes
,
as
strike
the
Spectators
with
horrour
[
Extantibus
rigentibusque
oculis
usque
ad
horrorem
visentium
]
(
Sueton.
Nero.
)
so
true
is
that
of
St.
Cyril
.
Jerus
.
(
Catech.
18.
)
Thou
maist
deny
it
with
thy
lipps
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
thou
carriest
the
Conscience
of
the
Resurrection
about
with
thee
.
]
Epicurus
made
it
his
business
to
obliterate
the
Notions
of
the
Souls
Immortality
,
and
the
Judgment
attending
us
in
the
other
World
;
yet
Cotta
in
Cicero
(
de
nat.
deor
.
lib.
1.
)
gives
this
Testimony
of
him
,
[
Nec
quenquam
vidi
qui
magis
timeret
ea
quae
timenda
esse
negaret
;
mortem
,
dico
,
&
Deos
:
]
I
never
knew
man
that
more
fear'd
,
what
he
said
was
not
to
be
fear'd
,
to
wit
,
Death
and
the
Deity
.
There
is
no
Antidote
strong
enough
,
to
repel
the
thought
of
future
Judgment
,
from
soaking
into
the
spirits
of
those
men
that
would
most
glad
ly
quit
themselves
of
those
thoughts
.
The
Atheist
in
heart
cannot
persevere
to
be
an
Atheist
in
Judgment
:
he
may
cross
the
Book
,
but
the
Debt
is
still
legible
;
he
cannot
make
his
Soul
rasam
tabulam
,
not
rase
out
of
it
the
native
Impresses
of
a
righteous
Deity
:
he
may
think
he
has
barrocado'd
all
the
ways
to
his
Soul
,
and
secured
it
from
all
Assaults
of
Fear
;
that
he
has
sufficiently
immur'd
his
Judgment
,
and
made
it
impregnable
:
but
Judgment
has
a
Party
within
will
betray
the
Fort
,
a
self-accusing
Conscience
.
Conscia
mens
ut
cuique
sua
est
,
ità
concipit
intrà
pectora
,
pro
facto
spémque
metúmque
suo
.
He
may
think
he
has
extinguish'd
the
Fire
;
but
the
Sparks
of
the
Fiery
Day
are
only
raked
up
in
the
Embers
,
and
lie
glowing
on
the
bottom
of
the
Hearth
.
He
may
beat
the
thoughts
of
Eternal
Vengeance
from
the
Out-works
and
base
Town
,
the
lower
and
bestial
part
of
the
Soul
(
Fancy
)
that
's
only
mur'd
by
Sense
:
but
they
are
so
fortifyed
in
the
Fort
Royal
,
in
the
white
Tower
of
the
rational
Faculties
:
as
there
they
stand
at
defiance
against
all
his
Artillery
:
as
thence
they
make
frequent
Sallies
,
and
put
all
the
Arguments
wherewith
they
are
beleaguered
to
the
Rout
:
thence
they
discharge
whole
Vollies
of
mortal
Shot
against
the
Atheist's
Head
,
if
he
once
but
dare
to
peep
up
,
above
those
Trenches
under
the
Covert
of
which
his
Disbelief
lurks
.
To
be
sure
the
Dust
that
riseth
under
the
Charriot
Wheels
of
approaching
Death
,
blown
into
the
most
refractory
A
theist's
Eyes
,
will
cure
him
of
that
his
Purblindness
,
of
that
Indisposition
whereby
he
could
not
see
afar
off
,
so
far
off
as
Judgment
to
come
.
§
3.
Articl
.
5.
The
Soul's
Antipasts
of
the
Resurrection
to
Eternal
Life
.
To
whose
Discipline
we
will
leave
him
,
and
attend
to
what
the
Soul
speaks
about
that
other
part
of
glad
Hope
after
Death
;
whence
comes
that
secret
Applause
she
gives
her self
,
when
she
acts
well
?
that
Exultancy
of
Spirit
which
ariseth
from
her
reflecting
upon
her
vertuous
Actions
?
Seneca
speaks
the
Peasant's
Sence
,
as
well
as
the
Philosopher's
;
when
he
saith
,
[
Animum
divina
aeterna
delectant
:
nec
ut
alienis
interest
,
sed
ut
suis
—
distrabe
hoc
inestimabile
bonum
,
non
èst
vita
tanti
ut
sudem
,
ut
aestuem
:
]
Upon
the
performance
of
Noble
and
Heroick
Actions
,
the
Soul
contemplates
those
Eternal
Rewards
that
attend
them
in
the
World
,
and
delights
and
enjoys
her self
in
those
Rewards
,
not
as
things
she
hath
nothing
to
do
with
,
but
as
her
own
peculiar
Portion
:
without
which
Fore-tasts
of
Eternal
Retribution
(
which
the
Divine
Justice
will
award
to
Pious
Actions
)
this
present
Life
were
not
worth
the
while
,
our
sweating
and
toiling
here
were
but
lost
Labour
,
exactly
to
the
Apostle's
Sense
(
1
Cor.
15.
19.
)
If
in
this
Life
only
we
had
Hope
,
we
were
miserable
Men
:
If
the
Soul
did
not
think
that
the
Body
shall
reign
with
her
,
with
what
Equity
does
she
put
it
upon
suffering
for
her
?
Would
not
the
Flesh
grumble
to
be
rid
by
her
,
through
Brush
and
Brake
;
if
she
did
not
rest
in
hope
of
sharing
with
the
Soul
in
the
Reward
of
well
doing
?
Would
Scoevola's
Hand
,
if
it
had
not
laid
fast
hold
of
Eternal
Life
,
have
been
kept
so
steady
in
that
Fire
wherein
he
sacrificed
it
for
his
Countrey
's
Service
(
then
which
,
as
my
Author
saith
,
the
immortal
Gods
never
saw
a
more
noble
one
laid
upon
their
Altars
,
nor
more
bespeaking
the
Attention
of
their
Eyes
.
)
Could
Pompei
have
perswaded
his
Finger
,
to
have
the
Patience
to
be
burnt
to
the
stump
,
in
the
Flame
of
a
Candle
(
to
convince
King
Gentius
,
that
no
Torture
could
rack
him
to
confess
the
Senates
Counsel
)
if
he
had
not
pointed
it
to
its
future
Reward
?
With
what
else
could
Theodorus
charm
his
Tongue
to
hold
its
Peace
while
he
tired
his
Tormenters
,
and
wore
out
the
Rack
with
his
Patience
?
Or
Alexander's
Page
,
his
Arm
not
to
shrug
,
while
it
was
carbonadoing
,
with
that
live
Coal
that
fell
into
his
Sleeve
(
out
of
that
Censer
he
held
,
while
his
Master
was
sacrificing
)
till
the
smell
of
his
burnt
Flesh
exceeded
that
of
the
Incense
;
and
till
Alexander
had
fulfill'd
those
Rites
,
which
he
lengthen'd
out
,
on
purpose
,
to
delight
himself
with
the
Prospect
of
that
invincible
Manhood
in
a
Boy
?
With
what
else
do
the
Indian
Gymnosophists
obtain
of
their
Bodies
a
Compliance
with
their
Austere
Discipline
,
of
going
naked
in
Frost
and
Snow
all
their
Life
long
,
of
hardning
them
with
the
Frosty
Rigour
of
Caucasus
one
while
,
and
another
while
throwing
them
into
the
Fire
;
under
all
which
Burdens
the
poor
Beast
never
groans
nor
expresseth
the
least
Disgust
against
its
Rider
?
But
would
a
good
Man
be
thus
merciless
to
his
Beast
,
were
he
not
perswaded
(
with
that
Strippling
Martyr
in
the
Book
of
Maccabees
2.
7.
)
these
I
had
from
Heaven
,
and
for
his
Laws
I
despise
them
,
and
from
him
I
hope
to
have
them
again
.
These
had
not
only
suck'd-in
the
Platonick
Principle
of
the
Soul's
Immortality
,
which
he
asserted
with
the
Light
of
inexpugnable
Reasons
(
in
his
Phaedon
)
as
Macrobius
testifies
[
Inexpugnabilium
luce
rationum
anima
in
veram
dignitatem
suae
immortalitatis
asserta
.
]
(
in
Som.
Scip.
l.
1.
c.
1.
)
But
were
sure
of
that
which
Plato
spoke
but
coldly
of
(
in
the
end
of
his
Books
of
the
Commonwealth
)
to
wit
,
the
Soul
's
receiving
again
its
own
Body
:
that
,
with
that
,
it
might
receive
[
Justiciae
vel
cultae
praemium
,
vel
spretae
poenam
.
]
either
the
Reward
of
fulfilling
,
or
the
Punishment
of
despising
Justice
.
CHAP.
II.
Reason
nonplus'd
,
help'd
by
Religion
,
acquiesceth
in
her
Resolutions
.
§
1.
Man's
Supremacy
over
the
Creatures
,
the
Reason
of
it
not
cognoscible
by
Natural
Light
:
§
2.
Yet
generally
challenged
even
over
Spirits
,
whom
men
command
to
do
what
themselves
disgust
.
§
.
3.
The
way
of
Creation
a
Mystery
;
Reason
puzzl'd
to
find
it
out
can
but
conjecture
.
§
4.
Divine
Revelations
touching
both
,
acquiesc'd
in
as
soon
as
communicated
.
Scripture-Philosophy
excels
the
Mechanick
.
Plato
'
s
Commendation
.
§
5.
Nothing
but
the
God
of
Order's
Grant
can
secure
States
from
Anarchical
Parity
and
Club-law
.
§
6.
Heathens
assented
to
the
Reasons
of
both
assigned
by
Scripture
.
§
.
1.
THis
is
a
material
Witness
:
I
shall
therefore
examine
her
in
some
other
Points
of
our
Religion
,
wherein
she
concurrs
with
us
(
as
to
the
Propositions
)
before
she
confers
with
us
:
and
cannot
but
acquiesce
in
our
Reasons
,
after
she
hears
them
;
though
till
then
she
could
not
find
them
out
:
Reasons
,
out
of
the
Sphere
of
Natural
Reasons
activity
,
till
let
down
by
supernatural
Revelation
:
but
when
they
are
presented
to
her
view
,
she
is
ready
to
say
of
them
(
as
Adam
of
our
Mother
Eve
,
when
God
brought
her
to
him
)
Is
not
this
flesh
of
my
flesh
,
and
bone
of
my
bone
?
She
then
imbraceth
them
,
falleth
upon
their
neck
and
kisseth
them
;
bids
them
heartily
welcome
when
they
deign
to
come
under
her
roof
;
though
she
could
not
reach
them
(
to
hale
them
in
)
nor
so
much
as
imagine
she
had
any
such
kindred
in
being
,
till
they
exhibit
themselves
openly
to
her
.
Indeed
she
could
not
sit
down
till
they
came
,
her
Mensa
Philosophica
wanted
her
best
Guests
;
there
were
set
empty
Chairs
,
at
the
upper
end
of
the
Table
,
but
what
personages
they
were
reserved
for
,
she
no
more
knew
,
than
the
modern
Jews
understand
,
who
that
Elias
is
,
for
whom
they
set
a
Chair
at
their
Festivals
.
She
suspected
there
was
some
Elias
not
far
from
her
,
who
when
he
came
would
resolve
all
her
doubts
;
and
gropes
in
the
dark
in
the
mean
while
,
if
happily
she
might
stumble
on
the
reason
of
these
things
:
hence
Suarez
[
Unde
etiam
fit
,
ut
illuminati
seu
roborati
lumine
fidei
,
multas
ex
his
veritatibus
intelligamus
ut
contentas
in
principiis
naturalibus
,
quas
fortasse
non
assequaremur
si
in
pura
naturali
ratione
philosopharemur
.
Ità
enim
acutissimis
etiam
philosophis
lumine
fidei
carentibus
accidisse
,
perspectum
est
,
]
(
Metaph.
l.
2.
disput.
3.
sect.
36.
)
[
Upon
this
account
,
we
who
have
the
benefit
of
the
Light
of
Faith
,
understand
many
of
these
verities
as
contain'd
in
natural
Principles
,
which
perhaps
we
should
not
attain
to
if
we
philosophized
in
the
pure
light
of
Nature
:
for
it
is
manifest
that
so
it
happened
to
the
most
ancient
Philosophers
who
wanted
the
light
of
Faith
.
For
being
void
of
the
divine
knowledge
,
and
ignorant
of
the
true
Original
of
things
,
they
betook
themselves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
Suppositions
concerning
Matter
,
and
reduc'd
and
accommodated
(
as
well
as
they
could
)
the
Cause
of
the
Universe
to
the
Elements
of
the
World
;
so
that
there
was
not
amongst
them
any
fixt
,
stable
or
immovable
Reason
or
Opinion
,
but
the
after-comers
invalidated
the
Theses
of
their
predecessors
,
(
saith
Basil
the
Great
,
Hexaemeron
.
homil.
1.
)
Let
us
first
instance
in
Mans
Supremacy
:
of
which
Strabo
(
lib.
17.
)
writes
that
Providence
separated
the
Water
from
the
Earth
for
the
service
of
Man
,
and
of
those
Animals
that
serve
Man
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
But
how
comes
he
to
be
my
servant
?
the
elder
to
serve
the
younger
,
the
strong
the
weak
,
the
armed
the
naked
,
the
innocent
the
guilty
?
Is
it
the
comeliness
of
my
Person
,
the
beauteous
features
of
my
Face
?
But
first
we
our selves
are
not
agreed
what
that
is
;
for
complexion
here
red
,
there
tawny
,
in
another
Country-black
wins
the
prize
:
for
proportion
,
here
the
tall
,
there
the
mean
,
here
the
slender
,
there
the
gross
,
here
the
little
Ear
,
there
the
lave
Ear
,
here
the
thin
Lip
,
there
the
Blubber-lip
,
here
the
streight
,
there
the
die
Neck
are
esteemed
most
courtly
.
[
Nobis
etiam
vitia
saepè
jucunda
:
naevus
in
articulo
pueri
delectat
Alcaeum
:
est
corporis
macula
,
ili
tamen
hoc
lumen
videbatur
.
Q.
Catulus
de
Roscio
—
(
vestra
prece
mihi
liceat
coelestes
dicere
)
Mortalis
visus
pulchior
esse
Deo
.
at
erat
sicut
hodiè
perversissimis
oculis
(
Cotta
in
Ciceronis
de
natura
deor
.
lib.
1.
)
Blemishes
do
oftentimes
seem
to
us
to
be
beauty-spots
.
A
mole
on
the
Boys
knuckle
delights
Alcaeus
:
that
which
is
the
Bodies
stain
,
appear'd
to
him
its
gloss
.
Quintus
Catulus
,
in
a
Love-rapture
,
thus
commends
the
aspect
of
Roscius
:
If
I
may
with
your
lieve
(
O
ye
Celestials
)
speak
it
,
this
mortal
hath
a
better
face
than
any
of
you
;
though
Roscius
is
the
most
squint-eyed
fellow
living
.
Besides
,
in
those
things
we
all
confess
to
be
real
Beauties
,
how
far
are
we
out-stript
by
Birds
of
the
Air
,
by
the
Flowers
of
the
field
?
Indeed
our
borrowing
their
feathers
to
stick
upon
our
own
nakedness
,
argues
our
despondency
to
compare
with
them
:
and
when
,
out
of
their
cast
Sutes
,
we
have
furnish'd
our selves
,
and
to
our
native
Cloth
added
the
best
gloss
and
trimming
they
can
afford
us
;
we
cannot
make
our selves
half
so
fine
as
the
Lily
,
not
near
so
gay
as
the
Peacock
.
Nay
,
were
it
the
amiableness
of
our
countenances
did
thus
charm
them
,
they
would
love
our
presence
and
society
;
whereas
few
or
none
of
them
(
but
such
as
we
hire
to
it
)
can
endure
our
company
,
but
fly
from
us
,
as
we
do
from
Serpents
or
Toads
;
not
out
of
fear
of
harm
,
but
purely
out
of
an
odium
to
our
persons
;
those
of
them
keeping
a
distance
from
our
whole
kind
,
to
whom
we
never
did
nor
intended
hurt
.
If
you
say
,
that
the
Majesty
of
our
looks
which
makes
them
confess
us
their
superiours
,
teacheth
them
(
that
point
of
good
manners
)
to
know
their
distance
.
How
comes
it
to
pass
that
a
Toad
dares
look
at
,
that
a
Rat
dares
fly
in
our
majestick
face
;
that
the
most
contemprible
Insects
will
venture
to
pinch
our
skin
,
to
pierce
our
flesh
,
&
suck
our
blood
:
that
a
Basilisk
will
out-stare
us
into
our
holes
,
into
our
graves
:
herein
quitting
the
scores
,
and
equally
ballancing
the
accounts
betwixt
us
;
making
us
as
much
Vassals
to
some
of
them
,
as
we
make
others
Vassals
to
us
.
Lastly
,
if
it
be
the
grandeur
of
our
looks
that
prefers
us
to
this
Sovereignty
over
the
rest
of
the
Creatures
,
why
is
not
the
Ape
or
Baboon
honour'd
,
as
next
to
us
,
in
this
our
Kingdom
,
being
next
to
us
in
proportion
of
Face
and
other
Members
?
Simia
quàm
similis
(
turpissima
bestia
)
nobis
,
Ennius
.
How
is
natural
invention
baffled
here
,
and
non-plus'd
,
in
seeking
out
the
reason
,
in
assigning
the
ground
of
Mans
Dominion
over
the
meanest
Creatures
!
§
2.
Men
challenge
a
Royalty
over
Spirits
.
And
yet
we
will
not
let
go
our
claim
,
though
we
can
show
no
evidences
,
we
persist
in
the
Conclusion
,
though
we
see
not
the
Premisses
from
which
it
is
infer'd
.
Yea
,
though
we
cannot
tell
how
we
became
Lords
of
the
visible
,
we
challenge
a
Royalty
over
the
intellectual
World
.
[
Dii
immortales
ad
usum
hominum
fabricati
penè
videntur
:
]
(
Cicero
de
natur
.
deor.
1.
p.
9.
)
The
immortal
Gods
(
saith
Tully
)
that
is
,
the
Angels
,
seem
to
have
been
created
most-what
for
the
use
of
men
.
We
will
not
allow
Spirits
to
be
exempt
from
our
Jurisdiction
,
but
account
them
obnoxious
to
our
Laws
.
What
else
were
Charms
and
Magick
invented
,
but
to
extort
from
Spirits
that
service
which
we
think
they
owe
us
?
What
mean
we
by
summoning
them
,
as
it
were
,
to
our
Courts
,
but
to
let
them
know
they
owe
us
Fealty
?
Why
else
do
we
amerce
them
for
Non-appearance
?
Would
the
Furies
have
been
by
us
so
imperiously
commanded
to
whip
others
,
if
we
had
not
thought
that
Alecto
her self
stands
in
awe
of
the
Conjurer's
Whip
?
Had
not
Mortals
deemed
the
Inhabitants
of
the
other
World
to
have
been
at
their
devotion
,
could
they
have
expected
an
observance
from
them
of
such
harsh
Commands
,
as
the
performance
thereof
was
deemed
more
painful
,
than
the
Infernal
sufferings
?
Witness
the
groans
they
are
conceived
to
utter
,
while
they
are
pricked
on
to
draw
in
so
uneasie
a
Yoke
as
we
put
upon
them
.
Abire
in
atrum
carceris
liceat
mei
Cubile
:
liceat
(
si
parùm
videor
miser
)
Mutareripas
:
al●eo
medius
tuo
Phlegeton
relinquar
,
igneo
cinctus
freto
,
[
Seneca
Thyestes
.
]
To
my
dark
Cabin
in
the
Stygean
strand
Dismiss
me
:
or
,
if
that
be
too
much
ease
,
Send
me
to
Phlegethon
,
where
I
may
stand
(
Rather
than
here
)
chin-high
in
fiery
seas
,
Cries
the
Ghost
of
Tantalus
in
the
Magick
Circle
.
And
Thyestes
his
Ghost
groans
almost
as
lowd
,
when
that
is
evocated
to
attend
the
pleasure
of
the
black
Artist
.
Incertus
utras
oderim
sedes
magis
—
—
Libet
reverti
:
nonne
vel
tristes
lacus
Incolere
satius
▪
[
Sen.
Agamemnon
.
]
Haled
from
Styx
to
Thebes
(
my
ancient
seat
)
Had
I
my
choice
(
hard
choice
)
I
would
retreat
.
Unpleasant
work
and
such
as
from
the
dolour
that
Spirits
made
,
when
they
were
called
to
it
;
the
Art
,
whereby
they
were
constrained
to
it
,
had
its
name
Goetia
;
as
a
great
proficient
in
that
Art
(
Porphyry
)
thinketh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
that
lamentable
din
the
Ghosts
made
about
their
Sepulchres
,
when
they
were
evocated
:
]
and
yet
it
was
a
Vulgar
Opinion
,
that
the
Spirits
might
be
forc'd
thus
against
the
hair
by
the
Negromancers
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Goetia
is
an
Art
to
constrain
the
dead
by
invocation
:
]
(
Suidas
referente
Le
Vives
in
August
.
eivitat
.
Dei
,
10.
9.
)
It
cannot
now
be
imagin'd
,
but
that
the
Humane
Soul
should
hunt
every
way
,
to
find
out
the
grounds
of
this
her
claim
of
Superiority
over
the
whole
Creation
:
methinks
I
hear
her
upon
the
quest
,
thus
mouthing
it
.
Oh
that
I
could
see
the
Charter
by
which
we
are
estated
in
this
privilege
:
who
will
shew
me
those
Letters
Patents
by
vertue
whereof
we
are
invested
with
this
power
;
for
nothing
I
have
yet
seen
will
stand
good
in
Reasons
Law
,
as
a
justifiable
Plea
.
§
3.
Reason
non
plus'd
in
its
Conceptions
about
the
way
of
the
Creatures
existing
.
But
why
do
I
wonder
at
my
blindness
as
to
the
ground
of
title
to
what
I
poffess
,
when
I
am
a
perfect
stranger
to
the
way
of
my
own
Being
,
and
cannot
tell
how
it
came
to
pass
,
that
I
am
,
or
how
the
rest
of
Creatures
first
received
Being
?
Reason
taught
Heathens
,
that
the
World
had
a
Beginning
.
[
Questio
quae
multorum
cogitationes
de
ambigenda
mundi
aeternitate
solicitat
,
&c.
Nam
quis
facilè
mundum
semper
fuisse
consentiat
?
cùm
&
ipsa
historiarum
fides
multarum
rerum
cultum
,
emendationémque
vel
inventionem
ipsam
recentem
esse
fateatur
,
&c.
(
Macrobius
in
som.
Scipio
.
2.
10.
)
From
the
growing
of
Arts
by
degrees
and
the
obscurity
of
former
times
,
the
Epicurean
himself
concluded
the
World
to
have
had
a
beginning
(
Lucretius
l.
5.
)
—
si
nulla
fuit
genitalis
Origo
Terrarum
&
Coeli
,
sempérque
aeterna
fuére
,
Cur
suprà
bellum
Trojanum
,
&
funera
Trojae
Non
alias
alii
quoque
res
cecinere
Poetae
?
Quà
tot
facia
virùm
toties
cecidere
:
nec
usquam
Aeternis
famae
monumentis
insita
florent
?
—
Recénsque
Natura
est
mundi
,
neque
pridem
exordia
cepit
.
Quare
etiam
quaedam
nunc
artes
expoliuntur
,
Nunc
etiam
augescunt
;
nunc
addita
navigiis
sunt
Multa
,
&c.
If
Heaven
(
the
fire
)
and
Earth
the
dam
of
things
,
Had
been
from
Ever
,
whence
is
't
no
Poet
sings
Of
Wars
more
old
,
than
Troy
;
of
Floods
,
than
Noah
;
Of
Rapes
,
than
Jove
;
and
thousand
wonders
moe
?
Had
men
nor
hands
to
act
,
nor
hands
to
write
,
During
the
seculum
Prae-Adamite
?
Had
Nile
(
for
ages
numberless
)
no
Reed
;
Nor
Bees
,
Wax
;
nor
Trees
,
Bark
;
nor
Hills
,
a
breed
of
Sheep
;
nor
Sheep
,
a
Skin
;
nor
Goose
,
a
Quill
;
Nor
Polypus
his
native
Ink
distil
?
Or
Man
,
(
the
Goose
of
all
)
not
wit
to
learn
To
make
a
Pen
,
much
less
to
guide
a
Stern
?
Or
build
a
Ship
,
or
break
a
Horse
,
or
bring
The
Oxe
to
th'
yoke
,
the
Hawk
to
lure
;
or
string
The
warbling
Lute
,
or
count
the
Stars
by
name
:
Or
other
Arts
,
whose
birth
we
know
by
fame
,
Whose
growth
we
see
come
on
with
age
?
Reason
,
I
say
,
convinc'd
Heathens
that
the
World
was
not
eternal
:
but
how
it
received
its
being
they
could
not
tell
.
How
is
Aristottle
puzzl'd
to
determine
whence
Animals
had
their
first
beginning
,
whether
they
were
ingender'd
as
Worms
and
Insects
,
or
hatch'd
of
Eggs
;
for
one
of
these
ways
,
saith
he
,
they
must
of
necessity
have
beengenerated
,
(
de
Generation
.
animantium
,
lib.
3.
cap.
ult.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hear
we
the
discourse
of
Cicero
upon
this
Subject
.
I
am
told
there
was
one
before
me
,
and
I
believe
it
:
but
if
we
shall
procede
in
drawing
up
our
line
in
infinitum
,
we
shall
at
the
long
run
unmake
our selves
,
and
annihilate
all
Creatures
that
live
by
succession
:
for
if
there
was
not
in
every
kind
,
one
first
,
there
could
be
no
second
,
nor
third
;
and
(
at
last
)
we
our selves
,
that
now
exist
,
would
not
be
at
all
.
Whence
then
had
the
first
in
each
succession
his
beginning
?
in
what
Forge
was
he
framed
?
and
what
pre-existent
Metal
?
Did
the
Elementary
Bodies
beget
him
of
Mother
Earth
?
But
who
begat
and
brought
forth
them
?
Rowze
up
thy self
,
O
Soul
,
rub
thine
Eyes
,
look
round
about
thee
,
stand
upon
thy
Tiptoes
,
lift
up
thy
Head
;
see
if
thou
canst
find
an
Answer
to
these
Expostulations
,
an
Answer
will
satisfie
thy self
.
By
whom
were
the
Foundations
of
the
Earth
laid
?
who
laid
the
measures
thereof
?
who
stretched
the
Line
upon
it
?
whereupon
were
the
Foundations
thereof
fastened
?
or
who
laid
the
Corner-stone
thereof
?
Quae
molitio
,
quae
ferramenta
,
qui
vectes
,
quae
machinae
,
qui
ministri
tanti
operis
fuerunt
?
What
Grindle-stone
had
that
Architect
to
sharpen
his
Tools
upon
,
what
Tools
had
he
to
work
with
,
what
Levers
,
what
Eugins
,
what
Journey-men
,
what
Apprentices
?
In
what
Grove
grew
Timber
enough
for
such
a
Fabrick
?
In
what
Mould
were
the
Heavens
cast
,
on
what
Looms
were
the
Balancies
of
the
Clouds
wrought
?
Who
will
teach
us
what
to
say
to
these
things
;
for
we
cannot
order
our
speech
by
reason
of
Darkness
.
These
were
the
highest
flights
Reason
could
make
;
it
lay
not
in
her
power
by
Arguments
or
Discourse
to
come
to
any
Certainty
,
or
so
much
as
Probability
in
these
matters
.
So
that
after
all
her
boasting
Prologues
,
uttered
by
such
as
Democritus
,
who
in
the
Preface
to
his
Writings
,
said
he
would
speak
of
all
things
,
she
acts
her
part
here
so
poorly
,
as
she
deserves
to
be
hiss'd
off
the
Stage
,
and
make
way
for
Religion
.
Such
things
as
these
we
rather
desire
to
know
,
than
do
know
,
saith
Velleius
(
in
Ciceron
.
de
natura
Deorum
,
lib.
1.
)
Quae
talia
suxt
ut
optata
magis
quàm
inventa
videantur
.
Sciscitor
cur
mundi
aedificatores
repentè
extiterint
,
innumerabilia
ante
saecula
dormirent
:
non
enim
si
mundus
non
erat
,
saecula
nulla
erant
:
saecula
(
dico
)
non
ea
quae
dierum
noctiúmque
numero
annuis
cursibus
conficiuntur
:
sed
fuit
quaedam
ab
infinito
tempore
aeternitas
,
quam
nulla
temporum
circumscriptio
metiebatur
:
spatio
verò
qualis
ea
fuerat
intelligi
non
potest
:
quòd
nè
in
cogitationem
quidem
cadit
,
ut
fuerit
tempus
aliquod
nullum
cùm
tempus
esset
.
Isto
igitur
tam
immenso
spatio
quaero
(
Balbe
)
cur
Pronoea
vestra
cessaverit
:
(
Velleius
in
Cicer.
de
nat.
deor
.
l.
1.
)
that
is
in
brief
,
why
was
the
World
made
no
earlier
?
Cicero's
Eloquence
never
stammer'd
so
,
his
Inventions
were
never
so
nonplus'd
,
as
when
he
would
describe
the
Order
and
Method
of
the
Creation
of
the
World
(
in
his
Book
de
Universitate
)
where
he
becomes
so
vain
in
his
Imagination
,
and
plays
the
fool
so
with
Philosophical
Wisdom
,
as
I
wonder
not
that
Vel●eius
should
say
[
à
Philone
didicistis
nihil
scire
,
Ye
Philosophers
have
learn'd
of
your
Masters
to
know
nothing
:
]
(
in
Cicer.
de
nat.
deorum
,
l.
1.
)
Or
that
Cotta
should
tell
Balbus
,
after
his
large
Discourse
of
Providence
[
Non
igitur
adhuc
intelligo
hoc
esse
:
credo
equidem
,
sed
nihil
docent
Stoici
:
]
I
am
not
one
jot
wiser
for
all
thy
reasons
:
I
believe
indeed
what
thou
sayest
is
true
,
but
the
Stoicks
do
not
teach
the
reason
of
it
.
Upon
which
Lactantiuss
observes
:
Tullius
expositis
horum
omnium
de
mortalitate
&
immortalitate
animae
,
&c.
sentent●●
,
harum
inquit
sententiarum
,
quae
vera
sit
,
Deus
aliquis
viderit
:
(
Lactan.
de
div
.
praem
.
7.
8.
)
And
hath
this
Note
upon
Anaxagoras
,
who
affirm'd
the
Snow
to
be
black
.
[
Hic
est
ilie
qui
se
idcirco
natum
esse
dixit
,
ut
solem
&
coelum
videret
,
qui
in
terra
nihil
videbat
sole
lucente
:
]
(
de
fals.
sap.
l.
3.
cap.
23.
)
This
is
be
that
said
he
was
born
to
contemplate
the
Sun
and
Heaven
,
and
yet
he
could
not
in
the
clear
Sun-shine
see
what
lay
at
his
foot
.
§
4.
Moses
a
better
Philosopher
than
Cartesius
,
or
any
of
the
Mechanicks
.
But
Religion
no
sooner
drops
from
her
sacred
Lips
,
the
first
word
we
read
in
Moses
and
the
Eagle-wing'd
Evangelist
[
In
the
beginning
was
the
Word
;
all
things
were
made
by
it
]
than
she
is
received
with
general
acclamations
.
And
by
that
time
she
had
utter'd
[
Let
them
have
dominion
over
the
Fish
of
the
sea
,
and
over
the
Fowl
of
the
Air
,
&c.
]
Reason
her self
claps
her
hands
,
and
cries
plaudite
:
that
natural
Logick
(
that
's
every
man's
Birth-right
)
adores
this
rising
Sun
,
whose
resplendent
Beams
discover
those
latent
Reasons
,
her self
could
not
grope
out
:
and
welcoms
these
discoveries
with
with
a
thankful
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
with
as
great
an
exuberancy
of
joy
as
Pythagoras
conceiv'd
,
when
upon
his
finding
out
some
Philosophical
Experiment
,
he
sacrificed
a
whole
Oxe
to
the
Muses
.
(
He
had
been
more
just
,
had
he
crown'd
the
Fountain
whence
he
drew
better
Conclusions
than
the
rest
of
Philosophers
,
to
wit
,
the
sacred
Philosophy
of
Moses
)
(
Cicero
de
natura
deorum
,
l.
3.
pag.
149
)
Ingenuously
confessing
,
that
had
she
not
ploughed
with
God's
Heifer
,
she
should
never
have
found
out
these
Riddles
of
his
Providence
.
Tatianus
,
amongst
the
reasons
he
gives
,
why
he
embrac'd
the
Christian
Faith
,
names
this
for
one
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
The
rational
account
which
that
gives
of
the
Creation
of
all
things
.
Indeed
it
were
to
be
wished
that
Moses
his
Philosophy
were
more
studied
;
as
that
which
is
the
only
Expedient
fully
to
satisfie
inquisitive
minds
.
For
though
the
old
and
modern
Mechanick
Philosophy
be
of
excellent
use
,
to
inform
us
of
those
Causes
which
partake
most
of
Matter
,
and
live
next
door
to
our
Senses
;
yet
whoever
follows
them
home
,
will
see
them
make
doubles
before
they
come
to
their
seat
;
at
a
stand
in
their
progress
through
intermediate
to
the
prime
and
only
independent
Cause
;
and
not
able
to
joyn
the
inferiour
Links
of
the
Chain
,
to
that
upper
part
of
it
that
's
fasten'd
to
Jupiter's
Chair
.
How
much
more
rationally
is
the
Sun's
Motion
(
for
instance
)
deduced
to
the
power
of
the
divine
,
Fiat
,
to
the
force
imprest
upon
it
,
by
that
Omnipotent
hand
out
of
which
it
first
came
:
than
either
to
those
intelligences
which
Aristotle
invented
to
move
it
(
as
a
Dog
in
a
Wheel
;
)
or
such
Jack-pullies
,
and
Weights
of
(
I
know
not
what
)
Atoms
,
which
our
modern
Wits
have
fancied
for
the
Springs
of
his
Motion
.
After
the
same
manner
that
that
,
which
Proclus
calls
the
Soul
of
the
Universe
,
wheels
about
the
Primum
mobile
:
[
staret
si
unquam
stantem
animam
reperiret
]
as
he
is
quoted
by
Macrobius
(
in
som.
Scipionis
,
1.
17.
)
Of
such
whimsical
Philosophers
well
saith
Lactantius
,
[
Multò
sceleratiores
,
qui
arcana
mundi
&
hoc
coeleste
templum
prophanare
impiis
disputationibus
quaerunt
:
]
(
de
fals.
sapien.
l.
3.
cap.
20.
)
If
it
be
accounted
sacrilege
to
profane
Temples
of
Wood
and
stone
;
how
much
more
impious
are
they
,
who
labour
to
prophane
the
secrets
of
Nature
and
this
heavenly
Temple
the
Universe
,
with
their
godless
Disputations
?
I
wonder
that
the
Doctrine
of
Atoms
blusheth
not
,
to
see
that
variety
(
and
yet
constancy
)
of
the
admirably
disposed
Colours
in
Birds
and
Flowers
:
that
it
is
not
overcome
with
smelling
that
variety
of
scents
issuing
from
Herbs
of
different
kinds
;
which
can
with
no
more
reason
be
deemed
to
be
the
Effects
of
the
blind
fortuitous
Concourse
of
Atoms
,
than
the
first
Propunder
of
this
Hypothesis
could
expect
,
that
that
Basket
of
Herbs
,
which
his
Wife
threw
up
to
the
roof
of
his
Hall
,
should
fall
down
(
in
the
form
of
a
well-order'd
Sallad
)
into
a
dish
she
set
on
the
floor
.
We
may
believe
that
the
Painter's
Pencil
,
thrown
in
a
rage
at
the
lips
of
the
picture
of
an
Horse
,
might
perchance
supply
the
defect
of
Art
,
and
make
the
lively
representation
of
Foam
;
with
the
same
degree
of
certainty
,
as
we
believe
the
blind
man
caught
the
Hair
:
But
he
that
would
attempt
to
perswade
us
,
that
the
whole
Horse
was
drawn
after
that
manner
,
must
first
repute
us
more
doltish
than
Asses
.
To
whom
can
I
better
resemble
these
Kitchin-Doctors
,
than
to
Children
at
a
Puppet-play
,
who
minding
the
various
motions
of
the
Images
;
and
fancying
a
spring
thereof
,
within
themselves
,
independent
to
that
hand
which
behind
the
Curtain
puts
them
upon
,
and
directs
them
in
those
Motions
,
beat
their
brains
,
and
set
their
fancies
a
work
to
find
out
the
Causes
of
such
strange
Effects
;
and
after
all
the
fluctuations
of
their
mind
,
produce
nothing
but
froth
:
Whereas
to
them
that
observe
what
influence
the
Artificers
hand
within
the
Veil
hath
upon
those
Engins
,
the
whole
series
of
the
Causes
of
those
Motions
are
naked
and
bare-fac'd
.
Plutarch
gives
Plato
this
commendation
,
that
finding
fault
with
Anaxagoras
,
for
immersing
his
thoughts
too
deep
into
Natural
Causes
,
and
too
eagerly
pursuing
the
necessity
of
those
Effects
which
happen
to
Natural
Bodies
,
he
totally
omitted
the
efficient
and
final
,
the
prime
and
chief
of
all
Principles
:
and
avoiding
the
other
Extreme
(
which
some
fell
into
,
to
wit
,
Poets
and
Divines
)
who
only
minded
the
Supreme
Cause
,
the
rational
and
voluntary
Efficient
;
never
came
to
the
Natural
and
Necessary
Causes
of
things
:
These
first
ascribing
all
,
the
second
nothing
,
to
the
Perpessions
,
Collisions
,
Mutations
and
Mixtures
of
Natural
Beings
among
themselves
.
Plato
waveing
these
Rocks
,
was
the
first
that
joyn'd
together
the
Indagation
of
both
thess
sorts
of
Causes
(
de
oracul
.
defect
.
pag.
677.
)
Hitherto
appertains
that
saying
of
St.
Austin
.
(
De
Trinitate
l.
3.
cap.
2.
)
[
Itaque
licuit
vanitati
Philosophorum
,
etiam
causis
aliis
ea
tribuere
,
vel
veris
sed
proximis
(
cùm
omninò
videre
non
possent
superiorem
caeteris
omnibus
causam
,
id
est
,
voluntatem
Dei
)
vel
falsis
,
&
non
ipsa
quidem
pervestigatione
corporalium
rerum
atque
motionum
,
sed
à
sua
suspicione
&
errore
prolatis
:
]
The
vduity
of
Philosophers
took
lieve
to
attribute
these
effects
to
Causes
,
either
true
but
next
to
hand
(
seing
they
could
not
at
all
discern
the
supreme
Cause
of
all
,
the
Will
of
God
)
or
false
,
and
such
as
were
not
produced
by
the
pervestigation
of
Corporeal
Matter
or
Motion
,
but
from
their
own
suspicion
and
errour
.
Were
it
not
that
with
the
Tradition
of
Religion
,
God
hath
communicated
to
Mankind
general
Maxims
,
to
help
us
in
our
search
into
the
Nature
of
things
:
we
could
never
attain
to
the
certain
knowledge
of
any
thing
.
And
therefore
we
see
all
the
Grecian
Philosophy
that
was
not
grounded
upon
Tradition
,
dwindled
at
last
into
Scepticism
;
and
veil'd
the
Bonnet
to
that
of
Pythagoras
,
Socrates
,
and
Plato
,
who
travel'd
for
theirs
,
into
those
places
where
the
Tradition
had
been
best
preserv'd
.
So
true
is
that
Oracle
which
the
Indian
Gymnosophist
delivered
to
Socrates
,
in
his
Reply
to
the
answer
that
Socrates
made
to
this
Question
[
By
what
means
a
man
might
become
wise
?
]
If
he
consider
after
what
manner
it
becomes
man
to
live
,
saith
Socrates
.
To
which
the
Indian
,
smiling
,
gives
this
retort
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
No
man
can
understand
the
nature
of
humane
and
mundane
things
,
that
's
ignorant
of
divine
:
(
Euseb.
praeperat
.
Evang.
)
referente
Grinaeo
(
in
praefatione
ad
Irenaeum
.
)
Upon
which
Point
the
golden
Tongue'd
Lactantius
elegantly
;
[
Veritatem
&
divinae
Religionis
arcanum
Philosophi
attigerunt
:
sed
aliis
refellentibus
,
defendere
id
quod
invenerant
nequiverunt
:
quià
singulis
ratio
non
quadravit
:
nec
ea
quae
vera
senserant
,
in
summam
redigere
potuerunt
:
]
(
de
divino
praem
.
7.
7.
)
The
Philosophers
made
a
shift
to
touch
,
with
the
fingers
end
,
Truth
and
the
Mystery
of
divine
Religion
,
but
they
could
not
grasp
them
so
close
,
as
to
hold
them
;
as
to
defend
what
they
had
found
against
opposers
:
because
Reason
did
not
square
to
every
one
of
their
Placits
singly
,
nor
were
they
able
to
bring
into
one
Sum
and
subordinate
System
their
true
sentiments
.
And
it
is
Fernelius
his
observation
(
in
his
Preface
,
de
abditis
rerum
causis
)
that
the
latter
Platonicks
,
Numenius
,
Philo
,
Plotinus
,
Iamblicus
,
Proclus
,
[
Quicquid
de
divinis
rebus
magnificum
attigerunt
,
illud
à
Christianis
viris
,
Joanne
,
Paulo
,
Hirotheo
,
Dionysio
furtim
excerpsisse
;
ut
inde
abstrusa
Platonis
dicta
clariùs
lucidiusque
interpretarentur
,
&
in
verum
sensum
deducerent
:
]
attain'd
to
the
knowledge
of
nothing
in
divine
things
,
that
was
magnificent
,
but
what
they
stole
from
Christian
Philosophers
:
by
whose
spoils
they
were
enriched
with
ability
,
more
clearly
to
interpret
and
deduce
to
a
true
sence
the
dark
sayings
of
Plato
.
But
I
digress
.
How
the
World
was
produced
:
and
how
man
came
to
be
Sovereign
of
the
rest
of
the
Creatures
,
Reason
was
in
pursuit
after
,
but
could
never
attain
to
the
knowledge
of
;
till
Religion
prompts
her
,
till
sacred
Writ
informs
her
:
That
God
made
man
after
his
own
Image
,
gave
him
that
Dominion
,
made
him
Lord
of
the
Universe
,
as
being
of
that
Nature
of
which
the
Son
of
God
was
to
assume
Flesh
,
into
a
perpetual
Union
with
himself
;
which
being
the
highest
preferment
that
the
Creature
is
capable
of
,
and
an
Estate
which
Angels
shall
never
aspire
unto
,
speaks
it
no
wonder
that
God
should
make
his
Angels
ministring
Spirits
for
the
good
of
Man
.
But
we
need
not
now
go
so
far
as
the
Reason
of
God's
disposal
:
't
is
enough
we
have
found
out
Gods
disposal
,
as
the
ground
of
Man's
Sovereignty
.
Weigh
this
with
all
besides
that
ever
was
said
upon
this
Question
,
and
they
are
lighter
than
vanity
:
and
let
Reason
use
the
utmost
of
her
skill
in
descanting
upon
this
ground
,
she
shall
never
be
able
to
find
the
least
flaw
in
it
.
§
5.
The
longest
Sword
or
over-reaching
Wit
conveigh
no
Right
.
Self-love
prompted
Reason
to
play
the
part
of
an
Oratour
handsomly
,
to
declaim
probably
upon
Man's
Dominion
over
Beasts
;
but
how
he
came
to
command
Spirits
she
could
not
deem
.
And
that
his
Power
over
inferiour
Creatures
should
extend
it self
to
the
taking
away
of
their
Lives
,
(
though
it
was
practically
concluded
by
all
Nations
)
yet
I
could
never
see
one
sound
natural
Reason
produced
for
it
:
and
do
here
solemnly
challenge
the
profoundest
Atheist
,
to
give
one
irrefragable
Argument
,
which
he
is
not
beholding
to
Religion
for
,
in
defence
of
that
Dominion
he
daily
exerciseth
over
his
Fellow-Creatures
,
and
for
ought
he
knows
(
if
he
travel
no
farther
than
Athens
to
learn
)
his
Betters
:
what
Staff
can
he
find
to
beat
his
Dog
with
,
that
his
Skullion
may
not
as
well
lay
about
his
own
Shoulders
?
what
can
he
plead
for
his
Butchering
a
Sheep
,
that
another
may
not
,
with
as
much
reason
,
urge
against
his
own
Throat
?
How
will
he
handle
the
Knife
with
which
he
carves
a
Capon
,
and
not
cut
his
own
Hands
too
;
unless
it
be
hasted
with
Scripture
Reasons
?
Bar
these
,
and
abstain
from
Flesh
till
Pythagoras
be
confuted
,
and
thou
must
keep
Lent
all
thy
Life
,
be
it
as
long
as
Metbuselah's
:
wave
these
Topicks
,
and
where
wilt
thou
gather
Arguments
to
Silence
Celsus
,
(
Orig.
in
Celsum
:
lib.
4.
calum
.
29
,
30
,
31.
)
or
Plutarch
,
(
de
solertia
animalium
.
)
while
they
make
these
Assertions
their
Theme
.
Some
Creatures
,
as
Bees
and
Ants
,
excel
Man
,
in
the
Science
of
Government
:
others
,
in
the
Art
of
Divination
:
others
,
in
Religion
,
as
the
Elephant
;
that
they
are
dearer
to
the
Gods
,
have
a
more
sacred
Converse
among
themselves
,
than
Men
,
&c.
If
the
Humane
Soul
were
not
better
distinguish'd
from
the
Bestial
,
by
its
Original
and
Fountain
,
by
Gods
breathing
it
into
us
,
than
by
its
Effects
and
Productions
,
we
should
be
hard
put
to
it
to
prove
our
Superiority
of
Reason
.
Except
we
furnish
our selves
with
Weapons
from
God's
Armory
,
from
the
Tower
of
David
,
from
the
Magazine
of
Sacred
Writ
,
we
shall
be
in
as
bad
a
case
as
the
Israelites
were
when
there
was
not
one
Sword
nor
Spear
amongst
them
;
and
have
nothing
to
defend
our selves
against
the
Imputation
of
Tyranny
:
but
must
be
forc'd
,
as
our
last
and
only
Refuge
,
to
betalie
ourselves
to
the
Herculean
Argument
of
Club-Law
:
[
We
may
because
we
can
.
]
For
a
negat
sibi
nata
,
nibil
non
arrogat
armis
.
When
the
Roman
Legates
demanded
of
Brennus
what
Ground
he
had
of
Quarrel
with
the
Clustans
;
the
same
,
saith
he
,
that
you
had
with
the
Albanes
,
Fidenates
,
and
Ardeates
;
because
they
being
fewer
and
weaker
,
will
not
impart
what
they
have
to
us
,
who
are
stronger
:
we
herein
observing
the
old
Law
which
Gods
,
and
Men
,
and
Beasts
are
under
;
that
the
weaker
should
yield
to
the
Stronger
:
(
Platar
.
Camil.
)
A
desperate
Principle
of
Hectorishi
,
which
if
it
make
Root
in
Men's
Hearts
,
will
turn
the
whole
World
of
Mankind
into
a
Wilderness
of
Savage
Beasts
,
and
deprive
Prince
and
Peasant
of
all
possibility
of
securing
either
Life
or
Fortune
,
any
longer
than
these
Snakes
are
frozen
:
I
leave
therefore
these
Inhumane
Placits
to
the
severe
Animadversion
of
all
Republicks
that
are
not
weary
of
their
own
happiness
;
§
6.
Religion
so
dexterously
resolves
these
Questions
as
Reason
acquiesceth
in
her
Determinations
.
While
I
observe
how
aptly
,
how
dexterously
the
Ladies
hand
of
pure
and
undefiled
Religion
unties
these
Knots
:
Man
had
not
Power
so
much
as
over
the
green
Herb
,
to
deprive
it
of
its
Vegetive
Life
;
no
not
in
Order
to
the
Preservation
of
his
own
,
but
by
Gods
Donation
,
(
Gen.
1.
29.
)
Seeing
that
Life
of
Vegetation
was
not
given
by
Man
,
by
what
Right
but
the
Indulgence
of
him
that
gave
it
,
could
he
deprive
the
Creature
of
it
?
and
withal
inflict
,
perhaps
,
beside
the
Evil
of
Loss
,
the
Evil
of
Pain
;
for
that
some
Plants
ar
esensitive
is
manifest
:
and
I
have
heard
some
Florists
affirm
it
with
so
much
Confidence
,
and
assay
to
confirm
it
with
such
Arguments
;
as
,
of
the
two
Problemes
,
I
had
rather
undertake
the
Proof
of
this
,
That
all
Vegetives
have
Sence
;
than
this
,
That
any
Atheist
hath
Reason
.
This
Grant
of
the
green
Herb
,
for
Meat
,
being
made
to
every
Fowl
and
Beast
and
creeping
thing
,
as
well
as
Man
;
as
it
argued
the
Paternal
Care
of
that
provident
Housholder
towards
every
Member
of
his
great
Family
:
so
it
prohibited
man
from
falling
upon
those
Creatures
,
which
were
set
at
the
same
Table
with
himself
,
till
God
enlarged
his
Quarters
,
and
mended
his
Commons
,
in
the
Charter
granted
to
Noah
,
(
Gen.
9.
2
,
3.
)
every
Beast
of
the
Earth
,
every
Fowl
of
the
Air
,
all
that
moveth
upon
the
Earth
,
and
all
the
Fishes
of
the
Sea
,
into
your
Hand
are
they
delivered
:
every
moving
thing
that
liveth
shall
be
Meat
for
you
:
even
as
the
green
Herb
have
I
given
you
all
things
.
An
Account
so
rational
,
as
the
Stoicks
had
no
sooner
receiv'd
an
Inkling
of
it
,
by
Oral
Tradition
,
but
they
yielded
assent
to
it
,
and
enroll'd
this
among
their
Maxims
concerning
Justice
,
That
all
things
that
were
brought
forth
upon
Earth
were
made
for
Man's
use
,
(
Lactant.
de
ira
Dei
.
cap.
13.
)
[
Unde
hoc
nisi
de
nostris
?
]
Whence
had
they
this
but
from
our
Scriptures
?
(
saith
St.
Ambrose
:
Officior
.
l.
1.
cap.
28.
)
they
learn'd
of
us
,
how
all
Creatures
,
by
Gods
subjecting
them
to
Man
,
were
put
under
our
Feet
:
(
Psal.
8.
)
and
therefore
concluded
that
Man
might
justly
make
use
of
them
,
as
being
made
for
him
.
Ovid's
Pipe
borrows
Breath
of
Moses
his
Lips
;
in
his
—
Sanctius
his
animal
mentisque
capacius
altae
Deerat
adhuc
,
&
quod
dominari
in
caetera
posset
:
Natus
homo
est
.
—
Where
,
having
,
according
to
the
Method
of
Scripture
,
described
the
Creation
of
Heaven
and
Earth
,
with
its
Inhabitants
;
he
introduceth
the
Story
of
Man's
Creation
,
with
this
Preface
,
There
wanted
yet
a
more
Divine
Creature
,
that
God
might
set
over
the
rest
of
the
Works
of
his
Hands
,
and
make
Lord
of
the
Universe
:
speaking
of
Man's
Dominion
,
as
a
Vulgar
Notion
universally
subscribed
to
;
but
of
the
Ground
of
that
Dominion
,
viz.
God's
preferring
him
to
it
,
as
a
Point
of
hidden
Wisdom
,
and
revealed
by
that
Deity
he
invocates
.
It
were
easie
to
multiply
Examples
not
only
of
particular
Men
,
but
of
whole
Nations
,
who
have
both
confessed
the
Impossibility
of
finding
out
,
by
light
of
Nature
,
the
reason
of
Man's
Soveraignty
over
the
Creatures
;
and
acquesc'd
in
the
Reasons
produc'd
by
Christian
Religion
,
as
soon
as
they
have
been
propounded
to
them
:
but
the
matter
is
so
manifest
and
every
where
obvious
,
as
these
few
may
serve
for
a
Taste
:
Mercurius
Trismeg
.
(
in
his
Pimander
,
Dial.
1.
)
introduceth
the
Divine
Mind
,
informing
him
that
God
had
that
respect
for
Man
(
who
bare
the
Image
of
his
Creatour
)
as
he
granted
to
him
the
Lordship
over
all
his
Works
.
Cicero
(
out
of
Chrysippus
)
could
say
,
the
Hog
could
not
possibly
be
serviceable
to
Man
,
but
at
the
Table
,
whose
Soul
serves
only
for
Salt
to
keep
their
bodies
from
stinking
,
till
they
are
fit
for
Slaughter
:
but
yet
confesseth
that
to
find
out
the
Counsel
of
God
,
and
the
Reason
of
his
ordering
things
as
we
see
he
doth
,
for
Man's
Behoof
,
is
not
within
the
reach
of
Humane
Counsel
:
and
that
no
Man
can
in
this
Knowledg
,
as
well
as
any
thing
else
,
be
eminent
,
without
the
help
of
Divine
Inspiration
:
Nemo
vir
magnus
sine
aliquo
afflatu
divino
unquam
fuit
(
de
Natura
deor
.
lib.
2.
113.
CHAP.
III.
Natural
Conscience
ecchoes
to
Christian
Morals
.
§
1.
A
Dispraise
to
dispraise
Vertue
,
or
praise
Vice
.
The
Comicks
Liberty
restrained
.
§
2.
How
the
worst
of
Men
became
to
be
reputed
Gods
.
§
3.
Men
were
defied
for
their
Virtues
:
Vice
ungodded
Gods
.
§
4.
Stage-Gods
hissed
at
.
The
Infamy
of
Players
.
The
Original
of
Mythology
.
§
1.
Christian
Morals
had
the
Universal
Approbation
of
the
Heathen
World
.
NO
less
clearly
does
every
Man's
Conscience
eccho
to
our
Christian
Morals
,
than
we
have
heard
it
resound
its
assent
to
these
our
Placits
and
Theorems
.
But
it
were
an
endless
labour
to
compare
every
line
of
the
Gospel
,
drawn
by
the
pencil
of
Christ
,
and
the
holy
Apostles
,
paralel
to
what
is
drawn
by
the
hand
of
Nature
upon
every
Soul
.
(
There
being
no
Language
that
does
not
eccho
to
the
sound
of
their
Doctrine
.
)
I
will
therefore
wave
here
the
prosecution
of
Particulars
,
and
confine
my
discourse
to
this
Observation
:
That
,
Those
men
,
that
in
all
Nations
and
Ages
,
have
lived
nearest
the
Rule
of
Evangelical
Morals
,
have
obtained
the
best
Memorials
,
and
most
sweet
smelling
Names
,
among
all
these
to
whom
their
Histories
have
been
communicated
:
And
those
men's
Memories
have
stunk
most
in
the
Nostrils
of
the
generality
of
Man-kind
,
whose
Lives
have
been
most
contaminated
with
bidding
defiance
to
Gospel
Precepts
.
What
undebauch'd
Soul
does
not
that
Encomium
of
Chastity
arride
,
which
an
Heathen
could
sing
to
Domitian
.
Censor
maxime
,
principumque
Princeps
,
Cum
tot
jam
tibi
debeat
triumphos
,
Tot
nascentia
Templa
,
tot
renata
,
Tot
spectacula
,
tot
deos
,
tot
urbes
:
Plus
debet
tibi
Roma
quòd
pudica
est
.
(
Mart.
Ep.
6.
3.
)
We
owe
to
thee
(
great
Caesar
)
Triumphs
many
,
More
Temples
built
;
and
Temples
that
lay
waste
Repair'd
:
more
Cities
,
Gods
,
and
Shews
than
any
:
But
most
that
thou
hast
taught
Rome
to
be
chaste
.
Or
what
another
said
in
praise
of
Vertue
.
[
Honestum
id
intelligimus
quod
tale
est
ut
detracta
omni
utilitate
,
sine
ullis
praemiis
fructibusque
per
seipsum
jure
laudari
possit
;
quod
quale
sit
,
non
tam
definitione
quàm
communi
omnium
judicio
&
optimi
cujusque
studiis
&
factis
.
]
(
Cicero
de
fin
.
lib.
2.
pag.
149.
)
What
is
honest
is
better
learn'd
by
common
Sence
than
Philosophical
Definition
.
[
Itaque
Torquate
cum
diceres
clamare
Epicurum
,
non
posse
jucundè
vivere
,
nisi
honestè
,
sapienter
,
&
justè
viveretur
:
tu
ipse
mihi
gloriari
videbare
:
tanta
vis
inerat
in
verbis
,
propter
earum
rerum
quae
significabantur
his
verbis
dignitatem
;
ut
altior
fieres
,
ut
interdum
—
ut
nos
intuens
,
quasi
testificarere
laudari
bonestatem
ab
Epicuro
.
(
Cicero
de
finibus
l.
2.
pag.
151.
)
I
observed
(
Torquatus
)
how
,
when
thou
saidst
,
that
Epicurus
did
openly
aver
,
that
no
man
could
live
pleasantly
,
who
did
not
live
honestly
,
wisely
,
and
justly
;
though
thy self
seem'dst
toglory
:
there
was
so
much
force
put
into
the
words
,
by
the
worth
of
the
things
signified
by
these
words
,
that
thou
stintedst
while
thou
pronounc'dist
them
;
and
looking
upon
us
,
seemedst
to
testifie
,
that
Epicurus
did
praise
Honesty
.
Ransack
all
the
Stories
,
and
you
will
not
find
one
man
commended
down
to
Posterity
by
the
common
Vote
as
good
,
but
the
vertuous
:
and
nothing
universally
reputed
vertuous
,
but
what
corresponds
to
Christ's
royal
Law
.
Do
not
Plutarch
,
Valerius
Maximus
,
Xenophon
,
Seneca
,
Plautus
,
Terenee
,
and
all
Humanists
pass
the
same
Sentence
commendatory
or
condemnatory
upon
all
moral
Actions
(
that
come
under
their
Censure
)
that
Christ
and
his
Apostles
do
.
Have
any
of
them
dar'd
to
commend
to
the
World
,
as
honourable
,
that
manner
of
Actions
or
Persons
which
the
Gospel
condemns
:
or
to
condemn
such
,
as
the
Gospel
praiseth
.
Or
if
any
have
been
so
careless
of
their
own
repute
,
as
to
do
so
,
have
they
not
met
with
a
check
,
and
procured
a
●lot
to
their
own
Names
?
The
old
Greek
Comedians
were
licensed
by
the
Law
,
to
bring
whom
they
pleased
upon
the
Stage
;
how
seldom
did
any
of
them
abuse
that
liberty
?
Or
if
they
did
,
have
not
themselves
been
hissed
off
the
Stage
for
it
?
It
was
not
in
the
power
of
the
greatest
Wits
of
that
Nation
to
give
Laws
to
the
world
,
to
superceed
the
Law
of
Nations
,
the
Canons
and
Rules
of
Vertue
.
Does
not
every
man
commend
those
Comedians
,
for
giving
a
bad
Character
of
the
seditious
Cleophon
,
a
man
guilty
of
the
same
crime
that
the
Evangelists
badg
the
Thieves
with
,
that
were
crucifyed
on
each
hand
of
our
Saviour
?
Are
they
blam'd
for
representing
Hyperbolus
as
a
debauch'd
person
,
whom
Pliny
,
Thucidides
,
and
Lucian
report
to
have
been
banish'd
the
City
as
its
disgrace
and
opprobry
:
and
whose
like
,
the
Gospel
expels
from
the
City
of
God
?
Whom
did
not
(
saith
Affricanus
in
Tully
cited
by
St.
Austin
)
the
old
Comedy
touch
,
or
rather
vex
,
whom
did
it
spare
,
&
c
?
We
will
allow
it
to
bespatter
Cleon
,
Cleophon
and
Hyperbolus
(
though
it
were
better
such
like
men
were
branded
,
rather
by
the
Censor
,
than
Poet
:
)
But
that
Perocles
,
(
after
he
had
presided
over
his
City
,
for
many
years
,
in
the
greatest
Authority
,
both
in
Peace
and
War
;
)
should
be
traduced
in
Verses
,
and
those
acted
on
the
Scene
,
was
as
much
unbecoming
as
if
our
Plautus
should
have
rail'd
upon
the
two
Scipios
,
or
Caecilius
upon
Mark
Cato
.
(
de
Civitate
lib.
2.
cap.
9.
)
[
Quem
vetus
Comedia
non
attigit
?
vel
potius
quem
non
vexavit
?
cui
pepercit
?
Esto
.
Cleonem
,
Cleophontem
,
Hyperbolum
populares
homines
improbos
in
Republica
seditiosos
patiamur
,
&c.
Sed
Periclem
cum
jam
—
violari
versibus
&
eos
agi
in
scena
,
non
plus
decuit
quam
si
Plautus
noster
aut
Naevius
Publio
&
Cneo
Scipioni
aut
Caecilius
M.
Catoni
maledicere
voluissent
.
]
Aristophanes
(
through
love
of
Lucre
)
grew
so
rabid
against
Cleon
;
a
man
so
vitious
as
his
hatred
to
Vertue
made
him
spleen
Nicaeus
,
Demosthenes
,
and
all
good
men
:
as
when
none
of
the
Actors
of
his
Comedy
(
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Horsmen
)
durst
undertake
to
personate
Cleon
;
Aristophanes
himself
(
rather
than
he
would
lose
the
wages
that
Cleon's
Adversaries
had
stipulated
with
him
for
)
steps
upon
the
Stage
,
and
acts
Cleon's
part
.
He
is
by
Cleon
convict
of
Bribery
:
the
Senate
force
him
to
vomit
up
the
bribe
(
by
way
of
fine
into
the
publick
Treasury
)
that
he
had
received
out
of
private
Purses
,
for
making
that
Comedy
.
(
Lud.
vives
in
Aug.
de
civit
.
2.
9.
)
Has
any
Man
undertaken
to
disprove
the
Senates
sentence
against
Aristophanes
;
who
was
in
the
very
same
transgression
that
the
Gospel
condemns
Balaam
for
,
(
i.
e.
)
speaking
Truth
out
of
love
to
the
Hire
.
The
mercinary
Pen
of
the
same
Poet
was
engaged
by
Anitus
and
Melitus
to
traduce
Socrates
,
and
to
draw
a
Cloud
(
in
his
Play
so
called
)
over
the
most
resplendent
Vertue
that
ever
shone
in
a
mere
Humanist
.
Socrates
was
present
at
the
acting
of
that
Comedy
;
and
exhibiting
himself
to
publick
View
,
affronted
both
Actors
and
Spectators
without
change
of
Countenance
,
or
shewing
the
least
Disgust
,
while
they
clapp'd
their
hands
at
the
Reproaches
were
cast
upon
him
.
(
Aelian
.
Var.
Hist.
lib.
1.
cap.
13.
)
It
is
two
thousand
years
since
this
was
done
:
has
one
man
(
in
all
this
tract
of
time
)
had
other
Resentments
of
this
thing
,
than
such
as
have
been
expressed
in
admiring
Socrates
,
in
abominating
the
Poet
,
Actors
and
Spectators
,
but
most
of
all
the
Judges
,
for
proceeding
(
upon
the
information
that
the
Vulgar
,
by
their
applauses
,
gave
of
their
readiness
to
comply
with
so
impious
a
Sentence
)
to
his
Condemnation
?
Do
not
all
men
look
upon
their
retracting
their
Sentence
,
condemning
his
Adversaries
,
and
decreeing
him
to
the
honour
of
a
golden
Statue
,
as
their
coming
out
of
that
Frenzie
,
into
which
that
temporizing
humour
had
cast
them
?
An
humour
took
Isocrates
to
make
an
Encomiastick
,
in
praise
of
Helena
,
that
Fire-brand
of
Troy
and
Greece
;
but
he
durst
not
commend
her
as
vertuous
:
and
yet
with
how
much
regret
of
soul
he
went
about
that
attempt
,
himself
witnesseth
,
in
his
large
and
frequent
Digressions
and
Apologies
,
which
take
up
so
much
of
that
Oration
;
as
a
great
admirer
of
him
craves
lieve
to
say
,
He
is
mostwhat
beside
his
Text
in
that
Sermon
:
(
Wolfis
argument
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Indeed
he
so
manageth
that
business
,
as
if
he
had
a
mind
to
make
the
boldest
Sophister
despair
to
undertake
that
subject
;
or
as
if
himself
were
affraid
of
undergoing
the
Censure
he
passeth
upon
those
Rhetoricians
,
that
hugely
applaud
themselves
,
if
they
can
strain
their
wits
to
speak
but
tolerably
,
upon
an
absurd
and
paradoxical
Hypothesis
:
(
Isocrat
.
Hel.
laud.
initio
,
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
]
Poverty
forc'd
Polycrates
to
make
a
sally
through
the
brazen
Wall
of
a
good
Conscience
,
to
the
relief
of
Bustris
(
and
as
some
say
Thyrses
)
from
those
just
charges
of
barbarous
Inhumanity
,
the
World
had
loaded
them
with
:
and
to
the
affronting
of
innocent
Socrates
,
and
vindicating
his
unequal
Judges
.
But
with
what
success
,
appears
from
Isocrates
his
tart
Reflections
upon
those
Orations
:
from
the
excuse
that
Demetrius
Phalereus
makes
for
him
,
that
he
writ
those
Orations
only
in
Jeast
,
to
give
the
World
a
Specimen
of
the
fertility
of
his
Wit
,
upon
so
steril
Subjects
:
and
from
Virgil's
stiling
Bustris
[
illaudatus
]
unprais'd
,
for
all
he
knew
,
that
both
Polycrates
and
Isocrates
had
writ
Orations
,
whose
Theme
was
[
the
praise
of
Busiris
.
]
And
from
Isocrates
,
that
the
Argument
is
not
good
,
nor
such
as
an
honest
discourse
can
be
made
upon
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
Isocr
.
Bus.
laud.
)
Peruse
Christ's
Sermon
in
the
Mount
,
and
examine
whether
the
Doctrine
he
therein
delivers
,
be
not
that
which
the
World
has
declared
it self
to
have
a
Transcript
of
,
by
its
blessing
those
that
he
blesseth
,
by
its
cursing
those
that
he
curseth
?
by
its
groping
after
those
Vertues
he
commends
,
by
its
boggling
at
those
Debaucheries
he
condemns
?
What
has
raised
the
Heroes
in
all
Ages
,
to
an
Esteem
for
Vertue
,
but
Humility
,
Mercifulness
,
Purity
,
Peaceableness
,
aspiring
to
the
top
of
Vertues
Stairs
,
by
a
patient
bearing
of
Evil
and
doing
Good
?
What
has
ever
been
accounted
the
heroick
degree
of
Vertue
,
but
that
Mark
Christ
sets
those
that
would
be
perfect
?
Which
of
the
Moralists
,
in
their
condescentions
to
humane
weakness
,
stated
the
minimum
quod
sit
,
of
vertue
more
favourably
,
and
more
to
the
incouragement
of
the
smallest
sparks
,
then
our
Saviour
has
;
who
will
not
have
the
smoaking
flax
quenched
with
the
injection
of
the
least
fear
of
his
non-acceptance
of
a
Cup
of
cold
water
:
A
Point
wherein
Plato
so
fail'd
,
as
Athenaeus
passeth
this
Censure
on
him
:
Plato
made
Laws
,
not
for
men
really
existing
,
but
of
his
own
feigning
:
so
that
when
all
is
done
,
he
hath
men
to
seek
,
who
are
capable
of
power
to
perform
the
Rules
he
lays
down
:
he
ought
to
have
writ
things
practicable
:
[
—
ic
non
optandis
viris
haec
scribere
,
sed
iis
qui
haec
ipsa
amplecti
possunt
:
]
(
Dipnosoph
.
l.
11.
cap.
21.
)
What
has
intail'd
an
indefeasible
infamy
upon
Mens
Memories
,
but
such
like
Enormities
as
the
Gospel
decries
?
What
but
Luxury
,
Effeminateness
,
Cruelty
,
Unrighteousness
,
Fornication
,
Wickedness
,
Covetousness
,
Maliciousness
,
Envy
,
Murder
,
Debate
,
Malignity
,
&c.
have
made
the
Names
odious
of
that
wallowing
Hog
Sardanapalus
,
(
a
perfect
Scholar
of
Metrodorus
,
that
sordid
Epicurean
,
who
blamed
his
Brother
Timocrates
,
for
making
the
least
doubt
of
this
Doctrine
,
That
all
things
belonging
to
a
happy
Life
were
to
be
measured
by
the
Belly
,
(
Cotta
in
Cicer.
de
nat.
deor
.
l.
1.
)
that
devouring
God-belly-gulph
Heliogabalus
;
that
shame
of
the
Country
in
whose
Lap
he
was
litter'd
,
(
to
use
Valerius
his
words
)
Gemellus
,
who
entertain'd
the
Consul
and
Tribunes
with
naked
She-servitors
:
That
helluo
of
his
large
fortunes
Clodius
,
who
,
by
breakfasting
with
dissolved
Pearls
,
brought
his
Estate
to
that
low
ebb
,
as
he
had
not
a
drie
Crust
to
sup
with
in
the
Afternoon
of
his
life
,
but
what
he
begg'dat
more
provident
mens
doors
.
Of
Xerxes
,
who
so
far
effeminated
his
Subjects
(
by
his
own
example
,
and
his
propounding
of
Rewards
to
the
inventors
of
new
pleasures
)
as
their
hands
and
inventions
failed
him
,
in
securing
to
him
the
possession
of
his
Imperial
Crown
.
Of
Sylla
,
who
transmitted
his
own
shame
to
all
succeeding
Ages
,
by
causing
his
cruelty
,
in
murdering
470
proscribed
Persons
,
to
be
entred
in
the
publick
Rolls
.
Of
Marius
,
Nero
,
Phalaris
,
and
all
that
have
been
handed
down
to
posterity
,
as
the
Monsters
of
the
Age
they
lived
in
.
Our
Cade
,
and
Kett
,
and
Straw
:
—
our
Rosamond
,
Shore
—
have
not
their
infamy
,
yet
,
derived
down
to
so
many
Generations
:
but
should
the
World
continue
yet
as
many
as
it
hath
done
,
it
would
be
born
down
the
Stream
of
Time
to
the
very
last
of
them
:
and
had
they
lived
in
a
Pagan
Age
and
Climate
,
they
would
have
given
the
same
sence
of
these
Opprobries
of
our
Nation
and
Religion
,
that
that
Christian
Age
did
wherein
they
lived
.
The
sacred
Compilers
,
then
,
of
the
Gospel
were
men
of
no
vulgar
Conceptions
,
that
could
frame
a
Religion
so
every
way
fitting
the
common
conceptions
of
Mankind
,
and
sute
their
Last
to
every
Foot
(
not
swoln
with
Pride
or
Prejudice
;
)
so
that
the
Voice
of
God
that
they
publish'd
,
is
the
Voice
of
the
People
,
and
finds
a
party
for
it
in
every
human
Soul
,
not
degenerate
;
Pagans
and
Mahometans
being
so
far
Christian
,
as
they
have
any
thing
in
them
praise
worthy
:
among
whom
there
is
nothing
cried
up
for
Vertue
,
but
what
glitters
like
,
and
has
some
kind
of
resemblance
to
,
Gospelvertue
.
§
2.
The
Poets
Jove
was
not
vulgarly
reputed
a
God
.
The
only
valuable
Exception
against
this
Argument
,
is
the
Instance
of
the
Pagan
Idols
;
who
being
the
worst
of
men
,
were
yet
prefer'd
(
in
the
opinion
of
the
World
)
to
the
honour
of
Gods
;
which
gave
occasion
to
that
Sarcasm
of
Euripedes
,
That
Jupiter
,
Neptune
and
Saturn
,
and
the
rest
of
the
Gods
,
deserv'd
to
be
banish'd
Heaven
,
as
being
guilty
of
those
Debaucheries
would
render
men
unworthy
to
tread
upon
Earth
:
and
to
Menippus
(
in
Lucian
)
to
declaim
against
their
Rapes
,
Incests
,
&c.
and
to
Terence
,
to
flout
the
great
Jove
,
for
giving
encouragement
to
Chaerea
to
perpetrate
that
Rape
upon
his
Mistress
,
in
imitation
of
Jove's
upon
Danae
.
In
answer
to
which
(
and
to
clear
the
World
from
the
imputation
of
deifying
the
most
debauch'd
Persons
that
ever
lived
;
(
by
which
Act
it
would
have
confounded
all
Principles
of
Morality
)
let
it
be
considered
:
That
the
Poets
Jove
had
not
,
so
much
as
among
the
silly
Rable
,
the
repute
of
a
Deity
:
for
had
they
indeed
esteemed
that
Letcher
a
God
,
his
Example
would
have
had
influence
enough
upon
it
,
to
have
turn'd
the
whole
World
into
a
Brothel-house
,
in
spite
of
all
Laws
to
the
contrary
.
For
,
as
St.
Austin
observes
,
[
Magis
intuentur
quid
Jupiter
fecerit
,
quàm
quid
docuerit
Plato
,
vel
censuerit
Cato
:
]
(
de
civit
.
2.
7.
)
They
that
took
those
Poetical
Monsters
for
Deities
,
must
needs
have
been
more
swayed
with
their
example
,
than
with
Plato's
precepts
,
or
Cato's
practice
.
Now
there
being
so
few
that
pleaded
the
authority
of
Jove's
Example
to
patronize
their
own
Crimes
,
and
they
that
had
the
face
to
do
it
,
being
universally
badged
with
the
imputation
of
impiety
;
for
making
that
Plea
,
is
evidence
enough
,
that
he
was
not
cordially
worshipp'd
,
under
that
form
which
the
Poets
presented
him
in
.
What
needed
those
adulterous
,
covetous
,
ambitious
Suiters
,
in
Persius
,
have
whisper'd
into
his
Ears
their
impious
Prayers
;
if
they
had
not
reputed
him
worse
than
that
most
corrupt
Judge
Statius
Albius
,
who
(
as
bad
as
he
was
)
had
any
man
begg'd
his
favour
in
such
like
Cases
;
would
,
with
expressions
of
amazing
horrour
,
have
rejected
the
motion
?
Might
they
not
have
avowed
and
justified
their
impure
and
unjust
Requests
,
as
much
as
,
nay
rather
than
,
those
that
other
men
pour
out
openly
,
for
a
sound
Mind
,
a
good
Name
,
&c.
as
tending
more
than
these
towards
the
conforming
of
those
Votaries
to
the
God
whom
they
invocated
;
had
they
indeed
deemed
that
Letcher
,
to
have
been
God
-
Jupiter
.
The
most
audacious
of
them
durst
not
thus
have
pull'd
him
by
the
Beard
,
had
they
thought
him
,
whom
the
Poets
painted
,
to
have
been
a
living
Lion
.
'T
is
too
manifest
,
that
the
Poets
charming
Style
did
insinuate
those
Ideas
of
the
Gods
(
that
they
drew
)
into
the
minds
of
many
,
especially
of
such
Persons
,
as
were
preoccupied
with
inclinations
to
those
Vices
:
(
for
facilè
credimus
quod
volumus
)
and
that
out
of
that
Pondora's
Box
issued
those
Debaucheries
that
over-spread
the
Pagan
World
.
When
I
was
a
Boy
(
saith
Menippus
in
Lucian
(
Lucian
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
and
heard
Homer
and
Hesiod
singing
the
Warrs
,
Seditions
,
Adulteries
,
Rapes
,
Incests
of
the
Gods
,
I
was
verily
perswaded
that
all
these
things
were
good
and
comely
:
for
I
could
not
imagine
that
the
Gods
would
have
done
them
,
had
they
not
they
look'd
upon
them
as
vertuous
.
Who
would
not
(
saith
St.
Austin
)
think
that
course
of
life
to
be
followed
,
that
is
presented
in
Stage-plays
,
instituted
by
▪
divine
Authority
;
rather
than
that
that
is
commended
to
us
by
Laws
,
that
are
but
of
humane
Institution
:
[
Quae
actitantur
ludis
,
authoritate
divinâ
institutis
,
quàm
quae
scriptitantur
legibus
humano
consilio
promulgatis
:
]
(
de
civit
.
2.
8.
)
And
therefore
he
concludes
that
the
Devil
's
grand
Design
,
in
setting
abroach
the
Poetical
Divinity
,
was
to
ingulph
the
World
in
those
beastly
sins
the
Poets
feign'd
the
Gods
to
be
Actors
of
:
he
by
this
device
,
(
de
civit.
2.
20.
)
furnishing
wicked
men
with
a
Cloak
for
their
most
sordid
Immoralities
(
borrowed
from
the
Wardrobe
of
Heaven
)
spurring
them
on
to
all
manner
of
lewdness
,
that
they
might
grow
up
into
a
Conformity
to
those
whom
they
worshipped
:
and
putting
a
check
to
all
vertuous
Motions
,
for
fear
of
seeming
therein
to
outstrip
their
Gods
,
and
thereby
to
incurr
their
displeasure
:
[
Quibus
nihil
aliud
actum
est
,
quàm
ut
pudor
hominibus
peccandi
demeretur
,
si
tales
Deos
credidissent
:
]
(
Senec.
de
beata
vita
cap.
26.
)
This
would
be
the
effect
of
mens
believing
the
Gods
to
be
such
as
the
Poets
describe
them
,
viz.
that
men
would
not
be
ashamed
of
vitious
living
.
This
was
the
Ravishers
Cloak
.
[
Ego
homuncio
id
non
facerem
,
quòd
Deus
qui
templa
coeli
summo
sonitu
concutit
?
Ego
verò
illud
feci
&
lubens
:
]
(
Ter.
Eunuch
.
)
This
was
the
fewel
of
Lasciviousness
.
—
—
cùm
dira
libido
Moverit
ingenium
—
(
Pers.
Sat.
3.
)
Alledged
to
this
purpose
by
St.
Austin
(
de
civit.
2.
7.
)
Hence
the
Authour
of
the
Book
of
Wisdom
,
(
Cap.
14.
24
,
25
,
26.
)
imputes
it
to
Heathenish
Idolatry
,
That
men
kept
neither
Lines
nor
Marriages
any
longer
undefiled
:
but
either
one
slew
another
traiterously
,
or
grieved
him
by
Adultery
:
so
that
there
reigned
in
all
men
promiscuously
,
Blood
,
Manslaughter
,
Theft
,
Dissimulation
,
Corruption
,
Unfaithfulness
,
Tumults
,
Perjury
,
disquieting
of
good
Men
,
forgetfulness
of
good
Turns
,
changing
of
Sex
,
&c.
Hence
Philo
Judaeus
tells
Caligula
,
That
should
he
,
by
his
slaughters
and
impieties
,
gain
the
repute
of
being
a
God
,
it
would
eternize
the
repute
of
those
Villanies
,
and
perpetuate
the
practice
of
them
as
laudable
:
(
de
legat
.
ad
Caium
,
fol.
629.
)
So
that
it
is
beyond
the
reach
of
human
Apprehension
to
conceive
,
that
the
Poets
Creed
should
be
universally
embrac'd
;
and
that
belief
not
turn
the
World
into
a
mere
Chaos
,
in
point
of
Morality
.
And
therefore
the
Generality
of
Mankinds
retaining
some
Sentements
of
good
and
evil
,
is
a
plain
Demonstration
,
that
the
Belief
of
the
Poets
was
not
Catholick
;
that
the
far
greater
part
of
Heathens
dissembled
with
the
Poetical
Gods
,
as
most
Christains
do
with
the
true
:
drawing
near
him
with
the
Lip
,
but
in
Heart
denying
him
;
or
(
in
the
Apostles
language
)
professing
that
they
know
him
,
but
denying
him
indeed
.
§
3.
Vertue
made
Gods
of
Men
;
Vice
Devils
of
Gods
,
in
vulgar
esteem
.
That
it
was
Vertue
promoted
men
at
first
to
the
honour
of
being
God-born
or
Gods
Incarnate
,
would
be
evidenc'd
beyond
all
Contradiction
,
could
we
retrieve
Pagan
History
to
the
first
Original
:
but
that
being
as
impossible
,
as
to
count
the
Waves
of
the
Sea
,
with
that
noted
fool
Caecilion
in
Aelian
,
(
Aelian
.
var.
hist.
13.
15.
tit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
I
shall
not
lanch
out
into
that
deep
,
but
creep
by
the
shore
of
these
common
and
universally-received
Maxims
.
1.
The
first
that
bore
the
Name
of
Gods
were
the
Founders
and
great
Benefactors
of
their
several
Nations
;
who
for
their
Vertues
,
at
the
breaking
of
the
Shell
of
Mortality
,
were
hatch'd
into
Deities
,
by
the
warmth
of
the
Peoples
resentment
of
the
Benefits
flowing
to
them
from
those
Second
Causes
;
after
they
had
lost
the
true
Tradition
of
the
First
,
and
were
grown
towards
him
unthankful
.
The
Cretian
Jupiter
,
of
whom
the
Poets
write
,
had
two
Name-sakes
elder
than
himself
(
Cicero
de
natura
Deorum
:
)
whose
true
story
Ennius
,
the
Translator
of
Eumeruus
,
thus
concludes
,
Deinde
Jupiter
,
postquam
quinquies
circuivit
terram
,
reliquitque
hominibus
Leges
,
Mores
Frumentáque
paravit
,
multáque
alia
bona
fecit
;
immortali
gloria
memoriáque
affectus
,
sempiterna
monimenta
suis
reliquit
:
Vide
Lactant.
de
falsa
relig.
1.
11.
And
Diodor.
Sicul.
(
lib.
3.
antiq.
)
where
he
saith
the
Aethiopians
thought
the
Gods
(
that
is
,
of
a
second
Edition
)
to
be
either
sempiternal
,
as
the
Sun
and
Moon
,
&c.
or
such
as
had
been
Men
,
but
for
their
Vertues
and
Benefits
bestowed
on
Mankind
,
were
made
Gods
:
(
Diod.
Sic.
ant.
l
,
3.
pag.
72.
)
Hence
that
form
in
the
12
Tables
:
(
—
Divos
colunto
,
&
ollos
quos
in
coelum
merita
vocaverint
;
Herculem
,
Liberum
,
Aesculapium
,
Castorem
,
Pollucem
,
Quirinum
,
&c.
]
(
Cicero
de
Legibus
,
lib.
2.
pag.
319.
)
Hence
Virgil
(
Aen.
6.
)
de
Saturno
,
Qui
genus
indocile
&
dispersum
montibus
altis
,
Composuit
,
legésque
dedit
—
Macrobius
(
in
somno
Scipionis
,
l.
1.
c.
8
,
9.
)
upon
these
words
of
Cicero
:
[
Omnibus
qui
patriam
conservârint
,
adjuverint
,
auxerint
,
certum
esse
in
coelo
definitum
locum
,
ubi
beati
aevo
sempiterno
fruuntur
:
]
hath
this
Observation
;
—
hinc
profecti
,
hinc
revertuntur
:
To
all
those
who
have
preserved
,
succoured
,
benefitted
their
Countries
,
there
is
a
certain
place
assigned
in
Heaven
,
where
they
enjoy
a
blessed
Eternity
;
that
is
,
saith
Macrobius
,
thence
they
came
and
thither
they
return
.
And
cap.
9.
he
quotes
Hesiod
numbering
the
ancient
Kings
among
the
Gods
:
Indigetes
divi
fato
summo
Jovis
hi
sunt
Quondam
homines
,
modò
cum
superis
humana
tuentes
,
Largi
ac
magnifici
:
Whom
we
invoke
for
Gods
,
(
't
is
Jove's
decree
)
Were
Men
of
Bounty
once
and
Gallantry
;
But
now
,
with
highest
Deities
,
attend
On
our
affairs
,
and
us
toth
'
Gods
commend
.
Nay
't
is
Cotta's
observation
(
in
Cicer.
de
natura
deor
.
)
that
the
Egyptians
worship'd
no
Beast
,
but
in
consideration
of
some
benefit
it
confer'd
upon
them
:
Ibis
maximam
vim
serpentum
conficiunt
—
possum
de
Ichneumonum
utilitate
,
de
Crocodilorum
,
de
Felium
dicere
—
belluas
à
barbaris
,
propter
beneficium
consecratas
.
—
]
For
the
same
Opinion
he
(
a
little
after
)
quotes
Prodicus
,
Chius
,
Euemerus
,
and
his
Interpreter
Ennius
;
[
Prodicus
Chius
,
Ea
quae
prodessent
hominum
vitae
,
Deorum
in
numero
habita
esse
dixit
:
—
fortes
,
claros
,
potentes
viros
tradit
post
mortem
pervenisse
ad
Deos.
—
]
2.
Now
the
first
Jupiter
(
for
instance
)
being
succeeded
by
so
many
of
his
name
(
but
not
Vertues
)
as
in
process
of
time
the
Joves
amounted
to
300
as
Tertullian
(
out
of
Varro
)
counts
them
:
[
Romanus
Cynicus
Varro
tricentos
Joves
(
sive
Jupitores
dicend
.
)
introduxit
:
]
(
apol.
14.
)
and
at
last
,
the
true
History
of
him
growing
as
much
out
of
the
Memory
of
men
,
as
the
History
of
the
Creation
was
,
when
he
was
first
made
a
God
;
this
latter
brood
was
brought
over
his
shoulders
,
to
share
with
him
(
as
he
had
done
with
the
only
true
God
)
in
the
honour
of
being
esteemed
Deities
:
each
Nation
contending
that
their
own
was
the
ancient
Jupiter
,
ascribed
to
their
own
,
all
that
was
commendable
in
others
of
that
name
;
and
fastned
upon
foreigners
the
Vices
of
their
own
Jupiters
:
So
that
it
was
the
Vertue
of
the
first
Jupiter
that
advanced
all
his
Name-sakes
to
divine
honour
.
And
when
the
Crimes
of
the
younger
Jupiters
were
by
the
Poets
fastned
on
him
,
this
was
so
far
from
adding
to
his
credit
;
as
,
with
those
that
believ'd
the
Poetical
Stories
,
it
lost
him
the
repute
of
being
a
God
:
and
with
those
that
believ'd
him
to
be
a
God
,
the
Poets
lost
the
repute
of
being
faithful
Historians
,
upon
that
very
account
,
because
they
presented
the
Gods
in
the
form
of
beastly
immanities
;
and
affirmed
the
God-born
to
have
perpetrated
more
vile
Enormities
than
ever
were
acted
by
the
off-spring
of
most
wicked
men
:
not
only
charging
them
with
Thefts
and
Adulteries
,
but
with
the
devouring
of
their
own
Children
,
gelding
their
Parents
,
Incest
with
their
Mothers
,
and
many
other
fedities
;
as
Isocrates
(
Busirid
.
laudat
.
)
observes
,
calling
Poetical
Theology
,
Blasphemy
,
and
affirming
the
Divine
Vengeance
to
have
pursued
most
of
them
,
for
those
impious
Fictions
:
many
of
them
becoming
Vagabonds
and
Beggars
;
others
being
struck
blind
;
others
,
being
exil'd
,
lived
in
perpetual
fewd
with
their
own
Kindred
:
and
Orpheus
,
the
chief
Author
of
such
like
Fables
,
being
mangled
alive
,
and
torn
in
pieces
.
Wherefore
(
saith
he
)
if
we
be
wise
,
let
's
not
follow
their
dotages
;
nor
endure
(
since
we
make
Laws
that
one
man
should
not
slander
another
)
that
this
lawless
liberty
be
given
,
of
babbling
what
comes
at
Tongues
end
concerning
the
Gods
:
but
let
us
think
that
both
Thief
and
Recetter
,
the
Reporter
and
Believer
of
such
Stories
are
grievous
offenders
.
For
my
own
part
(
saith
he
)
't
is
an
Article
of
my
Creed
,
that
not
only
the
Gods
but
the
God-born
are
not
only
exempted
from
all
Vice
,
but
have
all
Vertues
so
naturally
implanted
in
them
,
as
they
become
Leaders
and
Masters
to
us
Men
,
in
all
honest
and
praise-worthy
endeavours
.
Hence
Pausanias
cautions
his
Reader
,
not
to
believe
what
the
Athenian
Temples
represent
concerning
the
Gods
;
as
grounded
on
Poetical
Fables
.
On
the
other
side
,
where
the
Poets
fictions
were
imbraced
and
applauded
,
the
Gods
that
they
presented
were
exploded
:
while
they
muster
the
Gods
(
saith
Tertullian
Apol.
cont.
gentes
)
into
two
adverse
parties
standing
the
one
for
Troy
,
the
other
for
Greece
:
while
they
present
Venus
wounded
by
a
mortal
hand
,
while
she
's
fetching
off
Aeneas
from
Diomed's
pursuit
:
while
they
bring
in
Mars
pin'd
almost
to
death
,
by
undergoing
a
three-months
penance
in
those
Chains
Vulcan
had
caught
him
in
with
Venus
:
while
they
sing
,
how
Jupiter
was
secured
by
the
help
of
a
Monster
,
from
being
taken
with
his
Curtizans
,
in
the
like
snares
:
while
they
chaunt
his
lamenting
Sarpedon's
mishap
,
his
dalliances
with
Juno
:
while
,
through
the
connivence
of
Princes
,
they
take
liberty
to
feign
Apollo
a
Herdsman
under
Admetus
;
Neptune
a
Mason
to
Laomedon
,
and
defrauded
of
his
wages
;
Aesculapius
to
have
been
struck
with
Jove's
Thunder-bolt
,
for
taking
too
large
Fees
for
a
Cure
:
(
sure
it
was
not
of
the
French
Disease
,
that
amorous
God
would
have
thought
half
a
Kingdom
a
Fee
small
enough
for
that
:
)
while
the
Mimick
personates
Anubis
playing
the
Adulterer
;
Diana
making
love
to
the
Swain
Eudimion
(
and
lash'd
soundly
for
her
offences
;
)
the
Sun
lamenting
Phaeton's
Fall
;
Cybel
(
the
Mother
of
the
reputed
Gods
)
puling
at
the
feet
of
a
disdainful
Shepherd
;
the
Boy
Paris
umpiring
the
Contest
for
the
golden
Apple
,
betwixt
three
Goddesses
.
While
(
I
say
)
the
Poets
publish
in
their
ears
,
while
the
Mimicks
present
to
their
Eyes
,
the
obscenities
of
their
Deities
,
the
vulgar
conclude
them
no
Gods
:
and
instead
of
making
them
the
Objects
of
Devotion
and
Religious
Fear
,
esteem
them
Objects
of
Scorn
and
Derision
.
[
Dispicite
utrùm
Mimos
an
Deos
vestros
in
jocis
&
strophis
rideatis
?
]
Do
you
,
when
you
hear
joques
and
quirks
put
upon
your
Gods
,
laugh
at
the
Jeaster's
wit
,
or
at
the
folly
of
your
Gods
?
Durst
ye
make
a
sport
of
Phaebus
his
tears
,
and
laugh
,
while
he
's
presented
weeping
,
if
you
really
believ'd
the
Mimick
-
Phoebus
to
be
a
God
.
Had
they
esteemed
the
Mimick
Gods
,
Gods
indeed
,
they
would
have
reverenc'd
their
presence
more
than
Cato's
,
before
whom
the
Romans
were
ashamed
,
in
their
celebrating
the
Floralia
,
to
call
forth
the
Mimicks
to
act
their
parts
;
confessing
(
as
Valerius
Max.
observes
,
lib.
2.
cap.
10.
)
that
they
had
more
respect
to
that
one
Man
,
whom
Vertue
had
made
venerable
,
than
to
all
the
Spectators
,
yea
,
than
all
those
Gods
who
were
there
personated
.
§
4.
The
different
respect
which
Stage-players
had
amongst
Romans
and
Grecians
:
The
design
of
Mythologists
.
Hence
Plato
(
in
his
2.
and
10.
Books
of
his
Commonwealth
)
would
have
that
kind
of
Poetry
,
that
sings
the
flagitiousness
of
the
Gods
,
expelled
out
of
every
well-constituted
Republick
;
as
tending
to
the
effeminating
of
mens
Minds
,
and
corrupting
of
Manners
.
And
the
ancient
Romans
(
to
prevent
that
evil
Opinion
of
the
Gods
,
which
they
foresaw
people
would
readily
take
up
,
from
such
Premises
)
forbad
the
use
of
Stage-plays
in
their
Laws
of
the
Twelve
Tables
;
a
Law
in
force
500
years
after
Rome
built
.
And
when
in
the
Consulship
of
Sulpitius
and
Licinius
,
the
Pontiff
,
by
direction
of
Sibyls
Books
,
instituted
them
to
asswage
the
then
raging
Pestilence
:
to
secure
the
Vulgar
from
the
dint
of
that
Temptation
to
Atheism
,
that
was
laid
before
them
,
in
those
scenical
Prostitutions
:
they
were
admonish'd
of
the
baseness
of
those
fellows
,
by
a
Decree
prohibiting
Stage-players
to
be
free
of
the
City
(
In
Aug.
de
civit
.
dei
,
2.
13.
)
as
L.
Vives
affirms
out
of
Livy
.
A
Decree
which
speaks
that
Generation
of
men
to
have
been
(
in
the
Opinion
of
the
Senate
)
Persons
of
most
debauch'd
manners
,
and
profligated
honesty
(
seeing
that
privilege
of
the
City
was
granted
to
many
thousands
of
flagitious
men
;
)
and
therefore
not
to
be
credited
by
the
People
,
in
what
they
prated
or
presented
,
either
concerning
God
,
or
Man
.
To
this
Constitution
alludes
Cicero
,
Roscium
ità
peritum
dixit
ut
solus
esset
dignus
qui
in
scenam
deberet
intrare
:
ità
virum
bonum
ut
solus
esset
dignus
,
qui
eò
non
debeat
accedere
:
]
(
Orat.
pro
Roscio
,
referente
Augustino
,
de
consensu
Evangel.
lib.
1.
cap.
23.
Tom.
4.
)
who
said
,
That
Roscius
was
so
skilful
an
Actor
,
as
of
all
others
he
deserv'd
to
come
upon
the
Stage
;
but
so
good
a
man
,
as
it
was
pity
he
should
ever
come
there
.
And
this
Constitution
(
perhaps
)
they
were
induc'd
to
make
,
upon
their
reflecting
on
that
mischief
which
the
Grecian
contrary
custom
,
of
honouring
Stage-players
,
had
introduc'd
;
for
it
was
early
in
the
Age
of
Poetry
,
and
before
the
Roman
Name
was
known
out
of
the
confines
of
Italy
,
that
the
liberty
of
the
old
Comedians
,
back'd
with
the
esteem
they
had
in
that
State
,
had
prejudic'd
the
Grecians
against
the
commonly-received
Gods
.
Briefly
;
St.
Austin
has
drawn
,
into
this
short
Syllogism
,
the
Sum
of
what
both
Grecians
,
Romans
,
and
Christians
assert
touching
this
business
.
The
Greeks
propound
,
-
If
the
Gods
that
Stage-players
represent
be
Gods
indeed
,
they
that
represent
them
are
worthy
of
honour
:
The
Latins
assume
,
-
But
Stage-players
are
not
worthy
of
the
lowest
degree
of
honour
,
of
being
free
Citizens
:
The
Christian
concludes
,
-
Therefore
those
Gods
that
Stage-players
represent
are
not
Gods
.
A
Conclusion
most
necessarily
flowing
from
the
Premises
;
but
yet
the
Roman
Sages
,
fearing
that
the
Vulgar
might
not
have
natural
Logick
enough
to
gather
this
consequence
from
their
excluding
Stage-players
from
the
privilege
of
the
City
,
they
openly
avowed
and
published
this
,
as
a
sound
point
of
their
Divinity
;
That
Jupiter
in
the
Scene
,
was
not
the
same
with
him
in
the
Capitol
.
Thus
Varro
,
quoted
by
St.
Austin
(
de
Civitate
6.
5.
)
expresses
the
sence
of
his
Country-men
.
[
In
Poetical
Divinity
there
are
many
things
feigned
,
against
the
Dignity
and
Nature
of
the
immortal
Gods
:
for
here
we
are
taught
,
how
one
of
them
is
born
of
Jupiter'
s
Head
,
another
of
his
Thigh
,
another
of
drops
of
Blood
;
how
one
play'd
the
Thief
,
another
the
Adulterer
,
&c.
lastly
,
this
Theology
attributes
those
things
to
God
,
which
connot
befal
the
most
despicable
and
wretched
Man
.
]
Yea
,
fearing
this
might
not
prove
Antidote
strong
enough
against
that
deadly
Poyson
of
their
Religion
that
was
propined
from
the
Stage
;
(
for
as
St.
Austin
observes
,
Jupiter
was
presented
on
the
Stage
,
in
the
same
posture
and
accoutrements
,
he
had
in
his
Temple
:
)
at
last
they
came
to
this
shift
,
That
the
Poetical
descriptions
of
the
Gods
,
were
nothing
less
than
they
pretended
in
the
Title-page
and
common
Notion
:
but
onely
Schemes
of
Natural
Philosophy
,
under
their
borrowed
Names
,
(
that
none
might
apprehend
the
Mystery
of
that
Science
,
but
their
own
Scholars
to
whom
they
communicated
their
Key
)
calling
the
Skie
,
Jupiter
;
the
Air
,
Juno
;
the
Sea
,
Neptune
;
the
Earth
,
in
its
central
parts
,
Pluto
;
in
its
superficial
,
Ceres
,
&c.
Thinkest
thou
(
say
the
Patrons
of
the
Pagan
Cause
in
St.
Austin
(
de
civit
.
2.
24.
)
that
our
Ancestors
were
such
arrant
fools
,
as
not
to
know
that
the
Poetical
Gods
were
not
Gods
,
but
only
the
Gifts
and
Creatures
of
God
.
That
this
was
the
old
Subterfuge
of
the
Romans
,
and
of
an
elder
Date
than
St.
Austin
(
and
therefore
not
invented
as
a
Salvo
against
the
Objections
of
Christians
,
but
of
common
Sense
)
appears
,
from
that
passage
in
Philo
Judaeus
(
de
leg
.
ad
Caium
,
630.
)
where
deriding
Caligula
for
attempting
to
monopolize
the
honour
of
all
the
Gods
to
himself
;
and
shewing
how
little
he
resembled
Mars
:
I
mean
not
(
saith
he
)
that
fabulous
one
,
but
him
by
whom
we
understand
natural
Fortitude
.
(
A
trick
that
Philo
himself
had
learn'd
and
(
without
any
appearance
of
need
)
practis'd
,
in
his
turning
those
passages
in
sacred
History
into
Allegories
,
wherein
the
Philosophers
objected
any
shew
of
improbability
or
indecorum
:
and
therefore
I
wonder
not
at
his
seeming
allowance
of
this
shift
in
them
.
)
And
secondly
,
from
that
speech
of
Lucius
Balbus
(
in
Tully's
de
nat.
deorum
,
2.
)
[
Videtisne
igitur
ut
à
physicis
rebus
,
benè
&
utiliter
inventis
,
ratio
sit
tracta
ad
commentitios
&
fictos
Deos
:
quae
res
genuit
falsas
opiniones
,
errorésque
turbulentos
,
&
superstitiones
planè
aniles
:
Et
formae
enim
nobis
Deorum
,
&
aetates
,
&
vestitus
,
&
ornatus
noti
sunt
,
genera
praetereà
,
conjugia
,
cognationes
,
omniáque
traducta
ad
similitudinem
imbecillitatis
humanae
;
nam
&
perturbatis
animis
inducuntur
:
accepimus
etiam
Deorum
cupiditates
,
aegritudines
,
iracundias
:
haec
&
dicuntur
&
creduntur
stultissimè
,
&
plena
sunt
vanitatis
,
summaeque
levitatis
.
]
You
see
therefore
,
how
from
Natural
Philosophy
,
well
and
profitably
invented
,
Reason
was
drawn
by
head
and
shoulders
to
fictitious
Deities
:
which
thing
hath
produced
false
Opinions
,
turbulent
Errors
and
most
doting
Superstitions
:
For
the
Shapes
,
Ages
,
Apparrels
,
Ornaments
,
Lineages
,
Marriages
,
Alliances
,
and
all
other
things
of
the
Gods
,
are
presented
to
us
and
drawn
after
the
similitude
of
humane
frailty
:
They
are
moreover
introduc'd
with
troubled
Minds
;
and
we
learn
their
Lusts
,
Sicknesses
and
raging
Passions
:
which
things
either
to
say
or
believe
of
them
is
a
point
of
the
extremest
folly
,
vanity
and
levity
:
and
therefore
Piety
forceth
us
to
put
a
mystical
interpretation
upon
the
Poets
,
&c.
But
what
needed
they
to
have
cover'd
the
nakedness
of
their
Poetical
Deities
from
vulgar
eyes
with
this
Mantle
,
had
they
not
suspected
the
avowing
them
,
for
such
,
would
have
hazarded
the
bringing
of
their
people
into
an
opinion
of
Socrates
,
who
in
contempt
of
that
Jove
,
instead
of
swearing
by
him
,
chose
rather
to
swear
by
a
Dog
,
a
Goat
,
a
Goose
;
conceiving
the
most
contemptible
Creature
of
Gods
making
,
to
have
more
Divinity
in
it
,
than
that
monstrous
God
of
the
Poets
framing
.
So
deeply
are
the
Principles
of
Vertue
and
Vice
(
and
among
those
vertuous
ones
)
that
of
honouring
Vertue
,
radicated
in
the
minds
of
all
men
(
not
debauch'd
)
as
,
rather
than
Vice
shall
supplant
Vertue
of
its
due
reward
of
honour
,
Jove
himself
if
he
appear
in
its
garb
,
shall
be
ungodded
,
and
metamorphosed
(
in
the
opinion
of
Mankind
)
into
a
Devil
:
for
such
the
Pagan
Philosophers
themselves
do
(
with
one
mouth
)
proclaim
all
those
reputed
Gods
to
be
,
that
delight
in
Blood-shed
,
in
Filthiness
,
&c.
Jamblicus
(
de
mysteriis
pag.
98.
)
in
answer
to
what
Porphyry
propounds
to
the
Aegyptian
Priest
,
touching
the
Opinion
of
those
who
thought
all
presages
to
procede
from
evil
Spirits
confesseth
,
that
some
do
;
to
wit
,
such
as
for
their
defilements
are
conformed
to
impure
Daemons
,
to
prophane
and
dissolute
Spirits
.
And
to
his
other
Question
,
How
come
the
Gods
,
upon
wicked
mens
intreaty
,
to
inflict
unjust
pains
upon
good
men
?
he
gives
this
in
answer
,
(
Id.
Ibid.
pag.
105.
)
If
upon
mens
imprecations
pour'd
out
to
the
Gods
,
some
adverse
things
be
observ'd
to
fall
out
unjustly
:
we
must
impute
it
to
other
Causes
;
which
if
we
cannot
find
out
,
we
must
not
(
for
all
that
)
so
much
as
suspect
any
thing
of
the
Gods
,
unworthy
of
the
Divine
Nature
,
or
of
that
certain
science
of
their
goodness
which
is
inbred
in
our
minds
,
and
wherein
all
both
Greeks
and
Barbarians
agree
with
us
—
and
a
little
after
;
If
what
we
have
said
of
Idols
and
evil
Spirits
be
true
—
they
counterfeit
the
presence
of
God
,
and
therefore
command
their
Worshippers
to
be
just
,
that
themselves
may
be
thought
to
be
good
:
but
because
they
are
in
their
nature
bad
,
they
are
prone
to
do
evil
and
to
lead
us
to
evil
.
Porphyry
(
de
sacrif
.
pag.
314
,
315.
)
out
of
Plato
tells
us
,
that
as
heat
cannot
cool
us
;
so
the
Divine
Nature
(
that
is
all
Justice
)
can
do
no
unjust
thing
:
and
therefore
concludes
,
That
all
those
Spirits
,
that
either
themselves
commit
,
or
tempt
us
to
commit
immoralities
,
(
though
they
would
make
the
World
believe
they
are
Gods
,
and
their
Prince
the
highest
and
holiest
God
)
are
no
better
than
Devils
.
Plutarch
(
in
his
Pelopidas
)
reports
,
That
while
the
Theban
Army
lay
encamp'd
in
Leuctra
,
resolved
to
give
battel
to
Cleombrotus
and
the
Spartan
forces
;
Pelopidas
was
terrified
with
a
Vision
of
Scedasus
Daughters
there
ravish'd
and
slain
by
certain
Spartans
;
against
whom
when
their
Father
could
not
obtain
Justice
at
the
hands
of
the
Spartan
State
,
pouring
out
dreadful
execrations
upon
them
,
he
slew
himself
upon
his
Daughters
Grave
.
These
Pelopidas
thinks
he
hears
,
groaning
about
their
Sepulchres
,
and
cursing
the
Spartans
;
and
their
Father
commanding
him
to
sacrifice
a
yellow-hair'd
Virgin
,
if
he
desired
to
obtain
victory
over
the
Spartans
:
Pelopidas
communicates
this
Vision
and
Command
to
his
Prophets
and
Associates
:
by
whom
(
notwithstanding
the
allegations
of
the
examples
of
Menaeceus
,
Macaerias
,
Pherecides
,
Leonidas
,
Agesilaus
and
Agamemnon
,
in
favour
of
it
)
that
Command
was
judged
so
barbarous
,
as
it
was
impossible
it
could
procede
from
,
or
the
fulfilling
of
it
be
acceptable
to
any
of
the
Gods
;
for
those
that
delight
in
human
blood
and
slaughter
are
infernal
Fiends
,
&c.
Thus
Salacus
King
of
Aethiopia
is
commended
for
interpreting
that
Dream
,
wherein
he
was
counsel'd
to
assemble
the
Aegyptian
Priests
,
and
to
cut
them
off
by
the
middle
;
as
proceeding
from
the
diabolical
injection
of
some
Demons
that
envied
his
happiness
,
and
desired
to
make
him
obnoxious
to
the
just
displeasure
of
the
Gods
,
for
so
sacrilegious
an
Act
:
chusing
rather
to
lay
down
the
Egyptian
Crown
,
which
he
had
then
wore
50
years
,
and
return
into
Aethiopia
:
than
to
hold
it
at
that
price
the
Vision
set
upon
it
,
(
Herodot
.
Eutyrpe
,
163.
)
Lo
here
,
the
point
of
this
Objection
turn'd
against
those
that
framed
it
:
for
Jove
was
so
far
from
gaining
by
his
Viciousness
the
repute
of
being
a
God
,
as
the
Vices
of
his
Namesakes
(
imputed
to
him
)
dethron'd
him
from
that
Heaven
,
to
which
his
own
Vertue
had
of
old
exalted
him
,
while
they
knew
and
believed
no
other
of
him
,
but
that
he
was
the
Founder
of
their
Commonwealth
;
that
he
gather'd
them
(
being
formerly
dispers'd
like
savage
Beasts
)
into
human
Societie
,
that
he
taught
them
by
Precept
and
Example
the
Trade
of
Vertue
,
they
ador'd
him
for
a
God
:
But
when
they
hear
the
Poets
tell
Stories
of
his
Murders
,
Incests
,
Rapes
,
&c.
they
conclude
him
(
if
those
Stories
be
true
)
a
wicked
Demon.
Yea
Plutarch
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Venus
and
Harp
of
all
Philosophy
,
in
his
Treatise
of
Superstition
(
Moral
.
tom.
1.
pag.
389.
)
strenuously
maintains
the
Point
;
That
those
who
deny
the
Being
of
God
,
are
not
so
impious
,
as
they
that
conceive
him
to
be
such
as
the
Poets
feign
him
:
I
had
rather
(
saith
he
)
men
should
in
their
discoursing
of
me
,
say
there
never
was
any
such
man
as
Plutarch
,
than
say
I
was
such
a
man
as
the
superstitious
account
God
to
be
;
sickle
,
mutable
,
prone
to
anger
,
desirous
of
revenge
for
the
least
injury
:
and
that
from
these
misconceits
of
the
Gods
,
men
grew
into
the
Opinion
that
there
were
no
Gods
.
Would
God
this
Christian
Age
had
not
too
sad
experience
of
the
truth
of
this
Aphorism
!
For
since
the
Pulpit
hath
been
made
a
Stage
for
Mimicks
,
who
are
train'd
up
to
no
other
Art
wherein
they
are
more
dexterous
,
than
that
of
making
Mows
and
wry
Faces
upon
the
Establish'd
Religion
;
of
misrepresenting
the
Christian
Faith
and
the
Authour
of
it
(
by
fathering
upon
the
Spirit
their
nonsensical
uncharitable
blasphemous
Prattlings
;
upon
God
the
Father
such
inhumane
and
bloody
Purposes
and
Decrees
,
as
make
him
look
,
out
of
their
Dress
,
more
ill-favour'd
than
the
blackest
Fiend
;
upon
God
the
Son
,
the
Institution
of
a
Religion
more
barbarous
than
the
Worship
of
Moloch
:
)
this
Stage-play
Divinity
hath
brought
in
Atheistical
Contempt
of
God
and
the
Ministery
.
But
I
dare
not
give
my
just
Zeal
its
full
scope
in
this
place
.
I
now
alledge
this
only
to
shew
,
That
the
Law
of
Honesty
,
Vertue
and
Morality
is
so
deeply
imprest
upon
the
Human
Soul
,
as
,
rather
than
Men
(
who
are
not
altogether
brutified
)
will
be
led
to
Acts
of
Injustice
,
upon
the
suggestions
of
a
Divine
Command
,
they
will
deny
the
Divinity
of
that
Command
;
and
chuse
rather
to
worship
no
God
at
all
,
than
one
that
's
represented
with
such
Properties
as
bid
defiance
to
common
Honesty
.
CHAP.
IV.
Christian
Religion
concords
with
the
highest
Philosophical
Notions
.
§
1.
Divine
Knowledg
communicated
from
the
Church
to
travelling
Philosophers
.
Our
Religion
elder
than
Heathenism
by
Heathens
confession
.
§
2.
Christian
Articles
implied
in
Pagan
Philosophy's
Positions
.
Man's
happiness
through
Communion
with
God
,
and
Conformity
unto
God
.
§
3.
This
Conformity
and
Communion
effected
by
God-man
.
God
manifest
in
the
Flesh
,
born
of
a
Virgin
.
§
4.
Plato
falter'd
under
the
burden
of
vulgar
Error
.
A
man
from
God
.
Whence
Multiplicity
of
God-Saviours
.
Pagan
Independency
.
Their
mutual
indulging
one
another
.
§
5.
Not
many
,
but
one
Mediator
,
the
result
of
the
Heathen's
second
thoughts
.
Plato
'
s
Sentence
sentenced
by
Platonicks
.
Nothing
can
purge
but
a
Principle
.
St.
John'
s
Gospel
in
Platonick
Books
.
The
Christian
Premisses
yielded
,
their
Conclusions
denied
by
Gentiles
.
Plato
'
s
Sentence
(
under
the
Rose
.
)
§
1.
The
Church
gave
life
to
,
received
none
from
,
the
Philosophers
.
THe
Apostles
,
however
illiterate
,
might
perhaps
spin
out
of
their
own
bowels
a
course-spun
Warp
,
which
might
fit
to
an
hairs-breadth
the
home-spun
Woof
of
vulgar
Conceptions
.
But
then
how
came
they
to
a
Doctrine
so
exactly
suting
the
more
refined
Notions
of
the
most
eminent
Philosophers
?
[
Quis
docuit
psittacum
suum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
]
If
they
were
men
of
crazy
or
but
vulgar
Brains
,
whence
learn'd
they
to
dogmatize
,
to
Grecize
,
in
their
divine
Philosophy
,
so
profoundly
?
to
distil
a
Doctrine
so
absolutely
Philosophical
,
as
it
either
ecchoeth
to
what
was
taught
in
the
most
learned
Schools
;
or
is
such
as
the
most
sagacious
Wits
were
hunting
after
,
but
could
not
start
,
and
must
ecchoe
to
,
upon
its
Proposals
,
or
recede
from
their
own
Principles
.
Hence
that
of
R.
Obad.
Caon
.
(
in
Psal.
45.
)
Kings
Daughters
were
among
thy
honourable
Women
:
[
id
est
,
opiniones
sapientùm
Nationum
exterarum
]
that
is
,
the
opinions
of
the
wise
Gentiles
.
And
that
of
Lactantius
:
[
Quod
si
extitisset
aliquis
qui
veritatem
distersam
per
singulos
,
per
sectásque
diffusam
colligeret
in
unum
,
ac
redigeret
in
corpus
:
is
profectò
non
dissentiret
à
nobis
.
]
(
Lactant.
de
divino
praemio
,
7.
7.
)
If
the
Truth
dispers'd
among
several
Persons
,
and
scatter'd
among
several
Sects
,
were
,
by
any
man
,
collected
into
one
,
and
digested
into
a
body
,
it
would
,
without
doubt
,
not
dissent
from
us
.
When
Apollodorus
offer'd
to
Socrates
a
precious
and
gorgeous
Tunick
and
Pall
,
to
put
on
when
he
drank
the
poyson
,
and
to
be
wrapped
in
when
he
was
dead
;
Socrates
,
turning
to
Crito
,
Simacus
,
and
Phaedo
;
what
an
honourable
opinion
(
saith
he
)
hath
Apollodorus
of
me
,
if
he
think
to
see
Socrates
in
this
Robe
after
I
am
dead
;
if
he
think
,
that
that
which
will
then
lay
at
his
feet
,
is
Socrates
,
I
know
not
my self
who
I
am
.
(
Aelian
.
var.
hist.
1.
16.
)
This
Socratical
Aphorism
Tully
expresseth
thus
,
[
Mens
cujusque
,
is
est
quisque
.
]
Is
one
Egg
more
like
another
than
this
of
the
Schools
to
that
of
the
Gospel
,
where
Jesus
concludes
Abraham
to
be
still
living
,
from
Moses
his
stiling
God
the
God
of
Abraham
so
many
years
after
his
decease
?
That
of
Abraham
he
left
behind
him
in
his
Sepulchre
,
is
not
Abraham
,
but
that
of
him
that
still
lives
.
But
it
would
require
an
Age
to
transcribe
,
by
retail
,
those
numerous
Philosophical
Axioms
which
speak
the
Language
of
Scripture
so
perfectly
;
as
the
whole
matter
of
controversie
,
betwixt
the
Fathers
Apologizing
for
,
and
the
Philosophers
contending
against
our
Religion
,
was
brought
by
mutual
consent
to
this
point
:
Whether
the
wise
men
of
the
World
receiv'd
those
Doctrines
from
our
Scriptures
,
or
the
Pen-men
of
the
Scripture
from
their
Schools
?
Celsus
in
Origen
contends
earnestly
,
that
whatsoever
was
solid
in
the
Christian
Religion
was
borrowed
from
the
Philosophers
:
by
whom
it
was
better
and
clearlier
delivered
.
He
instanceth
in
our
affirming
God
to
dwell
in
light
inaccessible
;
this
(
saith
he
)
is
no
more
than
what
Plato
teacheth
in
his
Epistles
,
[
that
the
first
Good
is
ineffable
.
]
In
our
Saviour's
commending
Humility
.
This
is
Plato's
Doctrine
(
saith
Celsus
)
teaching
in
his
Book
of
Laws
,
that
[
He
who
would
be
happy
must
be
a
follower
of
Justice
with
an
humble
and
well-composed
mind
.
]
In
Christ's
saying
,
'T
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
:
what
is
this
(
saith
he
)
other
than
that
of
Plato
,
[
It
is
not
possible
that
a
man
can
be
very
rich
and
very
good
.
]
From
the
fame
Fountain
Celsus
will
have
Christ
to
draw
that
saying
,
Strait
is
the
gate
,
and
narrow
is
the
way
that
leadunto
life
,
and
few
there
be
that
find
it
;
and
that
our
Doctrine
of
the
fall
of
Angels
,
and
their
being
reserved
in
chains
,
was
derived
from
the
Poet
Pherecides
and
Homer
,
(
vide
l.
4.
col
.
9.
)
The
Patrons
of
the
Christian
Cause
,
on
the
other
hand
contended
that
the
waters
of
the
Academy
were
drawn
from
the
wells
of
the
Sanctuary
:
that
the
Sun
of
knowledg
arose
in
the
East
,
and
thence
displayed
its
Beams
over
the
World
.
St.
Ambrose
proves
that
Plato
borrowed
of
David
in
Psalm
.
35.
And
upon
that
in
Isaiah
40.
[
For
she
hath
received
at
the
Lords
hand
double
to
her
iniquity
,
]
saith
he
[
Plato
eruditionis
gratiâ
,
in
Aegyptum
profectus
,
ut
Mosis
gesta
,
Legis
praecepta
,
&
Prophetarum
dicteria
cognosceret
,
&c.
]
(
in
psalm
.
118.
serm.
18.
)
St.
Austin
quotes
St.
Ambrose
proving
from
Chronology
,
that
the
Grecians
borrowed
of
the
Jews
,
not
è
contrà
:
and
thence
commends
the
reading
of
Secular
History
,
(
de
Christiana
Doct.
lib.
2.
cap.
28.
)
and
,
in
his
Epistle
to
Polinus
and
Therasias
,
writes
thus
;
[
Libros
Ambrosii
multùm
desidero
,
quos
adversùs
nonnullos
imperitissimos
&
superbissimos
,
qui
de
Platonis
libris
Dominum
profecisse
contendunt
,
dilligentissimè
&
copios
ssimè
scripsit
:
]
(
Aug.
Epist.
34.
)
And
not
barely
affirm'd
it
,
but
brought
in
evidence
for
the
proof
of
it
,
either
from
common
Principles
of
Reason
,
or
the
Authority
of
heathen
Chronologers
.
St.
Origen
thus
,
(
Contra
Cels.
lib.
6.
cal.
1
,
2
,
3
,
&c.
)
[
Moses
was
long
before
the
most
ancient
of
your
Philosophers
,
and
therefore
they
must
borrow
light
from
him
;
but
it
was
impossible
he
could
light
his
Candle
at
theirs
,
before
they
were
lighted
:
and
the
Apostles
were
the
unlikeliest
men
in
the
World
to
understand
your
Philosophers
.
]
The
same
Father
(
Origen
contrà
Celsum
lib.
1.
cal
.
13.
)
in
answer
to
Celsus
objecting
Moses
his
Juniority
to
the
Heathen
Theologues
,
saith
:
that
Hermippus
(
in
his
first
Book
of
Lawgivers
)
declared
how
Pythagoras
translated
his
Discipline
from
the
Jews
into
Greece
:
and
that
there
was
extant
a
Book
of
Haecateus
,
in
which
he
so
approves
of
the
Jewish
Philosophy
,
as
Herennus
Philo
(
in
his
Commentar.
de
Judaeis
)
questions
whether
it
be
the
genuine
Book
of
Haecateus
,
whose
name
it
bears
;
it
seeming
to
him
improbable
,
that
an
Heathen
Philologer
would
write
so
much
in
their
commendation
.
St.
Austin
in
his
eighteenth
Book
de
Civitate
,
from
Chap.
2.
to
the
end
of
that
Book
,
demonstrates
by
Chronology
that
our
Prophets
were
elder
than
their
Philosophers
.
And
(
in
his
8.
11.
de
Civitate
Dei
)
affirms
Plato
to
have
transcribed
the
description
of
the
first
matter
,
in
his
Timaeus
(
mentioned
also
by
Cicero
,
and
thus
translated
,
[
Mundum
efficere
volens
Deus
,
terram
primo
ignemque
jungebat
,
When
God
was
about
to
frame
the
World
,
he
first
joyntly
made
the
matter
of
Fire
and
Earth
:
]
from
that
of
Moses
,
[
In
the
beginning
God
made
the
Heaven
and
Earth
(
Gen.
1.
1.
)
]
Plato
by
Fire
understanding
Heaven
:
And
his
notion
of
the
Air
upon
the
Water
,
to
have
been
Plato's
mis-conception
of
that
of
Moses
[
The
Spirit
moved
upon
the
Waters
:
]
And
his
Dogma
,
(
in
Phaedone
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
[
Every
right
Philosopher
is
a
lover
of
God
,
]
to
have
been
derived
from
the
sacred
Fountains
,
where
nothing
flows
more
plentifully
than
such
like
Doctrine
.
But
that
which
made
this
most
learned
Father
,
almost
believe
altogether
that
Plato
had
read
Moses
,
was
his
observing
Plato
to
have
been
the
first
Philosopher
who
called
God
by
that
name
,
which
God
reveal'd
himself
by
to
Moses
in
his
Embassy
to
Pharaoh
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
am
that
I
am
,
or
,
That
that
is
.
]
A
name
appropriated
to
God
by
Plato
,
in
his
Timeus
,
calling
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
ever-being
:
]
and
so
familiar
with
the
Platonicks
,
as
in
their
Master's
stile
they
superscribed
their
Treatises
concerning
God
with
this
Title
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Of
him
that
is
.
A
name
(
saith
St.
Austin
)
I
find
in
no
Books
before
Plato
,
save
in
those
where
it
is
said
[
I
am
that
I
am
.
]
This
was
modestly
said
of
that
cautious
Divine
;
for
the
truth
is
)
Alcimus
writes
to
Amynthas
,
that
some
Philosophers
had
got
that
Notion
by
the
end
before
Plato
,
naming
Epicharmus
,
and
quoting
those
words
of
his
,
at
which
Plato
lighted
his
Candle
;
and
Plato
himself
in
his
Sophista
confesseth
little
less
.
But
it
comes
all
to
one
,
as
to
our
Argument
:
for
Epicharmus
was
a
Pythagorian
;
and
that
Pythagoras
the
circumcised
Philosopher
,
received
that
and
all
his
other
refined
Notions
from
Moses
his
Writings
,
or
by
discourse
from
the
Jewish
and
Egyptian
Priests
,
at
first
or
second
hand
;
Isocrates
(
Busiridis
laud.
pag.
539.
)
gives
as
pompous
a
proof
,
as
is
to
be
met
with
any
where
.
Of
the
Religion
of
the
Egyptians
(
saith
he
)
I
could
commemorate
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
many
and
great
things
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
]
in
the
observing
of
which
I
am
neither
alone
,
nor
first
:
but
many
both
of
this
,
and
the
former
Age
:
among
whom
is
the
Samian
Pythagoras
,
who
travelling
into
Egypt
,
became
their
Disciple
,
and
brought
Philosophy
and
Religion
into
Greece
:
and
Clemens
Alexandrinus
(
Stromat
.
lib.
1.
)
as
full
and
clear
one
as
can
be
required
,
who
out
of
the
Pagan
Records
,
affirmeth
Pythagoras
,
to
have
been
circumcised
in
Egypt
;
that
he
,
having
thereby
liberty
of
going
into
their
holy
places
,
might
the
better
learn
their
mystical
Theology
:
and
that
he
learned
there
to
call
his
School
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
of
the
same
importance
with
[
Synagogue
.
]
The
same
assertion
is
made
by
Justin
Martyr
(
in
paraclesi
ad
gentes
:
)
By
Eusebius
(
in
praeparat
.
Evang.
)
And
,
before
them
,
by
Aristobulus
Judaeus
(
in
his
Epistles
to
Ptolemy
Philometer
,
lib.
1.
)
quoted
by
Eusebius
:
to
wit
,
that
Plato
did
transfer
many
things
into
his
,
out
of
the
Jewish
Writings
:
upon
which
,
saith
Athanasius
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Law
was
not
for
the
Jews
only
;
but
that
Nation
was
the
sacred
School
of
the
whole
World
,
concerning
the
knowledg
of
God
,
and
the
way
of
spiritual
living
.
]
Clemens
Alexandrinus
,
from
their
own
stories
,
sheweth
,
that
the
Grecians
did
not
only
borrow
,
their
best
Notions
from
the
Jewish
Scriptures
,
but
the
manner
of
expressing
them
sententiously
:
A
mode
of
teaching
what
Plato
commendeth
,
as
that
which
all
the
Greeks
press
after
,
but
none
attain'd
to
,
but
the
Spartans
:
That
they
so
esteem'd
the
form
of
uttering
moral
Rules
in
Proverbs
,
in
imitation
of
Solomon
,
as
they
father'd
such
Sentences
,
as
came
nearest
that
Model
,
upon
several
Authors
:
as
if
they
thought
many
of
their
wisest
men
must
have
put
their
heads
together
,
for
the
production
of
one
so
compact
a
Sentence
,
as
we
have
thousands
of
in
Scripture
:
each
one
striving
who
should
bear
away
the
honour
of
being
reputed
its
father
,
as
the
Cities
of
Greece
strove
for
Homer
.
That
which
was
thought
worthy
to
be
set
over
the
Gates
of
Apollo's
Temple
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
some
attributed
to
Chilon
:
Chamaelio
,
in
his
Book
of
the
Gods
,
ascribes
it
to
Thales
:
Aristotle
to
Pythias
:
That
other
:
[
Nè
quid
nimis
:
]
some
father
upon
Chylon
;
Strato
(
in
his
Treatise
of
Inventions
)
upon
Stratodemus
:
but
Didimus
upon
Solon
.
(
Stromatum
lib.
1.
)
There
is
scarce
a
Sentence
of
note
,
either
in
the
Poets
or
Philosophers
,
but
what
the
same
Clemens
,
in
the
same
Treatise
,
patterns
in
our
Scriptures
;
and
demonstrates
the
Gentiles
to
have
had
theirs
from
thence
,
not
è
contrà
,
by
computing
the
ages
of
the
Founders
of
every
Sect
,
and
finding
them
,
by
their
own
reckoning
,
to
be
younger
than
Moses
,
by
many
hundreds
of
years
.
Xenophon
,
the
Author
of
the
Eleatick
,
is
said
by
Timaeus
,
to
have
lived
in
the
Reign
of
Hieron
the
Scicilian
Tyrant
:
by
Apollodorus
,
in
the
time
of
Darius
and
Cyrus
:
so
that
this
Sect
is
younger
than
most
of
the
Prophets
.
Thales
the
Father
of
the
Ionicks
,
is
said
by
Eudemus
(
in
his
history
of
Astrology
)
to
have
fore-told
that
Eclipse
which
happen'd
at
the
Battel
betwixt
the
Medes
and
Lydians
,
in
the
reign
of
Cyaxeres
the
father
of
Astiages
,
to
whom
agrees
Herodotus
,
in
his
first
Book
;
this
Cyaxeres
was
contemporary
with
Salmanassar
,
who
carried
the
ten
Tribes
captive
:
so
that
the
Kingdom
of
Israel
was
standing
upon
its
last
legs
,
before
this
Sect
had
got
foot
.
For
the
stating
of
Moses
his
age
he
brings
the
Testimony
of
Appion
;
(
one
who
so
far
disgusted
the
Religion
of
Moses
as
he
wrote
that
Book
against
it
which
Josephus
answers
)
who
making
mention
of
Amasis
King
of
Egypt
alledgeth
the
Testimony
of
Ptolomeus
Mendesius
(
a
Priest
,
who
wrote
the
History
of
the
Egyptian
Kings
in
three
Books
)
and
saith
[
that
in
the
raign
of
Amasis
,
the
Jews
,
under
the
conduct
of
Moses
,
came
out
of
Egypt
:
]
which
Amasis
was
contemporary
(
as
he
saith
)
to
Icarus
.
And
of
Dionisius
Halicarnassaeus
,
who
in
his
Chronicles
affirms
the
Argolicks
,
who
derive
their
Pedigree
from
Icarus
,
to
be
the
most
ancient
of
the
Grecians
:
then
whom
the
Atticks
,
who
come
of
Cecrops
,
are
younger
by
four
Generations
(
as
Tatianus
saith
)
and
the
Arcadians
who
come
of
Pelasgus
,
nine
:
And
the
Photioticks
,
who
come
of
Deucalion
,
fifteen
:
and
the
Wars
of
Troy
twenty
,
that
is
,
five
hundred
years
.
So
much
is
the
subject
of
Homer
younger
than
Moses
.
Now
Homer
is
the
most
ancient
Heathen
Author
:
and
was
therefore
(
Aelian
.
var.
hist.
13.
22.
)
painted
by
Galaton
,
spewing
Grecian
Learning
,
and
all
other
Poets
licking
up
his
Vomit
.
A
posture
wherein
(
bating
the
homeliness
of
the
conceipt
)
Moses
might
with
more
reason
be
drawn
.
For
whatsoever
material
divine
Truth
the
heathen
World
had
(
except
the
remains
of
the
first
Tradition
by
Noah
and
his
sons
)
were
but
the
fragments
of
his
loaf
,
the
crums
they
gathered
up
under
the
table
of
Shew-bread
.
Hence
Eusebius
spends
the
whole
tenth
Book
,
de
preparat
.
Evangel
.
in
accusing
the
Ethnicks
of
Ingratitude
,
for
hating
the
Jews
,
from
whom
they
learn'd
the
liberal
Sciences
:
and
of
Theft
,
for
challenging
those
Ethick
Precepts
for
their
own
which
they
stole
out
of
the
Hebrew
Books
.
And
the
eleventh
Book
in
proving
the
Platonick
Philosophy
to
have
been
fetch'd
out
of
Egypt
and
Judea
:
and
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
writ
over
the
Portal
of
the
Delphick
Temple
(
spoken
of
by
Plutarch
)
to
have
been
borrowed
from
Moses
his
History
of
God's
giving
himself
this
name
[
I
am
that
I
am
.
]
And
the
twelfth
in
instancing
what
Platonick
Sentences
concur
with
Moses
.
Besides
those
Pagan
Authors
quoted
by
Clement
,
we
have
Herodotus
(
Terpsicore
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
The
Ionians
received
the
knowledg
of
letters
from
the
Phaenicians
;
]
hence
all
Learning
is
called
Phaenician
.
And
Eupolemus
(
libro
de
Judaeae
Regibus
)
ait
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Moses
was
the
first
wise
man
.
And
for
the
juniority
of
most
ancient
Heathen
Writers
we
have
the
Testimony
of
the
same
Herodotus
,
who
(
in
the
life
of
Homer
)
collects
,
out
of
Lesbian
and
Cumane
Antiquities
,
that
Homer
was
born
622.
years
before
Xerxes
his
invasion
of
Greece
:
(
circa
finem
.
)
And
of
Macrobius
(
in
Som.
Scip.
2.
10.
)
who
affirmeth
,
that
there
is
no
Greek
History
extant
which
mentions
any
thing
of
note
above
2000.
years
by-past
,
for
beyond
Ninus
nothing
famous
is
inserted
into
Books
;
Abhinc
ultra
duo
retrò
annorum
millia
de
excellenti
rerum
gestarum
memoriâ
,
nè
Graeca
quidem
exstat
historia
;
nam
suprà
Ninum
nihil
praeclarum
in
libros
relatum
est
.
]
Now
Macrobius
lived
under
Theodosius
(
as
Johan
.
Isaac
,
by
Joseph
Scaliger's
indication
,
observes
,
ex
codice
Theodosiani
,
lib.
6.
titulo
,
de
praepositis
sacri
cubiculi
.
And
was
,
it
seems
,
a
Pythagorick
Philosopher
:
and
yet
a
Gentleman
of
that
Christian
Emperour's
Bed-Chamber
:
vide
Johan
.
Isaaci
notas
in
Macrobium
.
My
desire
to
secure
my
Reader
from
stumbling
at
the
Objection
of
Celsus
,
and
to
shew
him
the
validity
of
that
Reply
,
which
the
maintainers
of
the
Christian
Cause
return'd
to
it
hath
forc'd
me
to
this
Digression
,
from
the
pursuit
of
that
Argument
I
was
producing
,
to
prove
the
consonancy
of
our
Faith
with
the
approved
Maxims
of
Philosophy
;
drawn
from
each
sides
claiming
the
Primogeniture
and
pleading
that
theirs
was
the
First-born
.
It
being
therefore
manifest
,
by
the
confession
of
both
parties
,
that
Christianity
and
Philosophy
agree
in
their
Maxims
:
I
shall
take
this
as
a
Supersedeas
from
that
toylsom
labour
of
collecting
the
several
parcels
of
Christian
Verity
,
out
of
the
vast
Ocean
of
Secular
Authors
,
on
whose
surface
they
lay
scatter'd
:
the
gathering
up
whereof
is
compared
by
Clemens
Alexand.
(
Stromat.
1.
)
to
the
setting
together
again
of
Pentheus
dismember'd
limbs
:
and
requires
more
reading
,
and
a
stronger
memory
than
I
dare
pretend
to
:
being
not
only
of
a
courser
Clay
,
but
wanting
the
helps
which
those
learned
Fathers
had
,
whom
Tertullian
(
Testimon
.
animae
.
cap.
1.
)
affirms
to
have
evidenced
to
the
World
,
by
an
enumeration
of
Particulars
,
that
Christian
Religion
propounds
nothing
new
or
portentous
,
but
for
which
it
hath
the
suffrage
of
Humane
Learning
and
Pagan
Writers
.
A
Province
so
well
administred
by
St.
Clemens
of
old
,
and
the
incomparable
Lord
of
Plessai
of
late
,
as
renders
it
a
needless
work
for
me
.
I
shall
therefore
only
instance
in
two
or
three
such
heads
of
Christian
Doctrine
(
which
I
have
not
observed
others
to
have
spoken
of
)
as
approach
nearest
to
the
Foundation
,
and
are
vulgarly
reputed
opposite
to
the
Dictates
of
Philosophy
,
yet
have
been
attested
to
by
Philosophers
.
§
2.
1.
That
man
in
order
to
his
being
happy
must
be
restored
to
Communion
with
,
and
Conformity
unto
God
is
the
Assertion
of
the
Platonicks
,
as
well
as
us
Christians
.
Plotinus
,
that
most
refined
mouth
of
Plato
(
as
one
(
St.
Austin
,
lib.
3.
Academ
.
quest.
)
stiles
him
,
who
had
more
insight
into
Philosophy
than
a
thousand
of
our
modern
Blatterers
.
)
In
his
first
Book
,
de
dubiis
animae
,
writes
thus
;
Father
Jove
,
pittying
labouring
Souls
,
made
the
bonds
wherein
they
were
held
,
solvable
,
and
allowed
them
some
interval
breathings
and
intermissions
,
wherein
they
might
live
from
their
Bodies
,
and
from
that
of
themselves
which
they
had
contracted
by
converse
with
their
Bodies
:
and
sometimes
be
there
,
where
the
Soul
of
the
World
is
always
:
taking
no
thought
of
these
inferiour
things
,
(
vide
Jamblicum
de
mysteriis
:
tit
.
Via
ad
felicitatem
.
)
The
ground
of
this
Sentiment
he
might
have
had
from
his
master
Plato
,
who
,
(
in
his
Timaeus
)
distils
from
his
pen
these
golden
drops
:
while
the
soul
lives
below
God
,
she
meets
with
nothing
but
turbulency
and
uncertainty
(
the
perfect
print
of
Solomon's
seal
,
of
his
[
vanity
and
vexation
of
spirit
:
]
)
She
must
therefore
fly
to
her
native
Countrey
(
expressed
to
the
life
in
St.
Paul's
)
[
having
our
conversation
in
Heaven
.
]
But
where
shall
we
have
a
Passage-boat
?
How
shall
I
make
my
flight
thither
?
There
is
but
one
expedit
and
certain
way
;
to
wit
,
becoming
conformable
unto
God
.
A
main
point
of
Christian
Philosophy
:
which
his
foresaid
Scholar
thus
comments
upon
(
Plotin
.
de
contemplat
.
)
[
All
beatitude
flows
from
our
contemplating
that
best
and
fairest
Father
,
whereby
our
souls
(
bidding
farewel
to
the
body
,
and
freed
from
drudgery
)
enjoys
,
in
that
mean
while
,
that
happiness
,
which
the
soul
of
the
Universe
enjoys
eternally
and
without
intermission
.
—
No
man
can
attain
to
an
happy
life
,
that
does
not
,
in
the
purity
of
chast
love
,
adhere
to
that
one
best
Good
the
inocmmutable
God
.
]
With
the
like
Doctrine
Plato
in
his
Convivio
feasts
his
guests
ears
.
[
A
blessed
man
,
by
the
inspection
of
the
Divine
Pulcritude
,
not
only
produceth
,
but
nourisheth
in
himself
,
not
only
appearances
and
shadows
,
but
real
and
substantial
Vertues
such
as
lively
express
him
whom
we
contemplate
.
]
Was
ever
any
thing
said
by
Christian
Theologues
more
resembling
our
Philosophy
than
these
Platonick
Dictates
?
Compare
those
with
the
Evangelical
Notions
,
of
[
being
changed
into
the
same
Image
by
beholding
the
glory
of
God
,
&c.
]
and
then
say
,
if
they
make
not
as
perfect
an
harmony
,
as
if
these
lessons
had
been
set
by
the
same
Master
.
Now
whether
God
did
ever
hang
out
to
the
World
a
more
lively
Picture
of
himself
,
than
him
whom
the
Apostle
stiles
the
express
Image
of
his
Father's
Person
?
or
did
ever
throw
out
a
stronger
cord
of
love
,
to
knit
men's
affections
to
himself
,
than
the
Son
of
his
love
?
I
dare
refer
to
the
determination
of
Philosophy
it self
,
after
I
have
discussed
some
other
Maxims
,
common
to
that
and
Christianity
.
§
3.
2.
The
Original
Tradition
of
the
all-comprehending
Evangelical
Promise
,
[
The
seed
of
the
woman
shall
break
the
head
of
the
Serpent
:
]
that
grain
of
Mustard-seed
,
whence
grew
the
tall
Tree
of
the
whole
Gospel
:
that
Rose
of
Sharon
in
the
bud
,
which
in
process
of
time
dilated
its
leaves
to
their
full
dimensions
;
deliver'd
to
the
World
by
Noah
,
that
Preacher
of
Righteousness
,
was
not
wholly
obliterated
out
of
the
memory
of
the
Gentile-World
.
That
it
still
retain'd
the
Tradition
of
Man's
Apostacy
from
God
:
appears
from
Celsus
(
In
Orig.
lib.
6.
cal
.
20.
)
his
quoting
Pherecides
for
bringing
in
the
Serpent
Ophioneus
,
as
heading
a
Party
against
Saturn
,
the
father
of
all
the
Gods
;
and
therefore
cast
down
with
his
followers
out
of
Heaven
,
and
bound
in
chains
.
From
Aelian's
reporting
(
Var.
hist.
3.
1.
)
that
the
Serpent
which
Apollo
slew
,
had
usurped
the
place
of
the
Divine
Oracle
:
a
plain
intimation
of
his
presuming
to
wrest
Gods
Oracles
;
and
of
his
setting
up
his
own
in
their
room
,
in
his
conference
with
Eve
.
The
same
Author
in
his
description
of
Tempe
,
in
the
story
of
Python
,
gives
us
a
perfect
prospect
of
Eden
:
into
which
the
Serpent
had
insinuated
himself
;
and
where
he
received
his
deaths
wound
,
his
fatal
doom
.
Erithraea
(
quoted
by
Lactantius
(
de
orig.
erroris
lib.
2.
)
the
greatest
part
of
whose
writings
are
repositories
of
the
old
Tradition
:
)
turns
this
part
of
Moses
his
History
into
Verse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Man
was
form'd
by
God's
hand
,
but
being
seduc'd
by
the
Serpents
guile
,
be
became
obnoxious
to
death
,
and
learn'd
to
know
good
and
evil
.
Hyginus
(
in
his
Poetic
.
astronom
.
titul
.
Serpens
)
quotes
Pherecides
speaking
of
golden
Apples
;
of
a
Serpent
set
by
Juno
to
watch
her
Orchard
:
of
a
Serpent
which
the
Giants
(
in
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
set
upon
Minerva
,
and
thrown
by
her
to
among
the
Stars
.
Manifest
prints
of
the
old
Tradition
.
Indeed
the
corrupt
Matter
issuing
from
the
Wound
,
was
a
dayly
Monitor
to
humane
kind
,
that
it
had
been
struck
with
the
Serpents
poysonful
sting
:
and
therefore
it
is
hardly
conceivable
,
that
they
should
wholly
lose
the
Tradition
of
the
Remedy
,
the
Memory
of
that
soveraign
Plant
which
would
cleanse
and
heal
them
.
Though
,
through
the
vanity
of
men's
minds
,
and
the
craft
of
those
who
made
themselves
Lords
over
their
Faith
(
on
purpose
that
they
might
settle
themselves
in
a
more
absolute
Dominion
over
their
persons
)
that
Tradition
was
in
time
so
corrupted
;
as
it
requires
a
more
than
ordinary
sagacity
to
scent
out
the
foot-steps
of
it
(
and
I
hope
the
candid
Reader
will
take
that
for
my
Apology
,
if
in
hunting
after
it
,
I
come
not
always
within
so
full
a
view
of
the
game
,
or
follow
so
hot
a
scent
,
as
to
have
the
whole
pack
of
Readers
,
with
one
mouth
,
cry
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
there
,
there
.
)
Howbeit
I
despair
not
,
but
that
(
by
the
help
of
the
Fathers
pricking
out
some
of
the
prints
before
me
,
and
with
the
assistance
of
his
Spirit
whose
cause
I
am
pleading
)
I
shall
trace
out
the
remains
of
this
Tradition
in
secular
Authors
,
so
near
its
scent
and
first
Original
:
as
to
make
it
probable
,
if
no
more
,
that
what
the
Apostles
delivered
in
Thesi
touching
the
blessed
Jesus
,
is
suitable
to
what
is
taught
in
Hypothesi
by
the
Philosophers
:
especially
those
of
them
,
who
(
to
vamp
and
furbish
the
sullied
and
almost
worn-out
knowledg
thereof
)
travell'd
into
those
parts
where
the
Original
of
that
Tradition
was
preserved
.
I
will
begin
with
that
of
Plato
in
the
Phaedra
pointed
out
by
(
the
best
versed
in
humane
Learning
of
all
the
Fathers
)
Clemens
Alexandrinus
,
(
Stromat.
1.
98.
)
who
quotes
that
travelling
Philosopher
reporting
this
to
have
been
the
Opinion
of
those
Barbarians
,
of
whom
he
learn'd
his
Philosophy
;
as
also
of
the
Brachmans
,
Odrysians
,
Getes
,
Aegyptians
,
Arabians
,
Chaldaeans
,
and
all
that
inhabit
Palestine
:
That
certain
blessed
Souls
(
or
Daemons
)
leaving
their
supercelestial
place
,
vouchsafe
to
descend
into
this
earthly
Dungeon
,
and
,
in
assumed
humane
Bodies
,
to
undergo
all
the
miseries
that
man
is
obnoxious
to
in
this
life
:
and
undertaking
the
care
of
Mankind
,
to
give
Laws
,
and
teach
Philosophy
.
This
,
Origen
(
Contra
Celsum
,
l.
5.
)
reminds
Celsus
of
,
charging
it
upon
his
Epicurean
blockishness
and
want
of
reading
,
that
he
should
need
be
told
,
that
it
is
the
common
sentence
of
all
Philosophers
(
who
held
the
being
of
a
God
,
and
his
Providence
over
man
,
)
that
some
Gods
have
been
manifested
in
humane
flesh
,
assumed
humane
shape
,
that
they
might
deliver
Oracles
,
and
bring
releif
to
mankind
.
Jamblicus
writes
after
Plato's
stile
(
de
myster
iis
,
tit.
quando
alia
numina
,
&c.
)
making
the
Heroes
or
Semidei
to
unravel
the
Snarls
which
the
Cacodemons
make
:
assigning
to
these
last
,
that
they
oppress
and
distemper
the
Body
,
that
they
draw
the
Soul
downward
,
and
hinder
it
in
its
motion
toward
Heaven
:
to
the
first
,
that
they
stir
us
up
to
good
Actions
,
that
they
enliven
and
enlighten
us
,
provoke
us
to
great
and
generous
Vertues
,
that
they
watch
over
our
Souls
,
and
loose
them
from
corporeal
and
terrene
Intanglements
.
and
in
the
same
Treatise
,
[
tit.
quae
ratio
sacrificiorum
,
&c.
]
he
lays
down
this
as
a
Principle
,
that
we
cannot
attain
to
Communion
with
the
incorporeal
Deity
but
by
the
Mediation
of
the
corporeal
or
incarnate
.
A
point
which
he
transcribed
out
of
his
Master
Plato
,
who
(
in
his
Convivium
,
thus
dictates
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
God
is
not
to
be
approached
to
by
man
:
but
all
the
communion
betwixt
God
and
man
is
through
the
mediation
of
Demons
:
that
is
,
good
Demons
,
or
Gods
made
men
:
a
middle
betwixt
God
and
man
,
the
bond
which
uniteth
and
joyneth
us
and
God
;
as
Plutarch
observes
,
in
his
Treatise
de
defectu
oraculorum
,
where
he
commends
this
opinion
,
as
that
which
salves
many
and
difficult
doubts
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
]
Of
this
Ethnick
Principle
St.
Austin
takes
notice
,
(
de
civitate
lib.
8.
cap.
18.
)
titul
.
homines
ut
commendentur
diis
,
bonis
Daemonibus
uti
debent
advocatis
:
and
(
lib.
9.
cap.
9.
)
tit
.
an
amicitia
caelestium
per
intercessionem
Daemonum
possit
homini
provideri
;
and
(
lib.
9.
cap.
17.
)
tit
.
non
iali
mediatore
indigere
hominem
qualis
est
Daemon
.
That
as
the
Pagan
Philosophers
held
,
that
men
must
make
use
of
good
Demons
to
commend
them
to
the
Gods
:
whether
the
friendship
of
the
Caelestials
can
be
procured
to
man
,
by
the
intercession
of
Demons
?
Man
does
not
need
such
a
Mediator
as
the
Demon
is
.
And
as
to
that
branch
of
it
which
asserts
the
Virgin-birth
,
St.
Cyril
gives
his
Catechumens
this
item
(
Catech.
12.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
If
the
Grecians
question
the
possibility
of
Christ's
Incarnation
,
they
may
be
confuted
by
their
own
Mythologists
.
Upon
which
point
Tertullian
(
apolog.
cap.
21.
)
(
after
his
common
use
)
hath
this
excellent
Animad
version
.
[
Recipite
hanc
fabulam
,
similis
est
vestris
,
&c.
]
If
the
story
of
Christs
Incarnation
be
a
Fable
,
ye
ought
to
embrace
it
;
you
have
no
reason
to
think
it
strange
,
that
the
Son
of
God
should
be
born
of
a
Virgin
:
for
how
many
Stories
have
you
like
this
,
and
far
less
like
to
be
true
than
this
?
You
feign
your
Jove
to
have
had
Sons
begot
of
Mortals
,
which
even
a
good
man
would
be
ashamed
to
father
:
begot
in
Incest
,
of
his
Sister
;
in
Adultery
,
of
other
mens
Wives
;
in
Fornication
,
of
Virgins
;
in
the
shape
of
Fish
,
Fowl
,
and
horned
Beasts
,
&c.
Had
not
the
World
been
prepossest
with
this
Opinion
,
That
God-saviour
was
to
be
Incarnate
,
and
to
assume
the
Womans
Seed
;
how
could
it
have
been
so
easily
induc'd
to
believe
,
that
Persons
of
more
than
common
Prowess
,
Vertue
and
Activity
(
especially
in
cultivating
,
protecting
,
rescuing
,
or
delivering
humane
Kind
)
whose
Original
on
the
Fathers
or
Mothers
fide
was
obscure
,
had
their
extraction
on
the
Fathers
side
from
some
Deity
or
other
.
Whence
Pausanias
(
in
his
Corinthiacis
;
)
though
he
bring
different
reports
of
the
Original
of
A●sculapius
,
on
the
Mothers
side
,
(
so
obscure
was
the
Parentage
of
that
great
Succourer
of
all
Mortals
(
as
he
is
stiled
in
that
Oracle
which
his
father
gave
to
Apollophanes
)
whom
the
Dog
and
She-goat
of
Arestanus
found
on
the
Mount
Epidaur
)
yet
he
fathers
him
,
by
common
Vote
,
upon
Apollo
:
and
introduceth
Apollo
,
thus
resolving
the
Question
of
Apollophanes
,
concerning
his
Mother
:
That
he
was
not
the
Son
of
Arsinoe
,
nor
a
Messenian
;
but
an
Epidaurian
,
the
Off-spring
of
himself
and
the
fair
Coronis
:
And
the
same
Author
expounds
Homer
,
as
stiling
Mochnon
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Man
,
the
Son
of
God
.
Stesichorus
,
in
his
Fragments
,
collected
by
Henry
Stephen
,
stiles
Clymene
(
after
she
had
brought
forth
Children
to
Sol
)
his
Virgin-wife
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
&
virginalem
uxorem
.
Nay
if
he
were
a
person
of
extraordinary
Beneficence
to
his
Country
,
though
he
had
been
born
in
Wedlock
,
and
during
his
Nonage
reputed
such
a
mans
Son
;
yet
after
the
performance
of
his
heroick
,
and
more
than
humane
exploits
,
some
God
or
other
claims
him
for
his
Son
and
makes
his
Father
construe
that
Verse
.
Hos
ego
filiolos
genui
,
tulit
alter
honorem
.
Thus
Hercules
shakes
off
his
Father
Amphitruo
,
for
Jupiter
;
Plato
would
have
discarded
his
Father
Ariston
;
for
Apollo
;
and
Alexander
his
,
for
Jupiter
Hammon
.
And
so
ambitious
were
the
Females
of
the
honour
of
being
esteem'd
Mothers
of
God-saviours
,
as
they
were
contented
to
keep
their
Sons
counsel
,
and
to
blow
their
Husbands
Horn
;
(
which
it
had
been
more
for
their
credit
,
to
have
put
in
their
pockets
)
had
they
not
conceived
,
that
the
honour
of
that
,
would
counterballanee
the
shame
of
this
:
Just
as
the
Patriarchs
zeal
to
have
the
promised
Seed
come
from
their
Loins
,
over-weighed
the
sin
and
shame
of
their
Polygamy
.
In
which
conceit
,
these
good
Women
wrote
after
the
Copy
,
which
Mother
Eve
set
them
,
at
Cain's
Birth
;
whom
(
thinking
he
had
ben
the
promised
Seed
)
she
welcom'd
into
the
World
with
this
Congratulation
[
I
have
gotten
a
man
from
the
Lord
:
]
she
thought
she
had
got
the
Man
of
God
,
the
promised
Seed
,
by
the
fore-top
,
when
she
had
the
Seed
of
the
wicked
one
by
the
heel
.
[
Alii
subtiliùs
[
possedi
virum
Dei
:
]
quasi
intelligeret
Heva
,
jam
se
habere
illum
sibi
promissum
Serpentis
victorem
:
ità
fidem
Hevae
laudant
,
quòd
promissionem
fide
amplexa
sit
,
de
conterendo
per
semen
suum
Diaboli
capite
:
putant
autem
in
persona
vel
individuo
fuisse
deceptam
;
quia
ad
Cain
restrinxerit
,
quod
de
Christo
promissum
erat
.
(
Calvin
in
Genes.
4.
1.
)
Hence
Pharaoh
caused
Joseph
,
to
be
proclaim'd
[
Abrech
]
Saviour
of
the
World
:
(
St.
Jerom
,
question
.
Hebraicis
,
Genesis
41.
43.
)
and
as
such
they
worshipped
him
afterwards
,
under
the
Symbol
of
an
Oxe
,
as
the
Israelites
did
under
the
Image
of
a
Calf
.
A
great
many
such
God-men
were
precipitated
into
the
World
,
through
its
impatiency
to
stay
,
till
the
Fulness
of
Time
wasco●●e
.
This
is
that
which
Origen
(
lib.
1.
calum.
20.
)
gives
in
reply
to
Celsus
his
Jew
,
excepting
against
the
Article
of
Christ's
being
born
of
a
Virgin
:
We
Christians
(
saith
he
)
are
not
the
only
men
that
report
Heroes
to
have
been
born
of
Virgins
:
of
the
truth
of
which
Assertion
,
he
there
makes
demonstration
by
several
Instances
.
Of
this
extract
were
those
whom
Creon
in
Sophocles
his
Antigone
stiles
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Deos
indigends
.
Tully's
Invention
is
stranded
,
in
seeking
a
salvo
for
that
Point
of
Secular
Theology
and
Religious
Custom
,
of
inclining
to
canonize
those
rather
,
who
were
feigned
to
have
a
God
to
their
Father
,
than
a
Goddess
to
their
Mother
:
a
Custom
which
seems
to
him
to
contradict
both
the
Civil
and
Natural
Law
;
where
the
Mothers
side
is
esteemed
the
surer
side
.
[
Quid
quorum
matres
?
opinor
etiam
magis
:
ut
enim
in
Jure
Civili
,
qui
est
de
matre
libera
,
liber
est
:
item
Jure
Naturae
,
qui
de
Dea
matre
est
,
Deus
sit
necesse
est
—
tales
tamen
nusquam
coluntur
:
]
(
de
nat.
deor
.
l.
3.
pag.
132.
)
But
this
Observation
unties
this
Knot
,
viz.
It
was
the
Seed
of
the
Woman
which
the
World
look'd
after
for
Redemption
,
and
had
respect
to
,
in
their
canonizing
of
their
Worthies
.
For
the
clearing
of
which
;
and
that
the
Sparks
of
Evangelical
Truth
,
raked
up
in
the
fore-alledged
Secular
Authorities
,
may
shine
out
,
it
will
be
necessary
to
blow
away
the
Ashes
they
are
raked
up
in
.
§
4.
All
these
Quotations
faulter
under
the
weight
of
that
Vulgar
Error
,
which
had
the
chief
hand
in
corrupting
the
Original
Tradition
,
by
introducing
the
multiplicity
of
God-saviours
.
An
Errour
(
I
suppose
)
at
first
taken
up
in
Policy
,
by
the
Heads
of
the
first
Schisms
from
the
Patriarchal
Church
;
who
,
forsaking
the
one
Body
,
cleft
the
one
Head
,
the
one
Seed
,
into
many
,
to
serve
their
own
Interests
:
teaching
their
several
Colonies
to
expect
(
each
Faction
in
their
particular
Separations
)
the
Birth
of
the
promised
Seed
in
their
own
Conventicle
:
(
Just
as
our
modern
Separatists
from
the
Unity
of
the
Catholick
Church
teach
their
several
Parties
to
believe
,
that
they
are
that
peculiar
Society
,
out
of
which
must
procede
those
more
than
men
who
must
effect
those
strange
things
of
which
they
dream
waking
.
)
And
when
upon
these
suggestions
,
each
Schismatical
Confederacy
had
brought
forth
Saviours
of
their
own
flesh
and
bone
,
the
Politicians
were
forc'd
to
allow
this
multiplicity
,
for
peace
sake
,
to
suppress
their
otherwise-endless
contendings
,
about
the
priority
of
those
several
Saviours
,
which
each
Nation
,
before
mutual
Commerce
,
had
made
to
it self
:
and
the
Meliority
of
those
various
Religions
,
wherewith
those
Gods
were
worshipp'd
.
To
prevent
irreconcileable
wrangling
upon
this
diversity
(
appearing
still
more
and
more
,
as
the
Nations
of
the
World
came
acquainted
with
one
another
:
So
as
not
so
much
as
the
Pitcher
that
stands
upon
Hydras
back
to
tantalize
the
Crow
,
but
was
contended
about
:
some
affirming
it
to
be
,
that
wherein
Matusius
presented
to
Demophon
his
Daughters
Blood
mixt
with
Wine
;
others
,
that
wherein
Icarius
presented
Wine
to
the
Ligurians
,
&c.
(
Hygini
poetic
.
astronom
.
tit.
Hydra
,
226.
)
they
all
came
to
this
point
,
and
(
by
universal
Consent
)
centred
in
this
Opinion
,
That
the
Genii
or
Angel-guardians
of
each
Country
,
deputed
by
God
,
as
so
many
Lords
Presidents
over
their
Provinces
,
under
himself
the
Emperour
of
the
whole
World
,
suted
themselves
in
their
government
of
them
,
to
the
Nature
and
Constitution
of
the
respective
Climates
within
their
Jurisdictions
.
Hence
,
as
it
were
,
according
to
the
disposition
of
the
Matrix
,
one
Country
produceth
A
Virgin-born
God
of
one
temper
;
another
,
of
another
;
one
a
Male
,
another
a
Female
Deity
;
here
a
Mars
,
there
a
Venus
;
here
a
Saturn
,
there
a
Jupiter
,
&c.
Every
one
of
which
are
best
pleased
with
that
kind
of
Divine
Service
that
best
sutes
the
Genius
of
the
place
of
their
Birth
.
Hence
Jamblicus
builds
the
greatest
part
of
his
Discourse
,
about
Divine
Worship
,
upon
this
Foundation
of
Gods
Presidents
over
several
Countries
and
Commodities
:
(
de
mysteriis
,
quae
ratio
sacrificiorum
:
)
And
Symmachus
his
Arguments
to
Valentinian
,
Theodosius
and
Archadius
,
for
indulgence
of
the
Gentile
Polytheism
,
upon
this
Maxim
:
[
Varios
custodes
urbibus
cunctis
mens
divina
distribuit
:
ut
animae
nascentibus
,
〈◊〉
populis
fatales
genii
dividuntur
:
]
(
lib.
10.
epist.
54.
)
The
divine
Mind
hath
distributed
to
all
Cities
various
Guardians
,
as
Souls
are
shared
out
to
organized
Bodies
,
so
fatal
Genii
to
Nations
.
That
this
was
their
pacifick
Salvo
,
for
their
Multiplicity
of
God-saviours
,
and
of
the
Worship
tender'd
to
them
,
is
manifest
,
from
the
Discourse
of
Celsus
in
Origen
(
lib.
1.
)
where
he
states
the
Case
thus
:
[
The
Law-givers
of
particular
Regions
were
directed
by
the
Angel-guardians
of
the
places
,
in
a
way
of
congruity
to
their
particular
Climes
.
]
(
In
allusion
to
which
St.
Paul
stiles
some
Devils
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Eph.
6.
12.
)
Of
the
same
stamp
in
Christian
Rome
,
apostatized
to
Heathenism
,
are
their
Mahuzzims
,
who
together
with
God
(
to
them
(
when
Daniel
wrote
)
a
strange
God
)
that
Church
worships
,
causeth
to
rule
over
many
,
and
distributes
the
Earth
amongst
them
,
for
a
Reward
:
(
Dan.
11.
39.
Vide
Meed
,
Vol.
2.
Book
3.
cap.
17.
)
[
Thence
that
diversity
of
Laws
,
(
saith
Celsus
)
yet
all
just
;
of
Religions
,
yet
all
pleasing
to
the
Gods
to
whom
they
are
directed
.
]
The
Ethiopians
about
Meroe
worship
Jove
and
Bacchus
;
the
Arabians
,
Bacchus
and
Urania
;
Egygpt
generally
,
Osiris
and
Isis
(
some
particular
Provinces
excepted
,
that
have
their
peculiar
Deities
;
as
the
Saitae
,
Minerva
;
the
Nancratitae
,
Serapis
.
—
)
And
that
they
may
please
such
variety
of
Palats
;
one
Country
hath
these
,
another
other
kind
of
Rites
:
one
Country
abstains
from
eating
Sheep
,
another
from
Goats
,
another
from
Heifers
,
another
from
Crocodiles
(
as
sacred
to
their
Gods
)
which
other
Countries
feed
upon
,
without
fear
of
displeasing
their
Deities
.
To
which
purpose
he
quotes
,
out
of
Herodotus
,
(
Herodot
.
Euterpe
,
l.
2.
109.
)
this
pleasant
Story
.
The
Inhabitants
of
Marea
and
Appis
(
Towns
in
the
confines
of
Egypt
and
Lybia
)
disrelishing
the
Religion
of
Egypt
,
because
it
prohibited
the
eating
of
Heifers
(
after
which
their
teeth
water'd
)
were
taught
by
that
Master
of
Arts
,
the
Belly
,
to
plead
,
their
Towns
belonged
to
Lybia
,
not
Egypt
:
upon
which
they
dispatch
Messengers
to
Jupiter
Hammon
the
Lybian
God
,
to
tell
his
Holiness
,
that
they
belonged
to
his
Dominion
;
that
thenceforward
they
would
renounce
Egypt
and
her
Cow-goddess
:
neither
would
they
ask
her
lieve
to
eat
Beef
:
For
being
without
Delta
(
the
utmost
bounds
of
Egypt
)
they
were
born
under
a
better
Planet
,
than
to
be
kept
Tantalizing
,
within
the
sight
of
so
many
fat
Bullocks
as
their
Country
bred
,
whose
flesh
they
must
not
eat
,
for
fear
of
displeasing
the
Goddess
:
for
their
parts
,
having
said
their
Grace
to
him
,
they
were
resolv'd
to
fall
to
,
if
he
would
say
Amen
.
But
he
(
whether
,
after
the
guise
of
the
English
Courtesie
,
he
would
yield
to
his
Sisterdeity
the
upper
hand
at
Table
,
the
preheminence
in
carving
;
or
whether
he
thought
it
not
worth
the
while
(
with
her
displeasure
,
and
so
great
an
appearance
of
Injustice
,
as
removing
the
old
Land-marks
might
be
interpreted
)
to
add
to
his
Province
so
Belly-god
a
people
,
as
hung
to
him
by
nothing
but
the
Teeth
,
and
would
prove
only
Trencher-chaplains
)
would
not
give
them
their
longings
,
but
bound
them
to
a
perpetual
Lent
,
as
being
within
the
Jurisdiction
of
Egypt
,
which
was
not
bounded
with
Delta
,
but
the
Nile
;
out
of
which
whosoever
drank
their
Mornings
draught
,
must
not
dine
with
Beef
.
This
point
of
Gentilism
Joshua
disswaded
the
Israelites
from
imbracing
,
in
his
sarcastical
allowing
them
to
chuse
,
whether
they
would
serve
the
Gods
of
the
Nation
,
from
whence
they
came
;
or
of
the
Nations
of
of
whose
Land
they
had
got
the
possession
:
or
of
the
God
of
Abraham
,
Isaac
and
Jocob
:
of
whose
Faith
this
was
the
Crown
,
that
coming
into
a
strange
Country
,
they
neither
brought
their
Penates
with
them
,
nor
received
the
Gods
of
Canaan
,
but
adhered
to
the
true
God
who
appeared
to
Abraham
.
Whereas
Nahor's
Family
was
tainted
with
the
vulgar
Error
of
Local
Deities
:
so
far
,
as
Rachel
(
not
daring
to
trust
her self
in
a
foreign
Country
without
the
salvifick
presence
of
her
Fathers
Gods
)
stole
away
those
consecrated
Images
of
them
,
into
which
she
conceiv'd
the
Spirits
of
those
Gods
were
entred
:
The
purging
his
Family
of
which
,
and
erecting
an
Altar
,
and
adhering
to
the
worship
of
that
God
appeared
to
him
,
was
Jacob's
commendation
.
The
Mixture
of
Religions
in
Samaria
grew
up
of
the
same
seed
;
as
also
the
fearful
Apostacies
of
Israel
and
Judah
,
both
while
they
were
one
Commonwealth
,
and
after
they
were
divided
into
two
Kingdoms
.
For
,
not
confiding
in
their
own
God
,
they
called
in
,
as
it
were
to
his
aid
,
the
Gods
of
Egypt
(
the
golden
Calves
)
the
Gods
of
Moab
,
Baal-Peor
,
&c.
whom
while
they
sought
to
please
,
with
services
sutable
to
each
Deity
,
they
fell
to
these
barbarous
immoralities
(
of
open
Fornication
,
of
Sacrificing
Children
,
&c.
)
as
ripened
them
for
Transportation
and
Captivity
.
In
which
School
of
Affliction
they
so
profitted
,
as
after
that
they
could
never
be
induc'd
,
by
the
severest
torments
,
to
invocate
the
names
of
any
foreign
Gods
.
But
to
return
to
the
Philosophers
.
From
this
Distribution
of
Countries
(
saith
Celsus
)
among
Guardianangels
,
and
their
disposal
of
Religious
Affairs
,
congruously
to
the
Climates
which
fell
to
their
lots
;
it
comes
to
pass
,
that
diverse
Countries
have
different
Funeral
Rites
:
some
by
burning
,
some
by
interring
,
some
by
burying
in
their
Kindreds
Maws
:
each
affirming
their
ownway
best
for
themselves
,
and
most
pleasing
to
their
Local
Deities
.
So
as
the
Scythians
esteem
Cannibalism
a
sober
and
religious
Custom
;
and
some
Indians
account
it
an
act
of
Piety
to
kill
and
eat
their
decrepit
Fathers
.
Of
which
different
Sentiments
we
have
a
famous
Example
in
the
Story
of
Darius
;
who
calling
together
his
Grecian
Companies
,
and
asking
at
what
price
they
would
be
hired
,
to
devour
their
defunct
Friends
?
received
this
answer
from
them
,
That
they
would
not
by
any
means
be
hired
to
commit
so
savage
an
Act
:
then
calling
his
Indian
Soldiers
(
whose
Funeral
Ceremony
was
,
with
a
great
deal
of
solemnity
,
and
ostentation
of
Piety
,
to
devour
their
deceased
Parents
)
he
propounded
to
them
what
wages
he
should
give
them
to
burn
the
Bodies
of
their
dead
Kindred
?
They
holding
up
their
hands
,
as
Men
astonish'd
at
the
horror
of
this
Motion
,
beseech
him
he
would
not
pollute
his
Tongue
and
their
Ears
with
such
a
more
than
barbarous
proposal
.
Hence
Celsus
can
allow
the
Jew
to
adhere
to
the
Religion
of
his
own
Country
;
but
that
he
should
impose
upon
all
other
Nations
the
God
of
Israel
(
one
of
the
least
and
most
contemptible
Provinces
of
the
World
)
this
he
can
by
no
means
digest
.
Hence
Josephus
(
contrà
Appion
,
l.
2.
)
is
so
shie
of
condemning
the
Religions
of
other
Countries
;
that
to
the
calumners
of
Lysimachus
he
promiseth
he
will
not
recriminate
;
it
being
sufficient
for
him
to
maintain
the
Religion
of
his
own
Country
,
without
taxing
others
:
their
Law
forbidding
them
to
speak
evil
of
the
Gods
.
And
that
therefore
what
he
should
speak
in
disparagement
of
the
Grecian
Deities
,
should
be
no
other
,
than
what
had
been
formerly
said
by
their
own
most
approved
Authors
.
Though
he
was
grosly
mistaken
in
his
interpretation
of
that
Sentence
[
Thou
shalt
not
speak
evil
of
the
Gods
:
]
(
that
being
intended
of
Magistrates
,
as
his
Contemporary
St.
Paul
rightly
applied
it
(
Act.
23.
5.
)
Yet
this
argues
how
tender
that
great
Politician
was
,
of
breaking
the
Bond
of
common
Peace
,
which
tack'd
upon
this
Pin
;
Let
every
Nation
abound
in
its
own
sence
,
as
to
Matters
of
Reliligion
.
This
makes
me
less
wonder
that
Xenophon
(
the
greatest
Politician
,
Soldier
,
Orator
,
and
Philosopher
,
that
ever
met
in
one
Man
altogether
)
should
,
in
that
his
Specimen
of
an
absolute
accomplish'd
Prince
,
constantly
represent
Cyrus
as
having
an
equal
Devotion
for
the
Gods
of
those
several
Nations
,
through
which
he
made
his
marches
or
conquests
:
(
Xenophont
.
Cyrus
,
lib.
2.
cap.
1.
)
In
his
Expedition
for
the
relief
of
his
Uncle
Cyaxeres
,
at
his
approach
to
the
utmost
bounds
of
Persia
,
he
presents
him
invocating
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
beseeching
the
Gods
and
Heroes
presiding
over
the
Land
of
Persia
,
that
they
would
propitiously
dismiss
him
.
At
his
entrance
upon
Media
he
presents
him
beseeching
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
the
Gods
of
Media
,
propitiously
to
receive
him
,
(
Xenoph.
Cyr.
lib.
3.
19.
)
And
at
his
entrance
upon
Assyria
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
he
pacifies
and
propitiates
with
sacrifice
the
Heroes
of
Assyria
.
His
custom
of
sacrificing
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
was
observ'd
by
Alexander
and
the
Romans
,
who
upon
no
other
account
sacrificed
at
Jerusalem
,
to
the
God
of
the
Jews
,
when
they
sojourned
there
;
as
,
out
of
Apollonius
Rhodius
his
Scholiast
,
is
observed
by
Scaliger
(
in
Eusebii
chronic
.
num.
1685.
)
Upon
this
account
the
Crime
,
which
Creon
charged
Polinices
with
,
was
,
That
he
attempted
to
overthrow
the
Land
of
the
Theban
Gods
and
their
Laws
;
their
Laws
extended
no
further
than
their
Lands
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whence
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
took
their
name
:
(
Sophoclis
Antigone
.
)
§
5.
How
far
this
supposition
,
of
Gods
assigning
the
Regions
of
the
World
to
the
Guardianship
of
particular
Angels
,
may
stand
with
Scripture-grounds
;
either
according
to
Mr.
Meed's
Scheme
,
who
applies
to
this
purpose
that
Text
of
Zachary
,
[
These
are
the
serene
eyes
that
run
to
and
fro
through
the
world
:
]
or
according
to
the
compute
of
some
of
the
Ancients
,
who
apply
to
it
that
Text
of
Moses
;
[
When
the
most
high
divided
to
the
nations
their
inheritance
,
when
he
separated
the
sons
of
Adam
,
he
set
the
bounds
of
the
people
,
according
to
the
number
of
the
children
of
Israel
:
]
(
in
the
Exposition
of
St.
Jerome
,
in
Daniel
.
cap.
7.
vis
.
6.
)
That
is
,
as
Israel
was
divided
into
Twelve
Tribes
,
so
the
World
was
parted
into
Twelve
[
majores
Gentes
]
Ancient
Nations
,
and
an
Angel
set
as
President
over
each
of
them
:
one
of
them
conceived
by
Daniel
to
be
called
,
the
Prince
of
the
Kingdom
of
Persia
:
(
Jerom
in
Dan.
10.
)
[
Princeps
autem
regni
Persarum
restitit
mihi
21
diebus
:
]
Videtur
mihi
hic
esse
Angelus
cui
Persis
credita
〈◊〉
(
juxt
à
illud
,
[
Quando
dividebat
altissimus
gentes
—
statuit
terminos
gentium
juxt
à
numerum
Angelorum
Dei
:
]
faciens
pro
credit
â
sibi
Provincia
,
nè
captivotum
omnis
populus
dimitteretur
,
enumerans
peccata
populi
Judeorum
,
quòd
dimitti
non
deberent
.
)
But
the
Prince
of
the
kingdom
of
Persia
resisted
me
one
and
twenty
days
.
This
seems
to
me
(
saith
St.
Jerome
)
to
be
that
Angel
to
whom
Persia
was
concredited
;
(
according
to
that
[
When
the
Almighty
divided
the
nations
—
he
appointed
their
bounds
according
to
the
number
of
the
Angels
of
God
:
]
an
Agent
for
that
Province
that
was
committed
to
his
trust
,
pleading
,
by
commemorating
before
God
the
sins
of
the
Jews
,
that
they
might
not
be
dismist
out
of
Captivity
to
the
Persian
Empire
.
)
And
because
there
were
Twelve
ancient
Nations
;
hence
these
Presidents
are
altogether
stiled
by
the
Gentiles
,
[
Duodecim
Dii
majorum
gentium
,
]
the
Twelve
Gods
of
the
ancient
Nations
.
How
far
(
I
say
)
this
Hypothesis
in
general
,
and
which
of
these
ways
of
applying
it
is
grounded
on
Scripture
,
would
carry
me
too
far
out
of
my
way
to
discuss
:
(
Origen
(
lib.
5.
contrà
Celsum
)
hath
an
excellent
discourse
upon
this
subject
,
whom
they
that
have
a
mind
may
consult
.
)
That
which
at
present
I
am
commending
to
my
Reader
,
is
the
abstraction
of
Plato's
Sentence
,
from
the
Errors
of
those
times
wherewith
he
was
born
down
;
yet
so
abstracted
,
it
may
afford
us
the
Genuine
sence
of
the
Philosophers
,
touching
the
end
of
God's
Incarnation
;
viz.
To
communicate
divine
Oracles
,
and
to
relieve
Mankind
by
suffering
,
that
is
,
to
be
(
in
the
Christian
Dialect
)
our
Priest
and
Prophet
,
our
Lord-saviour
.
Whether
this
is
to
be
perform'd
,
by
piece-meal
,
for
several
Nations
,
by
diverse
Gods
incarnate
;
or
at
once
,
for
all
,
by
one
;
according
to
the
Dictates
of
the
Philosophical
Schools
,
where
they
speak
under
the
Rose
,
out
of
the
hearing
of
the
Vulgar
,
and
are
not
biass'd
with
fear
of
going
against
the
Current
of
the
Popular
Opinion
,
is
another
Question
,
and
comes
next
to
be
discuss'd
:
And
let
Plato's
School
determine
it
By
the
mouth
of
his
Scholar
Porphyry
(
as
malicious
and
potent
an
Adversary
as
the
Christian
Cause
hath
met
with
)
who
affirms
(
as
he
is
quoted
by
St.
Austin
(
de
Civit.
10.
23.
)
that
this
was
the
Respond
from
the
divine
Oracle
,
That
the
humane
Soul
cannot
be
purged
by
the
most
perfect
Sacrifices
offer'd
to
the
very
chief
of
the
Celestial
Gods
,
(
the
Sun
or
Moon
;
)
but
only
by
a
Principle
.
Upon
which
St.
Austin
hath
this
Animadversion
;
Thou
mightest
have
spared
the
labour
of
telling
us
,
that
nothing
can
purge
the
Soul
but
a
Principle
;
after
thou
hadst
said
,
The
Sun
or
Moon
,
sollicited
by
the
purest
and
every
way
compleatest
Sacrifices
,
could
not
do
it
:
for
if
they
cannot
,
who
are
the
chief
of
the
Heathen
Gods
,
sure
,
't
is
out
of
the
reach
of
the
underlings
to
do
it
.
Observe
by
the
way
,
rhat
Ludovicus
Vives
translates
Telesmata
,
perfect
Sacrifices
:
but
Selden
makes
them
all
one
with
Teraphims
,
that
is
,
Images
;
which
were
thought
to
be
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
replenished
with
the
Deities
of
those
Gods
they
were
dedicated
to
:
and
whom
they
invocated
after
the
performing
of
sacrifice
before
them
.
(
Such
an
one
was
Pope
Gerebert
taught
to
make
by
the
Saracens
of
Spain
;
and
our
Bacon
falsly
reported
to
have
erected
.
)
Saving
that
the
Teraphim
was
the
head
of
a
Man
,
bearing
the
name
of
one
Deity
alone
;
but
the
Telesmata
had
the
Images
and
Names
of
all
the
Gods
they
could
think
of
.
Such
were
those
of
Apollonius
Tyaneus
,
mention'd
by
Justin
Martyr
,
(
respond
.
orthodox
.
24.
)
such
as
Scaliger
(
in
his
Epistle
to
Casaubon
)
affirms
he
had
frequently
seen
.
This
therefore
is
manifestly
the
importance
of
Porphyry's
Dictate
,
That
the
most
religious
worshippers
of
all
the
known
Gods
,
cannot
thereby
be
purged
.
But
what
means
Porphyry
by
a
Principle
?
That
will
best
be
discerned
by
observing
(
with
St.
Austin
)
that
the
Platonicks
held
Three
Principles
;
the
Father
;
the
Intellect
,
Mind
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Father
:
and
the
bond
of
these
,
viz.
the
Spirit
:
not
the
Soul
of
Man
,
as
Plotinus
misinterprets
it
;
(
for
that
must
have
been
postpon'd
to
the
Father
and
his
Mind
;
whereas
Plato
interpones
it
,
that
is
,
makes
the
Spirit
the
bond
or
tie
betwixt
them
:
(
Vide
testimonium
Platonis
(
in
Epimenide
)
de
Patre
Filióque
;
&
Plotini
verba
(
in
libro
quem
inscripsit
de
tribus
hypostasibus
)
citata
ab
Eusebio
(
in
Praepar
.
Evang.
11.
10.
)
&
Numenii
testimonia
de
Trinitate
;
de
primo
Deo
&
Deo
Creatore
&
Spiritu
vivificante
.
)
Thus
also
Zeno
affirms
,
Fate
(
that
is
,
the
necessary
Being
)
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
,
God
,
and
the
Soul
.
And
Plato
himself
(
in
his
6.
Book
de
Legibus
)
brings
in
Socrates
,
after
he
had
discoursed
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Of
the
one
Good
(
that
is
,
God
)
telling
Glaucus
,
he
will
speak
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Of
him
that
is
both
the
begotten
of
that
Good
,
and
his
express
Image
:
and
in
his
Epistle
to
Hermius
,
he
hath
these
expressions
—
swearing
by
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
God
the
maker
of
all
things
,
and
the
Lord-father
of
that
Principle
and
Cause
:
And
in
his
Epinomides
,
he
mentions
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
The
Word
,
the
most
divine
of
all
things
;
by
which
the
World
was
framed
,
whom
a
wise
man
admiring
,
is
inflam'd
with
desire
to
understand
,
how
he
may
be
happy
in
this
Life
and
the
future
.
As
to
the
Third
Principle
,
he
saith
,
he
knows
not
what
Name
to
give
it
;
except
he
should
call
it
[
the
Soul
of
the
World
;
because
it
gives
Life
and
Being
to
all
Creatures
.
]
And
in
his
Epistle
to
Dionysius
,
he
tells
him
that
he
writes
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
the
Trine
Divinity
,
that
is
,
as
Porphyry
(
alledged
by
St.
Cyril
against
Julian
)
expounds
him
,
Three
Subsistances
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
Essence
of
the
Divinity
.
Consonant
to
which
Platonick
Dictate
,
is
that
Respond
which
the
Oracle
of
Serapis
gave
to
Thales
King
of
Aegypt
,
at
the
time
of
the
Trojan
War
,
inquiring
who
was
happier
than
he
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Father
,
Word
,
and
Spirit
;
(
God
alone
:
)
That
Cotternal
Three
in
one
.
Thus
Macrobius
stiles
the
First
Person
[
The
truly
chief
God
;
]
the
Second
[
the
Mind
or
Thinking
of
that
God
;
]
the
Third
[
The
Soul
or
Spirit
proceeding
from
that
Mind
.
]
Anima
ex
Mente
processerat
;
Mens
ex
Deo
procreata
est
:
(
Macrob.
in
som.
Scip.
1.
17.
)
These
Allegations
bid
fair
for
the
proof
of
this
Opinion
,
That
the
Philosophers
were
not
wholly
strangers
to
the
Mystery
of
the
Trinity
:
And
in
the
last
of
them
Macrobius
makes
confession
of
the
Trinity
,
in
as
plain
terms
as
we
Christians
do
;
and
of
the
Order
and
Manner
of
the
Procedure
of
the
divine
Persons
,
plainer
than
the
Grecian
Church
would
yield
,
or
the
Latin
Church
could
prove
the
sacred
Scriptures
to
declare
.
I
appeal
to
their
Contests
about
the
word
[
Proceeding
]
and
the
Clause
[
de
Filióque
:
]
And
to
Macrobius
a
Greco-latin
Platonick
his
so
clearly
asserting
,
That
the
Mind
was
begotten
of
God
(
the
First
Person
)
and
the
Spirit
proceeded
from
the
Mind
.
But
that
's
more
than
I
do
(
or
need
to
)
produce
them
for
:
the
use
that
I
have
for
them
,
is
only
to
give
testimony
,
that
the
Platonicks
vouchsafed
the
name
of
a
[
Principle
]
to
nothing
,
but
God
the
Father
,
God
the
Word
,
and
God
the
Spirit
:
and
therefore
it
is
not
(
even
by
their
Principles
)
in
the
power
of
any
other
God
,
by
his
Mediation
,
to
bring
the
Soul
by
Purgation
into
Conformity
to
or
Communion
with
God
:
nothing
but
a
Principle
can
effect
that
;
and
there
are
but
three
Principles
,
Father
,
Son
,
and
Spirit
,
say
the
Platonicks
.
To
this
Platonick
Notion
of
a
Principle
our
Saviour
seems
to
allude
(
John
8.
25.
)
where
,
to
the
Jews
asking
who
he
was
?
he
answers
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
(
in
St.
Austin's
(
de
Civitate
10.
24.
)
and
others
(
St.
Ambros.
Hexameron
.
lib.
1.
cap.
4.
)
of
the
Fathers
judgment
)
That
he
was
the
Beginning
:
[
respondit
se
esse
Principium
.
]
To
be
sure
the
Platonicks
did
,
in
a
peculiar
Notion
,
denominate
God
the
Word
,
the
Principle
.
Which
made
Amelius
,
when
he
read
the
Beginning
of
St.
John's
Gospel
,
(
In
the
beginning
was
the
Word
[
apud
Deum
esse
,
&
Deum
esse
,
&
per
ipsum
omnia
facta
esse
]
the
Word
was
with
God
,
and
was
God
,
and
by
him
were
all
things
made
)
cry
out
[
Per
Jovem
!
barbarus
iste
cum
nostro
Platone
sentit
Verbum
Dei
in
ordine
Principii
esse
:
]
This
Barbarian
is
of
our
Plato
'
s
Opinion
,
that
the
Word
of
God
is
in
the
rank
of
Principles
,
&c.
And
that
other
Philosopher
whom
Simplicianus
B.
of
Millain
informs
St.
Austin
of
(
de
civitate
10.
29.
)
to
protest
[
Those
words
of
St.
John
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
deserved
to
be
writ
in
Letters
of
Gold
,
and
to
he
hung
up
in
the
most
conspicuous
places
,
in
all
Churches
:
)
and
St.
Austin
,
in
his
Confessions
,
say
,
that
[
he
had
read
the
beginning
of
St.
John's
Gospel
in
the
Platonick
Books
,
in
sence
,
though
not
in
the
very
same
words
:
]
(
lib.
Confess.
7.
cap.
9.
)
[
procurasti
mihi
quosdam
Platonicorum
libros
,
&
ibi
legi
;
non
quidem
his
verbis
,
sed
hoc
idem
omninò
:
There
I
read
(
saith
he
)
and
found
proved
by
various
Reasons
,
That
in
the
beginnning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
,
that
by
it
all
things
were
made
:
Multis
&
multiplicibus
suaderi
rationibus
,
quòd
in
principio
erat
Verbum
,
&
Verbum
erat
apud
Deum
.
—
There
(
in
the
Platonick
Writings
)
I
read
;
That
the
Soul
of
man
,
though
it
bear
testimony
of
the
Light
,
is
not
the
Light
,
but
God
,
the
Word
of
God
,
is
that
true
Light
that
—
Et
quòd
hominis
anima
,
quamvis
testimonium
perhibeat
de
lumine
,
non
est
tamen
ipsa
lumen
,
sed
Verbum
Dei
Deus
est
lumen
verum
,
quod
illuminat
omnem
hominem
.
—
And
that
he
was
in
this
World
,
and
the
World
was
made
by
him
,
and
that
the
World
knew
him
not
:
&
quia
in
hoc
mundo
erat
,
&
mundus
per
eum
factus
est
,
&
mundus
eum
non
cognovit
.
But
that
he
came
unto
his
own
,
and
his
own
received
him
not
,
—
I
did
not
read
there
:
Quià
verò
in
suos
venit
&
sui
eum
non
reciperunt
;
quotquot
autem
receperunt
eum
,
dedit
illis
potestatem
filios
Dei
,
non
legi
ibi
.
There
also
I
read
,
that
God
the
Word
was
not
born
of
flesh
or
blood
,
nor
of
the
will
of
man
,
or
the
will
of
the
flesh
,
but
of
God
:
Item
ibi
legi
,
quià
Deus
Verbum
non
ex
carne
,
non
ex
sanguine
,
non
ex
voluntate
viri
,
neque
ex
voluntate
carnis
,
sed
ex
Deo
natus
est
:
But
that
the
Word
was
made
flesh
and
dwelt
among
us
,
I
did
not
read
there
:
Sed
quià
Verbum
caro
factus
est
&
habitavit
in
nobis
,
non
ibi
legi
.
In
those
Platonick
Writings
,
I
found
it
said
in
various
and
many
forms
of
speech
,
That
the
Word
,
the
Son
,
is
in
the
form
of
the
Father
,
counting
it
no
robbery
to
be
equal
to
God
;
because
he
is
by
nature
God
:
Indagavi
quippe
in
illis
(
Platonicis
)
literis
variè
dictum
&
multis
modis
,
quòd
sit
Filius
in
forma
Patris
,
non
rapinam
arbitratus
esse
aequalis
Deo
,
quià
naturaliter
id
ipsum
est
:
But
that
he
emptied
himself
(
taking
the
form
of
a
servant
)
to
the
death
of
the
Cross
—
is
not
mentioned
in
those
Books
:
Sed
quià
seipsum
exinanivit
,
formam
servi
accipiens
,
in
similitudinem
hominum
factus
,
&c.
non
habent
illi
libri
.
Indeed
that
before
and
beyond
all
,
thine
only
begotten
Son
incommutably
continueth
coeternal
with
thy self
;
and
that
mens
Souls
do
,
out
of
his
fulness
,
receive
what
makes
them
happy
;
and
by
participation
of
that
wisdom
that
rests
in
him
are
made
wise
,
is
affirmed
in
those
Platonick
Books
:
Quòd
enim
ante
omnia
tempora
&
suprà
omnia
tempora
incommutabiliter
manet
unigenitus
Filius
tuus
coaeternus
tibi
,
&
quia
de
plenitudine
ejus
accipiunt
animae
ut
beatae
sint
,
&
quia
participatione
manentis
in
se
sapientiae
renovantur
ut
Sapientes
sint
,
est
ibi
,
&c.
This
is
a
Testimony
so
weighty
,
as
we
cannot
question
the
truth
of
;
it
being
given
in
his
Confessions
made
to
God
:
and
so
full
,
as
it
not
only
proves
this
Particular
,
That
the
Platonicks
conceived
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
the
Son
of
God
,
by
whom
he
made
the
World
,
to
be
in
the
Order
and
Degree
of
a
Principle
(
which
was
all
I
produc'd
it
for
in
this
Section
)
but
my
general
Position
,
laid
down
in
the
first
Section
of
this
Chapter
,
That
what
the
Gospel
asserts
in
Thesi
of
our
Jesus
,
the
Platonick
School
asserted
in
Hypothesi
,
concerning
him
that
was
to
relieve
Mankind
.
Plato's
Doctrine
of
Purgation
came
so
near
ours
(
saith
St.
Austin
(
de
vera
Religione
,
cap.
4.
)
as
many
Platonicks
upon
that
account
turn'd
Christian
[
Paucis
mutatis
verbis
&
sententiis
:
aut
si
hoc
non
facerent
,
nescio
utrùm
possent
ad
ea
ipsa
quae
appetenda
esse
dixerunt
cum
istis
faecibus
viscóque
revolare
:
(
ex
Platonis
Phaedro
&
de
Legibus
&
Timaeo
.
)
With
the
alteration
of
a
few
words
and
sentences
;
and
if
they
had
not
,
I
cannot
tell
how
they
could
,
with
the
Birdlime
and
dregs
of
those
their
Errors
(
which
Christian
Religion
confuteth
)
have
flown
back
to
that
good
they
said
was
to
be
desired
,
and
those
their
sound
Principles
,
which
both
we
and
they
joyntly
hold
.
The
only
thing
they
disgusted
,
being
the
application
of
those
things
to
Christ
;
they
stumbling
at
the
same
Stone
,
at
which
the
Jews
stumbled
,
the
Cross
of
Christ
:
and
taking
it
in
scorn
,
that
so
mean
a
man
as
Jesus
of
Nazereth
,
should
be
reputed
,
to
be
the
Saviour
,
to
be
that
Principle
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
Son
of
God
,
that
was
to
enlighten
every
one
that
comes
into
the
World
;
out
of
whose
fulness
all
our
wants
were
to
be
supplied
;
by
the
participation
of
whose
Wisdom
we
are
made
wise
,
&c.
For
St.
Austin
,
when
he
saith
.
[
He
could
not
find
in
their
Books
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
come
into
the
World
,
came
to
his
own
and
his
own
received
him
not
,
took
upon
him
the
Form
of
a
servant
,
and
humbled
himself
to
the
death
of
the
Cross.
]
Must
not
be
understood
,
to
deny
that
it
was
to
be
found
,
or
that
himself
had
found
in
the
Platonick
Writings
:
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
in
order
to
humane
Redemption
)
was
to
come
into
the
World
,
to
assume
our
nature
,
to
be
wounded
for
our
Transgressions
:
for
whoever
it
was
by
one
(
or
more
)
that
man-kind
was
to
be
relieved
:
that
one
(
or
more
)
must
,
as
we
have
heard
the
Oracle
(
the
God
of
Philosophers
,
as
they
stiled
him
)
deliver
,
descend
from
his
(
or
their
)
supercelestial
place
,
into
his
Dungeon
of
Earth
:
and
in
〈◊〉
(
or
their
)
assumed
body
(
or
bodies
)
endure
all
the
miseries
of
this
life
,
&c.
as
(
Sect.
3.
cap.
4.
)
hath
been
quoted
;
out
of
which
sentence
(
not
only
of
Plato
,
but
of
all
that
exchanged
not
the
old
Traditional
Philosophy
for
the
Kitching-Experiments
of
Greece
,
whom
Jamblicus
compares
to
Ships
without
Balast
;
for
that
they
had
emptyed
themselves
of
what
they
had
received
by
the
old
Tradition
,
(
de
mysteriis
,
tit.
de
nominibus
sacris
,
)
we
have
been
,
all
this
while
,
boulting
the
Bran
of
their
conceipted
Multiplicity
of
God-saviours
,
by
the
Sierce
of
their
more
sober
and
considerate
Doctrine
,
poured
out
into
the
bosom
of
their
friends
,
sequestred
from
the
Censure
of
the
Vulgar
(
before
whom
it
was
not
safe
to
speak
all
they
thought
:
)
[
Difficile
est
negare
,
credo
,
si
in
concione
quaeratur
;
sed
in
hujusmodi
concessu
facillimum
:
(
Cicero
de
natura
deorum
,
lib.
1.
)
It
is
an
hard
matter
,
I
confess
,
to
deny
this
in
the
hearing
of
the
multitude
;
but
very
easie
in
such
a
select
Assembly
of
friends
and
Philosophers
.
]
And
have
thereby
gain'd
from
them
the
unforc'd
confession
of
this
Evangelical
Truth
.
That
man's
restauration
unto
Communion
with
,
and
Conformity
to
God
,
cannot
be
obtained
by
the
Incarnation
of
separate
Spirits
,
or
blessed
Souls
,
but
of
God
himself
,
descending
into
the
Dungeon
of
this
Earth
,
assuming
our
Nature
,
and
in
that
Nature
suffering
what
was
due
to
us
;
and
delivering
to
us
the
Divine
Oracles
.
Plato
therefore
in
assigning
this
effect
to
a
Multiplicity
of
holy
Souls
or
Spirits
,
coming
down
from
Heaven
,
in
several
Ages
,
and
Countreys
,
was
a
popular
Complyance
with
the
vulgar
Errour
:
either
out
of
fear
to
in
〈…〉
his
Master
Socrates
his
fortune
,
or
out
of
design
to
have
the
World
believe
(
as
some
of
his
great
admirers
did
)
that
himself
was
one
of
those
officious
Spirits
:
or
if
he
spake
as
he
thought
,
it
was
the
froth
and
ebullition
of
that
vanity
of
mind
judicially
inflicted
upon
such
;
as
knowing
God
,
did
not
worship
him
as
God
.
That
this
was
his
Errour
,
and
such
an
Errour
,
as
himself
,
in
his
lucid
Intervals
,
renounc'd
,
and
was
forsaken
in
,
by
his
own
followers
:
hath
been
sufficiently
cleared
;
if
the
weight
of
this
point
,
and
the
dissatisfaction
of
some
most
deservingly
eminent
Modern
Divines
,
did
not
make
it
shake
upon
its
strongest
supporters
,
and
(
as
it
were
by
its
nods
)
becken
to
us
to
strengthen
it
by
Buttresses
:
I
shall
therefore
beg
my
Readers
patience
(
which
I
doubt
not
but
to
obtain
of
him
if
he
can
but
construe
that
of
the
Epigrammatist
;
[
Non
sunt
longa
quibus
nihil
est
quod
demere
possis
;
Sed
tu
,
Cosconi
,
disticha
longa
facis
:
]
Mart.
)
while
I
make
it
yet
more
manifest
.
CHAP.
V.
None
of
their
Local
Saviours
were
able
to
save
.
§
1.
Their
white
Witches
impeded
in
doing
good
by
the
black
.
Lucan's
Hag
more
mighty
than
any
of
their
Almighties
.
§
2.
None
of
their
Saviour's
Soul-purgers
.
§
3.
Porphiry
'
s
Vote
for
one
universal
Saviour
:
not
known
in
the
Heathen
World
.
Altars
to
the
unknown
Gods
;
whether
God
or
Goddess
.
§
4.
The
unknown
God
.
§
5.
Great
Pan
,
the
All-heal
,
his
death
.
§
6.
Of
their
many
Lords
none
comparable
to
the
Lord
Christ
;
to
us
but
one
Lord
.
§
1.
POrphyry
(
Aug
de
Civitat
.
10.
9.
10.
reference
:
)
from
experience
confesseth
the
inability
of
those
reputed
good
Spirits
or
God-Saviours
,
to
whom
the
Heathen
applyed
themselves
for
cure
,
to
gratifie
the
commerce
to
them
(
their
most
severe
worshippers
)
in
their
desired
Soul-purgations
:
in
that
they
were
often
impeded
by
their
Superiours
;
and
their
Superiours
manacled
in
the
Conjurers
bands
,
so
as
they
durst
not
effect
the
desired
Purgations
;
so
terrified
by
the
black
Witch
,
as
the
white
Witch
could
not
loose
them
from
that
fear
,
and
set
them
free
,
to
do
that
good
,
to
which
their
own
natures
inclin'd
them
,
and
their
most
religious
Votaries
solicited
them
.
(
Whereupon
St.
Austin
facetiously
thus
explains
:
Ergo
&
ligavit
iste
&
iste
non
solvit
.
O
animae
praedicanda
purgatio
!
ubi
plus
imperat
immunda
invidentia
quàm
impetrat
pura
beneficentia
;
ubi
plus
valet
malevolus
impeditor
quàm
beneficus
purgator
animae
.
]
The
Cacodemon
,
it
seems
,
could
bind
and
the
good
Angel
could
not
lose
.
Oh
praise-worthy
purgation
of
Soul
!
where
unclean
Envy
obtains
that
power
,
which
pure
Bounty
cannot
;
where
the
malicious
opposer
is
of
more
strength
than
the
liberal
purger
of
the
Soul
.
But
however
ridiculous
either
the
opinion
or
grownd
of
it
were
:
This
Doctrine
the
Platonicks
grounded
upon
that
complaint
which
a
certain
Chaldean
made
,
that
all
his
attempts
,
and
greatest
endeavours
,
for
the
purging
of
his
Soul
,
were
frustrated
;
by
reason
that
a
man
,
potent
in
the
Theargick
Art
,
envying
him
that
felicity
,
bound
up
the
hands
of
the
Divine
Powers
,
charm'd
by
his
Conjurations
,
so
as
they
could
not
grant
his
Request
.
The
Romans
more
than
once
experienc'd
the
same
thing
:
for
sometimes
these
Plebeian
Deities
lay
bonds
upon
the
Superiour
:
as
those
in
Rome
,
whose
sacred
houses
had
been
turn'd
to
private
dwellings
,
suspended
,
and
(
as
it
were
,
)
entred
a
prohibition
against
Esculapius
:
that
he
could
not
proceed
in
the
cure
of
the
Pestilence
(
then
raging
)
till
they
had
been
compounded
with
,
and
their
houses
restored
,
(
Cicero
in
orat
.
de
Aruspicum
responsis
.
)
This
was
about
the
first
punick
War
:
(
Orosius
lib.
4.
)
of
which
St.
Austin
(
de
Civit.
3.
17.
)
[
frustrà
praesente
Aesculapio
;
aditum
est
ad
Sybillinos
libros
:
]
After
they
had
in
vain
,
for
two
years
together
,
invocated
the
aid
of
Aesculapius
,
they
betake
themselves
to
thy
Sibyls
Books
.
To
which
also
they
applyed
themselves
,
in
the
time
of
that
Plague
that
happen'd
a
little
before
the
Invasion
of
the
Gauls
,
(
Livy
,
lib.
5.
)
and
having
long
tryed
the
inutility
of
craving
help
at
the
hands
of
their
Capitoline
Deities
,
are
directed
to
institute
the
Lectisternia
(
that
is
)
to
yoke
the
Gods
,
two
and
two
together
,
Apollo
with
Latona
,
Hercules
with
Diana
,
and
Mercury
with
Neptune
,
into
one
Team
:
and
after
they
had
provinder'd
them
well
(
with
Sacrifices
)
and
smoak'd
them
(
with
Supplications
)
not
to
doubt
,
but
that
they
would
either
themselves
hale
away
the
Pestilence
,
or
not
pass
back
,
but
let
their
Capitoline
Jove
,
or
helping
father
,
do
it
,
(
Liv.
lib.
5.
13.
pag.
151.
)
Their
experience
before
that
of
Joves
inability
to
cure
them
(
he
giving
himself
to
Women
in
his
youth
,
had
slipp'd
the
time
of
learning
Physick
(
as
St.
Austin
facetiously
excuseth
him
)
(
de
Civitat.
3.
17.
)
forced
them
fetch
Aesculapius
from
Epidaure
to
Rome
to
act
the
part
of
a
Doctor
amongst
them
.
Apollo
having
refused
to
undertake
the
cure
(
though
fee'd
with
a
promise
of
having
a
Temple
erected
to
him
.
)
[
Aedes
Apollini
pro
valitudine
populi
vota
,
]
(
Liv.
4.
25.
)
and
referring
them
to
his
son
(
as
Ovid
(
Metam.
15.
)
tells
the
story
.
)
But
the
Pestilence
still
raging
after
all
this
;
and
whatever
the
Duumviri
could
collect
out
of
Sibyl's
Books
,
for
the
pacifying
of
Divine
Wrath
and
averting
the
Malady
,
proving
ineffectual
:
The
people
apply
themselves
to
all
the
Gods
they
could
think
or
hear
of
;
in
so
much
as
there
was
to
be
seen
in
every
Street
peregrine
and
unusual
Expiations
;
whereupon
the
Ediles
are
charged
to
see
to
it
,
that
they
restrain
those
Supplicatings
of
strange
Gods
,
(
Liv.
4.
30.
)
The
Senate
was
partial
in
this
Decree
:
for
if
themselves
,
when
they
saw
that
their
[
Jupiter
Optimus
Maximus
]
their
helping
Father
could
not
releive
them
:
call'd
in
,
his
Grandchild
,
Aesculapius
:
why
might
not
the
people
,
when
they
found
their
Cure
was
beyond
the
skill
of
this
Doctor
,
call
in
a
Council
to
aid
him
:
for
they
could
not
impute
their
not-recovery
to
their
want
of
will
,
but
skill
;
seeing
Aesculapius
had
so
lately
been
obliged
to
do
his
utmost
,
by
their
making
him
a
free
Deity
of
their
City
:
And
Jove
by
the
oblation
of
opima
spolia
(
dedicated
to
him
by
Cossus
)
and
of
a
golden
Crown
,
by
the
Dictator
:
(
Liv.
4.
20.
)
I
wonder
that
,
after
so
many
and
clear
experiments
of
their
impotency
,
those
Gods
did
not
take
up
that
Proverb
,
as
well
as
we
men
,
[
Non
omnia
possumus
omnes
.
]
The
forms
of
these
God-terrifying
Incantations
are
set
down
in
Jamblicus
(
in
Mysteriis
:
)
tit
.
quomodo
obserratores
Daemonibus
minabuntur
.
[
If
you
will
not
do
this
]
that
I
adjure
you
;
or
,
on
the
other
side
,
if
you
do
that
which
I
abjure
you
:
[
I
will
split
the
Heavens
in
pieces
,
lay
open
the
secrets
of
Isis
,
divulge
the
secret
that
's
hid
in
the
abyss
,
stagnat
Baris
,
scatter
Osiris
limbs
to
Typhon
,
&c.
]
And
more
elegantly
in
Lucan
(
lib.
6.
)
who
brings
in
Erichtho
thus
threatning
the
slow-pac'd
Gods
and
Goddesses
whom
she
had
invok'd
.
—
miratur
Erichtho
Has
fatis
licuisse
moras
,
iratáque
morti
Verberat
immotum
vivo
serpente
cadaver
,
Pérque
cavas
terrae
,
quas
egit
carmine
,
rimas
,
Manibus
illatrat
,
regnique
silentia
rumpit
;
Tisiphone
,
vocisque
meae
secura
Megaera
,
Non
agitis
saevis
Erebi
per
inane
flagellis
Infaelicem
animam
?
I
am
vos
Ego
nomine
vero
Eliciam
,
Stygiásque
canes
in
luce
superna
Destituam
,
per
busta
sequar
:
per
funera
custos
,
Expellam
tumulis
,
abigam
vos
omnibus
uruis
.
Téque
deis
,
ad
quos
alio
procedere
vultu
Ficta
soles
,
Hecate
,
pallenti
tabida
forma
Ostendam
,
faciémque
Erebi
mutare
vetabo
.
Eloquar
immenso
terrae
sub
pondere
,
quae
te
Contineant
Eunaea
dapes
,
quo
faedere
moestum
Regem
noctis
ames
,
quae
te
contagia
passam
Noluerit
revocare
Ceres
.
Tibi
pessime
mundi
Arbiter
immittam
ruptis
Titana
cavernis
Et
subitò
feriere
die
—
It
cannot
but
move
some
kind
of
diverting
if
not
recreating
Passion
in
my
Reader
,
cloy'd
with
so
much
serious
and
philosophical
Follies
,
to
hear
my
course
Muse
translate
these
smooth-footed
Latin
,
into
these
hobling
English
Verses
.
Erichtho
wondering
how
the
Destinies
Durst
so
long
loyter
,
at
death
chasing
,
plies
With
living
Serpents
the
dead
Corps
:
and
charms
Deep
chincks
i'
th'
ground
,
through
which
she
thus
alarms
,
With
barking
rage
,
the
Manes
.
Tisiphon
And
thou
Megaera
(
for
my
words
ye
scorn
;
)
Or
whip
this
damn'd
Soul
through
the
Streets
of
Hell
;
Or
I
'll
strip
you
of
borrowed
names
,
and
tell
What
kind
of
Hags
ye
be
;
ye
Stygian
Bitches
,
I
'll
hale
you
into
th'
open
Sun
,
ye
Witches
,
And
leave
you
there
,
where
neither
tomb
nor
urn
Shall
dare
conceal
you
.
Hecate
can
turn
Her
coat
,
when
she
before
the
Gods
appears
,
And
have
another
face
than
here
she
wears
:
But
they
shall
see
her
,
in
her
native
dress
,
Such
as
she
is
'mongst
shades
,
pale
,
sanguinless
:
That
face
she
wears
in
Erebus
she
shall
show
Among
th'
Immortals
.
And
the
World
shall
know
,
What
cares
detain
thee
in
grim
Pluto's
Court
,
(
Proserpina
)
and
why
thou
loves
that
lout
;
And
what
it
was
thou
catch'd
there
,
made
Thy
mother
shuck
thee
off
into
a
shade
.
And
thou
(
unequal
arbiter
of
the
World
)
Titan
and
day
shall
in
thy
face
be
hurl'd
.
This
was
that
masculine
Poesie
which
Plato
allowed
in
his
commonwealth
,
and
out
of
which
Porphyry
,
in
his
Responds
,
confirms
his
Dogma
,
That
the
reputed
Deities
,
oftentimes
,
proved
less
than
men
,
in
the
hands
of
the
Theourgicks
.
For
he
there
brings
in
Hecate
,
forc'd
by
the
Hag
to
give
Responds
,
against
her
will
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thy
will
,
Theodames
:
for
Hecate
,
Forc'd
by
thy
charms
,
dares
not
say
nay
.
And
least
we
think
the
evasion
of
Jamblicus
to
be
of
weight
,
who
limits
the
efficacy
of
these
Imprecations
,
to
the
infernal
Deities
(
those
vagabond
Fairy-elves
,
that
converse
in
the
lowest
Region
)
whom
he
confesseth
any
toothless
Hag
,
if
she
mutter
over
them
words
of
an
harsh
sound
,
that
jerk
the
Air
,
though
with
non-sence
,
may
put
into
a
fright
.
The
same
Platonick
introduceth
Apollo
,
giving
Responds
against
the
hair
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Your
Charms
from
me
,
against
my
will
,
commands
These
Responds
—
I
have
said
:
now
loose
my
bands
.
To
spare
the
labour
of
particularizing
;
the
Thessalian
Hag
in
Lucian
(
lib.
6.
)
boasts
,
that
she
could
charm
what
Gods
she
pleased
,
to
whatsoever
involuntary
acts
she
pleased
:
1.
Not
only
the
bad
Spirits
,
from
doing
the
ill
they
are
inclin'd
to
,
or
to
do
the
good
they
are
averse
to
(
with
power
the
Saviour
of
Mankind
must
be
invested
in
,
or
those
malicious
Spirits
(
of
whom
the
Platonicks
make
frequent
mention
)
would
prove
too
hard
for
him
.
)
And
therefore
sacred
Records
inform
us
:
That
God
bound
up
the
lying
,
and
forc'd
a
true
Prophetick
Spirit
upon
Baalam
,
contrary
to
the
grain
of
his
covetous
inclination
;
from
which
he
could
not
extricate
himself
,
by
all
the
sacrifices
he
could
offer
,
or
shifting
of
place
;
(
supposing
,
belike
,
the
Daemon
that
bound
him
,
might
possibly
be
some
God
of
the
Vallies
;
or
,
if
of
the
Hills
,
his
Territories
might
not
reach
to
all
those
upon
which
he
sought
for
inchantments
.
)
And
that
our
Saviours
substitutes
(
his
Ministers
sent
forth
for
the
good
of
his
people
)
Gabriel
and
Michael
.
(
dan.
10.
13
,
20
,
21.
)
(
vide
Bullingerum
in
locum
&
in
decadibus
,
)
though
for
some
while
impeded
by
the
Princes
of
the
Kingdom
of
Persia
and
other
Nations
(
that
is
those
Caco-demons
,
to
whose
lot
,
by
their
own
choice
(
and
Divine
Justice
saying
Amen
to
their
choice
)
they
were
fallen
:
)
yet
at
last
cast
off
those
bonds
,
and
break
through
the
thickest
files
of
their
united
force
,
to
bring
relief
to
Immanuel's
people
.
2.
Nor
the
good
spirits
to
exert
their
salvifick
Powers
;
as
Moses
detain'd
the
Angel
of
Gods
presence
,
and
Jacob
the
Angel
that
wrastled
with
him
.
3.
But
the
very
best
,
fairest
,
and
most
beneficial
of
their
Gods
,
from
granting
the
just
desires
of
their
most
religious
Worshippers
,
and
to
gratifie
the
most
impious
requests
of
malicious
Conjurers
.
A
clear
confession
,
that
the
best
and
greatest
of
those
reputed
God-saviours
,
were
so
far
from
being
able
to
purge
Souls
,
as
themselves
stood
in
need
of
being
purged
,
from
the
pest
of
fear
.
St
Austin
ingeniously
,
[
Mirum
est
autem
quòd
benignus
ille
Chaldaeus
qui
Theurgicis
sacris
animam
purgare
cupiebat
,
non
invenit
aliquem
superiorem
Deum
,
qui
vel
plus
terreret
atque
ad
benefaciendum
cogeret
territos
Deos
,
vel
ab
eis
terrentem
compesceret
,
ut
liberè
benefacerent
:
sic
tamen
Theurgo
bono
sacra
defuerunt
,
quibus
ipsos
Deos
quos
invocabat
,
animae
purgatores
prius
ab
illa
timoris
peste
purgaret
.
]
(
de
Civitate
,
10.
10.
)
It
is
strange
,
that
that
Chaldean
did
not
find
out
some
superiour
God
;
who
could
,
either
by
greater
terror
force
the
terrified
Gods
to
do
good
,
or
to
drive
from
them
him
that
terrified
them
:
and
yet
so
far
was
that
good
conjurer
destitute
of
sacred
Rites
,
by
which
he
might
purge
those
soul-purging
Gods
themselves
of
the
Plague
of
their
own
fear
.
A
passion
which
he
who
undertakes
the
rescue
of
men's
Souls
;
if
he
be
not
absolutely
exempted
from
,
he
is
render'd
utterly
incapable
to
perform
the
office
of
Redemption
.
§
2.
Upon
these
Considerations
Porphyry
(
de
sacrificiis
)
grounds
this
Assertion
.
That
as
these
reputed
God-presidents
had
no
power
of
releiving
,
but
within
their
own
respective
Jurisdictions
;
so
the
purgation
of
the
humane
Soul
was
wholly
out
of
their
reach
.
The
spiritual
part
of
the
Soul
(
saith
he
)
which
takes
in
the
Images
of
Corporeal
things
,
from
the
Fantasie
,
inform'd
by
the
common
Sense
,
may
(
by
the
cooperations
of
those
Daemons
)
with
certain
Magical
Consecrations
,
be
made
capable
to
receive
the
Images
of
those
Spirits
,
and
to
see
those
kinds
of
Gods
:
But
the
Intellectual
Soul
,
wherein
is
received
the
Verity
of
intelligible
things
,
that
have
no
resemblances
of
Bodies
,
cannot
receive
,
by
such
Consecrations
,
any
such
Purgation
,
as
renders
it
fit
to
see
its
proper
God
,
or
those
things
that
are
true
.
Yet
Porphyry
(
in
the
same
place
)
takes
down
the
efficacy
of
these
Saviours
one
Pegg
lower
,
and
leaves
them
nothing
to
put
forth
their
salvifick
power
upon
,
but
Temporal
Concerns
,
and
the
goods
of
the
Body
,
or
Fortune
;
and
therefore
counts
it
madness
,
in
Plilosophers
,
to
make
any
application
to
them
;
though
perhaps
(
and
but
perhaps
)
it
be
necessary
for
Cities
to
procure
their
favour
,
and
make
them
,
by
material
Sacrifices
,
propitious
to
them
;
for
the
sake
of
that
external
and
corporeal
good
,
they
may
confer
upon
those
,
who
place
their
well-being
in
the
affluence
of
such
things
.
(
The
fairies
may
drop
a
Teaster
into
the
good
huswise's
shoe
,
and
that
's
the
summ
of
their
rewards
.
)
And
yet
these
Saviours
cannot
save
to
themselves
this
poor
pittance
of
power
;
denied
to
them
notonly
by
St.
Austin
,
who
(
in
his
five
first
Books
de
Civitate
)
not
only
proves
,
but
proves
out
of
Pagan
Records
,
that
those
Saviours
can
neither
do
good
nor
hurt
.
But
by
the
most
sage
Philosophers
,
and
Philosophizing
Poets
,
there
quoted
by
him
;
to
which
quotation
I
refer
my
Reader
,
and
procede
to
another
Argument
,
for
the
proof
of
the
agreement
of
the
Platonicks
with
us
Christians
in
this
Point
,
That
none
of
those
(
by
the
Vulgar
reputed
)
blessed
Spirits
,
who
became
incarnate
to
redeem
Mankind
,
were
qualified
for
that
Work
:
which
was
therefore
to
be
laid
upon
one
more
mighty
than
them
all
;
able
to
grapple
with
all
opposite
Infernal
Powers
;
an
undauntable
Lion
,
who
would
not
faint
nor
be
discouraged
by
Lions
in
the
way
;
a
Passion
to
which
all
their
known
God-saviours
were
subject
,
and
thereby
rendred
incapable
to
accomplish
the
end
of
their
supposed
Incarnation
.
§
3.
Porphyry
(
in
his
first
,
de
regressu
animae
)
professeth
himself
of
this
Opinion
,
[
That
God
was
not
so
deficient
in
his
care
of
Man
,
as
not
to
provide
as
general
a
way
of
Purgation
,
as
the
Infection
was
;
and
make
the
Plaister
as
broad
as
the
Sore
:
]
which
universal
way
of
Redemption
he
confesses
,
had
not
been
communicated
to
the
World
,
as
far
as
he
could
learn
,
either
by
the
Customs
of
the
Indians
,
the
Disciplines
of
the
Chaldeans
,
or
the
Philosophical
Schools
:
there
being
something
of
what
,
in
common
Reason
,
was
required
,
in
order
to
the
effecting
of
the
Cure
,
wanting
in
all
those
ways
of
Soul-purgation
,
to
which
the
most
inquisitive
Persons
had
applied
themselves
.
Upon
which
that
great
Light
of
Africa
,
St.
Austin
(
de
civitate
,
22.
27.
)
hath
this
Note
:
[
Had
Plato
and
Porphyry
compared
Notes
,
they
would
have
turn'd
Christian
,
]
that
is
,
had
Plato
dared
to
have
spoken
,
as
freely
as
his
Scholar
did
,
for
an
Universal
Saviour
:
and
had
not
Porphyry
forsaken
his
Master
in
that
point
of
Truth
,
which
he
asserted
,
touching
the
Incarnation
and
sufferings
of
the
Saviour
,
they
would
have
joyned
hands
with
the
Christian
,
and
have
subscribed
to
his
Hypothesis
.
This
very
Notion
was
the
ground
of
their
erecting
Altars
and
preferring
Prayers
to
the
unknown
God
.
Hence
the
Mariners
call
every
man
upon
his
God
;
and
lest
they
might
all
mistake
the
true
God-saviour
,
they
awaken
Jonah
to
call
upon
his
God
for
help
in
that
exigent
(
Jonah
1.
5.
)
hence
they
were
wont
to
close
their
petitions
with
[
Dii
Deaeque
omnes
:
]
(
Servius
in
Virg.
Georg.
l.
1.
)
The
Arabians
,
saith
Gyrald
,
Syntagm.
17.
)
perceiving
the
insufficiency
of
their
known
Gods
to
relieve
them
,
dedicated
Altars
to
the
unknown
God
.
Pausanias
mentions
:
the
Altar
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
the
unknown
Gods
erected
in
Olympus
,
(
Eliacis
prioribus
:
)
and
several
Altars
at
Athens
of
the
same
Title
,
(
in
his
Attica
:
)
the
full
Inscription
of
which
,
the
indefatigable
Selden
(
in
his
Prolegomenis
to
his
Treatise
de
Diis
Syriis
)
sets
down
in
this
Form
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
the
Gods
of
Asia
and
Europe
and
Africa
:
To
the
unknown
Gods
and
strange
Of
the
same
importance
were
those
Silver
Tables
(
Cicero
de
natura
deorum
,
lib.
3.
)
which
Dionysius
rob'd
the
Grecian
Temple
of
,
being
inscribed
not
with
the
names
of
particular
Deities
(
as
the
Tables
of
their
known
Gods
were
)
but
indefinitely
[
To
the
good
Gods
:
]
whence
that
scoffing
Atheist
drew
an
Argument
for
his
Sacrilege
,
saying
he
would
make
use
of
their
Bounty
.
But
hitherto
the
Gentiles
only
exprest
their
diffidence
in
their
own
Local
Saviours
.
That
which
St.
Paul
took
notice
of
,
dedicated
to
the
unknown
God
,
speaks
their
acknowledgment
of
their
being
at
a
loss
,
as
to
the
knowledge
of
the
true
God
saviour
;
and
their
not
daring
ultimately
to
relie
upon
the
help
of
any
of
their
received
Gods
,
either
domestick
or
foreign
;
it
being
not
in
the
power
of
all
their
reputed
Saviours
to
satisfie
their
Appetites
,
implicitly
set
upon
an
otherwise
Saviour
,
than
any
of
them
were
:
(
whom
our
Scriptures
therefore
call
,
The
desire
of
all
Nations
;
)
even
him
whom
they
worshipp'd
ignorantly
and
St.
Paul
declared
unto
them
(
Vossius
de
Idololatr
.
lib.
1.
cap.
2.
)
The
occasion
of
erecting
these
Altars
is
thus
laid
down
by
Isidore
Pelusiatas
(
Epist.
69.
lib.
4.
)
out
of
Pausanias
(
in
his
Arcadicis
.
)
Some
say
the
Athenians
sent
Philippides
,
to
crave
aid
of
the
Spartans
,
at
what
time
the
Persians
made
their
Expediton
into
Greece
;
and
the
Spectrum
of
God
Pan
met
their
Messenger
upon
the
Hill
Parthenium
;
promising
them
victory
if
they
would
erect
an
Altar
and
offer
sacrifice
to
him
;
upon
which
report
,
they
dedicated
Altars
to
the
[
unknown
God
.
]
Others
(
saith
Isidore
)
affirm
,
that
the
Pestilence
raging
,
and
the
Athenians
having
to
no
purpose
tried
all
their
known
and
allowed
Gods
;
it
came
in
their
mind
,
that
possibly
there
might
be
a
God
to
them
unknown
,
who
if
atton'd
would
free
them
from
that
Plague
:
hence
Epimenides
caused
the
Beasts
for
sacrifice
,
to
be
let
loose
,
and
gave
order
that
where
they
laid
down
,
they
should
be
sacrificed
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
proper
God
:
]
Whence
(
saith
Laertius
in
his
Epimenides
)
there
were
Altars
at
Athens
without
names
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
,
of
any
special
God
;
for
that
Epimenides
knew
not
to
which
of
the
Gods
,
by
name
,
he
ought
to
apply
himself
,
for
the
averting
of
the
Pestilence
:
any
more
than
the
Romans
knew
,
what
God
they
should
attone
when
an
Earthquake
happened
:
of
which
Agellius
(
lib.
2.
cap.
28.
)
thus
:
[
Veteres
Romani
,
ubi
terram
movisse
senserant
,
nuntiatumve
erat
,
ferias
ejus
rei
cáusâ
edicto
imperabant
;
sed
Dei
nomen
statuere
&
edicere
quiescebant
,
nè
alium
pro
alio
nominando
,
falsâ
religione
populum
alligarent
.
Eas
ferias
si
quis
polluisset
,
piaculóque
ob
hanc
rem
opus
esset
,
hostiam
,
Si.
Deo
,
Si.
Deae
.
immolabat
.
Idque
ità
ex
decretis
Pontificum
observatum
esse
M.
Varro
dicit
,
quoniam
&
qua
vi
,
&
per
quem
Deorum
Dearúmve
terra
tremeret
incertum
esset
:
]
The
ancient
Romans
when
they
perceiv'd
or
had
been
inform'd
that
there
had
been
an
Earthquake
,
bid
Holidays
for
the
deprecation
of
the
effects
of
that
Omen
:
but
they
did
not
specifie
the
name
of
God
,
lest
by
misnaming
him
,
they
should
involve
the
people
in
a
false
Religion
.
If
any
man
prophan'd
those
holidays
,
and
therefore
had
need
to
make
expiation
,
he
offered
sacrifice
with
this
form
of
deprecation
;
[
If
thou
beest
a
God
,
if
thou
beest
a
Goddess
:
]
And
this
Order
(
saith
Varro
)
was
appointed
to
be
observed
by
the
Decrees
of
the
Priests
;
because
they
were
not
certain
by
what
force
and
by
what
God
or
Goddess
the
Earth-quake
was
caused
.
§
4.
Now
though
Pausanias
stile
those
Altars
,
the
Altars
of
the
unknown
Gods
;
yet
we
are
not
to
think
that
there
was
not
an
Altar
dedicated
to
the
Unknown
God
in
the
singular
number
:
For
Lucian
(
second
to
none
in
the
knowledge
of
Heathen
Theology
)
in
his
Philopater
,
swears
by
the
unknown
God
at
Athens
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
and
,
at
the
end
of
that
Dialogue
,
exclaims
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
But
we
having
found
the
unknown
God
at
Athens
,
let
us
give
thanks
unto
him
,
adoring
him
with
hands
stretch'd
out
to
heaven
.
(
Though
with
Lucian's
lieve
)
the
Athenians
unknown
God
was
to
them
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
strange
God
:
not
to
be
found
there
,
but
in
Jewry
,
as
Lucan
sings
(
Tharsal.
2.
)
quoted
by
St.
Austin
(
de
consensu
Evangel.
lib.
1.
cap.
30.
)
—
—
&
dedita
sacris
Incerti
Judaea
Dei
:
—
Judea
worshippeth
alone
The
God
elsewhere
unknown
.
Neither
was
the
unknown
God
under
that
name
invocated
only
at
Athens
:
For
Natales
Comes
(
Mytholog
.
l.
1.
c.
10.
)
reports
out
of
Theagenes
(
de
Diis
)
and
Pausanias
(
prioribus
Eliacis
;
)
That
at
Hypaepae
and
Hierocaesarea
(
two
Cities
of
the
Persic
Lydia
)
were
two
large
Temples
and
Altars
;
to
which
the
Priests
approaching
,
implored
the
aid
of
the
unknown
God
.
However
,
from
the
charge
given
to
Philippides
,
it
is
manifest
,
that
the
Athenians
,
besides
those
dedicated
to
the
unknown
Gods
indefinitly
,
had
Altars
erected
to
the
unknown
God
Pan
,
that
is
,
the
Universal
Saviour
.
So
far
did
,
the
most
learned
Adversary
to
the
Christian
Cause
,
Porphyry
bewray
his
want
of
reading
,
in
saying
,
he
could
no
where
meet
with
the
mention
of
that
universal
Remedy
,
which
he
was
confident
God
had
prepared
for
Mankind
.
Philippides
his
Pan
was
not
that
Arcadian
,
whom
the
Grecians
knew
as
well
as
a
Beggar
doth
his
dish
,
and
had
Altars
dedicated
to
him
by
that
name
:
but
some
Daemon
that
gave
himself
out
to
be
,
and
was
reputed
,
the
universal
Repairer
of
the
whole
World
,
the
Son
of
Jove
and
Hybris
,
of
God
and
despicable
Man
,
the
Inventor
of
Musick
;
whence
,
though
the
Hill
Parthenius
produc'd
Tortoises
most
fit
to
make
Harps
of
;
yet
the
Inhabitants
would
permit
none
to
take
them
,
because
they
thought
them
sacred
to
Pan
:
(
It
should
seem
by
this
,
that
the
old
and
great
Pan
,
was
Jubal-Cain
)
(
Pausan.
Arcadic
.
ad
finem
)
the
Husband
of
Eccho
(
Macrob.
Saturnal
.
l.
1.
c.
22.
)
a
fit
Match
for
,
and
every
way
suting
the
Word
of
Promise
:
(
who
had
no
issue
but
by
Eccho
,
children
begot
of
the
Seed
of
the
Word
;
and
sent
not
to
redeem
some
particular
Climate
(
the
Province
of
the
Heroes
)
but
the
Universe
:
whence
Homer
(
in
his
Hymns
)
gives
this
Etymon
of
his
Name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Him
Pan
men
call
,
Because
he
succours
all
.
§
5.
But
our
Saviour's
Death
cut
this
Daemon
out
of
his
work
of
any
longer
deceiving
the
Nations
;
(
as
Virgil
out
of
Sibyl
,
had
prophesied
,
in
his
Pan
etiam
Arcadiâ
dicat
se
judice
victum
:
Pan
,
even
Arcadia
being
judge
,
shall
confess
himself
conquer'd
,
if
he
dares
strive
with
me
.
)
For
this
was
that
Pan
whereof
Plutarch
,
from
Aemilianus
,
a
man
both
wise
and
serious
(
as
that
great
Critick
of
Men
characterizeth
him
)
tells
this
Story
;
(
in
his
Book
of
the
decay
of
Oracles
:
)
That
as
Aemilianus
was
sailing
for
Italy
,
a
voice
was
heard
,
from
the
Isle
Paxae
,
calling
to
Thamus
the
Master
of
the
Vessel
,
and
commanding
him
,
when
he
came
over
against
the
Palodes
,
to
tell
the
Inhabitants
,
that
the
great
Pan
was
dead
:
which
injuction
he
had
no
sooner
performed
,
but
there
was
heard
from
the
Island
,
a
sad
and
wonderful
groaning
:
the
news
of
this
Prodigy
arrives
at
Rome
with
those
Passengers
,
and
quickly
comes
to
the
ears
of
the
Emperour
Tiberius
;
who
sends
for
Thamus
,
and
(
being
by
him
assured
of
the
Truth
of
the
Report
)
makes
a
diligent
inquiry
,
of
the
learned
men
of
Rome
,
who
that
Pan
should
be
?
This
fell
out
toward
the
latter
end
of
Tiberius
his
reign
:
For
Plutarch
flourished
under
Trajan
,
about
the
100.
year
of
Christ
(
Alsted
.
Chronol.
40.
)
and
Philip
,
who
tells
this
Story
,
in
Plutarch
,
had
then
with
him
those
to
witness
it
,
who
had
heard
Aemilianus
tell
it
,
when
he
was
an
old
Man
:
and
must
therefore
be
near
our
Saviours
Crucifixion
,
else
the
Mariners
would
not
have
found
Tiberius
at
Rome
,
but
at
Capreae
.
Whence
appears
how
grosly
his
Theologues
were
mistaken
,
in
their
determining
this
Pan
to
have
been
the
Son
of
Mercury
and
Penelope
;
and
the
reasonableness
of
this
Conjecture
,
That
he
was
some
Cacodemon
,
who
(
as
the
Coriphaeus
of
all
those
Thieves
who
came
before
Christ
)
had
made
the
World
believe
,
he
was
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
in
Macrobius
his
phrase
(
Saturnal
.
l.
1.
c.
17.
)
the
All-heal
,
One
Saviour
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Idem
Saturn
.
l.
1.
c.
22.
)
the
Lord
,
not
of
the
Woods
,
(
as
the
Poets
interpreted
that
Title
)
but
(
as
Macrobius
expounds
it
)
of
universal
Nature
;
whose
influence
disperfeth
it self
round
about
the
World
:
whom
the
Mythologists
do
therefore
make
the
representation
of
the
Universe
,
because
they
could
not
find
any
person
appearing
in
the
World
to
whom
they
could
apply
these
Titles
,
and
those
descriptions
which
both
Grecians
and
Aegyptians
make
of
Pan.
So
that
here
we
have
the
Confession
of
the
greatest
Theologues
and
the
best
cultivated
Nations
.
That
their
received
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
as
Isidore
Peleusiota
,
in
the
Epistle
above-quoted
,
stiles
them
)
God-saviours
or
bealing
Gods
,
were
so
far
from
being
able
to
cure
Souls
,
as
they
durst
not
relie
upon
them
,
for
the
removal
of
the
Pestilence
,
a
bodily
Malady
;
but
applied
themselves
to
a
God
,
whom
they
expected
would
in
time
discover
himself
to
the
World
;
though
then
a
stranger
to
all
Gentiles
,
and
known
only
in
Judea
;
as
not
only
Lucan
(
before
alleged
)
but
long
before
him
,
Orpheus
confesseth
(
in
his
Hymn
de
Deo
)
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
Whom
no
man
ever
saw
,
but
a
certain
only
begotten
who
proceeded
from
the
ancient
stock
of
the
Chaldeans
:
]
to
wit
,
that
water-born
Law-giver
Moses
,
as
he
afterward
stiles
him
;
alluding
,
I
suppose
,
to
God's
showing
Moses
his
back-parts
.
§
6.
A
principle
wherein
the
Patrons
of
the
Christian
and
of
the
Pagan
Cause
were
so
well
agreed
,
as
they
put
the
Controversie
betwixt
them
to
this
issue
;
Whether
,
in
common
Reason
,
our
Jesus
was
like
to
be
that
one
unknown
universal
Redeemer
;
or
some
one
in
the
Crowd
of
their
reputed
Saviours
?
Hence
Julian
(
in
his
Treatise
against
the
Galilaeans
)
singles
out
Aesculapius
to
outvie
Christ
,
in
the
claim
of
the
common
Saviour
;
who
,
being
the
Son
of
Jove
,
descended
from
Heaven
to
Earth
,
in
the
Sun-beams
,
for
the
health
and
welfare
of
Mankind
.
And
Celsus
in
Origen
(
lib.
7.
calum.
14
,
15
,
16
,
17.
)
having
argued
against
the
likelihood
of
the
Christian
Assertion
,
That
Jesus
of
Nazareth
is
that
,
to
the
Gentile
World
unknown
,
God
;
who
being
the
desire
of
all
Nations
,
came
to
redeem
them
from
those
miseries
,
from
which
their
received
Saviours
could
not
free
them
(
it
being
,
as
he
thinks
unreasonable
to
imagine
,
that
the
so
very
inconsiderable
Nation
of
the
Jews
,
(
a
people
so
far
out
of
Gods
special
care
,
as
he
did
not
provide
for
them
so
much
as
a
place
upon
Earth
,
wherein
they
might
live
together
;
but
permitted
them
to
be
scatter'd
over
the
face
of
the
whole
Earth
)
should
attain
to
the
knowledge
of
the
true
God-saviour
(
so
hard
to
be
found
out
)
rather
than
the
studious
and
most
inquisitive
Philosophers
:
)
labours
to
outvie
the
blessed
Jesus
with
Hercules
,
in
the
power
of
repulsing
all
external
adversary
force
(
called
therefore
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Scatter-evil
,
as
Clemens
Alexand.
observes
(
in
his
Protreptic
.
)
With
Aesculapius
,
for
the
Virtue
of
expelling
bodily
Diseases
(
who
for
all
his
skill
could
not
cure
the
Roman
Matrons
of
that
epidemical
Abortion
which
befel
them
at
the
time
of
the
War
with
Pirrbus
,
(
Orosius
l.
4.
)
But
St.
Austin
excuseth
him
for
that
,
as
professing
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
Obstetrix
,
]
a
prime
Physician
,
but
no
Midwife
:
(
de
Civitate
,
l.
3.
c.
17.
)
And
therefore
Celsus
providently
adviseth
,
that
if
we
suspect
the
sufficiency
of
these
Two
,
to
relieve
the
World
of
all
its
incumbrances
,
we
joyn
to
them
(
as
auxiliary
Saviours
)
Orpheus
,
who
without
doubt
(
saith
he
)
was
inspired
with
a
divine
spirit
,
and
suffered
death
for
the
divine
Doctrine
he
delivered
:
(
Observe
,
Reader
,
that
the
Epicureans
could
not
get
out
of
their
Minds
,
nor
refrain
their
Tongues
from
acknowledging
,
that
men
are
relieved
by
the
Death
and
Doctrine
of
their
Saviour
.
)
Or
Sibyl
,
whose
authority
Christians
so
sar
prize
,
as
they
quote
her
Verses
for
the
proof
of
Christs
Divinity
.
(
An
Heathen
Epicurean
was
the
first
man
that
derided
the
Christian
Doctors
for
quoting
the
Sibyllines
in
favour
of
our
Faith
:
talidedecore
gloriamur
:
)
Or
Anaxarchus
and
Epictetus
,
who
gave
so
great
examples
of
patient
and
heroick
suffering
.
In
this
discourse
;
as
Celsus
cunningly
begs
the
Question
,
and
takes
it
for
granted
,
that
these
Saviours
,
of
his
naming
,
outweigh
our
Saviour
;
(
whereas
their
is
more
weight
in
his
little
finger
,
than
in
the
loins
of
a
thousand
such
like
Mock-saviours
:
)
So
he
openly
confesseth
,
that
not
any
one
of
the
Gentile
reputed
Heroes
was
sufficiently
qualified
,
to
be
the
common
Saviour
;
and
subscribes
to
what
I
am
proving
,
That
none
can
be
the
Universal
Redeemer
,
but
he
that
hath
in
himself
the
combination
of
all
those
salvifick
Vertues
,
which
the
Heathen
conceiv'd
to
be
dispers'd
amongst
all
their
Deities
.
How
much
better
doth
our
Apostle
state
and
determine
this
Question
;
(
1
Cor.
8.
5.
6.
)
There
are
Gods
many
,
and
Lords
many
;
but
to
us
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
we
for
him
:
And
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
:
]
understanding
,
by
[
God
's
]
the
supreme
and
sempiternal
Deities
which
the
Gentiles
worshipp'd
.
By
[
Lords
]
those
half-God
half-man
Mediatours
,
whom
they
called
[
Baalim
]
Lords
;
(
Meed's
Apostacy
of
the
later
Times
)
by
whom
,
as
middle
and
indifferent
Agents
,
betwixt
those
superiour
Gods
and
us
Men
,
they
thought
we
received
all
manner
of
Good
.
Now
as
the
Soberer
Party
of
Gentiles
held
,
There
was
but
one
only
supreme
God
;
so
also
,
that
there
was
some
one
individual
Lord
,
the
common
Saviour
,
in
whom
should
centre
all
those
saving
Properties
,
that
were
scrambled
(
by
blind
Devotionists
)
amongst
the
crowd
of
their
Local
Presidents
:
and
by
whom
the
supreme
God
would
give
,
not
some
things
to
all
(
as
he
doth
by
the
host
of
Heaven
:
)
nor
some
things
to
some
,
either
Countries
(
as
their
Local
Presidents
)
or
Men
(
as
their
Lares
)
or
Members
,
(
as
those
divine
Relievers
to
whom
Jamblicus
assigns
the
Cure
of
several
Maladies
afflicting
the
several
Members
of
Man's
Body
)
were
supposed
to
do
:
But
all
things
to
all
men
:
(
Jamblicus
de
mysteriis
,
titul
.
de
supplicationibus
.
)
Hence
Caligula
(
who
put
in
for
the
repute
of
a
God-saviour
among
all
Nations
)
was
not
content
with
that
honour
which
the
several
parts
of
the
World
had
confer'd
upon
their
respective
Heroes
,
but
challengeth
in
gross
,
what
they
had
attain'd
to
in
parcels
,
and
habits
himself
with
all
their
Ensigns
and
Symbols
;
with
Hercules
his
Club
and
Lions
Skin
;
with
Castor's
Cap
;
with
Bacchus
his
Ivy
and
Javelin
;
Mercury's
Caducaeus
,
Wings
and
Cloak
;
Apollo's
radiant
Crown
,
Bow
,
Arrows
,
Graces
,
Praeans
;
Mars
his
Gorget
,
Helmet
,
Shield
,
Sword
:
and
not
questioning
his
passing
for
a
God
incarnate
in
the
rest
of
the
Roman
Provinces
he
commands
his
Statue
to
be
erected
in
the
Temple
of
Jerusalem
with
this
Title
[
NOVI
JOVIS
ILLUSTRIS
CAII
,
]
Of
the
new
helping
Father
;
Caius
,
outshining
the
ancient
Heroes
:
(
Philo
Judaeus
legatione
ad
Caium
.
)
I
expound
Jupiter
,
[
Juvans
Pater
]
the
helping
Father
,
by
the
authority
of
Lactantius
,
(
de
falsa
Religione
,
l.
1.
c.
11.
)
who
affirmeth
that
those
Philosophers
gave
that
Etymon
,
who
said
they
worshipp'd
,
under
that
name
,
the
best
and
greatest
God
,
that
is
,
the
Everlasting
Father
,
as
our
Scriptures
stile
God
Redeemer
.
And
by
his
Novi
,
I
think
,
he
understood
that
new-born
Saviour
or
God
incarnate
,
whom
the
Oriental
Prophecy
mention'd
as
about
that
time
to
appear
in
the
World
.
CHAP.
VI.
God
the
Light
,
Man's
Reliever
.
§
1.
Phebean
Light
mistaken
for
the
true
.
All-healing
Light
.
Joves
and
Vaejoves
.
Mythology
an
help
at
a
dead
lift
.
§
2.
Wisdom
begotten
of
God
;
Man's
Helper
;
the
Fathers
Darling
.
§
3.
Made
Man
.
Sibyls
maintain'd
,
as
quoted
by
Fathers
:
Come
short
of
Scripture-Oracles
.
§
4.
Virgil
,
out
of
Sibyl
,
prophesied
of
Christ
.
The
Sibyllines
brought
to
the
Test.
Tully
'
s
weak
Exceptions
against
the
Sibyllines
.
§
5.
Sibyl
'
s
Songs
of
God
Redeemer
;
the
Eternal
Word
;
the
Creator
.
Apollo
commends
Christ
.
Local
Saviours
exploded
.
§
1.
THe
Gentiles
we
see
,
in
their
second
thoughts
,
pitch'd
upon
the
Notion
of
one
only
Lord-saviour
.
We
will
next
enquire
whom
they
conceived
this
Saviour
to
be
,
or
what
.
And
let
the
most
learned
and
sagacious
of
all
Heathen
Philosophers
determine
this
Question
in
the
general
,
I
mean
Varro
,
who
,
as
he
is
quoted
by
Lactantius
(
de
falsa
Religione
l.
1.
c.
21.
)
and
by
Macrobius
(
Saturnal
.
l.
1.
c.
7.
)
affirmeth
;
That
Saturn
was
to
be
atton'd
by
the
Oblation
of
Light
,
and
that
Faunus
mistook
that
Oracle
which
commanded
him
to
offer
to
the
Father
of
Gods
,
Saturn
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
by
misinterpreting
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
signifie
Men
(
as
sometimes
it
used
to
do
among
the
Ancients
:
)
whence
arose
that
barbarous
Custom
of
sacrificing
Men
,
which
Hercules
abrogated
;
by
informing
the
Hetrurians
,
that
by
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
was
meant
[
Light
:
]
and
by
instituting
the
Oblation
of
the
Image
of
Men
made
of
Osiers
;
which
being
set
on
fire
were
thrown
down
from
the
Milvian
Bridge
into
Tyber
:
In
which
Motion
they
resembled
the
Light
,
immersing
it self
into
the
Abyss
,
in
the
form
of
man
;
and
,
in
particular
,
represented
the
Sun
falling
into
Thetis
or
the
Sea
.
For
the
World
being
impregnated
with
this
Notion
,
That
God
the
Light
was
to
be
Man's
Advocate
with
the
Father
;
or
that
God
,
the
Word
of
God
is
that
true
Light
,
that
enlightens
(
with
relief
,
the
whole
World
of
Mankind
:
(
a
point
which
St.
Austin
saith
he
had
met
with
in
the
Platonick
Writings
(
Confession
.
l.
7.
c.
9.
)
And
wanting
patience
to
stay
(
as
to
her
application
of
that
Maxim
)
till
the
Fulness
of
Time
was
come
,
when
that
Light
should
dwell
amongst
us
.
And
seeing
,
for
so
many
Ages
,
nothing
appear
comparable
to
the
Sun
for
splendour
,
brought
forth
this
false
and
precocious
Conception
;
That
sure
the
Sun
was
that
Light
:
to
whom
therefore
the
Priests
,
in
that
Prayer
that
Macrobius
mentions
(
Saturn
.
1.
cap.
23.
)
thus
applied
themselves
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Oh
Almighty
Sun
,
Life
of
the
World
,
power
of
the
World
,
Light
of
the
World
:
]
Hence
those
Titles
given
to
Apollo
(
that
is
,
the
Sun
,
as
Macrobius
evinceth
from
the
Titles
themselves
(
Saturnal.
1.
17.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
sospitalis
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Remover
of
evil
,
author
of
health
.
Hence
they
pictur'd
him
with
the
Graces
in
his
right
hand
and
a
Bow
in
his
left
,
as
one
by
whom
God
communicated
to
us
all
good
,
and
protected
us
from
all
evil
.
Hence
the
same
Author
asserts
,
and
proves
by
particulars
,
That
all
the
rest
of
the
Gentile
God-saviours
(
Janus
,
Saturn
,
Apollo
,
Bacchus
,
Mars
,
Mercury
,
Esculapius
,
Salus
,
Hercules
,
Isis
,
Osiris
,
Adonis
,
Attine
,
Horus
,
Jupiter
,
Adad
)
were
not
Deities
,
but
either
Instruments
by
which
the
Sun
works
,
or
Emblems
of
those
particular
salvisick
Properties
which
are
altogether
eminently
and
radically
centred
in
the
Sun
,
(
Saturnal
.
l.
1.
à
cap.
17.
ad
cap.
23.
To
Macrobius
our
own
learned
Antiquary
Mr.
Selden
assents
(
in
his
Diis
Syriis
)
and
proves
all
the
Syrian
and
Egyptian
Gods
to
have
been
representations
of
the
Vertues
of
(
that
Hermaphrodite-light
)
the
Sun
and
Moon
;
the
Ancients
thinking
that
the
Soul
of
God-saviour
,
either
had
been
or
was
to
be
assumed
into
those
Planets
,
after
he
had
performed
his
saving
Gests
upon
Earth
,
his
[
animus
]
the
divine
part
of
it
,
into
the
Sun
;
his
[
anima
]
or
humane
Soul
into
the
Moon
,
as
being
a
Saviour
of
both
Sexes
:
upon
which
reason
they
called
Apollo
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Twin
,
because
he
exhibited
(
saith
Macrob.
Saturn.
1.
17.
)
a
two-fold
appearance
of
his
Deity
by
illuminating
and
forming
the
Moon
;
for
from
one
Fountain
of
Light
doth
that
Twin-constellation
illuminate
the
spaces
of
Day
and
Night
.
Whence
the
Romans
worshiped
the
Sun
(
by
the
appellation
[
didymaei
Apollinis
:
]
under
the
name
and
form
of
the
two-fac'd
Janus
.
And
yet
to
exclude
all
other
Deities
from
partaking
with
him
in
the
honour
of
Mediatorship
,
the
same
Author
(
ibid.
)
tells
us
,
That
Numenius
derived
his
Name
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
not
from
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
his
opening
of
obscure
things
;
but
from
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
the
ancient
use
of
that
word
signifying
one
and
alone
.
That
the
Assyrian
Adad
,
the
same
with
the
Sun
,
had
that
name
from
its
Oneness
,
and
signifies
the
one
Lord
:
(
Saturnal
.
l.
1.
c.
23.
)
Upon
which
Johan
.
Isaac
.
hath
this
Note
,
[
Significaverit
itaque
appellatio
Dei
unum
,
at
ipse
Deus
Solem
,
]
The
name
of
that
God
signifieth
[
one
,
]
the
God
himself
signifieth
the
Sun
.
To
which
will
give
light
that
of
Herodotus
(
l.
1.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Of
the
Gods
they
worship
only
the
Sun
.
And
that
of
Plutarch
(
de
Iside
&
Osiride
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
one
Zoroastres
calls
[
Oromazes
]
the
good
God
:
the
other
[
Arimanius
]
the
Vejove
or
the
evil
God
,
betwixt
them
both
they
place
[
Mithra
]
the
Sun
,
whom
therefore
the
Persians
call
Mediator
.
This
Entire
Opinion
of
the
Persians
,
Manes
(
the
Patriarch
of
the
Manichees
)
espoused
:
That
of
there
[
Jove
and
Vejove
]
in
his
two-fold
Principle
,
good
and
bad
;
this
[
of
the
Sun
]
in
that
Opinion
which
St.
Austin
asscribes
to
the
Manichees
(
contrà
Faustum
,
l.
20.
c.
1.
)
[
Vestrae
vanitati
placuit
,
in
Sole
ponere
virtutem
filii
,
&
in
Luna
sapientiam
:
]
Your
vain
mind
pleaseth
it
selfwith
placing
the
virtue
of
Christ
in
the
Sun
,
and
his
Wisdom
in
the
Moon
.
The
excellent
Vossius
opposeth
these
two
Testimonies
of
Herodotus
and
Plutarch
;
and
,
upon
the
authority
of
the
latter
,
rejects
the
assertion
of
the
former
[
That
the
Persians
worshipp'd
no
God
,
but
the
Sun
:
]
But
if
we
duly
weigh
them
,
they
are
not
contradictory
,
but
explicatory
of
one
another
.
For
Herodotus
speaks
of
God-mediatours
,
whereof
,
amongst
those
many
which
after-ages
erected
,
the
Persians
only
worshipp'd
the
Sun
,
adhering
in
that
point
to
the
elder
Tradition
.
And
Plutarch's
[
Oromazes
]
is
nothing
else
but
that
God-Creator
,
whom
the
ancient
Persians
worshipp'd
without
an
Image
or
Temple
,
conceiving
him
infinite
and
incomprehensible
;
(
whereas
of
God-saviour
they
made
Representations
;
which
,
at
first
,
were
the
Images
of
those
Heroes
whom
they
mistook
,
for
the
promised
Seed
:
and
,
in
process
of
time
,
the
Symbols
of
the
Sun
,
into
whose
Body
they
conceived
the
Souls
of
their
Heroes
to
be
assumed
.
)
Now
it
is
no
wonder
,
that
not
being
able
to
salve
the
appearance
of
evil
with
the
goodness
of
God
,
they
fancied
a
Vejove
,
another
Eternal
Principle
of
Evil
,
betwixt
which
two
Principles
they
placed
God-mediatour
,
(
as
they
called
their
Mithra
)
that
he
might
on
man's
behalf
repel
the
evil
of
the
one
,
and
procure
benefits
from
the
other
.
Chrisippus
(
saith
Macrobius
)
derived
his
name
[
Apollo
]
from
the
privitive
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
many
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
because
he
is
the
alone
God-saviour
,
and
hath
no
partakers
.
That
I
do
not
strain
courtesie
with
Chrysippus
his
sence
in
this
Interpretation
,
is
manifest
from
that
other
Etymology
of
that
Name
which
is
there
subjoyned
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
they
think
Apollo
hath
that
name
,
from
his
curing
diseases
;
to
him
therefore
did
the
Milesians
,
sacrifice
under
the
name
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
salvifick
,
in
order
to
their
obtaining
health
,
(
as
saith
Meandrius
.
)
And
Pherecydes
reports
,
that
Theseus
,
when
he
was
carried
into
Crete
,
to
the
Minotaur
,
made
a
Vow
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
To
the
health-conferring
Apollo
,
and
Artemis
,
that
is
,
the
Moon
.
And
that
we
are
here
to
take
health
in
its
largest
sence
(
as
it
comprehends
all
kind
of
Welfare
and
salvation
from
misery
,
)
appears
from
the
account
that
Macrobius
gives
of
the
Institution
of
the
Ludi
Apollinares
among
the
Romans
,
which
were
first
instituted
in
the
Punick
War
,
by
the
motion
of
Cornelius
Rufus
the
Decemvir
,
upon
his
finding
in
the
Sibyls
Books
this
Oracle
.
HOSTEM
.
ROMANI
.
SI.
EX
.
AGRO
.
EXPELLERE
.
VULTIS
.
VOMICAM
.
QUE
.
QUAE
.
GENTIUM
.
VENIT
.
LONGE
.
APOLLINI
.
CENSEO
.
VOVENDOS
—
HOC
.
SI.
RECTE
.
FACIETIS
.
GAUDEBITIS
.
SEMPER
.
FIET
.
QUE
.
RESPUBLICA
.
MELIOR
.
NAM
.
IS
.
DIVOS
.
EXTINGUET
.
PERDUELLES
.
VESTROS
.
QUI
.
VESTROS
.
CAMPOS
.
PASCUNT
.
PLACIDE
.
If
you
would
(
O
Romans
)
expel
the
enemy
out
of
your
coast
,
and
the
vomit
cast
from
a
Country
so
far
distant
:
I
advise
you
to
vow
sacred
Games
to
Apollo
after
the
Grecian
mode
,
&c.
—
This
if
you
perform
regularly
,
you
shall
always
rejoice
,
and
your
Republick
shall
grow
better
;
for
that
God
will
extinguish
your
enemies
,
which
so
sweetly
forrage
your
fields
.
One
point
of
the
Grecian
Rite
,
which
they
observed
in
celebrating
these
Games
,
was
their
offering
to
Apollo
an
Oxe
,
to
Latona
an
Heifer
with
gilt
Horns
:
the
first
to
the
Male
,
the
second
to
the
Female-light
.
By
all
which
Testimonies
it
is
as
clear
as
the
Sun
,
that
the
Gentiles
thought
Light
to
be
that
God
to
whom
they
were
to
apply
themselves
for
the
removal
of
all
sorts
of
maladies
,
not
only
bodily
but
ghostly
,
[
à
quo
vis
salubris
subvenit
animis
corporibúsque
mortalium
:
]
Maerob
.
(
Saturn
.
l.
1.
cap.
20.
)
as
to
him
from
whom
a
saving
power
was
administred
for
the
succour
of
Soul
and
Body
;
as
to
him
by
whom
Saturn
,
the
father
of
[
Jove
]
(
the
healing
Father
)
the
[
sacer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
the
blessed
Mind
,
or
[
sator
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
creating
Mind
(
whose
quatripartite
issue
were
the
four
Elements
,
[
Jupiter
]
the
Fire
,
[
Juno
]
the
Air
,
[
Neptune
]
the
water
,
and
[
Pluto
]
the
Earth
)
was
to
be
appeased
;
as
Fulgentius
(
Mytholog
.
l.
1.
titulo
,
De
Saturno
)
observes
,
out
of
Apollophanes
,
Heraclitus
,
Theopompus
,
and
Hellanicus
.
As
also
Vives
(
de
civitate
l.
7.
c.
19.
)
out
of
Dionysius
,
Plutarch
,
Varro
,
Festus
,
Agellius
,
Macrobius
,
Propertius
,
Lactantius
and
Ovid
;
where
he
quotes
Manetho
the
Aegyptian
Historian
,
relating
how
Amasis
instituted
the
Consecrations
of
Wax-tapers
to
Saturn
;
which
they
lighted
and
set
upon
his
Altars
to
attone
him
(
saith
Macrobius
,
Saturnal
.
l.
1.
c.
7.
)
This
was
to
denote
the
expiatory
sufferings
of
this
heavenly
Light
in
an
earthly
Body
.
Upon
which
which
reason
,
they
that
took
the
Sun
to
be
that
Light
,
did
not
only
conceive
him
,
to
fall
every
night
into
the
Ocean
,
but
to
run
his
course
through
the
Zodiack
,
beset
with
Monsters
,
the
conquering
of
which
put
him
to
such
pain
,
as
gave
ground
to
the
Proverb
[
Herculean
Labours
;
]
while
he
is
supposed
to
encounter
with
the
pushing
Ram
,
the
goring
Bull
,
the
stinging
Scorpion
,
&c.
And
to
have
been
wounded
and
hard
put
to
it
,
in
his
contending
with
Python
:
But
I
shall
have
occasion
,
hereafter
,
to
express
the
sence
of
the
most
industrious
Heathen
,
touching
the
Passion
of
the
Common
Saviour
.
I
will
therefore
conclude
this
Section
with
one
critical
Note
more
out
of
Macrobius
,
and
one
upon
him
;
both
tending
to
the
illustration
of
this
Point
.
That
which
I
note
of
him
is
,
that
the
Sun's
Name
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
derived
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
from
healing
;
which
the
Grecians
abbreviated
into
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
that
form
of
Invocation
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
i.
e.
Medere
Paean
,
Heal
us
Paean
,
when
they
begg'd
health
for
themselves
:
but
when
they
invok'd
his
aid
against
an
enemy
,
by
way
of
imprecation
,
they
used
this
Form
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
,
Let
thy
arrows
fly
Paean
:
this
Form
Latona
used
when
she
spurr'd
the
Sun
on
to
repulse
the
assaults
of
Python
;
this
Form
the
Delphick
Oracle
taught
the
Athenians
,
what
time
they
begg'd
Apollo's
help
against
the
Amazons
:
for
he
commanded
them
that
when
they
went
to
Battel
,
they
should
in
these
words
invocate
the
saving
aid
of
Apollo
.
That
which
I
note
of
Macrobius
,
is
this
,
That
living
in
the
Court
,
and
being
an
Officer
of
the
sacred
Bedchamber
of
the
Christian
Emperours
Honorius
and
Theodosius
;
of
all
Gentile
Philosophers
,
he
was
most
concern'd
to
play
the
part
of
a
Mythologist
dexterously
,
and
,
if
it
were
possible
,
to
reduce
the
whole
Body
of
Pagan
Theology
into
Natural
Philosophy
;
that
being
the
only
Salvo
of
that
Religion
,
in
the
Opinion
of
the
Prince
of
all
Mythologists
the
great
Varro
:
On
which
ground
Origen
triumphs
over
Celsus
(
lib.
1.
calum.
14.
)
and
the
Pagan
Theology
,
shewing
that
we
did
not
betake
our selves
to
the
allegorical
Exposition
of
Scriptures
,
by
reason
of
their
speaking
any
dishonest
or
unworthy
things
of
God
,
as
their
Poets
did
of
their
Jove
,
whose
sayings
therefore
their
Mythologists
turned
into
Allegories
.
For
after
that
Socrates
had
detected
their
inhumane
Sacrifices
,
absurd
and
ridiculous
Rites
,
execrable
and
prophane
Mysteries
:
And
Euhemerus
discovered
all
those
whom
they
worshipp'd
for
Immortal
Gods
,
to
have
been
Mortal
Men
;
they
had
nothing
to
cast
over
Religion's
nakedness
but
this
Cloak
.
How
must
then
those
philosophers
,
who
out
of
a
superstitious
reverence
to
Gentilism
(
for
its
Antiquity
)
turn'd
back
their
eyes
from
seeing
,
and
design'd
to
hide
from
the
Worlds
eyes
,
its
nakedness
,
bestir
themselves
in
the
practice
of
this
art
of
palliation
,
after
the
Christian
Philosophers
had
more
strenuously
and
convincingly
demonstrated
the
filthiness
of
it
:
and
above
all
others
,
Macrobius
,
whose
daily
converse
was
with
the
most
eminent
Christians
:
and
especially
in
that
Treatise
where
he
introduceth
a
Christian
Philosopher
(
under
the
name
of
Euangelus
)
as
an
Interlocutor
.
Hence
that
Preface
of
Vettius
,
(
Saturnal
.
l.
1.
c.
7.
)
[
Saturnaliorum
originem
illam
mihi
in
medium
proferre
fas
est
,
non
quae
ad
arcanam
Divinitatis
naturam
refertur
,
sed
quae
aut
fabulosis
admixta
disseritur
,
aut
à
Physicis
in
vulgus
aperitur
;
nam
occultas
&
manentes
ex
meri
veri
fonte
rationes
,
nè
in
ipsis
quidem
sacris
●narrari
permittitur
:
]
Religion
allows
me
to
bring
to
Light
that
Origin
of
the
Saturnalia
,
which
is
either
mix'd
with
Fables
,
or
out
of
those
Fables
explain'd
to
the
Vulgar
by
Natural
Philosophers
:
not
that
which
bath
respect
to
the
secret
nature
of
Divinity
;
for
such
Reasons
as
are
occult
,
and
flow
from
the
fountain
of
pure
Truth
,
we
are
not
permitted
to
disclose
,
no
not
in
the
administration
of
sacred
Rites
.
]
And
yet
for
all
this
premeditated
Resolution
,
and
notwithstanding
the
Biass
of
Interest
,
so
forcible
is
the
naked
Truth
,
as
it
cannot
be
penn'd
up
in
those
corners
into
which
he
labours
to
drive
it
,
but
openly
displays
its
beams
through
all
those
thick
Clouds
he
draws
over
its
face
;
for
though
his
aim
be
to
make
the
World
believe
,
that
the
Gentiles
in
their
worship
of
the
Sun
,
intended
only
to
glorifie
the
Maker
of
it
,
in
commemorating
its
Natural
salvifick
Properties
and
Effects
:
yet
the
Series
of
his
Discourse
doth
plainly
evince
,
that
that
Notion
of
his
never
entred
into
the
heads
of
those
Authors
whom
he
alledgeth
;
but
that
they
,
through
the
misapplication
of
that
Maxim
[
God
the
Light
is
the
Redeemer
of
the
World
]
thinking
the
Sun
to
be
that
Light
,
bestowed
upon
him
such
Titles
as
are
proper
to
the
one
only
Lord
Redeemer
,
and
belong
to
the
Sun
,
not
by
Nature
,
but
(
upon
their
Supposition
)
Institution
to
that
Office
.
§
2.
They
whose
Eye-sight
was
strong
enough
to
pierce
through
all
visible
Light
,
in
looking
for
that
Light
,
that
was
to
come
into
the
World
:
stiled
it
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
or
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
that
is
,
Minerva
;
whom
they
conceiv'd
to
be
the
Issue
of
Jove's
Brain
,
born
without
a
Mother
(
as
the
Etymon
imports
which
the
Grecians
gave
of
[
Athena
]
(
Motherless
)
and
of
[
Pallas
,
]
(
born
of
Jove's
Brain
:
)
to
whom
they
assigned
the
settling
and
composing
the
Mind
of
God
;
(
a
phrase
parallel
to
that
,
In
whom
I
acquiesce
)
and
perpetually
shaking
her
Lance
in
the
defence
of
Mankind
(
a
fit
posture
for
the
Captain
of
our
salvation
)
according
to
other
derivations
of
those
names
which
the
Heathens
gave
:
(
Anonym
.
observat.
libellus
annex
.
Natalis
Comitis
Myth
.
tit.
Pallas
.
)
A
manifest
allusion
to
the
Doctrine
at
first
delivered
to
the
Patriarchs
,
touching
the
two-fold
Generation
of
that
Light
,
that
was
to
refresh
the
World
,
of
that
Minerva
,
or
Wisdom
of
God
,
who
hath
the
Father's
Understanding
,
and
more-than-wise
Counsel
(
to
speak
in
Orpheus's
phrase
,
quoted
by
Macrobius
,
Saturnal.
1.
17.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
whom
the
World
had
been
created
,
and
was
to
be
restored
:
the
one
Eternal
,
of
the
Substance
of
his
Father
(
in
respect
of
which
he
was
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
without
Mother
:
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
everlastingly
begot
;
as
they
feigned
Apollo
:
[
Camurienses
,
qui
sacram
Soli
incolunt
insulam
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Apollini
immolant
]
(
Macrob.
ib.
)
The
other
temporal
,
of
the
Substance
of
his
Mother
,
(
in
respect
of
which
,
he
was
to
be
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
without
Father
)
that
he
might
be
the
express
Image
of
the
Eternal
Father
,
whom
Hermes
(
quoted
by
Lactantius
(
de
vera
sapient
.
divinar
.
institution
.
lib.
4.
cap.
13.
)
stiles
without
Father
or
Mother
,
because
he
is
from
Eternity
neither
made
nor
created
nor
begotten
;
and
of
whom
the
Platonicks
(
as
you
have
heard
)
affirmed
the
Son
or
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
be
the
express
Image
.
Now
it
being
impossible
that
God
the
Son
could
resemble
God
the
Father
in
the
point
of
his
Ingenerability
(
if
I
may
,
in
the
penury
of
words
to
express
that
inconceivable
Mystery
,
use
that
barbarous
,
and
to
English
Ears
strange
,
word
)
except
he
were
born
twice
:
once
without
Mother
,
and
again
without
Father
,
(
both
which
put
together
render
him
perfectly
like
the
Father
.
)
Reason
led
the
sagacious
Heathen
to
this
Conclusion
,
That
the
promised
Seed
of
the
Woman
(
by
which
Mankind
was
to
be
restored
)
being
to
be
in
that
Generation
without
Father
(
and
so
far
be
born
in
the
Image
of
God
)
must
be
assumed
,
by
a
person
preexistent
to
that
Generation
,
who
in
respect
of
his
former
Eternal
Generation
was
without
Mother
(
and
so
far
born
in
the
Image
of
God
the
Father
;
)
and
therefore
must
be
a
Person
infinitly
discriminated
from
the
whole
pack
of
those
petty
Saviour
;
those
Puppies
whom
(
canis
festinans
parturivit
caecos
)
the
impatiency
of
the
inadvertent
World
(
and
the
titillations
of
the
Political
World
)
brought
forth
,
before
the
fulness
of
Time
:
these
having
,
in
the
repute
of
all
,
but
one
only
(
and
at
once
)
conception
of
the
divine
Seed
mixt
with
humane
;
by
which
was
made
a
confusion
of
Natures
,
and
a
production
not
at
all
resembling
the
Eternal
Father
,
in
point
of
Ingenerability
:
for
these
Issues
(
in
respect
of
one
and
the
same
instantaneous
and
individual
Conceptions
)
had
both
Father
and
Mother
;
being
on
their
Fathers
side
,
the
children
of
some
God's
Loyns
,
(
not
of
Jove's
Brain
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
conceiv'd
to
be
:
not
of
God's
Will
,
as
St.
Austin
(
de
haeresibus
)
affirms
Hermes
to
have
thought
the
ineffable
Word
to
be
[
Filius
benedicti
Dei
&
bonae
voluntatis
.
]
The
Son
of
the
blessed
God
and
his
good
Will
:
upon
which
St.
Austin
thus
flouts
the
Pagan
.
[
Quaerebas
Pagane
conjugem
Dei
,
audi
Mercurium
.
Abjiciatur
quaeso
ex
corde
tuo
impura
pravitas
,
Conjux
Dei
bona
voluntas
est
:
]
Thou
demandest
of
what
Wife
God
begat
his
Son
?
Let
Mercury
answer
thee
.
Cast
I
pray
thee
impure
pravity
out
of
thine
heart
;
[
The
wife
of
God
is
his
own
good
Will
,
of
that
he
begat
his
Son
.
]
In
the
expressing
of
whose
Eternal
Generation
,
though
the
Gentiles
spake
not
by
Rule
(
as
we
do
)
yet
they
blunder'd
out
our
sence
,
and
communicated
the
Reliques
of
the
Old
Tradition
of
the
eldest
Nations
,
in
such
Terms
as
they
could
.
Trismegistus
(
referente
Lactantio
de
vera
Religione
,
4.
6.
)
in
his
Book
entituled
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
perfect
Word
.
[
The
Lord
and
Creator
of
all
things
,
whom
we
usually
call
God
,
begat
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
God
the
second
Person
,
visible
and
sensible
.
]
I
call
him
sensible
,
not
(
saith
Trismegistus
)
because
he
hath
sence
(
that
's
not
our
business
now
to
resolve
;
)
but
because
the
Father
sends
him
to
reveal
himself
to
the
World
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
parallel
to
St.
Paul's
[
God
manifest
in
the
flesh
;
]
to
our
Saviours
[
He
that
hath
seen
me
hath
seen
the
Father
also
;
]
and
to
St.
John's
[
No
man
hath
seen
God
at
any
time
,
but
the
only
begotten
son
,
who
is
in
the
bosom
of
God
,
he
hath
reveil'd
him
.
]
Hermes
proceeds
;
because
therefore
he
produced
him
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
first
,
and
one
,
and
alone
:
and
because
he
was
pleasing
in
his
sight
,
and
full
(
of
Grace
)
of
all
truly
good
things
,
he
sanctified
him
,
and
loved
him
exceedingly
,
as
his
own
proper
Son
.
Upon
which
St.
Austin
hath
this
Observation
;
[
Quem
primò
factum
dixit
,
poste
à
unigenitum
appellavit
,
(
Augustin
.
de
5.
haeresibus
)
him
,
whom
before
he
said
God
made
,
he
afterwards
calls
his
Son
and
begotten
.
This
Son
of
God
Trismegistus
(
as
he
is
there
quoted
(
by
Lactantius
,
de
vera
Religione
l.
4.
c.
6.
)
stiles
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
God's
Workman
;
and
Sibyl
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Gods
Counceller
;
because
,
by
his
Councel
and
Hand
,
he
fram'd
the
World
.
These
passages
,
in
truth
,
(
as
well
,
in
the
judgement
of
Lactantius
,
and
St.
Austin
:
(
for
he
makes
the
same
,
both
quotations
and
applications
of
Hermes
and
the
Sibyllines
(
tom.
6.
de
quinque
haeresibus
)
are
a
Transcript
of
that
divine
Discourse
of
Solomon
touching
Wisdom
,
(
Prov.
8.
22.
)
The
Lord
possessed
me
in
the
beginning
of
his
way
,
before
his
works
of
old
—
when
he
prepared
the
heavens
I
was
there
—
then
was
I
by
him
,
as
one
brought
up
with
him
,
and
I
was
daily
his
delight
.
Trismegistus
(
referent
.
Lactant.
l.
4.
c.
7.
)
affirms
,
That
the
Cause
of
this
Cause
,
is
the
Will
of
the
sacred
Goodness
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
which
produced
that
God
(
God
the
Son
)
whose
name
it
is
not
possible
for
humane
mouth
to
express
:
and
a
little
after
;
speaking
to
his
Son
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
a
certain
ineffable
word
of
Wisdom
of
that
Lord
of
all
,
of
whom
we
have
preoccupations
or
preconceptions
,
which
to
expressis
above
the
power
of
man
.
This
ineffable
word
Zeno
asserts
to
be
the
Maker
and
Governour
of
the
whole
World
,
(
Id.
ib.
cap.
9.
)
item
Tertual
.
(
apolog.
contragentes
,
cap.
21.
)
.
[
Apud
vestros
quoque
sapientes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
sermonem
atque
rationem
constat
artificem
videri
universitatis
.
Hunc
enim
Zeno
determinat
factorem
qui
cuncta
in
dispositione
formaverit
,
&c.
]
§
3.
Now
that
he
,
who
is
this
Light
of
Light
,
this
God-born
of
the
Essence
of
his
Father
,
before
all
Worlds
,
was
(
in
the
opinion
of
the
wisest
Heathens
)
to
become
Man
for
the
Redemption
of
the
World
,
to
become
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
mortal
,
in
regard
of
his
assumed
humane
Nature
(
as
the
Milesian
Oracle
answered
those
that
enquired
whether
he
were
God
or
man
,
may
be
evident
from
the
Testimony
of
the
Sibyls
;
and
indeed
,
was
from
thence
so
clearly
evinc'd
by
the
Patriarchs
of
the
Christian
Cause
,
as
the
Adversaries
had
no
place
of
refuge
left
but
this
sorry
one
,
That
the
Verses
alledged
were
not
Sibylline
,
but
forged
by
the
Christians
,
as
long
since
complain'd
St.
Austin
,
Quod
à
sanctis
Angelis
vel
ab
ipsis
Prophetis
nostris
habere
poterunt
—
quae
cùm
proferimus
à
nostris
ficta
esse
contendunt
:
]
August
.
(
de
consens
,
Evangel.
lib.
1.
c.
20.
Tom.
4.
pag.
164.
b.
)
That
which
the
Sibyls
sing
touching
Christ
[
They
might
learn
either
of
the
holy
Angels
,
or
the
Writings
of
the
Prophets
:
but
when
we
urge
Pagans
with
their
Verses
.
they
contend
that
we
Christians
forged
them
.
]
And
before
him
,
Constantine
(
in
his
Oration
,
cap.
19.
)
where
he
mentions
and
answers
that
Calumny
.
In
which
way
of
calumniating
that
most
immaculate
Spouse
of
Christ
(
the
Primitive
Church
)
with
a
suspicion
of
the
most
damnable
Adulterations
,
that
any
Society
can
be
guilty
of
;
some
of
our
Modern
Criticks
have
not
been
afraid
,
nor
asham'd
to
run
with
the
Pagan
Wits
(
but
with
far
more
excess
of
impious
scorn
,
and
to
the
utter
subversion
of
all
rational
Belief
;
for
if
that
Church
was
so
far
deserted
,
not
only
of
Grace
,
but
common
Honesty
,
as
to
forge
Sibylline
,
what
assurance
can
we
have
that
she
did
not
forge
Divine
Oracles
?
)
I
shall
therefore
first
(
for
the
preventing
of
an
inundation
of
Irreligion
)
make
up
the
Bank
,
that
has
been
cut
by
those
too
sharp
Wits
;
to
whom
nothing
was
wanting
to
render
them
absolutely
(
and
without
exception
)
judicious
,
save
the
learning
of
the
first
Lesson
in
that
Science
,
[
To
be
wise
with
Sobriety
.
]
1.
Lactanctius
(
de
vera
sapientia
,
4.
15.
)
would
tell
these
Calumniators
,
that
,
were
they
as
well
read
as
they
pretend
themselves
to
be
,
they
would
never
have
made
this
Objection
[
Quod
profectò
non
putabit
qui
Ciceronem
Varronémque
legerint
,
aliósque
veteres
,
qui
Erythraeam
Sibyllam
,
caeterásque
commemorant
,
quarum
exempla
proferrimus
:
qui
Authores
autè
obierunt
,
quàm
Christus
secundùm
carnem
nasceretur
:
]
The
Verses
of
the
Sibyls
which
the
Church
alledged
,
she
found
quoted
,
in
the
writings
of
Tully
,
Varro
,
and
other
old
Writers
,
who
were
in
their
Graves
,
before
the
blessed
Babe
lay
in
the
Manger
.
Touching
Varro
the
same
Father
(
de
falsa
Relig.
l.
1.
c.
6.
)
gives
us
this
account
(
and
therein
resolves
the
Question
of
Tacitus
whether
there
were
more
Sibyls
than
one
,
(
Annal.
6.
)
[
An
una
seu
plures
fuerint
Sibyllae
?
]
M.
Varro
(
than
whom
never
man
was
more
learned
,
either
among
the
Greeks
or
Latins
)
in
those
Books
which
he
writ
to
Caesar
,
the
Great
Pontiff
,
speaking
of
the
Quindecimviri
,
saith
,
that
the
Sibylline
Books
were
not
the
Works
of
any
one
Sibyl
,
though
they
were
all
called
Sibylline
,
because
all
Women-prophetesses
were
of
the
ancients
called
Sibyls
(
either
from
the
Delphick
Prophetess
of
that
name
,
or
from
their
declaring
the
Councel
of
God
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
enim
Deos
,
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
for
they
called
(
according
to
the
Aeolick
Dialect
)
God
[
Sios
]
not
[
Theos
;
]
and
Counsel
,
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
bi●t
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
thence
the
Sibyls
were
so
called
,
who
were
Ten.
All
whom
he
reckons
up
under
those
Authors
who
wrote
of
them
severally
.
The
first
the
Persian
,
of
whom
mention
is
made
by
Nicanor
,
who
wrote
the
Gests
of
Alexander
.
The
second
Libyssa
,
whom
Euripides
mentions
(
in
Lamiae
prologo
.
)
The
third
Delphick
,
of
whom
Chrysippus
speaks
(
in
his
Book
of
Divination
.
)
The
fourth
Cumaea
in
Italy
,
of
whom
Nevius
(
in
his
Punick
War
)
and
Piso
(
in
his
annals
)
make
mention
.
The
fifth
Erythraea
whom
Apollodorus
Erythraeus
affirms
to
have
been
his
Citizen
,
and
at
the
Gracians
expedition
against
Troy
,
to
have
prophesied
the
overthrow
of
that
City
,
and
the
lying
Pen
of
Homer
.
The
sixth
Samia
,
of
whom
Eratosthenes
writes
,
[
That
he
had
found
in
the
ancient
Annals
of
the
Samians
,
that
she
had
prophesied
of
him
.
]
The
seventh
Cumana
;
by
name
,
Amalthaea
,
or
,
as
some
call
her
,
Demophile
,
as
others
,
Herophile
:
She
brought
nine
Books
to
Tarquinius
Priscus
,
demanding
three
hundred
Philippicks
for
them
;
a
price
which
the
King
would
not
give
,
but
taught
at
the
madness
of
the
Woman
:
upon
which
she
burnt
three
of
them
in
the
King's
presence
,
and
demanded
the
same
price
for
the
remainder
;
at
which
the
King
more
admired
her
folly
:
But
she
persisting
upon
the
same
price
(
after
she
had
burnt
other
three
)
for
the
three
then
remaining
,
the
King
gave
it
her
.
The
number
of
these
Books
was
increased
,
after
the
repair
of
the
Capitol
,
because
they
gathered
up
and
brought
to
Rome
all
the
Books
of
any
of
the
Sibyls
that
could
be
found
,
either
in
the
Grecian
or
Roman
Cities
.
(
Vide
Tacit.
annal.
6.
)
The
eighth
Hellespontica
,
whom
Heraclides
Ponticus
writes
to
have
flourished
in
the
time
of
Cyrus
.
The
ninth
Phrygia
,
who
prophesied
at
Ancirae
.
The
tenth
Tyburtina
,
whose
name
was
Albunea
;
who
is
worship'd
at
Tybur
as
a
Goddess
.
The
Verses
of
all
these
Sibyls
are
extant
,
and
divulged
up
and
down
,
except
of
Cumana
,
whose
Books
are
conceal'd
by
the
Romans
,
it
being
unlawful
for
any
to
look
into
them
but
the
Quindecim-viri
.
Their
several
Books
,
but
without
distinction
of
Names
;
saving
that
Erythraeas
Name
is
inserted
in
her
Verses
;
being
more
famous
and
noble
than
the
rest
:
of
whose
Prophecies
Fenestella
(
a
most
diligent
Writer
)
speaking
of
the
Quindecim-viri
,
tells
us
,
That
C.
Curio
the
Consul
made
a
motion
to
the
Senate
,
that
Embassadors
should
be
sent
to
Erythrae
,
to
search
out
Sibyls
Verses
,
and
conveigh
them
to
Rome
;
and
that
P.
Gabinius
,
M.
Octavilius
and
L.
Valerius
,
being
sent
upon
that
errand
,
collected
a
matter
of
a
thousand
Verses
out
of
private
Manuscripts
.
Touching
Tully's
Quotations
of
the
Sibylline
Oracles
I
have
spoke
before
(
Lib.
1.
cap.
9.
sect.
5.
)
and
shall
,
to
what
I
have
made
there
upon
that
Subject
,
add
now
these
Animadversions
:
That
the
Sibylline
Oracles
were
not
only
in
being
before
Christ's
time
,
but
a
moat
in
the
eyes
of
those
,
who
were
averse
to
Monarchy
(
because
they
were
interpreted
to
point
at
the
erecting
an
universal
Monarchy
,
and
to
boad
that
indefinitly
and
in
general
before
Christ's
Incarnation
,
which
the
Church
after
his
taking
of
flesh
,
applied
to
him
in
particular
:
)
So
as
the
Church
was
so
far
from
inventing
the
Oracles
,
as
she
did
not
so
much
as
invent
the
application
of
them
to
the
Messias
;
but
had
that
done
to
her
hand
by
other
Heathen
Divines
,
who
conceived
they
had
respect
unto
him
,
that
was
to
be
born
King
of
the
Jews
.
For
though
I
believe
the
more
ancient
Times
look'd
upon
them
[
as
deliramenta
]
as
little
better
than
the
dotages
of
old
Women
;
because
of
their
denouncing
certain
monstrous
Miracles
,
without
describing
either
how
,
or
when
,
or
by
whom
,
those
things
were
to
be
effected
(
of
which
deficiency
both
Lactantius
after
,
and
Cicero
before
Christs
Birth
,
take
notice
:
)
yet
when
the
Eastern
Prophecy
touching
the
Messias
came
to
light
(
by
means
of
the
Septuagint
)
those
Scripture-oracles
,
by
their
punctual
describing
of
every
circumstance
,
gave
that
light
to
those
more
general
Sibylline
Oracles
,
as
they
grew
formidable
to
that
party
,
that
could
not
endure
to
hear
of
a
change
of
the
Worlds
Government
,
into
that
form
which
both
of
them
foretold
the
rising
up
of
.
And
when
the
general
ones
in
Sibyl
,
and
the
more
distinct
ones
of
sacred
Scripture
,
came
to
receive
their
accomplishment
,
their
sense
grew
more
plain
,
and
the
application
of
them
more
obvious
,
which
till
then
was
unintelligible
.
The
voices
of
the
Prophets
sounded
in
the
ears
of
the
Jewish
people
for
above
fifteen
hundred
years
;
and
yet
were
not
understood
,
till
Christ's
Doctrine
,
Actions
,
and
Passion
had
commented
upon
them
.
I
do
not
at
all
wonder
,
with
the
learned
Dalaeus
(
de
usu
patr.
lib.
1.
cap.
3.
)
that
Ruffinus
(
in
zeal
to
Origen
)
should
forge
an
apology
for
him
,
under
the
name
of
Pamphilus
;
nor
that
he
should
father
a
Treatise
of
Sextus
,
the
Pythagorean
Philosopher
,
upon
Sixtus
,
the
holy
Martyr
:
nor
that
he
of
whom
St.
Jerom
complains
,
should
forge
a
Letter
under
his
name
,
wherein
he
makes
him
confess
,
the
Hebrews
had
by
their
delusions
perswaded
him
to
translate
the
Bible
,
after
that
maner
he
did
:
But
rather
at
his
ranking
the
most
ancient
Fathers
among
Forgers
,
for
their
quoting
the
Sibylline
Oracles
;
and
most
of
all
at
the
reason
he
gives
:
[
because
Celsus
objected
that
against
Christians
.
]
For
had
he
consulted
the
place
,
he
might
have
taken
notice
of
Origen's
Reply
;
That
,
if
Celsus
his
Epicurism
would
give
him
lieve
to
put
himself
to
the
trouble
of
examining
the
Authors
,
out
of
which
they
made
their
quotations
,
he
would
find
,
they
did
not
forge
them
of
their
own
heads
,
but
found
them
in
Authors
of
high
esteem
among
all
Philosophers
but
those
of
Celsus
his
Sect
:
(
Origen
contrà
Celsum
,
lib.
7.
Calum
.
16.
)
Besides
,
it
is
not
like
that
such
holy
men
would
support
so
strong
an
edifice
,
with
so
weak
a
prop
of
a
pious
fraud
;
or
borrow
help
from
a
falshood
,
to
evince
the
Truth
.
If
they
durst
have
been
so
impudently
ventrous
,
how
easie
had
it
been
for
their
learned
Adversaries
to
have
detected
the
Imposture
,
and
silenced
the
Christian
Advocates
with
reproach
and
shame
?
(
as
Dr.
Heylin
in
answer
to
Casaubon
(
Geogr.
Marmoricâ
,
pag.
931.
)
If
it
be
question'd
,
how
they
came
into
the
Christians
hands
?
Lactantius
inform
us
,
out
of
their
own
Writers
;
That
the
Books
of
all
the
Sibyls
,
save
Cumana
,
were
vulgar
,
and
in
every
Man's
hand
that
would
reach
for
them
.
And
though
Augustus
caused
a
thousand
Sibylline
Oracles
to
be
burnt
(
which
by
the
number
seem
to
be
those
very
Verses
of
Erythraea
which
the
Roman
Legats
collected
;
)
against
which
he
might
(
perhaps
)
have
a
pique
,
upon
reason
of
State
,
because
of
their
agreement
with
that
Eastern
Oracle
,
which
had
put
the
World
into
those
expectations
of
a
change
,
as
that
wise
Prince
thought
ought
not
to
be
cherished
;
as
tending
toward
the
keeping
of
the
Empire
from
a
perfect
settlement
.
Upon
the
same
account
Agrippa
,
in
his
Edileship
,
the
year
before
M.
Anthony's
overthrow
)
banished
Astrologers
and
Prestigiators
(
Dion
49.
)
perhaps
,
because
upon
their
instigation
,
Anthony
had
caused
the
Alexandrians
to
give
to
Caesarion
the
Title
of
King
of
Kings
.
Yet
notwithstanding
,
the
Manuscripts
,
out
of
which
the
copies
were
transcribed
,
were
still
in
Being
.
To
that
Objection
from
the
burning
of
the
Capitol
in
the
Social
War
,
&c
:
and
therewith
all
the
Sibylline
Oracles
there
deposited
,
no
more
need
be
said
but
this
:
That
the
Fathers
made
no
quotations
out
of
those
Books
of
Cumena
which
Tarquin
bought
(
the
only
Books
there
laid
up
,
and
into
which
alone
it
was
not
lawful
for
any
to
look
,
but
the
Quindecim-viri
,
to
whose
custody
they
were
committed
:
)
and
had
they
been
as
common
and
vulgar
as
the
rest
were
,
out
of
which
the
Fathers
made
their
allegations
,
it
is
like
the
Church
would
have
made
little
or
no
use
of
them
.
For
,
from
the
time
wherein
that
Prophetess
liv'd
,
and
the
use
which
the
Romans
made
of
them
,
I
guess
she
wrote
in
another
strain
,
and
by
another
spirit
,
than
Cumaea
and
the
rest
did
.
[
Quod
ex
Cumaeo
carmine
se
fassus
est
transtulisse
Virgilius
,
quoniam
fortassis
etiam
ista
vates
eliquid
de
unico
Salvatore
in
spiritu
audierat
,
quod
necesse
habuit
confiteri
.
]
(
August
.
Epist.
156.
)
Virgil
saith
that
he
translated
this
Poem
out
of
Cumeas
:
because
perhaps
this
Prophetess
had
received
something
in
the
spirit
concerning
the
one
Saviour
,
which
she
was
necessitated
to
confess
.
And
that
Tarquin's
Cumena
wrote
the
Epilogue
to
Numa's
Aegeria
,
being
that
to
her
,
which
the
Prophets
were
to
Moses
,
an
Interpretess
;
who
taught
them
to
apply
Numa's
general
Laws
,
touching
Religion
,
to
particular
occasions
and
contingencies
;
For
,
all
I
find
produc'd
out
of
her
Oracles
,
are
certain
Directories
,
in
such
cases
as
they
could
not
resolve
,
by
the
help
of
Numa's
Rubrick
.
2.
As
for
other
Sibyllines
they
were
burnt
afterwards
indeed
(
by
the
Arch-traytor
Stilico
:
)
but
before
that
time
,
the
best
part
of
them
had
been
quoted
by
,
and
transcribed
into
other
Authors
,
out
of
which
,
what
is
now
extant
of
the
Sibyls
,
is
for
the
most
part
gathered
,
(
Heylin
Geogr.
Armoricâ
.
)
And
yet
3.
Even
Cumenas
were
in
being
,
and
escaped
burning
,
in
the
Reign
of
Julian
;
when
the
Temple
of
Palatine
Apollo
was
consumed
by
fire
:
[
Ubi
ni
multiplex
juvisset
auxilium
,
etiam
Cumaena
carmina
consumpserat
magnitude
flammarum
:
]
(
Ammian
.
Marcellin
.
Julian
.
l.
23.
cap.
2.
)
Where
,
if
there
had
not
been
a
great
deal
of
help
,
the
violence
of
the
flames
had
consumed
the
Verses
of
Cumena
.
A
Testimony
beyond
all
exception
,
given
by
one
of
Julian's
Military
Commanders
,
and
an
Eye-witness
.
§
4.
But
to
put
it
beyond
all
possibility
of
a
rational
Doubt
,
That
the
Sibyls
were
preexistent
to
the
Apostles
,
as
to
those
their
Oracles
which
the
Church
made
use
of
:
Virgil
had
out
of
them
(
before
our
Saviour's
Birth
)
composed
his
Genethliacon
:
wherein
,
as
he
interprets
them
to
portend
the
greatest
change
and
restoration
of
the
World
,
by
the
procurement
of
one
to
be
born
about
that
time
;
so
he
comprehends
all
,
in
effect
,
which
the
Fathers
quoted
the
Sibyls
for
:
all
which
are
not
applicable
to
any
person
,
that
has
yet
appeared
in
the
World
,
save
the
blessed
Jesus
.
So
that
both
Song
and
Descant
(
mutato
nomine
)
were
made
to
the
Churches
hand
.
See
Constantine's
Speech
(
in
Eusebius
)
chap.
20.
where
that
religious
Emperour
comments
upon
Virgil's
4.
Eclog
,
and
shews
,
That
he
(
who
was
contemporary
with
Augustus
)
in
that
Oracle
,
translated
out
of
Sibyl
,
wrote
so
truly
and
aptly
of
Christ
,
[
Ut
nec
his
veriùs
quicquam
,
nec
ad
Servatoris
virtutem
aptiùs
dici
poterit
:
]
That
nothing
could
be
said
either
more
truly
or
more
properly
of
our
Saviour
,
than
the
contents
of
that
Poem
.
Add
to
this
the
diligence
used
by
the
Romans
,
to
prevent
the
taking
of
forged
Oracles
into
the
Sibylline
Canon
;
exprest
by
Tacitus
(
Annal.
6.
)
in
the
case
of
Quintilianus
the
Tribune
,
his
putting
it
to
the
Senat
's
Vote
,
whether
a
certain
Book
of
Sibyl
(
which
Caninius
Gallus
,
the
Quindecim-vir
,
had
requested
might
be
received
into
the
number
of
the
Sibyllines
)
should
be
put
into
the
Canon
?
Of
which
Tiberius
hearing
,
chides
the
Tribune
,
as
too
young
to
understand
how
business
of
that
consequence
ought
to
be
managed
:
but
severely
rebukes
Gallus
,
for
that
he
being
an
old
Master
of
Ceremonies
,
should
so
much
,
as
put
it
to
the
question
,
before
he
had
(
as
the
manner
was
)
caused
the
Book
to
be
read
and
canvas'd
by
his
Colleagues
and
other
persons
skill'd
in
such
Affairs
;
withal
admonishing
him
,
how
Augustus
(
for
that
many
vain
things
went
under
the
famous
name
of
Sybyl
)
had
decreed
,
That
it
was
insufferable
,
that
those
Verses
should
pass
(
though
but
in
private
hands
for
Sibyls
,
that
had
not
been
first
legally
examin'd
.
The
like
caution
our
Forefathers
used
(
saith
he
)
after
the
burning
of
the
Capitol
in
the
Social
war
,
making
search
in
Samos
,
Ilium
,
Erythrae
,
through
Africk
also
and
Sicily
and
the
Italick
Colonies
,
for
the
Verses
of
Sibyl
,
[
dato
Sacerdotibus
negotio
,
quantum
humana
ope
potuissent
,
vera
discernere
:
]
(
Tacit.
ib.
)
and
committing
to
the
Priests
the
charge
of
discerning
which
were
true
,
as
far
as
by
humane
strength
it
was
possible
.
I
observe
here
by
the
way
,
that
no
Sibylline
Verses
were
permitted
to
be
,
even
in
private
hands
,
but
such
as
were
approved
to
be
such
;
and
that
therefore
those
Sibylline
Oracles
which
the
Quindecimviri
,
after
approbation
,
had
received
into
their
custody
,
remained
(
in
other
Copies
)
in
private
hands
,
and
were
not
(
as
those
of
Cumena
)
lock'd
up
from
vulgar
inspection
.
But
that
for
which
I
directly
alledge
this
discourse
of
Tacitus
is
,
to
prove
,
that
the
Romon
State
would
allow
nothing
for
Sibylline
,
that
would
not
endure
the
severest
scrutiny
.
And
therefore
had
those
Verses
which
the
Church
quoted
,
as
such
,
been
spurious
,
(
or
but
under
the
least
suspicion
thereof
)
we
should
have
heard
of
it
by
otherwise
Persons
than
Celsus
,
we
should
have
heard
not
only
the
Epicurean
Hogs
grunting
it
,
but
the
Lions
roaring
it
against
us
.
Cicero
indeed
excepts
against
the
divine
Original
of
those
Acrostick
Sibyllines
(
out
of
which
Caesar
procured
some
body
to
pick
the
name
of
[
a
King
]
as
a
Title
which
the
Universal
Monarch
should
assume
;
which
Title
he
therefore
would
have
had
the
Senate
to
confer
upon
himself
:
)
for
that
such
curious
versifying
savour'd
too
much
of
the
Lamp
,
and
father'd
those
Poems
rather
upon
humane
Industry
,
than
divine
Inspiration
.
But
first
,
this
Reason
can
be
of
no
force
with
us
,
who
know
what
excellent
Poems
Moses
,
Deborah
,
David
,
Solomon
,
Hannah
,
&c.
made
,
by
divine
Inspiration
:
Nor
with
those
eminent
Philosophers
,
who
queried
how
Apollo
came
to
lose
his
versifying
Vein
?
of
which
they
could
not
have
had
any
scruple
,
if
they
had
not
believed
his
Oracles
were
at
first
given
out
in
Verse
:
nor
with
himself
,
if
he
had
not
forgot
,
since
the
Father
whipt
the
Son
for
extemporizing
in
that
Vein
Parce
precor
genitor
,
posthac
non
versificabor
:
Or
not
coneiv'd
the
Divine
Mind
not
able
to
do
that
,
(
when
it
would
)
which
his
did
(
against
his
will
.
)
Secondly
,
had
they
been
the
result
of
humane
Industry
,
it
could
not
be
of
those
men
that
were
not
in
Being
till
after
he
was
in
his
Grave
,
as
the
Christian
Name
it self
was
.
And
lastly
,
had
he
had
Authority
on
his
side
(
which
is
the
main
proof
in
matters
of
fact
)
he
would
rather
have
produced
Witnesses
to
depose
,
who
was
the
suspected
father
,
by
what
Legerdemain
they
gain'd
the
repute
of
being
Sibyls
(
and
that
among
the
Romans
,
where
none
could
be
canonized
for
such
,
till
they
had
undergone
the
severest
censure
that
humane
Wit
could
invent
,
to
try
their
legitimacy
by
:
)
than
attempt
to
prove
them
Bastards
by
such
weak
reasons
,
as
have
not
force
enough
to
repel
the
single
Testimony
of
any
one
person
that
is
not
of
profligated
credit
,
much
less
the
united
Vote
of
the
uninterrupted
succession
of
the
whole
College
of
the
Quindecim-viri
and
most
knowing
Pagan
Divines
:
who
(
before
Tully
was
born
)
upon
serious
examination
,
had
past
them
for
Sibylline
:
and
(
after
the
divulging
his
reasons
to
the
contrary
)
persisted
in
the
Opinion
,
That
they
were
not
of
humane
Invention
,
but
divine
Extraction
.
Briefly
,
I
shall
despair
of
ever
disputing
those
men
out
of
their
preoccupations
,
with
whom
the
Rhetorical
flourishes
of
one
Orator
,
or
the
Fancy
of
one
Augur
(
and
he
prejudic'd
by
interest
)
is
of
more
weight
;
than
the
joynt
authority
of
so
many
Sages
,
and
the
general
Voice
of
all
people
,
who
had
no
temptation
to
be
too
favourable
,
but
rather
over-severe
,
in
their
sentencing
those
Books
to
be
Sibyls
,
which
imported
,
not
only
such
alterations
,
in
general
,
as
the
forethought
of
,
is
naturally
sormidable
to
all
honest
men
of
settled
and
composed
spirits
,
(
that
love
not
to
fish
in
troubled
waters
:
)
but
particularly
,
the
erecting
of
a
Monarchy
in
Judea
,
that
should
over-top
the
Roman
Empire
.
Having
therefore
thus
laid
the
foundation
,
and
proved
the
Sibylline
Oracles
to
have
been
,
in
common
repute
,
of
divine
Original
:
and
those
to
have
past
for
Sibyls
(
by
the
Vote
of
those
Ages
were
best
able
to
judge
)
out
of
which
the
Primitive
Church
made
her
allegations
.
I
proceed
to
shew
that
all
they
who
imbraced
those
Oracles
(
and
they
were
the
far
greater
part
of
the
cultivated
World
)
were
of
opinion
(
if
not
faith
)
that
the
Universal
Redeemer
could
not
be
any
created
blessed
Spirit
,
but
the
Eternal
God
himself
,
who
to
that
end
was
to
be
incarnate
;
this
being
the
Respond
of
those
Oracles
they
held
to
be
divine
.
§
5.
Erythraea
in
the
beginning
of
her
Song
,
celebrates
the
Son
of
the
high
God
with
these
Titles
(
Lactant.
de
vera
sap.
4.
6.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
The
all-refreshing
Creator
,
who
gives
the
sweet
Spirit
to
all
,
and
whom
God
hath
made
the
head
over
all
Gods
:
]
And
concludes
that
Song
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Him
hath
God
given
to
all
that
believe
in
him
,
to
bring
them
to
honour
;
]
or
God
hath
given
to
all
men
that
believe
,
to
crown
him
with
honour
,
or
to
esteem
him
the
ancient
of
days
;
(
for
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
senex
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
honor
,
are
so
near
a
kin
,
as
the
one
is
derived
of
the
other
;
and
that
,
in
the
judgment
of
Plato
,
who
(
in
the
2.
of
his
Polit.
)
hath
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
having
old
men
in
honour
.
)
However
Sibyl
here
teacheth
,
That
the
same
God
is
the
cherisher
,
the
refresher
,
the
restorer
of
all
,
who
is
the
Creator
of
all
,
and
whom
God
hath
made
high
above
all
Gods
;
and
given
to
them
that
believe
,
to
honour
him
,
as
him
that
bringeth
them
to
Glory
.
Another
Sibyl
(
quoted
by
the
same
Father
)
sings
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Acknowledge
him
for
thy
peculiar
(
or
proper
God
)
who
is
the
Son
of
God
.
]
This
brings
to
mind
that
fore-cited
passage
in
Porphyry
,
[
The
intellectual
Soul
cannot
,
by
any
Theurgical
purgations
,
be
made
capable
to
apprehend
its
proper
God
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
which
as
it
confirms
the
legality
of
this
quotation
(
for
it
was
from
this
Sibylline
,
and
no
where
else
that
I
can
find
,
that
that
great
Philosopher
had
this
Notion
)
so
it
implies
the
learned
World's
preoccupation
with
this
conceit
,
That
none
of
their
reputed
Gods
,
was
that
proper
Saviour
of
Mankind
,
who
was
to
work
out
the
Souls
perfect
Redemption
:
(
and
seems
to
be
a
transcript
of
that
older
one
)
[
He
is
the
Lord
thy
God
,
and
worship
thou
him
]
(
Psal.
45.
)
A
Cure
to
be
effected
only
by
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Word
,
as
Sibyl
elsewhere
expresseth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Working
all
things
and
curing
all
diseases
by
his
word
:
]
They
conceiv'd
God
might
delegate
particular
Cures
to
Local
Deities
,
but
the
all-curing
God
must
be
the
all-making
God
;
and
that
none
could
restore
,
but
that
Word
by
which
all
things
were
created
.
In
manifest
allusion
to
that
of
the
Psalmist
,
[
In
them
he
hath
set
a
tabernacle
for
the
sun
.
]
Another
Sibyl
thus
warbles
,
quoted
by
Lactan.
(
de
divino
praemio
,
7.
19.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
God
shall
send
a
King
from
the
Sun
,
who
shall
make
peace
all
over
the
Earth
.
]
To
which
Julian
(
alluded
in
that
quotation
of
his
which
hath
formerly
been
alledged
;
)
who
,
not
daring
to
question
the
authentiqueness
of
this
Sibylline
,
and
taking
it
for
granted
,
that
the
common
Saviour
must
come
from
the
Sun
(
that
his
Aesculapius
might
,
according
to
this
Oracle
,
be
qualified
for
that
Office
)
fancied
him
to
have
descended
by
the
Sun-beams
into
this
World
.
And
St.
James
in
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Every
good
gift
and
every
perfect
gift
,
is
from
above
,
and
cometh
down
from
the
father
of
lights
,
with
whom
is
no
variableness
nor
shadow
of
change
:
]
The
comprehensively
good
,
and
every
way
perfect
Gift
,
the
All-heal
,
descends
not
from
this
visible
Sun
,
which
every
day
appears
in
several
habitudes
and
positions
,
and
,
every
year
,
is
farther
from
us
,
or
nearer
to
us
,
after
the
proportion
of
its
moving
toward
the
Northern
or
Southern
Tropick
;
from
whence
it
casts
several
shadows
to
the
several
parts
of
the
World
;
(
some
being
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
cast
no
shadows
at
all
;
some
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
cast
shadows
on
one
side
;
and
some
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
cast
shadows
round
about
.
)
But
from
that
Fountain
of
Light
,
that
's
exempted
from
all
mutation
.
From
inacceisible
Light
came
that
Sun
of
righteousness
,
which
arose
upon
all
Nations
,
with
healing
under
his
Wings
.
This
is
the
only
God
can
save
to
the
uttermost
,
whom
(
as
the
Oracle
of
the
Milesian
Apollo
(
Lactant.
de
ira
Dei
)
describes
the
God
of
Judea
)
infernal
Devils
fear
.
(
Of
which
and
the
like
Responds
,
St.
Austin
(
de
consensu
Evangelist
.
1.
15.
(
&
de
civitate
Dei
,
19.
23.
)
writes
thus
:
[
Quidam
eorum
Philosophi
(
sicut
Porphyrius
Siculus
in
libris
suis
prodidit
)
consuluerunt
Deos
suos
,
quid
de
Christo
responderent
;
illi
autem
Oraculis
suis
Christum
laudare
compulsi
sunt
:
nec
mirum
cùm
Daemones
,
&c.
Mar.
1.
24.
)
Some
of
their
Philosophers
(
as
Porphyry
writes
)
enquired
of
their
Gods
,
what
they
could
say
concerning
Christ
;
and
that
they
were
forc'd
in
their
Oracles
to
commend
Christ
:
which
is
not
at
all
to
be
thought
strange
,
seing
we
read
(
St.
Marc.
1.
24.
)
That
the
Devils
confest
him
to
be
the
Son
of
God
.
But
let
us
hear
Apollo
:
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
This
King
God
(
in
the
Apostle's
phrase
,
the
only
Potentate
)
and
Creator
of
all
things
;
the
Earth
,
the
Heaven
,
and
Sea
;
revere
;
before
whom
hellish
darkness
and
Demons
tremble
.
]
And
therefore
Sibyl
chides
the
Grecians
for
their
extreme
vanity
(
Lactant.
de
falsa
Relig.
lib.
1.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
[
Greece
,
why
dost
thou
put
thy
trust
in
provincial
Presidents
,
who
are
but
men
?
Why
dost
th●●
bring
vain
oblations
to
dead
men
?
Why
dost
thou
sacrifice
to
Idols
?
Who
injected
this
folly
into
thy
mind
,
that
thou
should
do
these
things
,
and
neglect
the
person
of
the
great
God
?
]
This
was
that
Grecian
folly
which
(
as
I
said
at
my
entrance
upon
my
discourse
,
upon
Plato's
reporting
his
own
,
and
those
Barbarians
Opinion
,
from
whom
he
learn'd
his
Philosophy
;
)
Grecizing
Moses
intermixt
the
true
Tradition
with
,
making
it
speak
the
Language
of
his
own
Country
:
wherein
he
was
not
only
forsaken
by
his
own
School
,
but
exploded
by
the
adherents
to
the
Sibylline
Books
;
out
of
which
these
last-quoted
Verses
give
so
express
a
Reproof
of
that
,
and
so
full
Proof
of
the
contrary
Doctrine
(
that
men
are
to
expect
salvation
,
and
(
in
order
to
the
obtaining
of
it
)
to
put
their
trust
,
not
in
many
,
but
one
Saviour
,
(
who
is
the
Person
of
the
great
God
)
as
I
shall
burden
my
Reader
with
no
more
Allegations
,
nor
any
further
discourse
upon
that
point
;
but
proceed
to
another
Hypothesis
of
the
Ethnick
Theologues
,
concurring
with
the
Fundamentals
of
the
Gospel
,
and
exprest
in
that
forecited
passage
in
Plato
,
viz.
CHAP.
VII
.
Man
healed
by
the
Stripes
and
Oracles
of
God-man
.
§
1.
Jew
hides
face
from
Christ
.
Greatest
Heroes
greatest
sufferers
;
the
expiatory
painfulness
of
their
Passions
.
§
2.
Humane
Sacrifices
universal
:
§
3.
Not
in
imitation
of
Abraham
.
Porphyry'
s
Miscollection
from
Sancuniathon
.
Humane
Sacrifices
in
use
in
Canaan
before
Abraham
came
there
:
And
in
remotest
Parts
before
his
facts
were
known
.
In
Chaldea
before
Abraham
'
s
departure
thence
.
§
4.
It
was
the
corruption
of
the
old
Tradition
of
the
Womans
Seed's
Heel
bruised
.
Their
sacred
Anchor
in
Extremities
.
§
5.
The
Story
of
Kings
of
Moab
and
Edom
vulgarly
mistaken
:
different
from
Amos
his
Text.
King
of
Moab
offer'd
his
own
Son
,
the
fruit
of
the
Body
for
the
sin
of
the
Soul
.
§
6.
What
they
groped
after
exhibited
in
Christ's
Blood
.
§
7.
Man's
Saviour
is
to
save
Man
by
delivering
divine
Oracles
.
Heroes
cultivated
the
World
by
Arts
and
Sciences
.
§
8.
Gospel-net
takes
in
small
and
great
.
The
Apostles
became
all
things
to
all
men
;
how
?
§
1.
A
Relique
of
the
old
Tradition
,
delivered
in
Paradise
,
and
wrapp'd
up
in
those
clauses
[
The
Serpent
shall
bruise
the
heel
of
the
Womans
Seed
;
and
he
shall
break
the
Serpents
head
:
]
the
first
implying
Christ's
Passion
,
and
the
latter
his
undeceiving
the
World
,
by
delivering
true
Oracles
to
the
World
,
which
had
been
cheated
by
the
Devil
's
false
ones
.
Of
the
first
Member
of
this
Tradition
we
find
reserves
in
the
Sibylline
Books
quoted
by
Lactantius
(
de
vera
Rel.
lib.
4.
cap.
16.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
He
shall
become
miserable
,
contemptible
,
without
form
;
that
he
may
give
hope
,
afford
help
to
miserable
men
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
He
shall
fall
into
the
hands
of
sinners
and
infidels
;
who
shall
with
impure
hands
box
him
about
the
ears
,
and
spitefully
spit
upon
him
,
and
he
shall
give
his
most
innocent
back
to
scourges
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
[
When
they
smite
him
upon
the
cheek
he
shall
hold
his
peace
;
so
as
Men
shall
not
take
him
for
the
Word
,
oe
understand
why
he
came
(
to
wit
)
to
make
the
dead
hear
his
voice
;
and
he
shall
wear
a
Crown
of
thorns
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
They
shall
give
him
Gall
to
eat
,
and
Vinegar
to
drink
:
these
are
the
Commons
which
that
inhospitable
Generation
will
allow
him
:
By
which
misusages
his
face
shall
be
so
marred
,
as
his
own
shall
hide
their
faces
from
him
,
as
seeing
nothing
in
him
that
was
desirable
;
]
that
could
speak
him
to
be
[
The
desire
of
the
Nations
:
]
for
thus
sings
another
Sibyl
of
the
Land
of
Judea
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Fool
that
thou
art
!
thou
canst
not
know
thy
own
God
,
through
the
vizour
of
that
contempt
thou
casts
upon
him
.
]
These
Responds
eccho
so
distinctly
to
the
Voices
of
the
Prophets
,
and
so
exactly
sute
the
History
of
the
Gospel
,
as
,
had
they
all
proceeded
from
one
mouth
;
they
could
not
have
made
a
more
perfect
Harmony
.
That
the
Writings
of
the
Philosophers
are
Repositories
of
the
same
Doctrine
,
hath
been
already
evidenc'd
out
of
Plato
,
who
affirms
that
it
is
the
Opinion
of
those
Barbarians
of
whom
he
learn'd
his
Philosophy
,
as
also
of
the
Brachmans
,
Odrysenans
,
Getes
,
Egyptians
,
Arabians
,
Chaldeans
,
and
all
that
inhabit
Palestine
;
That
those
blessed
Souls
,
who
leave
their
supercelestial
place
,
and
vouchsafe
(
for
the
relief
of
Mankind
to
assume
humane
Bodies
)
do
in
order
to
that
undergo
all
the
miseries
of
this
Life
.
To
which
Isocrates
gives
his
Vote
(
in
the
name
of
the
greatest
part
of
the
World
)
telling
us
(
in
his
Euagoras
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
most
of
those
that
were
reputed
Semidei
(
half-God
half-man
)
and
those
the
most
famous
,
were
reported
to
have
undergone
the
greatest
calamities
;
and
that
in
pursuit
of
achievements
,
which
were
more
full
of
danger
to
themselves
,
than
of
Immediate
profit
to
others
:
(
Isocrat
Hel.
laudatio
:
)
[
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
of
which
he
giveth
instance
(
Orat.
ad
Philippum
)
in
Hercules
:
whom
notwithstanding
,
with
the
same
breath
,
he
affirms
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
]
to
have
had
more
Wisdom
than
Fortitude
.
Now
how
it
could
stand
with
his
Wisdom
,
to
imploy
his
Fortitude
in
those
dangerous
and
painful
labours
,
which
brought
so
much
hardship
upon
himself
,
and
no
profit
to
others
,
can
hardly
be
resolv'd
:
except
he
undertook
those
labours
(
otherwise
in
vain
)
as
Expiations
,
and
spent
his
sweat
and
blood
,
as
Libations
,
as
Propitiations
,
to
appease
the
incensed
Deity
,
not
for
his
own
but
his
Countries
sins
:
for
[
The
God-begotten
(
saith
Isocrates
,
Busirid
.
laudat
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
are
free
from
sin
,
and
have
all
Vertues
in
their
perfection
.
]
By
this
oblation
of
himself
for
others
,
Hercules
his
labours
were
beneficial
to
the
whole
World
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
and
he
procured
to
himself
the
Surname
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Clemens
Alexandr
.
Protrept
.
)
The
driver
away
of
evil
:
Not
by
the
physical
force
of
his
achievements
;
(
for
most
of
them
,
such
as
his
killing
Serpents
in
his
Cradle
,
his
suffocating
of
Achelous
,
his
killing
of
Nessus
,
his
purging
the
King
of
Elis
his
Stable
,
his
hunting
to
death
the
Parthenian
Hart
,
his
conquest
of
the
Amazons
,
his
fetching
the
Hesperian
Apples
,
his
slaughtering
Diomedes
Horses
,
and
his
haling
up
of
Cerberus
,
&c.
)
had
no
natural
tendency
,
either
to
the
conveying
of
good
unto
,
or
removing
of
mischief
from
Mankind
:
)
but
by
the
merits
of
his
sufferings
.
Celsus
instanceth
in
Zamolxis
,
among
the
Getes
;
Mossus
,
among
the
Cilicians
;
Amphilochus
,
among
the
Acarnanians
;
Amphianorus
,
among
the
Thebans
:
&
Trophemius
,
among
the
Lebadienses
:
(
Orig.
cont.
Cels.
l.
3.
c.
9.
)
where
he
compares
the
blessed
Jesus
,
in
point
of
suffering
,
to
those
reputed
Gods
of
these
Nations
;
who
all
underwent
violent
and
painful
deaths
for
their
Countries
good
.
Besides
,
Isocrates
,
in
comparing
him
with
Theseus
,
observes
that
Theseus
his
gests
were
(
in
their
own
nature
)
behoofful
to
the
several
Countries
wherein
they
were
perform'd
;
and
yet
he
was
not
deified
.
A
manifest
Argument
,
that
the
World
,
in
its
canonizing
Saviours
,
consider'd
not
,
so
much
,
the
present
beneficialness
of
mens
Exploits
,
to
them
for
whom
they
were
perform'd
;
as
their
expiatory
painfulness
to
them
that
perform'd
them
.
And
therefore
that
strenuous
and
philosophizing
Oratour
did
,
contrary
to
his
wont
,
put
in
a
Bar
against
Euagoras
his
obtaining
the
honour
of
being
esteemed
a
God
,
in
that
very
Argument
he
presseth
for
his
deserving
of
it
,
as
well
as
,
or
rather
than
,
the
best
of
the
reputed
Semidei
:
for
that
their
lives
were
incumbred
with
bitter
afflictions
,
but
his
(
like
that
of
the
Gods
)
freed
from
incumbrances
.
For
,
by
his
favour
,
this
was
the
Worlds
sense
;
That
who
so
would
redeem
the
World
from
misery
,
must
,
while
he
abode
in
this
Rule
(
to
which
he
descended
for
Man's
relief
)
undergo
misery
,
be
(
in
the
Prophet's
Language
)
a
man
of
sorrows
and
acquainted
with
grief
;
I
say
acquainted
with
it
;
grief
must
dog
them
,
and
tread
upon
their
heel
.
Hence
it
was
that
Q.
Curtius
did
not
obtain
the
repute
of
a
God
,
though
he
threw
himself
alive
into
that
Gulph
,
in
the
Market-place
:
Nor
the
Decii
(
Father
and
Son
)
though
they
devoted
their
own
heads
for
the
publick
safety
;
Nor
Codrns
,
though
he
offer'd
his
life
for
the
Athenians
:
Nor
Themistocles
,
though
,
by
a
voluntary
potion
of
Bulls
Blood
,
he
fell
down
before
the
Altar
,
as
a
Victime
for
his
Country
:
Nor
the
Philaeni
,
who
would
be
buried
alive
where
they
stood
,
upon
condition
that
that
place
might
be
their
Countries
Bounds
(
Valer.
Max.
5.
6.
)
Neither
could
Adrian
,
with
all
his
Art
,
avoid
the
scorn
of
the
World
;
for
attempting
to
deifie
,
his
Paramour
Antinous
,
who
voluntarily
immolated
himself
,
to
gratifie
Adrian
in
his
Magical
Divinations
,
whereto
an
humane
Sacrifice
was
required
:
(
Dion
Adrianus
.
)
Because
their
sufferings
were
but
short
;
whereas
the
Saviour
must
be
acquainted
with
grief
during
his
life
.
§
2.
This
Doctrine
the
World
wrote
in
the
blood
of
her
Sacrifices
,
which
was
universally
accounted
Expiatory
,
at
the
first
,
in
reference
to
that
which
was
to
flow
from
the
bruised
Heel
of
the
Womans
Seed
.
[
Vide
Cyprian
(
de
ratione
Circumcisionis
)
hujus
oblationis
doctrinam
sacrificia
continebant
antiqua
.
]
To
whom
Calvin
assents
;
[
Ipso
more
sacrificandi
,
quamvis
adulterino
,
convictae
fuere
gentes
propriae
indignitatis
,
ut
agnoscere
deberent
,
humano
generi
non
aliter
propitium
esse
Deum
quàm
reconciliatione
interpositâ
—
discamus
quicunque
unquam
Deum
verè
quaesierunt
,
litationem
in
sanguine
tulisse
,
ità
ante
Legem
latam
semper
victimis
sancita
erat
Religio
:
]
(
Calvin
in
2.
praecept
.
)
Sacrifices
of
old
contain'd
the
Doctrine
of
the
oblation
of
Christ's
Blood
(
saith
St.
Cyprian
.
)
By
the
very
manner
of
sacrificing
(
saith
Calvin
)
though
adulterated
,
the
Gentiles
were
convinc'd
of
their
own
unworthiness
,
and
that
they
ought
to
acknowledge
,
that
God
is
not
made
propitious
any
other
way
,
than
by
the
interposition
of
reconciliation
wrought
by
the
Blood
of
the
promised
Seed
:
we
may
therefore
learn
,
that
whosoever
sought
God
truly
,
offer'd
bloody
Sacrifices
.
So
that
Religion
was
always
(
even
before
the
giving
of
the
Law
)
ratified
by
Victimes
.
Though
in
process
of
time
,
the
Gentile
,
that
had
the
Institution
of
sacrificing
only
by
oral
Tradition
,
grew
as
vain
as
(
and
no
more
vain
than
)
the
Jew
(
who
had
that
Tradition
in
writing
)
did
,
in
a
shorter
tract
of
time
;
both
of
them
misconceiving
the
Blood
of
Bulls
and
Goats
to
be
in
themselves
expiations
for
sin
,
without
relation
to
that
which
it
typified
Yet
as
God
hath
beaten
the
Jew
from
that
conceit
,
ever
since
the
final
demolishing
of
that
Temple
,
wherein
alone
it
is
lawful
for
him
to
offer
bloody
Sacrifices
;
so
the
Gentile
argued
himself
out
of
it
by
degrees
:
in
so
much
as
in
those
parts
of
the
World
,
that
have
continued
Pagan
to
our
memory
,
we
cannot
retrieve
the
time
(
't
is
so
long
since
)
when
any
Blood
was
offer'd
(
as
propitiatory
)
but
humane
.
(
Heylin
America
)
The
Inhabitants
of
Nova
Gallicia
are
worshippers
of
the
Sun
,
and
Cannibals
(
pag.
1041.
)
They
of
Nova
Hispania
think
the
Gods
are
pleased
with
the
blood
of
Men
,
which
they
sacrifice
to
them
(
pag.
1044.
)
The
Men
of
Peru
,
at
the
death
of
their
great
men
use
to
kill
and
bury
with
them
one
or
more
of
their
Servants
:
(
pag.
1065.
)
They
of
Brasil
,
on
high
Festival
days
,
have
publick
assemblies
,
and
make
merry
over
the
roasted
Body
of
a
fat
man
,
whom
they
cut
in
collops
and
eat
(
pag.
1079.
)
This
makes
me
think
they
are
Cannibals
,
not
in
respect
of
their
common
Meals
,
but
their
Religious
Festivals
;
or
if
they
eat
mans
flesh
ordinarily
,
they
contracted
that
Custom
(
as
other
Nations
did
that
of
eating
the
flesh
of
Beasts
)
by
using
to
eat
it
,
at
Sacrifice-feast
:
however
I
find
not
any
sacrifices
in
use
in
that
new
found
World
but
of
men
.
And
where
the
blood
of
Beasts
was
sacrificed
of
old
(
as
old
as
any
Secular
History
reaches
to
)
there
also
was
offered
the
blood
of
Men
,
in
order
to
the
pacifying
of
divine
Wrath
;
a
clear
evidence
that
the
World
durst
not
trust
to
any
,
but
the
Blood
of
the
Womans
Seed
,
to
make
its
peace
with
Heaven
.
For
the
inforcing
of
this
Argument
it
will
be
requisite
that
I
prove
these
three
Points
.
1.
That
,
so
far
as
Secular
History
reacheth
,
it
hath
been
the
universal
Custom
of
the
Pagan
World
,
to
sacrifice
men
for
the
appeasing
of
the
divine
Wrath.
2.
That
this
Custom
was
not
taken
up
in
imitation
of
Abraham's
offer
to
sacrifice
Isaac
.
3.
But
upon
the
Worlds
Experience
of
the
ineffectualness
of
the
Blood
of
Beasts
,
after
it
had
lost
the
true
Institution
of
bestial
Sacrifices
,
and
began
to
rest
in
the
opere
operato
of
sacrificing
,
without
respect
to
the
blood
of
the
Womans
Seed
,
&c.
Touching
the
first
,
Clemens
Alexandrinus
(
protreptic
.
)
instanceth
in
the
Messenians
,
among
whom
Aristomenes
sacrificed
,
for
the
appeasing
of
the
Gods
,
three
hundred
men
.
The
Lacedemonians
,
among
whom
Theopompus
did
the
like
.
The
Tauri
(
a
people
inhabiting
the
Taurican
Chersonesus
)
who
sacrificed
all
the
Strangers
they
could
lay
hands
on
to
Diana
(
quoting
for
this
Enripedes
.
)
(
That
pair-royal
of
Friends
,
Pylades
and
Orestes
,
had
died
no
other
death
;
if
they
had
slain
their
Keepers
,
and
stolen
away
the
Goddess
:
(
Lucian
.
Toxaris
.
)
The
next
whom
Clemens
instanceth
in
are
the
Thessalians
,
among
whom
the
Inhabitants
of
Pella
sacrifice
an
Achaean
to
Releus
and
Chiron
;
(
for
which
he
quotes
Maninius
(
in
his
Collection
of
Wonders
.
)
The
Cretensians
,
among
whom
the
Lycians
sacrifice
men
to
Jupiter
;
(
for
this
he
quotes
Anticlides
,
in
reditibus
.
)
The
Lesbians
,
who
(
as
Dosidas
saith
)
pacified
Bacchus
with
humane
Hostes.
The
Phocensians
,
whom
Pythocles
(
in
his
third
Book
de
Concordia
)
affirms
to
have
sacrificed
Men
to
Diana
Taurica
.
The
Athenians
,
among
whom
(
as
Demaratus
writes
,
in
his
first
Book
of
Tragical
Things
)
Ericthonius
(
for
the
pacifying
of
Proserphone
)
sacrificed
his
own
Daughter
.
And
the
Romans
,
among
whom
(
as
Dorotheus
relates
,
in
his
fourth
Book
of
the
Affairs
of
Italy
)
Marius
sacrificed
his
Daughter
[
Diis
Averruncanis
,
]
To
the
Gods
that
expel
mischief
.
Lactantius
(
de
falsa
Relig.
lib.
1.
cap.
21.
)
proves
this
to
have
been
an
ancient
Custom
in
Italy
,
to
precipitate
Men
from
the
Milvian
Bridge
,
for
the
appeasing
Saturn's
wrath
(
out
of
Ovid's
in
Fastis
,
—
—
—
quotannis
Tristia
Leucadio
sacra
peracta
Deo
:
)
And
to
sacrifice
to
the
same
God
their
own
Children
.
After
whose
Dialect
(
Micah
6.
7.
)
the
Prophet
introduceth
apostate
Judah
querying
,
[
Shall
I
give
my
first
born
for
my
trangression
?
the
fruit
of
my
body
for
the
sin
of
my
soul
?
]
to
which
the
Spirit
returns
this
pat
answer
:
[
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requires
of
thee
,
viz.
to
do
justly
and
love
mercy
:
]
(
neither
of
which
can
be
done
in
this
barbarous
inhumanity
to
thy
own
Bowels
)
[
and
to
humble
thy self
to
walk
with
thy
God
:
]
not
to
outrun
God
in
thy
hastening
to
bring
forth
a
Saviour
before
the
fulness
of
Time
,
&c.
)
In
the
same
place
the
same
Lactantius
relates
out
of
Poscennius
Festus
,
this
Story
:
That
the
Carthaginians
,
being
overcome
by
Agathocles
King
of
Sicily
,
and
conceiving
that
to
be
the
effect
of
God's
displeasure
against
them
,
for
the
rendring
of
Heaven
propitious
,
sacrificed
two
hundred
Noblemens
Sons
.
Of
the
same
bran
(
saith
he
)
are
the
Rites
of
the
Mother
of
the
Gods
,
whose
Priests
attone
her
with
the
Blood
of
their
Genitals
,
and
of
Bellona
wherein
her
Priests
lance
and
slash
their
own
shoulders
,
with
Swords
which
they
carry
in
both
their
hands
,
as
they
run
like
frantick
men
about
her
Altars
:
the
very
same
Oratory
which
the
Priests
of
Baal
used
,
who
in
their
contest
with
Elijah
,
when
he
lent
a
deaf
ear
to
the
sound
of
their
Prayers
,
lifted
up
to
him
the
voice
of
their
blood
,
as
that
,
they
doubted
not
but
would
obtain
for
them
a
favourable
audience
.
Herodotus
(
in
his
Euterpe
pag.
128.
)
relates
;
how
at
Busiris
,
in
the
Festivals
of
Isis
,
after
the
Sacrifice
,
the
whole
Company
(
being
many
thousands
)
lash
themselves
till
blood
come
:
and
that
in
Papremis
,
the
Company
that
assemble
(
to
worship
the
Deity
of
that
place
)
fall
together
by
the
ears
,
and
wound
,
yea
kill
one
another
.
Dion
(
Roman
.
histor.
lib.
43.
)
reports
,
that
Julius
Caesar
,
to
propitiate
Mars
,
caused
to
be
sacrificed
to
him
two
of
those
Mutineers
,
who
raised
a
commomotion
in
the
Camp
,
because
of
Caesar's
Prodigality
in
his
exhibiting
showes
and
Plays
to
the
Senate
and
People
(
grudging
that
so
much
water
should
run
beside
their
Mill
:
)
for
which
(
he
saith
)
he
had
neither
Sibylline
,
nor
any
other
express
Oracle
,
but
only
Custom
.
Pliny
(
lib.
36.
)
writes
,
that
the
Moors
sacrificed
Men
to
Hercules
:
others
say
to
Saturn
(
as
Plato
,
by
name
,
in
his
Minoe
,
and
Dionysius
Halicarnassus
;
as
also
Theodoritus
Cyrenaeus
.
)
Tacitus
(
de
moribus
Germanorum
)
saith
,
That
the
Germans
do
on
certain
stated
days
appease
Mercury
with
humane
Sacrifices
.
That
the
Semnones
(
the
most
ancient
Stock
of
the
Suevians
)
on
certain
anniversary
holy
Days
,
meet
together
in
a
sacred
Grove
,
and
begin
the
solemnity
of
the
day
with
sacrificing
a
man
for
the
Common
Good
;
(
for
so
I
translate
his
[
caeso
publicè
homine
.
]
That
the
Reudigni
,
Aviones
,
Angli
,
Varini
,
Eudoses
,
Snardones
,
Nucthones
,
in
the
service
they
perform'd
to
the
Mother
of
Gods
(
whom
they
call
Hertham
,
that
is
Earth
,
the
very
English
of
the
Grecian
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
)
drowned
those
that
had
officiated
in
the
Procession
.
The
same
Historian
Tacitus
(
an.
14.
fol.
207.
)
tells
us
that
Suetonius
Paulinus
(
at
the
taking
of
the
Ifle
of
Man
)
found
Groves
devoted
there
to
bloody
Superstition
:
for
they
used
to
sacrifice
Captives
at
their
Altars
,
and
to
look
into
their
inwards
by
way
of
Auguration
.
Dictys
Cretensis
(
who
was
comrade
to
Idomenoeus
,
in
the
Trojan
War
)
wrote
a
Journal
of
that
War
;
which
Paxis
presented
to
Nero
,
and
Septimius
Romanus
translated
into
Latin
)
in
which
Treatise
(
de
Bell.
Troj
.
lib.
1.
)
we
are
told
,
that
for
the
appeasing
of
Dianas
displeasure
against
Agamemnon
(
for
slaying
the
Hart
that
was
feeding
in
her
Grove
)
his
Daughter
Iphigenia
was
required
in
sacrifice
.
Upon
this
ground
Euryphylus
(
in
Virgil
)
perswades
the
Grecians
,
when
they
were
returning
from
Troy
,
to
appease
the
angry
Deity
with
humane
Blood
,
with
the
blood
of
Polixena
:
(
Aeneid
.
lib.
2.
Sanguine
placastis
ventos
&
virgine
caesa
,
Cùm
primùm
Iliacas
Danai
venistis
ad
auras
.
Herodotus
(
Melpomene
)
relates
,
how
the
Getes
(
the
most
morallized
of
all
the
Scythians
)
send
every
year
to
their
God
Zamolxis
,
a
Man
,
whom
they
had
first
sacrificed
.
And
how
the
Messagetes
immolate
in
their
old
Age
,
all
Persons
of
note
,
counting
none
happy
,
but
them
that
die
that
kind
of
death
:
(
Herod
Clio.
)
And
lastly
how
the
whole
Scythian
Nation
do
sacrifice
to
Mars
(
whom
they
esteem
the
chief
God
)
one
of
every
hundred
Captives
;
whose
Blood
they
gather
into
a
Basin
,
and
with
it
besmear
a
Fauchion
,
which
with
them
is
the
Idol
,
or
Representation
of
Mars
:
(
Herodot
.
Melpomene
.
)
This
Custom
reached
to
the
farthest
Western
Nations
(
as
Plutarch
(
de
superstitione
)
observes
)
who
,
if
they
had
Children
of
their
own
,
sacrificed
them
to
Saturn
,
if
not
,
bought
other
mens
Children
,
to
that
purpose
,
as
men
buy
Lambs
or
Chickens
.
While
they
were
sacrificing
their
Mothers
were
to
stand
by
and
look
on
,
who
if
they
shewed
any
sign
of
sorrow
,
they
were
ever
after
accounted
opprobrious
persons
.
Yea
,
as
far
as
(
the
then
reputed
World's
end
)
Hercules
Pillars
(
as
Timaeus
the
Historian
affirms
,
in
his
rebus
Deliacis
;
)
for
the
Inhabitants
near
to
those
Pillars
(
saith
he
)
use
to
sacrifice
their
Kinsfolks
,
if
they
reach
the
seventieth
year
.
Strabo
(
lib.
11.
)
reports
,
that
in
Albania
(
a
Country
near
the
Caspia●
Sea
)
they
used
to
sacrifice
to
the
Moon
(
their
supreme
Deity
)
those
of
their
initiated
servants
,
that
had
most
of
that
Goddess
in
them
,
after
they
had
been
sumptuously
feasted
a
whole
year
before
.
These
two
last
I
report
upon
the
Credit
of
Natalis
Comes
(
Mytholog
.
l.
cap.
17.
de
victimis
:
)
not
out
of
penury
(
for
to
the
best
of
my
knowledge
there
is
not
an
old
Historian
extant
,
that
gives
not
many
Examples
of
this
inhumane
Piety
:
)
but
because
I
would
not
let
this
part
of
my
Discourse
pass
without
the
honourable
mention
of
his
Name
,
who
hath
taken
such
Herculean
pains
upon
this
Subject
:
to
whose
Labours
I
refer
my
Reader
for
fuller
satisfaction
;
if
he
require
any
;
after
he
hath
heard
Tertullian's
Judgment
,
(
Apolog.
8.
)
[
à
vobis
ostendam
fieri
,
partim
in
aperto
partim
in
occulto
;
per
quod
forsitan
&
de
nobis
credidistis
,
]
to
wit
,
That
the
commonness
of
humane
Sacrifices
,
through
the
Pagan
World
,
induc'd
them
to
believe
that
Calumny
raised
against
the
Christians
,
[
That
in
their
Coventicles
they
sacrificed
a
Ghild
,
whose
blood
they
mingled
with
crums
of
Bread
,
and
so
did
eat
it
.
]
(
A
Calumny
raised
upon
their
mistake
of
the
Christians
Commemorative
Sacrifice
,
the
Sacrament
of
the
Body
and
Blood
of
Christ
)
A
thing
so
abhorrent
to
Nature
,
as
no
man
could
deem
it
possible
for
another
man
to
grow
so
inhumane
,
except
he
who
was
himself
grown
so
inhumane
.
And
therefore
saith
he
of
all
things
,
our
sacrificing
Children
should
not
be
objected
to
us
as
a
crime
,
by
the
Heathens
;
who
themselves
did
immolate
Infants
to
Saturn
,
openly
and
without
controul
,
till
Tiberius
,
being
Proconsul
of
Africk
,
nail'd
the
Priests
themselves
to
those
Crosses
upon
which
they
used
to
crucifie
Children
:
and
now
secretly
,
notwithstanding
the
Imperial
Edicts
against
it
.
Yea
,
in
the
most
religious
City
(
inhabited
by
the
Off-spring
of
pious
Aeneas
)
there
is
a
certain
Jove
whom
they
appease
with
the
shedding
of
humane
Blood
even
at
this
day
,
and
that
in
the
most
publick
place
and
greatest
concourse
,
the
Theater
.
In
your
painting
the
Christian
God
as
delighting
in
humane
Blood
,
you
shape
him
after
the
Prototype
,
which
you
have
conceived
in
your
mind
,
of
your
own
Jupiter
;
whom
you
fancy
to
be
the
true
Son
of
his
Father
Saturn
,
because
he
resembles
him
in
Severity
,
and
will
not
be
appeased
but
with
the
Blood
of
that
Nature
which
gave
the
offence
:
[
O
Jovem
Christianum
&
solum
patris
filium
de
crudeliaate
.
]
And
therefore
you
have
no
reason
to
accuse
Christians
,
as
the
only
men
that
represent
God
as
not
appeasable
,
but
by
Christ's
making
an
Oblation
of
his
own
Blood
,
for
the
sins
of
the
World
;
a
Sacrifice
far
more
like
to
be
acepted
as
a
Propitiation
,
than
those
Victims
you
offer
;
of
men
condemned
to
the
Beasts
(
and
therefore
polluted
with
their
own
guilt
;
)
or
of
innocent
Babes
,
who
are
merely
passive
(
and
offered
against
their
own
Will
;
)
or
of
decrepit
Persons
,
though
willing
:
for
since
old
Age
pusheth
them
forward
,
what
merit
can
their
be
in
chusing
to
go
out
at
this
door
,
where
,
in
their
passage
to
their
Grave
,
they
shall
not
meet
with
those
Incumbrances
of
extreme
old
Age
,
which
singly
are
worse
than
an
hundred
deaths
?
or
of
those
who
in
the
prime
and
flower
of
their
Age
do
offer
themselves
Victimes
,
for
the
benefit
of
Man-kind
:
since
a
few
more
years
will
put
them
beyond
their
choice
,
and
bring
them
under
a
necessity
of
dying
:
whereas
that
Blood
,
which
we
affirm
to
have
been
shed
for
the
sins
of
the
World
,
was
the
Blood
of
a
spotless
Lamb
:
offer'd
by
Christ
himself
;
(
he
was
Priest
as
well
as
Sacrifice
,
)
and
laid
down
his
Life
;
for
no
man
could
take
it
from
him
against
his
will
,
&c.
§
.
3.
Touching
the
second
branch
of
this
argument
,
That
this
custom
of
propitiating
the
Deity
with
the
oblation
of
Human
blood
,
was
not
in
imitation
of
Abraham
,
but
the
corruption
of
the
old
Tradition
,
&c.
though
I
find
great
names
muster'd
against
this
Assertion
,
yet
when
I
consider
that
they
march
under
the
conduct
of
the
Jewish
Rabbins
(
who
are
ambitious
of
having
the
whole
World
in
debt
to
them
)
this
Army
of
Lions
grows
less
formidable
,
as
being
led
on
and
headed
by
such
sheepish
Captains
,
as
R.
Salomon
Jarchi
,
who
(
upon
Jeremy
,
7.
31.
)
bringeth
in
God
speaking
concerning
Molech
after
this
manner
[
When
I
spake
to
Abraham
to
sacrifice
his
Son
,
it
entred
not
into
my
heart
that
he
should
sacrifice
him
,
but
to
make
known
his
righteousness
.
]
having
first
fancied
,
that
the
Heathen
,
in
defence
of
their
practice
,
objected
the
Example
of
Abraham
.
A
thing
which
no
more
enter'd
into
the
Pagan's
heart
,
than
it
did
into
God's
to
have
Isaac
sacrificed
;
nor
was
ever
objected
to
the
Jews
;
of
which
this
(
I
conceive
)
is
proof
sufficient
:
That
neither
Philo
Judaeus
nor
Josephus
,
nor
his
Adversary
Appion
,
make
the
least
mention
of
the
Heathens
imitating
Abraham
,
or
pleading
their
imitation
of
him
in
their
own
defence
.
A
Calumny
from
which
those
great
Patrons
of
Judaism
would
certainly
have
quitted
their
Religion
,
had
it
then
been
objected
,
when
they
wrote
of
that
Oblation
:
Josephus
(
Jud.
antiq.
lib.
1.
cap.
14.
)
most
copiously
:
and
Philo
(
de
profugis
)
allegorically
:
neither
can
it
stand
with
reason
that
Appion
(
who
scraped
up
whatsoever
he
could
find
in
Books
,
or
invent
of
his
own
Brain
against
the
Jewish
Religion
)
should
omit
so
material
and
plausible
a
Plea
,
if
the
World
had
then
thought
of
it
.
The
first
clear
intimation
of
Abraham's
offering
his
Son
that
is
met
with
in
Pagan
Writers
is
in
Porphyry
(
as
he
is
quoted
by
Eusebius
)
(
praeparat
.
Evangel.
1.
7.
)
where
speaking
of
Saturn
,
he
saith
,
[
the
Phaenicians
called
him
Israel
,
and
that
he
had
an
only
Son
called
Irud
(
which
in
the
Phoenician
Language
signifies
an
only
Son
)
of
the
Nimph
Anobret
;
]
whom
his
father
,
being
in
some
great
calamity
,
sacrificed
upon
an
Altar
purposely
made
.
If
I
may
call
that
clear
which
the
two
eyes
of
Learning
,
Grotius
(
in
dent.
18.
10.
)
and
Vosstus
(
de
idol.
1.
18.
)
cannot
see
how
at
all
it
concerns
Abraham
,
but
that
the
transscriber
of
Eusebius
meeting
with
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
the
name
of
Saturn
among
the
Phoenicians
)
as
appears
by
St.
Jerom.
(
Phoenicibus
[
Il.
qui
Hoebraeis
El.
]
Jerom.
Epist.
136.
ad
Marcellum
:
)
and
by
Sanchoniathon
himself
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Sanchoniathon
apud
Eusebium
,
prep
.
Evang.
1.
7.
[
El.
]
which
self
same
they
call
[
Saturn
.
]
This
note
Vossius
had
from
Grotius
;
[
atque
ad
hanc
conjecturam
,
quam
certissimam
arbitror
in
familiari
sermone
mihi
praeire
memini
divinum
virum
Hugonem
Grotium
.
]
(
Vossius
Ibid
,
)
and
withal
this
conjecture
that
the
Immolations
mentioned
by
Sanchoniathon
was
by
Saturn's
Wives
procuration
,
)
The
Transcriber
,
I
say
,
of
Eusebius
,
ignorant
of
this
Phoenician
use
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
supposed
it
to
be
a
contraction
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
But
to
take
it
in
its
full
strength
,
according
to
the
ordinary
reading
,
and
the
common
application
of
that
Name
to
Abraham
,
of
whom
came
Israel
;
I
cannot
see
,
how
it
implies
,
the
Heathens
deriving
their
sacrificing
of
children
,
from
Abraham
.
For
1.
This
was
not
pleaded
by
Porphyry
,
against
the
Jew
,
but
Christian
;
nor
against
the
Christian
,
till
he
had
cryed
shame
of
the
Heathen
World
,
for
its
barbarous
Immolations
of
innocents
:
for
the
palliation
of
the
filthiness
whereof
that
indefatigable
enemy
of
the
Christian
name
brings
in
this
story
.
2.
Porphyry's
Author
,
Sanchoniathon
(
from
whom
he
hath
this
Story
)
neither
names
Israel
(
but
Saturn
,
whose
Soul
after
his
death
assumed
(
for
its
heavenly
body
)
the
Planet
so
called
:
)
nor
his
,
but
his
wifes
(
the
Nymph
Anobretha
)
sacrificing
of
her
only
Son
,
after
the
death
of
his
Father
.
3.
Thirdly
he
relates
this
fact
of
Saturn
,
or
his
Wife
,
as
an
imitation
of
the
ancient
Custom
of
that
Nation
,
to
sacrifice
the
Princes
most
beloved
Son
,
in
times
of
eminent
danger
,
to
that
Deity
that
takes
vengeance
of
sin
,
for
the
pacifying
of
his
wrath
.
[
Morem
priscis
—
]
[
cùm
itaque
Saturnus
rex
,
]
—
(
Eus.
pr.
evan.
1.
7.
)
So
far
is
Porphyry
out
in
his
alledging
Abraham
or
Israel
,
as
the
Samplar
out
of
which
the
Heathen
World
transcrib'd
that
bloody
Copy
:
as
his
own
Author
makes
that
very
fact
of
Abraham
,
which
he
alledgeth
,
to
have
been
done
,
in
observance
of
a
Custom
in
ure
long
before
Abraham
was
.
4.
Porphyry
(
for
the
credit
of
Sanchoniathon
)
affirmeth
that
he
gather'd
his
Antiquities
,
out
of
the
Records
of
the
several
Cities
,
the
sacred
Inscriptions
in
the
Temples
,
and
of
Jerom-Baal
the
Priest
of
the
God
Irvo
,
or
Jao
;
If
we
admit
this
Jerom-baal
to
have
been
Gideon
,
whom
the
Scripture
calls
Jerub-baal
,
which
is
of
the
same
sense
,
in
the
Phoenician
Language
;
only
,
after
their
custom
,
changing
one
[
b
]
into
[
m
]
(
as
in
[
Ambubaiae
,
Sambucus
,
]
&c.
)
it
will
not
follow
,
that
this
Author
was
contemporary
with
Gideon
:
for
he
might
use
Gideon's
Records
after
his
death
,
and
(
in
all
likelihood
)
came
to
the
knowledg
of
him
and
them
:
by
means
of
that
intercourse
betwixt
the
Israelites
and
the
Inhabitants
of
Berith
(
where
Sanchoniathon
lived
)
the
worship
of
whose
God
[
Baal-Berith
]
the
Israelites
fell
to
,
after
Gideon's
death
.
But
that
he
was
not
elder
than
Gideon
doth
necessarily
follow
from
hence
:
(
see
Dr.
Stillingfleet
,
Orig.
l.
1.
cap.
2.
sect.
3.
4.
)
and
indeed
't
is
manifest
he
was
much
younger
than
Gideon
:
from
which
Chronological
Concession
of
those
that
are
of
opinion
that
the
Heathens
sacrificed
Children
in
imitation
of
Abraham
,
I
argue
against
that
opinion
thus
:
If
the
story
of
Abraham's
Fact
had
not
till
that
time
arrived
,
by
Oral
Tradition
,
at
their
next
door
neighbours
(
the
Phaenicians
)
but
must
be
fetch'd
out
of
Hebrew
Records
,
till
then
unknown
(
to
the
greatest
Antiquary
the
Heathen
World
affords
;
)
how
can
it
be
imagin'd
that
the
report
thereof
should
reach
all
over
Canaan
,
so
many
hundreds
of
years
before
that
;
wherein
children
were
made
oblations
,
so
long
even
before
Moses
,
as
he
speaks
thereof
as
of
ancient
use
among
them
.
Even
their
sons
and
their
daughters
have
they
burn'd
in
the
fire
to
their
Gods
.
]
(
Deut.
12.
31.
)
In
which
particular
God
himself
is
so
far
from
suspecting
the
Gentiles
would
or
did
follow
Israel
,
as
he
gives
Israel
caution
not
to
follow
the
Gentiles
:
[
Thou
shalt
not
enquire
after
their
Gods
,
saying
,
How
did
these
Nations
serve
their
Gods
?
even
so
will
I
do
likewise
.
]
(
vers
.
30.
)
which
would
have
been
to
small
purpose
,
had
the
Gentiles
in
those
oblations
followed
Abraham
;
for
the
Jew
might
then
have
replyed
(
to
the
Prophets
rebuking
him
for
that
practise
)
that
therein
he
followed
the
Nations
,
in
nothing
but
wherein
they
followed
Abraham
(
whom
those
very
Prophets
bid
them
look
to
,
who
were
sent
to
rebuke
them
for
sacrificing
their
sons
and
daughters
to
Molech
.
)
It
would
have
been
more
seasonable
in
that
case
(
had
the
case
been
as
our
Opponents
imagine
)
to
have
warned
them
not
to
look
to
Abraham
,
but
to
the
intentions
of
God
to
try
Abraham's
Love
and
Faith
,
in
his
tempting
him
to
offer
his
only
Son
and
his
Son
of
Promise
.
But
the
Psalmist
(
Psal.
106.
35.
)
hath
determin'd
it
beyond
all
doubt
,
that
the
Israelites
in
sacrificing
their
Sons
and
Daughters
served
the
Idols
of
Canaan
and
learned
their
works
,
that
is
,
those
abominations
which
the
Canaanites
had
practised
(
as
Moses
saith
)
before
Israel
came
among
them
:
and
for
which
Israel
should
have
rooted
them
out
.
Nay
,
so
far
were
the
Canaanites
from
learning
these
works
of
Abraham
,
which
Abraham's
Posterity
learn'd
of
them
;
as
that
before
Abraham's
tryal
,
the
old
Inhabitants
of
Canaan
,
by
reason
of
these
works
,
began
to
look
white
towards
Harvest
,
though
as
yet
their
sins
were
not
fully
ripe
(
Gen
15.
16.
)
yea
Moses
having
spoken
of
offering
sons
to
Molech
,
among
other
of
their
bestialities
(
Levit.
18.
21.
)
as
the
sins
that
God
visited
upon
the
Canaanites
(
vers.
25.
)
tells
the
Israelites
(
ver.
27.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
for
all
these
same
abominations
have
the
men
of
this
Land
,
who
were
before
you
done
:
and
this
Land
hath
been
defiled
,
upon
which
Text
Philo
Judaeus
saith
[
Barbaras
quoque
gentes
per
multas
aetates
litasse
mactatis
filiis
,
cujus
sceleris
Moses
eos
accusat
:
]
(
de
Abrahamo
,
pag.
243.
)
It
appears
that
the
Gentiles
for
many
Ages
before
Abraham
,
did
sacrifice
children
,
from
Moses
his
saying
[
The
men
of
this
Land
(
Canaan
)
who
inhabited
it
before
you
,
did
do
all
these
abominations
and
the
land
was
defiled
.
]
5.
Had
those
circumjacent
Nations
taken
up
that
practice
from
Abraham's
Example
,
what
better
Argument
could
they
have
used
than
that
,
to
induce
the
Jews
to
it
?
and
sure
had
the
Jews
upon
that
reason
conform'd
to
that
Gentile
Rite
,
we
should
have
heard
them
plead
that
,
for
their
adhering
to
it
;
rather
than
those
sorry
reasons
they
bring
for
their
resolute
contumacy
and
pertinacious
resistance
of
the
Prophet's
motion
to
them
to
forsake
it
!
[
As
for
the
word
that
thou
hast
spoken
to
us
in
the
name
of
the
Lord
,
we
will
not
hearken
to
thee
,
we
will
do
as
we
have
done
,
for
then
it
was
well
with
us
,
we
had
plenty
and
peace
,
&c.
]
how
much
more
strenuous
would
this
reply
have
been
,
[
then
we
did
well
;
for
we
followed
Abraham
.
]
6.
If
the
Phoenicians
had
no
knowledg
of
Abraham's
fact
,
till
Sanchoniathon
found
it
in
the
Jewish
Records
,
so
long
after
Moses
:
how
could
the
knowledge
of
it
reach
,
in
almost
as
short
a
time
,
as
far
south
as
Affrica
,
as
far
north
as
Scythia
,
as
far
east
as
India
,
(
for
't
is
not
to
be
conceiv'd
,
from
whence
but
India
or
Tartary
:
the
Americans
derive
their
Pedigree
or
the
Inhabitants
;
of
the
Caroline
Islands
,
the
worship
of
Molech
:
whose
Images
in
that
form
wherein
they
are
described
by
Diodorus
Siculus
in
the
twentieth
Book
of
his
Bibliotheca
:
were
found
there
by
the
first
discoverers
of
that
Island
;
who
also
affirmed
that
they
threw
children
as
sacrifices
into
the
glowing
hands
of
that
Idol
;
who
were
there
scalded
to
death
,
by
vertue
of
a
fire
within
the
hollow
body
of
the
Image
:
of
all
which
Vives
received
good
intelligence
just
as
he
was
commenting
upon
the
19.
Chapter
of
the
7.
Book
of
St.
Austin
,
de
Civitate
Dei
,
which
treats
upon
that
subject
.
)
As
far
west
as
Hercules
Pillars
:
that
is
,
through
all
the
Nations
of
which
ancient
History
gives
us
account
.
For
this
custom
,
of
sacrificing
men
to
appease
the
divine
wrath
,
will
appear
to
have
been
in
a
manner
universal
(
almost
,
if
not
altogether
)
as
early
as
that
Age
wherein
the
most
critical
Computers
affirm
Sanconiathon
to
have
lived
:
If
we
cast
a
diligent
eye
back
upon
those
quotations
that
have
been
already
alledged
.
Nay
if
the
Phoenicians
did
not
know
it
before
then
,
how
could
the
Carthaginians
practice
it
,
as
the
custom
of
their
native
Countrey
Phoenicia
:
since
that
Colony
was
as
old
as
Joshuah
,
from
whom
they
fled
into
Affrica
,
and
built
Carthage
.
There
was
graven
on
two
Marble
Pillars
,
near
Tangis
or
Tangere
,
this
Inscription
;
[
Nos
fugimus
à
facie
Joshuae
,
praedonis
filii
Nave
:
]
We
fled
from
the
face
of
that
Robber
Joshua
,
the
son
of
Nun
;
which
Procopius
reports
he
saw
(
as
Euagrius
Scholasticus
affirms
,
Eccl.
hist.
lib.
4.
cap.
18.
)
7.
Seeing
Sanchoniathon
(
the
only
Pagan
Writer
whose
Testimony
my
Antagonists
produce
)
relates
that
fact
of
Saturn
(
as
they
say
,
of
Abraham
)
as
what
either
he
,
or
his
Wife
after
his
decease
,
was
forced
to
by
vertue
of
the
ancient
use
of
hat
Countrey
:
All
their
presumptions
;
grownded
upon
the
Phoenicians
conveighing
this
Custom
not
only
to
their
own
Colony
at
Carthage
,
as
Diodor.
Sicul.
affirmeth
it
to
be
(
Bibliath
.
l.
20.
)
And
also
Herodotus
,
who
saith
Cambyses
intended
a
War
against
the
Carthiginians
:
but
the
Phoenicians
(
being
the
only
Seafaring
men
Cambyses
had
)
absolutely
refused
to
be
imployed
in
that
service
:
for
that
they
were
sprang
from
the
same
stock
that
the
Carthaginians
were
(
Herodotus
in
Thalia
.
St.
Austin
also
informs
us
,
that
from
thence
the
Carthaginians
had
their
Extract
:
[
interrogati
nostri
rustici
quid
sint
;
respondent
Punici
Chanam
;
]
(
that
is
,
Phoenician
Canaanites
,
)
St.
Austin
(
in
epist.
ad
Romanos
.
)
But
(
being
the
greatest
Traders
by
Sea
in
the
whole
World
)
(
Heylyn
.
Geogr.
Phoenicia
;
)
to
all
those
Countreys
with
whom
they
trafficked
These
presumptions
,
I
say
,
fall
too
short
of
proving
the
Inference
they
are
premised
to
:
for
all
this
might
be
,
they
might
convey
their
own
old
Custom
,
but
not
as
grownded
upon
the
fact
of
Abraham
;
and
therefore
,
for
the
Original
of
it
,
in
those
Parts
of
the
World
that
they
had
dealings
with
,
we
must
look
,
(
beyond
Abraham
)
to
the
more
ancient
practice
of
the
Phoenicians
,
upon
which
Abraham's
practice
,
as
they
relate
it
,
was
grounded
(
not
è
contrà
)
and
which
was
in
ure
(
before
Israel
came
there
)
in
the
land
of
Canaan
,
and
in
Chaldaea
,
before
Abraham
came
thence
:
for
the
Hebrew
Doctors
say
that
the
Chaldeans
would
have
sacrificed
Abraham
in
the
fire
,
for
his
speaking
against
their
Idol
,
which
(
I
suppose
,
from
their
making
fire
the
symbol
of
it
)
was
the
Sun
:
and
that
's
all
one
with
Molech
:
(
vide
Calvin
(
in
genes.
11.
28.
)
&
Josephum
(
Ant.
Jud.
l.
1.
cap.
8.
)
&
Hieronimum
(
in
genesim
.
)
But
to
put
it
out
of
doubt
,
that
humane
Sacrifices
were
in
use
before
Abraham
;
Diodorus
Siculus
tells
us
,
that
the
Ethiopian
Priests
used
to
perswade
their
Kings
of
old
to
a
voluntary
laying
down
of
their
Lives
,
for
their
Countreys
good
:
and
that
Ergamenes
(
in
the
time
of
Ptolemy
the
second
)
was
the
first
Ethiopian
King
who
threw
off
that
Superstition
:
and
that
from
these
(
being
the
most
ancient
Nation
)
the
Egyptians
,
and
others
borrowed
their
Hierogliphicks
,
their
sacred
Rites
,
and
all
other
Ceremonies
,
whereby
the
Gods
were
honoured
Died.
Siculus
(
antiqu.
lib.
3.
)
Now
that
Jupiter
Hammon
(
the
Ethiopian
God
)
was
Molech
,
or
the
Sun
,
may
be
read
on
the
horns
they
assigned
him
;
which
were
nothing
else
but
types
of
the
Sun's
Beams
,
Bacon
(
sapientia
veterum
.
)
Selden
(
de
diis
Syriis
.
)
§
4.
Touching
the
third
branch
of
this
argument
,
That
the
custom
of
sacrificing
children
is
to
be
father'd
,
upon
the
corruption
of
the
old
Tradition
,
of
sacrificing
Beasts
,
after
the
world
(
having
lost
the
ground
of
the
first
institution
of
sacrifices
)
thought
the
bestial
Sacrifices
,
of
themselves
(
without
relation
to
the
blood
of
the
womans
seed
,
which
they
typified
)
were
propitiatory
:
and
found
them
,
by
after
experience
,
in-available
,
This
is
in
it self
so
rational
an
Hypothesis
(
upon
the
grant
,
that
it
is
not
to
be
father'd
upon
the
Example
of
Abraham
)
as
,
that
,
being
disinherited
,
the
estate
must
fall
to
this
,
as
heir
at
Law
.
Yet
,
because
that
hath
carried
it
by
so
long
a
Prescription
,
I
shall
not
move
for
its
total
Ejectment
;
till
I
have
proved
the
Title
of
this
to
the
Child
whose
Parentage
is
in
controversie
.
To
wit
,
that
God
having
made
promise
of
the
Woman's
Seed
,
and
instituted
Sacrifices
as
Types
of
that
blood
:
(
Grotius
reck
ons
the
custom
of
Victimes
among
those
which
were
not
taken
up
by
natural
Instinct
,
nor
the
Collection
of
Reason
,
but
by
divine
Tradition
:
a
custom
retain'd
in
all
Places
and
Ages
(
de
verit
.
Christ
.
rel.
lib.
1.
)
the
World
corrupting
that
Tradition
,
came
to
this
point
:
that
humane
Blood
must
be
more
effectual
,
than
bestial
,
to
attone
the
divine
Justice
.
After
that
Agathocles
had
subdued
Affrick
(
with
the
remainder
of
that
Army
,
which
when
it
was
intire
,
was
routed
in
Sicily
,
by
the
Carthaginians
)
and
laid
seige
to
Carthage
:
the
Inhabitants
imputing
the
disaster
to
the
displeasure
of
the
Gods
,
betake
themselves
to
all
manner
of
Supplications
,
and
see
the
Gods
whom
they
supplicate
with
large
donatives
;
for
they
thought
(
saith
Diodorus
)
by
this
means
to
deprecate
the
anger
of
the
Gods
,
[
If
to
their
prayers
they
join'd
sacrifices
and
donatives
.
]
(
Diodor.
Sicul.
bibliothec
.
l.
20.
)
But
suspecting
all
this
would
not
pacifie
the
enraged
Deity
:
at
last
they
betake
themselves
to
humane
Sacrifices
;
and
immolate
,
for
the
publick
Good
,
two
hundred
of
the
choicest
Sons
of
the
most
Noble
Persons
:
to
whom
two
hundred
more
of
Voluntiers
joyn'd
themselves
;
and
so
march'd
four
hundred
in
a
Body
to
the
Altars
of
Saturn
,
as
Victimes
for
their
City
.
'T
is
easie
to
observe
,
in
this
story
,
That
the
Carthaginians
looked
upon
the
sacrifices
and
other
gifts
they
dedicated
,
as
Bribes
to
blind
the
eyes
,
and
appease
the
displeasure
of
their
(
before
that
)
neglected
Gods
:
But
that
the
suspicion
they
had
(
when
they
considered
the
imminent
danger
they
were
in
,
and
the
grievousness
of
their
Crime
,
in
wholly
neglecting
;
and
of
their
fore-fathers
,
in
cheating
Saturn
with
Changlings
,
instead
of
Noble-men's
Sons
)
that
their
Silver
and
Gold
,
that
their
bestial
Victims
,
would
not
expiate
so
great
a
guilt
,
nor
procure
Redemption
for
them
from
so
great
a
danger
;
prompted
them
to
make
all
sure
by
the
oblation
of
humane
Blood
:
when
they
revolved
these
things
in
their
minds
,
and
saw
the
enemy
before
their
walls
,
thinking
to
make
up
all
former
breaches
with
their
Gods
,
and
to
supply
the
defect
of
other
applications
;
they
betook
themselves
to
this
course
of
Expiation
,
saith
Diodorus
.
To
which
eminent
Act
of
Piety
(
as
they
thought
)
they
imputed
the
safety
of
their
City
and
recovery
of
their
Countrey
:
as
on
the
contrary
that
Historian
in
the
same
Book
chargeth
Agathocles
his
overthrow
upon
his
sacrificing
his
Friend
and
Landlord
Ophella
,
to
his
own
ambition
.
For
(
saith
he
)
on
the
same
month
and
day
whereon
he
slew
Ophella
,
and
drew
his
Army
to
himself
,
he
lost
in
Sicily
his
own
Army
,
and
both
his
Son
's
,
and
which
is
most
worthy
of
note
(
in
his
opinion
)
for
slaying
one
Friend
,
he
not
only
lost
two
Sons
,
but
lost
them
by
the
hands
of
Ophella's
Souldiers
.
In
which
passage
my
Author
seems
to
compare
Agathocles
his
Immolation
of
Ophella
to
his
own
lusts
,
with
the
Carthaginians
Oblation
of
their
Children
to
Saturn
:
that
,
the
meritorious
cause
of
his
ruine
:
this
,
of
their
deliverance
.
Hence
Philo
,
[
immolandos
exhibuisse
filios
,
vel
pro
incolumitate
patriae
,
velut
averterent
bella
,
siccitates
,
inundationes
,
pestilentias
:
]
(
de
Abrahamo
,
243.
)
the
Gentiles
sacrificed
children
for
the
common
safety
,
for
the
averting
of
War
,
Plague
,
drought
,
&c.
Hyginus
(
Poetic
.
Astronom
.
tit.
Hydra
)
reports
that
the
Plague
raging
at
Phlagusa
(
near
Troy
)
Demiphon
enquired
of
the
Oracle
what
course
he
should
take
to
pacifie
the
incensed
Deity
;
Apollo
commands
they
should
every
year
sacria
Virgin
of
noble
Parentage
.
Petronius
Arbiter
,
amongst
the
most
trite
and
obvious
things
,
in
Classick
Authors
,
reckons
.
[
responsa
in
pestellentiam
data
,
ut
virgines
tres
aut
plures
immolentur
.
]
(
Satyric
.
pag.
1.
)
Responds
given
,
for
the
removal
of
the
Pestilence
,
that
two
or
three
or
more
Virgins
should
be
sacrificed
.
If
we
review
those
Instances
of
humane
Victimes
that
have
already
been
quoted
,
we
shall
find
,
they
were
applyed
to
(
as
their
sacred
Anker
)
when
all
other
ways
of
supplications
were
found
inavailable
,
and
their
distress
such
as
required
immediate
redress
and
would
admit
of
no
delay
.
Thus
when
the
Priests
of
Baal
found
their
God
to
lend
a
deaf
ear
to
their
Prayers
,
they
invoke
him
with
the
voice
of
their
own
Blood
.
When
the
Grecians
in
their
expedition
to
Troy
at
Aulis
,
cannot
,
by
their
Hecatombs
of
bestial
Victims
,
obtain
the
favour
of
their
angry
Goddess
,
they
immolate
Iphigenia
:
and
when
in
their
return
home
,
at
the
Taurick
Chersonesus
,
they
cannot
by
any
other
means
attone
Achilles's
Ghost
,
or
engage
a
fair
wind
homeward
,
they
with
joynt
consent
sacrifice
Polixena
.
When
the
Marcomanni
invaded
the
Empire
,
an
.
Christi
,
271.
Fulvius
Sabinus
made
a
motion
in
the
Senate
by
the
Emperour's
Order
,
that
the
Sybil's
Books
might
be
consulted
,
and
such
Sacrifices
offered
as
they
appointed
for
so
great
an
Exigent
:
to
the
which
he
instigates
them
in
these
words
,
[
Serò
nimis
,
P.
C.
de
reipublicae
salute
consulimus
,
serò
ad
fatalia
jussa
respicimus
,
more
languentium
,
qui
ad
summos
medicos
nisi
in
summa
desperatione
non
mittunt
,
]
we
consult
too
late
(
oh
ye
conscript
Fathers
)
about
the
safety
of
the
Commonwealth
,
we
look
too
late
to
the
fatal
Commands
after
the
manner
of
languishing
persons
,
who
send
not
for
the
best
Physicians
but
in
greatest
Extremity
.
Now
what
these
fatalia
jussa
were
,
appears
from
the
Emp.
Aurelian's
letter
to
the
Senate
.
[
Miror
vos
patres
sancti
tamdiu
de
aperiendis
Sibyllinis
dubitasse
libris
,
quasi
in
Christianorum
Ecclesia
,
non
in
templo
deorum
omnium
tractaretis
.
Agite
igitur
ceremoniisque
solennibus
juvate
principem
Necessitate
publica
laborantem
inspiciantur
libri
:
quae
facienda
fuerint
celebrentur
,
quemlibet
sumptum
,
cujuslibet
gentis
Captivos
,
quaelibet
animalia
regia
non
abnuo
,
sed
libens
offero
.
]
(
Vopiscus
in
Aureliano
,
pag.
100
,
102.
)
I
wonder
(
holy
Fathers
)
that
you
should
thus
long
dwell
upon
the
question
,
whether
the
Sibylline
Oracles
are
to
be
consulted
or
no
?
as
if
you
handled
this
question
in
a
Church
of
Christians
,
and
not
in
the
Temple
of
all
the
Gods
.
Go
to
therefore
,
and
with
solemn
Ceremonies
aid
Prince
labouring
under
the
publick
necessity
.
Let
the
books
be
looked
into
,
and
whatsoever
they
appoint
to
be
done
,
be
it
to
sacrifice
Cattel
,
Captives
,
or
whomsoever
,
it
shall
be
observed
.
§
5.
But
we
need
no
better
evidence
,
that
men
fled
to
humane
Blood
in
those
extremities
(
out
of
which
they
found
no
exit
any
other
way
)
than
what
the
sacred
Scriptures
afford
:
where
it
is
recorded
,
that
the
King
of
Moab
being
besieged
in
Kirharraseth
,
&
seeing
that
he
could
neither
hold
out
against
the
assaults
,
nor
with
his
select
band
make
his
way
through
the
Forces
of
his
Enemies
:
and
being
resolv'd
not
to
yield
,
till
he
had
tryed
the
last
means
of
invoking
and
engaging
the
divine
aid
;
took
his
eldest
Son
(
that
should
have
reigned
in
his
stead
)
and
offered
him
up
for
a
Burnt-offering
upon
the
wall
.
(
2.
Reg.
3.
26.
)
[
And
when
the
King
of
Moab
saw
that
the
battel
was
too
sore
for
him
,
he
took
with
him
seven
hundred
men
to
break
through
,
even
to
the
King
of
Edom
:
but
they
could
not
.
Then
he
took
his
eldest
Son
,
&c.
And
there
was
great
indignation
against
Israel
,
and
they
departed
from
him
and
returned
to
their
own
Land
.
]
I
shall
not
here
dispute
,
whether
Junius
&
Tremelius
their
first
or
second
thoughts
are
soundest
.
It
will
be
sufficient
for
my
turn
,
to
prove
their
second
not
overwise
(
except
in
St.
Paul's
sence
:
)
being
part
of
them
grounded
upon
their
correcting
the
Text
as
themselves
translate
it
:
the
Text
[
Accepit
filium
suum
primogenitum
:
]
—
The
Margin
,
[
Corrigendum
,
[
Ejus
,
]
id
est
,
Regis
Edomoeorum
.
]
Such
is
their
conceipt
that
the
King
of
Moab
sacrificed
the
King
of
Edom's
Son
:
for
the
framing
of
which
,
they
turn
[
Suum
]
(
which
clearly
carries
it
to
the
King
of
Moab
)
into
[
Ejus
]
to
which
they
make
the
King
of
Edom
the
antecedent
;
whose
Son
(
they
would
make
us
believe
)
the
King
of
Moab
took
Prisoner
,
in
that
fruitless
sally
he
made
to
break
through
the
King
of
Edom's
Forces
;
a
thing
in
its
self
(
't
is
true
)
possible
,
though
very
improbable
;
that
he
,
who
could
not
break
through
to
the
King
of
Edom's
Forces
(
sor
the
safety
of
his
life
by
flight
)
should
be
able
to
carry
off
such
a
Prisoner
,
who
,
doubtless
,
was
near
his
father's
Standard
)
in
his
retreat
to
the
City
,
through
the
Forces
of
the
Kings
of
Judah
and
Israel
,
which
lay
betwixt
the
City
and
the
King
of
Edom
;
as
that
expression
does
more
then
imply
,
[
to
break
through
even
unto
the
King
of
Edom
;
]
strange
that
he
should
venture
back
again
,
through
two
Armies
:
with
the
incumbrance
of
a
Prisoner
,
rather
than
through
one
,
for
his
own
safety
.
However
the
Argument
[
à
posse
ad
esse
]
can
be
of
no
validity
here
,
where
the
consequence
is
as
manifestly
impossible
,
as
it
is
for
God
to
lye
:
for
the
Text
saith
the
King
of
Moab
took
[
suum
primogenitum
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Septuagint
,
[
he
took
his
own
first
begotten
son
.
]
his
own
first
begotten
son
,
in
which
relative
there
can
be
no
ambiguity
,
though
the
[
Ejus
]
which
they
foist
into
the
Margin
,
and
the
[
his
,
]
which
stands
in
our
English
Text
may
,
in
Grammar
,
refer
indifferently
to
either
the
King
of
Edom
or
of
Moab
:
and
therefore
I
am
more
scandalized
with
these
learned
men's
turning
of
[
suum
]
into
[
ejus
]
than
I
am
with
the
Collecters
of
the
Contents
of
our
English
Bibles
,
for
applying
that
relative
to
the
King
of
Edom
,
(
Eng.
contents
of
2
Reg.
3.
[
the
King
of
Moab
sacrificing
the
King
of
Edom'
s
son
.
]
To
return
to
Junius
and
Tremelius
:
their
opinion
touching
this
subject
(
expressed
in
their
notes
on
Amos
1.
16.
)
[
filium
Edomaei
captivum
in
holacaustum
absolutissimè
obtulit
,
The
King
of
Moab
did
undoubtedly
offer
the
King
of
Edom's
son
for
a
burnt-offering
)
Is
chiefly
grounded
,
upon
their
jumbling
two
Stories
into
one
(
just
as
the
Poetical
Fables
grew
up
,
from
confounding
the
true
Histories
of
several
Joves
,
and
applying
them
to
one
of
the
youngest
and
worst
of
them
)
this
,
related
in
the
book
of
Kings
:
and
that
which
Amos
mentions
(
chap.
2.
vers.
16.
)
[
for
three
transgressions
of
Moab
—
because
he
burnt
the
King
of
Edom'
s
bones
into
lime
.
]
By
this
means
metamorphizing
the
King
of
Moab's
son
,
into
the
King
of
Edom's
:
and
then
the
King
of
Edom's
son
,
into
the
King
of
Edom
himself
:
and
lastly
,
the
sacrificing
of
a
living
youth
upon
the
wall
;
into
the
haling
of
dry
bones
out
of
the
Sepulchre
,
and
burning
them
to
Chalk
;
things
no
more
like
one
another
,
than
Chalk
is
to
Cheese
:
and
all
this
(
as
themselves
confess
)
contrary
to
those
reasons
and
the
authority
of
good
Authors
,
upon
which
they
had
some
time
been
of
another
Opinion
:
and
(
so
far
as
my
small
reading
reacheth
)
to
the
current
of
Expositors
,
who
thus
express
their
judgments
touching
this
Text
of
Amos
[
quando
id
factum
non
constat
:
]
So
Emmanuel
Saa
[
quando
hoc
factum
sit
nusquam
legitur
:
]
So
our
learned
Gualter
.
Saa
(
indeed
)
saith
,
the
Hebrews
make
this
in
Amos
an
Appendix
to
that
in
the
Book
of
Kings
,
and
that
the
Chaldee
Paraphrasts
have
a
conceipt
,
that
they
besmear'd
their
houses
with
the
ashes
of
those
bones
instead
of
Chalk
;
and
Gualter
propounds
it
as
probable
,
that
the
Moabites
(
after
the
end
of
that
war
mention'd
in
the
Kings
)
did
,
in
the
revenge
of
the
Edomites
,
confederating
,
against
them
with
the
two
Palestine
Kings
,
dig
up
the
bones
of
the
King
of
Edom
(
formerly
dead
)
and
burn
them
in
contempt
.
But
that
it
was
the
King
of
Edom's
son
that
was
sacrificed
in
the
seige
:
or
that
he
that
was
sacrificed
,
the
same
man
whose
bones
were
burnt
to
Chalk
(
according
to
the
tenour
of
Amos's
discourse
)
neither
they
nor
any
considerate
man
ever
thought
,
before
Junius
and
Tremelius
.
And
now
from
the
clear
Text
in
the
book
of
Kings
,
and
the
Paraphrase
of
Josephus
upon
it
,
in
order
to
the
clearing
of
the
point
,
for
the
proof
whereof
I
alledge
this
Text
:
I
observe
.
1.
That
the
King
of
Moab
offered
his
son
as
an
holocaust
,
as
a
propitiatory
sacrifice
,
to
appease
the
wrath
of
God
.
[
Scilicet
deo
suo
,
ut
sic
placaret
:
]
(
Em.
Saa
in
locum
:
)
to
wit
,
to
his
God
,
that
he
might
appease
him
.
2.
That
he
betook
himself
to
this
way
of
supplication
,
when
all
other
means
of
safety
fail'd
him
,
when
he
was
at
the
utmost
point
of
extremity
and
despair
;
[
quod
,
ubi
praeter
spem
,
non
successit
:
rem
extremae
necessitatis
&
desperationis
aggreditur
,
]
(
Joseph
.
antiq.
Jud.
lib.
9.
cap.
1.
ad
finem
)
when
his
sallying
out
had
not
that
success
he
hoped
,
he
betook
himself
to
that
shift
which
is
never
used
but
in
extream
necessity
,
and
when
men
despair
to
find
relief
any
other
way
.
3.
That
,
for
the
safety
of
himself
and
Crown
,
he
sacrifices
the
most
precious
oblation
that
was
in
his
power
(
as
he
thought
)
to
give
,
his
son
that
was
to
reign
after
him
;
an
argument
that
the
Heathen
imputed
the
prevalency
of
their
oblations
,
to
the
worth
of
them
and
their
preciousness
in
the
esteem
of
those
that
offer'd
them
.
The
Superstitious
(
saith
Plutarch
,
De
Superstitione
)
they
that
over-do
it
in
their
Religious
Services
,
do
account
humane
Sacrifices
most
precious
and
acceptable
to
the
Deity
.
At
this
rate
the
Idolatrous
Jew
discourseth
in
the
Prophet
:
Will
the
Lord
be
pleased
with
thousands
of
rams
,
or
ten
thousands
of
rivers
of
oyl
?
shall
I
give
my
first-born
,
the
fruit
of
my
body
,
&c.
Of
the
same
mind
were
the
learned
Jews
;
Midrash
Tilli●
,
in
Psal.
94.
12.
Beatus
vir
quem
tu
castigas
domine
:
tria
sunt
à
deo
gratiosè
data
.
1.
Lex
:
2.
Terra
Israel
:
&
3.
Saeculum
futurum
;
media
obtinendi
haec
sunt
afflictiones
:
de
lege
quem
tu
erudieris
ex
lege
:
de
terra
;
Sicut
pater
castigat
filium
:
Deut.
8.
de
saeculo
fuit
;
Sicut
sacrificia
pacificant
,
sic
afflictiones
sunt
via
vitae
,
Pro.
6.
Sacrificia
sunt
ex
divitiis
,
sed
afflictiones
sunt
in
corpus
ideóque
anteferendae
sunt
,
&c.
Vicars
.
There
are
three
things
bestowed
on
us
by
God
which
speak
him
gracious
to
us
.
1.
The
Law
:
2.
The
holy
Land
:
3.
the
Age
to
come
:
afflictions
are
the
means
to
obtain
these
:
of
the
Law
it
is
said
;
Blessed
is
he
whom
thou
chastisest
and
instructest
out
of
thy
Law
:
of
the
Land
it
is
said
;
as
a
father
chastiseth
his
son
,
&c.
of
the
Age
to
come
it
is
said
,
as
sacrifices
pacifie
wrath
,
so
afflictions
are
the
way
of
life
:
Sacrifices
are
of
our
goods
,
but
afflictions
are
upon
our
own
bodies
,
and
therefore
to
be
preferr'd
before
sacrifices
;
that
is
,
our
own
blood
is
more
available
for
the
procuring
of
God's
favour
than
the
blood
of
Rams
.
These
being
grown
ignorant
of
God's
righteousness
,
having
lost
the
sight
of
Gods
scope
in
the
Levitical
Law
,
and
not
looking
to
Christ
,
the
end
of
that
Law
,
went
about
to
establish
their
own
righteousness
;
set
themselves
another
mark
:
viz.
the
procuring
acceptance
of
God
,
and
justification
from
sins
guilt
,
by
the
price
and
valew
of
the
Oblations
themselves
:
Thence
when
they
reflected
upon
the
inconsiderableness
of
Hinns
,
they
propounded
Rivers
,
and
ten
thousand
Rivers
,
of
Oyl
:
and
at
last
seeing
the
infinite
disproportion
between
those
attonements
and
the
sin
attoned
for
;
they
capitulate
with
God
,
upon
these
terms
;
that
he
would
accept
the
fruit
of
their
Body
for
the
sin
of
their
Soul
.
The
gentile
proceeded
,
in
the
same
way
of
paralogizing
,
to
the
oblation
of
humane
blood
,
to
the
sacrificing
of
his
own
Children
;
It
was
the
custom
(
saith
Sanchoniathon
in
the
place
forecited
)
in
such
like
extremities
to
sacrifice
the
Princes
best
beloved
son
,
his
dearest
Child
,
to
pacifie
the
wrath
of
the
provoked
and
revengeful
Demon
:
and
with
the
child
sometimes
the
life
of
the
Mother
,
by
ripping
the
Sacrifice
out
of
her
Womb.
of
which
Lucan
,
Vulnere
si
ventris
,
non
qua
natura
vocabat
,
Extrabitur
partus
,
calidis
ponendus
in
aris
.
They
lay
on
tepid
Altars
Babes
,
not
born
Of
Mothers
Wombs
,
but
from
their
Bellies
torn
.
That
by
expending
two
lives
at
once
,
they
might
inhance
the
price
of
their
bloody
Oblations
,
and
make
sure
it
was
innocent
blood
they
offerr'd
.
§
6.
To
think
that
God
would
eat
the
flesh
of
Bulls
and
drink
the
blood
of
Goats
,
to
allay
his
thirst
of
Revenge
,
was
a
most
brutish
Fancy
.
But
it
was
most
inhumane
and
barbarous
to
conceit
,
such
horrid
Parricides
(
as
the
immolation
of
Innocents
)
to
make
atonement
for
sin
:
a
fact
exceeding
in
Immanity
the
savageness
of
Brutes
,
who
cherish
their
Off-spring
:
and
pawn
their
own
lives
for
the
safety
of
their
young
ones
:
so
as
it
were
better
to
live
after
the
manner
of
Beasts
,
than
to
worship
such
impious
,
tetrical
,
and
sanguinary
Gods
(
saith
Lactantius
:
)
(
de
fulsa
Relig.
1.
21.
)
yea
to
deny
the
Being
of
God
,
rather
than
think
him
to
be
such
an
one
as
is
pleased
with
such
sacrifices
;
as
who
so
offer
,
address
themselves
to
Temples
;
as
if
they
were
going
to
the
Caves
of
Bears
,
the
Dens
of
Dragons
,
the
lurking
places
of
Savage
Beasts
(
as
Plutarch
argues
)
(
de
superstitione
)
who
wonders
,
that
men
should
account
those
impious
,
that
deny
there
is
a
God
:
and
yet
should
not
esteem
them
such
,
as
affirm
him
to
be
such
an
one
,
as
the
superstitious
believe
him
to
be
:
for
my
own
part
(
saith
he
)
I
would
rather
chuse
,
that
men
should
say
,
there
is
no
such
man
as
Plutarch
,
than
that
they
should
say
Plutarch
is
so
prone
to
anger
,
so
desirous
of
revenge
,
so
blood-thirsty
as
nothing
will
appease
him
but
the
torture
of
innocents
,
&c.
had
it
not
been
more
expedient
for
the
Galls
and
Scythians
,
never
to
have
taken
into
their
mind
any
conception
at
all
of
a
Deity
)
than
to
think
those
to
be
Gods
,
who
joy
in
the
blood
of
butcher'd
men
;
and
that
to
be
the
most
perfect
sacrifice
?
Had
it
not
been
more
profitable
for
the
Carthaginians
,
to
have
had
(
at
first
)
such
Law-givers
as
Critius
or
Diagoras
,
who
would
have
determined
there
is
no
God
:
than
to
sacrifice
their
children
to
Saturn
?
Say
,
some
Typhons
or
Giants
(
having
profligated
the
Gods
)
should
in
their
room
,
have
Dominion
over
us
,
could
they
desire
other
kind
of
Rites
or
Sacrifices
?
[
Deciorum
devotionibus
placatos
deos
esse
censes
?
quae
fuit
eorum
tanta
iniquitas
ut
placari
P.
R.
non
possent
,
nisi
viri
tales
occidissent
:
]
Cicero
de
natura
deor
.
(
lib.
3.
121.
)
[
Do
you
think
(
saith
Tully
)
that
the
Gods
were
appeased
with
the
Devotions
of
the
Decii
?
what
a
degree
of
iniquity
was
it
in
those
Gods
that
they
would
not
be
pacified
towards
the
people
of
Rome
,
except
such
excellent
men
laid
down
their
lives
for
them
.
]
But
yet
as
barbarous
as
these
Immolations
(
of
humane
,
of
innocents
Blood
)
were
,
they
had
clearer
prints
of
the
Original
Promise
,
then
bestial
Victims
,
seperated
(
as
in
time
they
grew
to
be
)
from
that
blood
of
the
Womans
Seed
,
of
which
in
the
divine
Institution
)
they
were
to
be
Types
;
the
scent
of
which
Blood
in
bestial
Sacrifices
.
The
Gentiles
having
once
over-run
,
and
being
at
a
loss
,
ran
counter
,
till
they
took
the
scent
of
it
again
in
the
first
Promise
:
and
then
,
not
being
able
to
follow
it
down
that
train
of
bestial
sacrifices
that
God
had
laid
;
(
it
being
through
length
of
time
,
grown
cold
,
and
they
having
no
Huntsmen
(
no
divinely
inspired
Interpreters
)
to
set
them
on
)
they
concluded
it
had
not
gone
that
way
.
Cum
sis
ipse
nocens
,
moritur
cùm
victima
pro
te
?
Stultitia
est
morte
alterius
,
sperare
salutem
.
Quoted
by
Grinaeus
(
in
Euseb
Demonst.
Evangel.
3.
4.
Why
dies
the
beast
for
peccant
man
?
By
other
blood
than
humane
,
can
No
humane
soul
redeemed
be
.
And
then
becoming
vain
in
their
Imagination
they
pursue
a
fresh
scent
of
it
in
the
Blood
of
humane
Victimes
,
of
innocent
Children
:
missing
that
one
Seed
(
as
St.
Paul
stiles
Christ
)
and
falling
upon
the
many
,
which
(
as
their
occasions
served
them
)
they
ran
down
one
after
another
,
and
made
Oblations
of
,
as
propitiatory
Sacrifices
.
In
which
mistake
of
the
Individuum
,
they
yet
pitched
upon
1.
The
Woman's
Seed
,
2.
The
most
innocent
of
the
Woman
's
common
Seed
,
Children
.
3.
And
that
Seed
,
which
was
to
the
offerers
most
precious
,
their
own
Children
;
acknowledging
hereby
that
nothing
could
redeem
humane
kind
from
the
extremest
suffering
,
but
the
most
precious
,
spotless
,
Humane
Blood
,
that
could
be
thought
of
,
or
procured
.
Wherein
as
they
perfectly
agreed
with
the
Christian
Hypothesis
;
so
I
have
the
suffrage
of
the
happiest
Searcher
into
the
Original
of
Idolatry
,
that
ever
undertook
that
task
,
to
my
position
,
the
great
Vossius
:
[
Nec
quicquam
in
mundo
est
excellentius
homine
:
nihil
parentibus
carius
est
quam
liberi
.
Sic
igitur
judicarunt
,
non
meliùs
summum
posse
Deum
demereri
,
quam
si
immolarent
liberos
suos
,
etiam
in
maximarum
divitiarum
ac
potentiae
spem
natos
.
Haec
vera
est
illius
sacrificii
ratio
.
]
(
Vossius
de
orig.
idololat.
lib.
2.
cap.
5.
)
Nothing
in
the
world
is
more
excellent
than
man
;
nothing
more
dear
to
parents
than
Children
:
the
Gentiles
therefore
,
thus
judged
,
that
they
could
not
by
any
better
way
procure
the
favour
of
the
high
God
then
if
they
sacrificed
their
children
,
especially
such
as
were
born
to
the
hope
of
great
fortunes
and
power
.
This
is
the
true
reason
of
this
kind
of
sacrifice
.
And
yet
the
Gentiles
wrote
the
Christian
Doctrine
more
plainly
and
fully
in
the
blood
of
humane
Sacrifices
at
the
first
Institution
,
than
in
their
later
Customs
and
degenerate
use
of
sacrificing
Captives
,
in
stead
of
Natives
,
Natives
grown
instead
of
Children
,
Children
instead
of
First-born
,
First-born
of
Subjects
in
stead
of
First
born
of
Kings
,
First-born
of
royal
Females
(
in
use
in
the
Trojan
Wars
)
instead
of
the
First-born
Sons
of
Kings
,
either
heirs
to
(
as
in
the
case
of
the
King
of
Moab
;
)
or
possessors
of
their
Father's
Crown
(
as
was
the
custom
of
the
Aethiopians
.
)
And
First-born
Sons
of
Kings
in
stead
of
their
only
begotten
Sons
,
possessed
of
Royal
Power
after
their
Fathers
death
,
which
was
the
most
ancient
Custom
;
as
appears
from
the
Phaenician
Story
.
To
which
Observation
,
if
we
add
that
which
we
have
heard
Macrobius
(
in
Som
Scip.
)
deliver
,
as
the
common
Opinion
[
that
all
Kings
are
God-born
,
]
we
may
without
labour
of
brain
collect
,
this
to
have
been
the
Opinion
of
the
World
[
That
nothing
can
propitiate
the
Deity
for
the
sin
of
man
,
but
the
blood
of
his
only
begotten
Son
,
made
man
.
]
Hence
,
as
the
great
Debate
,
in
point
of
Sacrifices
,
betwixt
us
and
the
Jew
,
was
,
Whether
the
Blood
of
Bulls
and
Goats
,
or
of
the
promised
Seed
of
the
Woman
,
be
propitiatory
:
so
the
Original
Contest
betwixt
us
and
the
Gentile
was
,
whether
that
Blood
of
their
Sons
and
Daughters
(
which
they
offer'd
)
was
that
propitiating
Blood
of
the
Woman's
Seed
;
or
the
Blood
of
the
Cross
?
Wherein
they
came
nearer
to
us
than
the
Jew
,
in
the
state
of
the
Question
,
and
put
us
to
no
farther
labour
,
in
confuting
theirs
and
establishing
our
Assertion
,
than
to
prove
that
Blood
to
be
the
most
precious
and
spotless
,
and
therefore
the
most
salvifick
that
ever
was
paid
as
a
Ransom
;
comprehending
in
it self
alone
,
all
that
was
requisite
towards
the
redemption
of
the
whole
man
.
[
Haec
via
totum
hominem
mundat
&
immortalitati
mortalem
ex
omnibus
quibus
constat
partibus
praeparat
:
ut
enim
non
alia
purgatio
quaereretur
ei
parti
,
quam
vocat
intellectualem
Porphyrius
:
alia
ei
,
quam
vocat
spiritalem
;
alia
quae
ipsi
corpori
:
proptereà
totum
suscepit
,
veracissimus
potentissimúsque
Mundator
&
Salvator
:
]
(
St.
August
.
de
Civitate
,
10.
32.
)
The
most
perfect
Gentile
Sacrifices
could
not
purge
the
Soul
;
but
Christ
our
Sacrifice
cleanseth
the
whole
man
and
prepares
mortals
for
immortality
,
in
all
the
parts
of
which
they
are
made
up
:
for
to
the
end
we
should
not
seek
one
kind
of
purgation
for
that
part
of
man
that
Porphyry
calls
intellectual
;
another
for
that
he
calls
spiritual
;
and
another
for
the
Body
:
therefore
hath
our
most
faithful
and
powerful
Purifier
and
Saviour
taken
whole
Man
.
In
which
Point
,
the
Heathen
World
saw
itself
labour
under
that
great
disadvantage
,
as
at
the
first
starting
of
the
Question
,
the
Roman
Empire
would
,
by
an
Edict
prohibiting
humane
Sacrifices
,
have
wiped
her
mouth
(
with
Solomon's
Whore
)
and
denied
the
Fact
:
had
not
the
Patrons
of
the
Christian
Cause
made
palpable
Demonstration
of
it
,
by
pointing
to
those
Humane
Victims
to
the
Latian
Jove
,
that
were
openly
sacrificed
in
Rome
it self
:
and
to
other
Deities
through
the
whole
body
of
the
Empire
;
(
Tertul
,
Apol.
8.
)
Upon
which
disappointment
,
those
Philosophers
which
enter'd
the
lists
against
the
Church
,
(
or
wrote
in
defence
of
Natural
Theology
,
(
not
daring
,
for
very
shame
,
to
deny
the
fact
)
turn
it
into
all
imaginable
shapes
,
but
of
its
natural
Form
,
that
it
might
not
serve
the
Christian's
turn
.
Hence
Plutarch
decries
humane
Sacrifices
as
barbarous
(
and
well
he
might
,
for
so
they
were
.
)
Porphyry
explodes
the
Vulgar
Opinon
that
the
blood
and
steam
of
sacrificed
Animals
was
the
food
of
the
Gods
;
affirming
that
none
but
Cacodaemons
can
delight
in
such
food
:
wherein
the
Christian
does
more
cordially
concurr
with
him
,
than
Jamblicus
(
his
Fellow-philosopher
:
)
for
he
,
though
he
give
him
his
say
in
gross
,
yet
takes
it
away
by
retail
:
or
rather
consents
to
him
in
general
words
,
but
opposeth
him
in
deed
,
and
in
particular
Conclusions
.
(
Jamblicus
de
mysteriis
,
tit.
[
De
sacrificiis
unde
vim
habeant
,
&
quid
conferant
:
]
tit
.
[
Quae
ratio
sacrificiorum
,
quae
utilitas
.
]
In
all
which
windings
and
turnings
(
more
than
I
am
willing
to
follow
them
in
)
they
did
but
seek
Subterfuges
from
the
dint
of
the
Christians
Plea
from
uuniversal
Practice
,
by
perverting
the
state
of
the
Question
:
which
was
not
,
Whether
humane
Sacrifices
were
of
any
efficacy
(
towards
the
averting
of
evil
,
or
the
obtaining
of
good
)
in
deed
and
reality
?
but
,
Whether
,
in
the
World's
Opinion
,
they
were
not
of
that
tendency
?
nor
whether
they
were
justifiable
in
Morality
;
But
whether
they
were
practised
or
no
,
as
propitiations
in
Divinity
?
which
Jamblicus
himself
is
forc'd
to
confess
,
more
than
once
;
Good
men
(
saith
he
)
being
expiated
by
Sacrifices
,
receive
good
things
from
the
Gods
,
and
have
evil
things
driven
away
;
(
tit
.
Chaldeor
.
mysteria
.
)
And
again
,
The
Prophets
foretold
impending
judgments
,
and
admonish'd
People
,
by
Sacrifices
to
appease
the
Divine
Nemesis
;
(
tit
.
Inspiratus
vacat
ab
actione
:
)
And
lastly
(
having
assigned
the
cause
of
the
wonderful
efficacy
of
Sacrifices
,
to
be
a
certain
friendship
,
accommodation
,
and
habitude
,
inclining
the
Workman
to
respect
his
Workmanship
)
he
concludes
thus
:
When
we
take
and
sacrifice
any
thing
living
,
that
hath
sincerely
,
and
exactly
observed
the
Will
and
Decree
of
its
Maker
,
by
such
a
Sacrifice
we
properly
move
(
causam
opificiam
)
the
working
cause
,
to
do
us
good
,
and
bring
us
releif
;
(
tit
.
Quae
ratio
sacrific
.
quae
utilitas
.
)
How
much
more
moving
must
the
Oblation
of
Christs
blood
be
?
who
exactly
fulfill'd
the
Will
of
God
:
not
only
by
a
passive
kind
of
Obedience
,
such
as
Vegitatives
and
Animals
yeild
to
the
Law
of
Creation
;
(
such
as
Fire
and
Hail
,
Snow
and
Vapour
(
fulfilling
his
word
,
Psal.
148.
8.
)
nor
by
a
bare
not
actually
sinning
,
such
as
Infants
yield
:
but
by
an
every
way
compleat
fulfilling
all
Righteousness
:
and
who
was
made
a
Victim
,
not
by
force
and
compulsion
,
but
by
his
own
free
oblation
of
himself
.
It
is
St.
Jerom's
observation
(
upon
Daniel's
seventh
Vision
.
)
That
when
ever
Expiation
was
to
be
made
,
Michael
was
sent
from
God
with
instructions
to
Israel
;
whose
name
signifies
[
who
like
the
Lord
.
]
God
by
this
intending
to
teach
us
,
that
none
can
make
expiation
but
God
alone
:
[
ut
scilicet
intelligatur
,
quia
propitiationem
vel
expiationem
nullus
possit
offere
nisi
deus
.
]
And
Philo
Judaeus
his
(
upon
Levit.
4.
3.
)
that
Moses
does
(
as
good
)
as
affirm
the
true
High-Priest
to
be
without
sin
:
—
tantum
non
dicens
,
verum
Pontificem
expertem
peccati
esse
(
de
victimis
pag.
528.
)
The
Jewel
I
have
been
all
this
while
,
raking
for
,
in
the
Dunghil
of
Heathen
Philosophy
.
§
7.
The
second
Branch
of
the
last
general
Hypothesis
,
common
to
us
and
Philosophers
(
viz.
That
God-saviour
incarnate
must
work
Man's
restauration
into
Communion
with
God
,
by
communicating
divine
Oracles
to
the
World
)
lies
more
bare-fac'd
in
their
Writings
;
and
that
it
does
so
,
is
not
disputed
by
any
(
that
I
have
met
with
:
)
and
therefore
I
shall
quickly
dispatch
that
point
.
Jamblicus
affirms
,
that
the
Law
of
Religion
was
given
by
divine
inspiration
from
the
first
Father
of
the
World
,
from
whom
were
all
Symbols
in
Sacrifices
,
signifying
some
invisible
thing
,
[
Quae
lex
data
est
divinitùs
à
primo
patre
mundi
,
a
quo
&
omnia
symbola
in
sacrificiis
significantia
aliquid
occultissimum
;
]
Jambl.
(
de
myster.
tit.
de
providentia
,
pag.
31.
)
that
is
,
from
the
supream
God
by
the
middle
Deities
;
for
the
same
Jamblicus
speaking
of
the
Rites
used
in
the
Worship
of
the
Gods
,
(
de
myst
.
tit.
quae
ratio
sacrific
.
pag.
135.
)
lays
this
down
(
as
the
common
Opinion
of
all
their
Theologues
.
)
[
That
these
Ceremonies
are
not
the
Inventions
of
Men
,
nor
obtain'd
Authority
by
Custom
and
Prescription
,
but
were
divine
Revelations
,
communicated
to
the
several
Nations
,
by
those
Deities
to
whom
God
had
committed
the
care
of
those
Nations
:
]
(
these
are
those
local
God-Man-Saviours
,
concerning
whom
we
have
spoke
already
.
)
Of
the
same
tendency
is
that
fore-quoted
Clause
out
of
Celsus
;
where
he
saith
,
that
these
Presidents
did
appoint
the
several
Religions
(
that
obtain'd
place
in
their
respective
Cures
)
congruously
to
the
Tempers
of
the
Climes
and
People
committed
to
their
trust
;
and
that
therefore
those
Religions
were
all
good
;
and
that
the
very
best
(
quoad
hic
and
nunc
)
for
every
particular
Nation
,
which
their
local
Praesidents
had
instituted
.
And
that
of
Tully
.
Mercurius
tertius
quem
colunt
Phenentae
,
quem
tradunt
Aegyptiis
leges
&
literas
tradidisse
.
Apollinem
Arcades
Nomionem
appellant
,
quòd
ab
eo
se
Leges
ferunt
accepisse
:
]
(
Cicero
de
natura
deorum
,
lib.
3.
pag.
133.
134.
With
which
concurrs
that
Testimony
of
Plato
in
his
Symposium
[
those
Semidei
that
mediate
and
keep
up
a
correspondency
betwixt
the
Gods
and
us
,
do
bring
to
us
the
injunctions
of
the
Gods
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Apuleius
(
de
daemonio
Socratis
)
calls
them
Interpreters
on
both
sides
,
and
bearers
of
Salutations
.
(
St.
Austin
has
a
whole
Chapter
upon
this
Subject
:
[
an
daemonibus
nunciis
&
interpretibus
dii
utantur
;
]
de
Civitate
,
lib.
8.
cap.
21.
)
And
that
of
Jamblicus
(
de
mysteriis
titulo
de
ordine
superiorum
:
quaesunt
in
diis
&c.
)
[
quae
sunt
in
diis
ineffabilia
,
&
occulta
,
daemones
exprimunt
,
atque
patefaciunt
.
]
Those
things
that
are
ineffable
in
the
Gods
,
the
Demons
declare
and
reveal
to
us
.
Hence
we
find
this
clause
(
he
gave
Laws
)
inserted
in
the
Histories
of
all
the
Heroes
(
vide
Lact.
de
fal
.
rel.
lib.
1.
cap.
10.
11.
)
But
to
spare
the
labour
of
multiplying
Instances
,
that
place
of
Plato
,
I
mention'd
at
the
beginning
of
this
discourse
is
abundantly
sufficient
(
where
those
blessed
spirits
that
descended
to
take
care
of
Mankind
,
are
said
to
have
given
them
Laws
:
)
neither
that
of
Origen
against
Celsus
(
lib.
5.
cap.
1.
)
whom
he
charges
(
in
his
affirming
,
that
never
any
God
or
Son
of
God
came
down
from
Heaven
,
to
reveal
divine
Counsels
)
to
oppose
the
Vulgar
and
received
Opinion
of
Philosophers
:
and
proves
that
charge
by
many
clear
instances
;
one
of
which
we
have
(
Act.
14.
12.
)
when
St.
Paul
had
by
a
word
speaking
,
presently
and
perfectly
cured
the
man
,
that
was
born
lame
:
the
Lystrians
conceived
him
to
be
Mercury
appearing
in
humane
form
)
because
he
was
the
chief
speaker
:
clearly
expressing
this
to
be
their
Opinion
,
that
the
healing
God
was
to
be
the
great
Gods
Messenger
,
and
to
restore
men's
discomposed
Minds
,
(
as
well
as
Limbs
)
by
his
word
:
the
very
Office
which
the
Prophets
assigned
to
the
Messias
,
and
the
Apostles
and
Evangelists
applyed
to
Christ
;
A
prophet
shal
the
Lord
raise
unto
you
of
your
brethren
,
like
unto
me
(
as
touching
his
humane
)
but
infinitely
superiour
to
me
(
in
respect
of
his
divine
Nature
.
)
And
that
's
the
scope
of
that
so
much
abused
Text
[
all
thy
children
shall
be
taught
of
God
;
]
(
Isa.
54.
13.
)
if
Christ
be
better
at
expounding
Scripture
,
than
our
new
illuminates
.
Who
,
when
the
Jews
excepted
against
his
affirming
himself
to
come
down
from
Heaven
,
(
because
they
knew
his
Father
and
Mother
,
supposing
him
to
be
the
Son
of
Joseph
)
as
they
said
)
(
Joh.
6.
ver.
42.
)
gives
them
this
reply
.
That
no
man
could
come
to
him
(
that
is
as
one
that
came
down
from
Heaven
,
and
whom
they
were
bound
to
hear
under
pain
of
extermination
)
except
the
Father
drew
him
(
ver.
44.
)
not
as
a
log
by
main
force
of
hand
;
but
as
a
man
,
by
strength
of
Argument
:
by
teaching
him
the
meaning
of
that
Text
in
the
Prophet
,
[
and
they
shall
all
be
taught
of
God
]
(
ver.
45.
)
which
cannot
be
understood
of
the
person
of
the
Father
,
for
no
man
hath
seen
the
father
but
the
son
,
(
ver.
46.
)
Nor
of
the
Spirits
teaching
;
for
that
the
Church
had
from
the
beginning
(
thou
gavest
them
thy
good
spirit
)
(
Nehem.
9.
10.
)
But
of
the
Person
of
the
Son
,
who
was
in
the
Fullness
of
Time
,
to
assume
Flesh
,
and
dwell
among
us
,
and
teach
not
only
Jews
but
Gentiles
,
what
they
must
do
to
be
saved
:
So
as
,
in
the
last
revelation
of
the
divine
Will
,
God
will
no
longer
deal
by
proxy
:
but
himself
in
the
Person
of
the
Son
,
will
speak
face
to
face
,
which
you
might
have
learn'd
,
in
Hypothesi
,
had
you
diligently
weighed
that
Text
:
(
of
Isa.
)
and
though
I
,
in
respect
of
my
humane
Nature
,
am
the
son
of
Mary
,
and
as
you
suppose
,
of
Joseph
,
whom
you
know
:
yet
,
at
my
Baptism
,
you
might
have
learn'd
that
I
had
another
Generation
:
for
then
my
Father
bare
witness
by
a
voice
from
Heaven
,
that
I
was
the
son
of
God
:
and
at
my
transfiguration
(
having
avouched
me
to
be
his
well
beloved
Son
)
he
gave
command
that
I
should
be
receiv'd
,
as
that
Prophet
whom
all
are
to
hear
:
every
man
therefore
that
hath
heard
and
learn'd
this
of
my
Father
concerning
me
;
that
I
am
that
great
Prophet
that
was
to
come
into
the
World
(
like
to
my
Brethren
,
as
to
my
Manhood
:
but
equal
to
the
Father
,
touching
my
Godhead
)
will
certainly
come
to
me
,
and
learn
of
me
:
as
to
those
,
whom
my
Father
(
by
these
clear
convictions
,
and
furthermore
,
by
that
Seal
he
hath
set
to
my
Commission
to
teach
,
in
those
Miracles
I
work
)
does
not
draw
into
a
full
perswasion
;
't
is
impossible
that
they
,
while
they
are
under
that
obstinacy
,
should
come
unto
me
.
Hence
it
is
that
our
Saviour
so
much
presseth
,
and
layeth
so
much
stress
upon
the
believing
,
that
he
was
he
,
that
should
come
to
tell
men
all
things
;
hence
St.
Paul
begins
his
Epistle
to
the
Hebrews
with
the
proof
of
this
,
that
Jesus
of
Nazareth
was
that
divine
Person
,
the
express
Image
of
the
Fathers
person
;
by
whom
(
according
to
the
Prophecies
that
went
before
)
God
hath
spoak
in
the
last
,
that
is
,
the
Evangelical
Age.
§
8.
Humane
Laws
(
we
say
)
are
Nets
,
which
small
fish
escape
through
and
great
ones
break
;
but
Christ's
Law
is
so
framed
,
his
Gospel
net
so
knit
,
as
the
Vulgar
fry
stick
in
it
by
the
Finns
and
Gills
of
common
Sentiments
:
And
the
greatest
disputers
are
intangled
in
it
by
strugling
.
It
takes
the
poor
of
this
World
by
the
compliance
with
their
innate
Notions
;
and
the
wise
,
in
their
own
craftiness
.
By
it
Learning
was
pos'd
,
Philosophy
was
set
,
Sophisters
taken
in
a
Fisher's
net
:
Plato
and
Aristotle
were
at
a
loss
:
And
wheel'd
about
again
,
to
spell
Christ's
Cross.
As
our
great
British
Divine
(
and
Divine
Poet
)
sings
(
in
his
Church
(
tit
.
Providence
)
in
which
Poem
as
he
hath
given
us
an
abstract
of
Church-history
;
so
(
I
fear
)
there
is
a
more
discerning
spirit
of
Prophecy
expressed
therein
,
than
in
all
our
modern
golden
Dreams
,
and
Comments
upon
Daniel
and
the
Revelation
:
these
Predictions
being
but
guessings
at
(
if
not
perversions
of
)
the
sence
of
dark
Texts
:
his
the
applications
of
as
clear
menaces
,
as
any
are
in
the
whole
Bible
:
and
these
(
too
)
commented
upon
,
by
the
constant
method
of
Providence
in
the
World
;
which
usually
so
shapes
its
rewards
and
Punishments
,
to
mens
demerits
:
as
for
our
knowing
what
will
betide
our selves
,
we
need
not
consult
ambiguous
Oracles
,
but
such
plain
sanctions
of
the
royal
Law
,
as
have
been
made
good
upon
,
and
befallen
other
Churches
,
for
examples
to
us
:
for
if
we
will
not
be
diverted
from
following
Egypt
and
Greece's
steps
:
we
must
arrive
at
their
dismal
end
,
if
we
,
by
our
debaucheries
of
mind
or
life
,
put
the
Gospel
from
us
,
and
draw
upon
our selves
strong
delusions
;
a
Revelation-Criticism
will
not
secure
the
one
to
us
,
nor
us
from
the
other
.
But
to
return
from
this
Digression
.
The
constitution
of
Christian
Religion
is
such
,
as
it
finds
all
that
is
of
man
,
left
in
man
,
a
party
for
it
,
in
the
Market
;
and
all
true
Philosophy
,
a
party
for
it
,
in
the
Schools
of
Philosophers
(
saith
Clem.
Alexandr
.
Strom.
l.
1.
pag.
94.
)
whether
of
the
Barbarians
or
Grecians
(
I
mean
)
not
the
Stoick
,
Platonick
,
Epicurean
,
Aristotelian
:
but
,
whatsoever
any
Sect
rightly
taught
;
whatsoever
they
taught
Pious
or
Just
,
is
but
a
Branch
of
eternal
Truth
,
pluck'd
from
the
Tree
of
Life
(
the
ever-being
Word
.
)
An
observation
grounded
upon
these
Prophecies
:
I
will
raise
up
the
tabernacle
of
David
that
is
fallen
,
and
close
up
the
breaches
of
it
,
—
and
build
it
as
in
the
days
of
old
,
—
build
the
old
wasts
,
raise
up
the
former
desolations
,
the
foundations
of
many
generations
(
Amos
9.
11.
Isa.
61.
4.
Isa.
58.
12.
)
and
this
to
the
end
,
that
the
residue
of
men
(
that
is
the
Gentiles
)
might
seek
the
Lord
(
Act.
15.
16.
)
as
St.
James
expounds
the
Prophets
:
which
inforceth
us
to
interpret
those
Prophecies
,
not
of
Persons
only
,
but
Doctrines
.
For
the
Gentile
was
grafted
in
,
not
only
upon
the
cutting
off
of
the
Jews
,
but
upon
the
raising
up
of
those
Foundation-truths
;
which
not
only
among
the
Jews
,
but
the
many
Generations
of
the
Heathens
,
had
been
buried
under
the
rubbish
of
humane
Vanities
built
upon
them
.
This
interpretation
induc'd
the
Apostolical
Synod
,
to
reestablish
the
Precepts
of
Noah
,
as
an
Expedient
to
gain
upon
the
Gentiles
.
The
Platonicks
conceived
all
knowledg
to
be
nothing
else
but
[
reminiscentia
]
an
awakening
of
the
mind
to
see
innate
Notions
:
The
Notions
of
the
Gospel
were
not
innate
,
yet
so
imprest
(
by
Tradition
)
upon
all
mens
minds
;
as
the
embracing
of
it
,
is
call'd
a
man's
coming
to
himself
.
(
Psal.
22.
27.
)
All
the
ends
of
the
world
shall
remember
themselves
,
and
turn
to
the
Lord
.
And
therefore
true
Philosophy
is
so
far
from
being
a
Prejudice
against
,
as
it
is
an
Introduction
to
,
a
Preparation
for
the
Gospel
.
When
the
Philosophers
(
saith
Isidore
Pelusiota
)
saw
,
in
that
grain
of
Mustard-seed
,
all
that
Truth
Vertually
laying
,
which
they
had
been
seeking
for
;
how
many
of
them
,
bidding
adiew
to
their
own
Opinions
,
betook
themselves
to
the
shady
Branches
of
the
Tree
of
life
,
and
there
found
rest
:
how
many
Pythagoreans
,
(
formerly
the
Masters
of
pride
and
disdain
)
became
the
Scholars
of
our
meek
Jesus
?
How
many
Platonicks
(
letting
fall
their
Crests
,
proudly
lifted
up
through
an
opinion
that
they
excell'd
all
men
in
the
Art
of
Discourse
)
sat
down
at
Christ's
feet
under
the
shade
of
the
Mustard-tree
?
How
many
Aristotelians
,
how
many
Stoicks
(
scorning
that
Wisdom
whereof
they
had
made
greatest
boast
)
thought
themselves
happy
if
they
could
be
enter'd
among
those
Disciples
of
Christ
,
who
observe
his
word
?
]
(
Isidor
.
Pelusiota
.
lib.
4.
ep.
76.
)
Our
Religion
is
nothing
else
,
but
the
last
and
best
Edition
of
that
,
which
was
either
writ
on
mens
Hearts
,
or
promulg'd
in
Paradise
,
to
the
old
;
and
by
Noah
,
to
the
new
World
(
who
is
therefore
stil'd
the
Treacher
of
Righteousness
)
which
being
Pentheus
like
)
pull'd
Limb
from
Limb
by
the
several
Sects
(
each
party
getting
some
relicks
and
scraps
of
it
)
the
Apostles
gather'd
up
its
scatter'd
Limbs
,
and
fram'd
them
into
a
perfect
and
compleat
Body
of
Divinity
again
;
(
clothing
its
Bones
with
the
Flesh
,
〈…〉
lling
its
Veins
with
the
Blood
,
not
of
slaughter'd
Beasts
,
but
of
the
Lamb
slain
from
the
foundation
of
the
World
)
and
presented
it
to
the
World
;
wherein
there
was
no
Nation
so
barbarous
,
but
if
they
came
near
and
felt
it
,
they
might
find
something
in
it
,
of
which
they
might
say
:
This
is
flesh
of
my
flesh
,
and
bone
of
my
bone
:
whatever
I
retain
(
either
of
right
Reason
,
or
solid
Religion
)
is
comprehended
in
this
.
This
is
that
express
Image
of
the
Father
,
of
which
I
had
the
rough-draught
:
All
the
Wisdom
I
have
retain'd
,
or
learn'd
,
I
meet
with
in
this
foolishness
of
Preaching
.
of
this
the
Apostle
was
so
confident
;
as
to
the
Jew
,
he
became
a
Jew
;
to
the
Gentile
,
a
gentile
:
(
1
Cor.
9.
20
,
22.
)
not
by
a
sycophantick
and
temporizing
compliance
with
the
least
of
their
Errours
,
but
by
taking
advantage
of
the
truths
they
held
,
as
Mediums
by
which
he
argued
them
into
an
assent
to
the
Gospel
:
dealing
with
every
man
at
his
own
suresby-weapon
,
and
upon
his
own
sound
Principles
.
He
did
not
flatter
them
as
Clisophus
did
King
Philip
;
who
when
the
King's
Eye
was
wounded
,
bound
up
his
;
and
when
the
King
had
received
a
hurt
on
the
shin
that
made
him
halt
halted
with
him
,
as
if
he
had
been
lame
:
and
never
saw
the
King
make
sower
faces
,
but
he
look'd
as
if
he
were
eating
the
same
sharp
sawce
.
Nor
conform
to
them
as
the
Arabians
did
to
their
King
;
who
if
he
were
lame
of
any
Limb
,
they
mutilate
that
Limb
of
their
Bodies
:
Or
the
Dionisiocolaces
to
that
Tyrant
;
who
(
because
he
was
purblind
)
groped
about
for
the
Dishes
that
were
set
before
them
,
till
he
had
got
his
hand
into
his
(
Athen.
dipnosoph.
6.
6.
)
But
St.
Paul
conform'd
to
Jew
and
Gentile
in
their
seeing
Eye
and
soundest
Limbs
.
Pleading
with
the
Jew
,
from
old
Testament-texts
:
With
the
Gentile
,
from
the
Law
of
Nature
,
and
the
common
Traditional
Religion
:
that
in
the
Jews
mouth
and
heart
,
before
the
giving
of
the
Law
by
Moses
;
that
Word
whose
sound
went
into
all
the
World
by
oral
preaching
,
the
seed
of
the
Christian
faith
(
Rom.
10.
)
With
the
Philosopher
,
from
his
most
sublime
Verities
:
Such
as
the
several
Sects
,
with
whom
the
Apostle
had
to
do
,
could
not
deny
(
without
contradicting
those
Notions
,
they
were
most
assured
of
the
truth
of
:
)
and
yet
were
not
able
to
defend
(
against
the
assaults
which
their
other
erronious
Opinions
made
upon
them
)
upon
any
other
but
Gospel-grounds
,
the
only
Sanctuary
and
City
of
Refuge
for
all
divine
Truth
:
in
seperation
from
which
,
like
a
Beam
,
cut
off
from
the
Sun
:
a
Stream
,
from
the
Fountain
:
a
Branch
,
from
the
Tree
:
a
Limb
,
from
the
Body
;
it
cannot
subsist
.
This
Tent-maker
so
contriv'd
his
Tabernacle
,
wherein
he
plac'd
the
Sun
of
Righteousness
,
his
Gospel
,
wherein
he
exhibited
Christ
;
(
give
me
lieve
to
lisp
and
stutter
now
,
with
those
I
am
opposing
(
who
speak
of
the
Gospel
as
the
device
of
men
:
)
for
I
shall
hereafter
demonstrate
it
,
to
be
the
Contrivement
of
God
:
)
as
it
excludes
all
bad
Airs
;
takes
in
all
the
Light
,
(
that
was
before
scatter'd
among
several
Sects
)
So
as
Christ
keeps
open
house
in
it
,
for
all
comers
;
the
way-faring
man
,
though
a
fool
,
may
turn
in
hither
,
and
find
lodging
(
where
his
Soul
may
be
at
rest
)
a
Table
furnish'd
with
plain
Cates
,
suting
his
Countrey-palate
.
The
wise
man
may
here
be
entertain'd
,
in
as
much
state
as
heart
can
wish
.
In
the
Muse's
Chamber
,
in
Apollo's
Dining-room
;
his
vast
Soul
cannot
have
that
room
to
expatiate
her self
in
:
as
in
Solomon's
Curtains
,
in
Sarah's
Tent
:
nor
find
that
satisfaction
in
Plato's
Academy
,
in
Zeno's
Porch
,
in
Aristotle's
Walk
;
as
in
our
King's
Galleries
,
in
the
Prophets
Schools
,
in
Christ's
upper
Chamber
:
nor
meet
with
that
abstruce
Learning
in
the
Egyptian
Hierogliphicks
,
as
in
the
embroidered
hangings
of
Christ's
Presence-chamber
.
Now
how
men
of
crazy
Intellects
,
could
frame
so
excellent
a
Model
of
Wisdom
,
so
perfect
a
Mirrour
of
all
Metaphisical
Science
(
truly
so
called
:
)
we
may
sooner
strain
our
Brains
out
of
joynt
,
by
stretching
our
mind
to
imagine
,
then
imagine
,
with
the
least
shew
of
probability
.
To
which
labour
in
vain
I
leave
the
Sceptick
,
while
I
lead
the
Christian
Reader
to
the
Law
and
Prophets
,
and
shew
him
(
what
Ammoni●s
,
St.
Origen's
Master
of
old
urged
the
Philosophers
with
:
)
(
Euseh
.
Eccl.
6.
13.
)
viz.
That
the
Gospel
is
calculated
exactly
to
the
Meridian
of
the
old
Testament
;
in
whose
Types
,
Precepts
,
and
Predictions
,
there
is
not
one
imaginary
Line
,
but
hath
its
paralel
in
that
.
CHAP.
VIII
.
The
Gospel
calculated
to
the
Meridian
of
the
Old
Testament
.
§
1.
In
its
Types
.
§
2.
Its
Ceremonials
fall
at
Christs
feet
with
their
own
weight
The
Nest
of
Ceremonies
pull'd
down
.
That
Law
not
practicable
.
§
3.
Moses
his
Morals
improved
by
Christ
by
better
Motives
:
Moses
faithful
;
Christ
no
austere
Master
.
Laws
for
Children
;
for
Men
;
for
the
Humane
Court
;
for
Conscience
.
Christ
clears
Moses
from
false
Glosses
.
§
4
,
It
was
fit
that
Christ
should
demand
a
greater
Rent
,
having
improved
the
Farm
.
St.
Mat.
5.
17.
explain'd
.
Christian
Virtue
a
Mirrour
of
God's
,
admired
by
Angels
;
St.
Mat.
7.
26.
urged
.
The
Sanction
of
the
Royal
Law
.
§
5.
St.
Paul
'
s
Notion
,
of
Justification
by
Faith
only
,
explain'd
,
it
implies
more
and
better
work
,
than
Justification
by
the
works
of
the
Law
.
Judaism
hath
lost
its
Salvifick
Power
.
Much
given
,
much
required
.
The
Equity
and
Easiness
of
Christ's
Yoak
Discord
in
the
Academy
;
none
in
Christs
School
.
§
1.
THe
Gospel
is
so
fram'd
as
it
exhibits
to
us
the
Substance
of
the
Law
's
Types
;
wherein
the
things
pertaining
to
the
Person
,
Office
,
and
Kingdom
,
of
the
Messias
,
were
umbrated
;
without
reference
to
which
,
most
of
them
are
such
childish
and
beggerly
Toys
,
as
the
instituting
of
them
is
manifestly
unworthy
of
infinite
Wisdom
,
and
that
solemn
pomp
(
of
signs
and
wonders
)
that
went
before
them
,
as
inducements
to
the
Israelites
to
receive
them
with
due
reverence
,
would
be
in
the
most
candid
Interpretation
of
impartial
Reason
)
no
better
than
the
Mountains
swelling
,
and
going
in
hard
labour
to
bring
forth
a
ridiculous
Mouse
.
From
which
imputation
of
folly
(
observed
,
and
objected
by
the
Heathens
,
against
their
Lawgiver
)
the
most
learned
Mythologist
Philo
Judaeus
,
though
he
attempt
to
vindicate
Moses
,
yet
missing
Moses
his
Scope
,
(
and
not
looking
to
the
end
of
his
Law
)
he
falls
far
short
of
his
purpose
;
and
makes
worse
work
of
it
,
than
a
Novice-Christian
would
,
that
has
but
learn'd
this
Principle
[
the
Law
was
a
shaddow
of
good
things
to
come
,
but
the
body
(
that
casts
those
shadows
)
is
Christ
;
]
A
Tast
whereof
he
gives
us
(
in
his
Treatise
of
Circumcision
)
wherein
(
having
premis'd
how
unlikely
it
is
,
that
so
severe
a
Ceremony
should
be
taken
up
upon
weak
Grounds
)
he
lays
down
these
wise
reasons
for
it
.
1.
[
The
prevention
of
the
growing
of
the
Carbuncle
in
that
part
:
]
(
Just
as
if
a
man
should
advise
to
have
the
Head
chop'd
off
,
to
prevent
the
aching
of
it
.
2.
[
That
that
Membrane
might
not
be
a
receptacle
of
uncleanness
:
]
upon
the
same
reason
they
must
not
only
,
with
the
Egyptian
Priests
,
shave
off
their
hair
(
which
he
grounds
upon
the
same
reason
)
but
slit
their
Noses
,
and
crop
their
Ears
,
and
dismember
themselves
of
other
Vessels
receptory
of
Excrements
.
3.
For
the
procuring
of
Foecundity
,
of
which
he
saith
it
is
a
necessary
Cause
[
aiunt
enim
ità
semen
rectà
ejaculari
integrum
,
nec
diffluit
per
sinus
preputii
:
]
As
if
Nature
could
not
frame
her
own
Tools
,
in
a
form
fittest
for
the
use
,
she
intends
them
.
And
yet
these
Grounds
of
Circumcision
(
he
saith
)
came
to
his
ears
by
the
Tradition
of
divine
men
,
his
Ancestors
,
who
most
diligently
expounded
Moses
.
Of
the
like
grain
are
the
Reasons
he
gives
,
why
God
prohibited
the
planting
of
Groves
about
the
Tabernacle
;
[
because
it
was
not
meet
,
to
bring
man's
or
beast's
Dung
near
the
Tabernacle
,
to
manure
the
Trees
,
and
make
them
flourish
.
]
(
Philo
de
monarchia
2.
)
Of
Gods
commanding
the
Priests
,
to
wear
linnen
while
they
officiated
.
Because
such
garments
are
not
made
of
a
matter
proceeding
from
mortal
Creatures
,
as
woollen
are
.
]
Eadem
cum
ratione
insanit
,
with
the
same
kind
of
reasons
he
plays
the
fool
,
in
making
the
High
Priests
Apparel
a
resemblance
of
the
World
;
his
Jacinth
colour'd
Vest
tipifies
the
Sublunary
;
his
Pectoral
,
the
Celestial
Region
;
the
two
Emeralds
on
either
Shoulder
,
the
two
Haemispheres
;
the
twelve
Stones
therein
,
the
twelve
Signs
of
the
Zodiack
:
Its
name
[
Rationale
]
does
denote
,
that
all
things
comprehended
by
the
Heavens
,
were
made
and
adorn'd
,
upon
Principles
of
the
best
Reason
:
]
Thummim
,
or
Verity
,
does
denote
that
[
no
lye
can
come
into
Heaven
:
]
Urim
,
or
Clarity
,
that
[
all
the
light
,
which
is
in
the
sub-celestial
,
flows
from
the
celestial
Bodies
:
The
Flowers
on
the
Fringe
do
tipifie
the
Earth
,
whence
they
spring
:
the
Pomgranates
,
Water
:
called
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
for
their
fluidness
:
the
Bells
,
the
Harmony
and
Concent
of
the
Parts
of
the
World
among
themselves
(
Philo
de
monarch.
2.
)
With
how
much
more
credit
do
the
Evangelists
bring
off
Moses
,
when
they
present
Christ
as
the
substance
of
that
Mannah
,
that
Bread
of
Heaven
,
that
Angel's
Food
,
wherewith
the
Jews
were
sustained
in
the
Wilderness
:
of
that
Rock
,
of
which
they
all
drank
:
of
that
brazen
Serpent
lifted
up
to
heal
those
who
were
stung
of
fiery
Serpents
:
of
that
Pascal
Lamb
,
by
the
sprinkling
of
whose
Blood
,
they
were
preserved
from
the
stroak
of
the
destroying
Angel
:
a
Lamb
of
the
Flock
,
without
blemish
;
a
perfect
man
;
(
of
the
stock
of
Abraham
)
and
without
sin
,
and
taken
up
,
carried
in
procession
into
Jerusalem
,
on
the
same
day
,
whereon
their
Paschal
Lamb
was
seperated
from
the
Flock
:
his
Blood
,
the
thing
signified
by
the
Blood
of
Bulls
and
Goats
,
his
Divine
Nature
,
by
the
Goat
that
was
dismist
(
the
Scape-goat
;
)
his
human
,
by
the
Goat
that
was
sacrificed
;
his
Body
,
the
substance
of
Tabernacle
and
Temple
(
wherein
the
God-head
dwelt
bodily
:
)
his
Priest-hood
,
as
to
the
offering
of
the
great
Propitiatory
,
typified
by
Aaron's
Priesthood
:
as
to
his
Blessing
in
the
vertue
of
that
Sacrifice
,
by
Melchisedech's
Time
would
fail
me
to
enumerate
particulars
.
See
more
of
them
in
St.
Jerome's
Preface
to
his
Exposition
of
Hosea
.
[
Velum
Templi
scissum
est
;
&
ominum
Judaeorum
secreta
patuerunt
.
Verus
Helizaeus
aquas
steriles
atque
mortiferas
sapientiae
suae
condivit
sale
,
&
fecit
esse
vitales
:
Marath
aqua
legis
ligno
patibuli
dulcorata
est
.
]
[
The
Veil
of
the
Temple
was
rent
in
twain
from
top
to
bottom
;
to
signifie
that
all
the
Jews
Mysteries
were
by
Christ
laid
open
:
He
being
that
true
Elisha
who
with
the
salt
of
his
Wisdom
season'd
those
steril
and
mortiferous
Waters
of
the
Sanctuary
,
and
made
them
healthful
.
It
was
by
the
wood
of
his
Cross
that
the
bitter
water
of
the
Law
was
sweetned
.
The
Apostles
setting
the
Watch
of
the
Gospel
,
so
exactly
to
the
Dial
of
the
Ceremonial
Law
,
as
to
keep
touch
with
all
its
Minute-shadows
:
their
drawing
the
features
and
proportion
of
Christs
Face
;
so
as
to
resemble
that
Image
,
which
the
glassy
Sea
of
Mosaical
Rites
reflects
:
So
as
in
those
Draughts
we
see
his
glory
,
as
the
glory
of
the
only
begotten
Son
of
God
(
full
of
Grace
,
as
to
himself
;
full
of
truth
,
as
to
them
:
)
and
thereby
also
rendring
the
Law
it self
full
of
Grace
,
and
worthy
to
be
esteem'd
the
progeny
of
the
Divine
Mind
;
speaks
them
to
have
had
their
wits
about
them
.
§
2.
The
Gospel
is
perfectly
consonant
to
the
Old
Testament
,
in
respect
of
its
Precepts
and
Ordinances
.
It
hath
indeed
abolished
the
Ceremonial
Law
;
but
without
clashing
with
the
Sanction
of
that
Law
)
and
upon
clear
and
indubitable
Old
Testament-principles
,
where
we
hear
God
saying
;
[
he
would
make
a
new
Covenant
]
with
them
,
not
according
to
the
Covenant
he
made
with
their
Fathers
,
when
he
brought
them
out
of
Egypt
,
which
Covenant
they
brake
:
and
promising
to
erect
[
a
new
Priest-hood
not
after
the
order
of
Aaron
,
but
Melchisedech
.
From
both
which
common
places
,
the
Apostle
argues
strenuously
;
(
Heb.
8.
and
7.
)
[
when
he
saith
the
new
,
he
maketh
void
the
old
;
]
[
where
the
Priesthood
is
changed
,
there
must
of
necessity
be
a
change
of
the
Law
.
]
The
Old
Testament
points
out
him
that
is
to
be
a
Priest
for
ever
after
the
order
of
Melchisedech
)
as
to
come
of
the
Tribe
;
not
of
Levi
,
but
Judah
:
which
Topick
the
Apostle
pursues
and
applies
to
the
blessed
Jesus
,
who
according
to
the
Prophecies
that
went
before
of
him
,
sprang
of
the
Root
of
Jesse
,
came
from
the
loins
of
David
,
and
was
the
Lyon
of
the
Tribe
of
Judah
;
of
which
Tribe
,
none
by
the
Law
,
were
to
be
made
Priests
,
but
of
the
Tribe
of
Levi
:
and
that
therefore
the
Levitical
Law
was
prescribed
against
,
in
the
Prediction
of
Jacob
,
and
in
the
preheminence
of
this
Melchisedokian
Preist
before
the
Aaronical
,
hinted
by
Melchisedech's
Blessing
and
receiving
Tithes
of
Abraham
,
while
Levi
was
yet
in
his
Loyns
;
almost
four
hundred
years
before
that
Law
,
which
assigned
Levi
to
the
Priest-hood
.
And
lest
,
this
Law
which
assigned
Levi
to
that
Office
,
might
be
interpreted
as
vacating
Melchisedech's
:
the
Apostle
observes
that
long
after
Aaron
had
been
made
a
Priest
,
and
that
without
an
Oath
,
that
Kingly
High
Priest
,
after
the
order
of
Melchisedek
,
was
made
a
Priest
by
Oath
:
(
Hebr.
7.
17.
18.
)
In
the
Old
Testament
,
(
Malac.
1.
11.
)
God
expresseth
his
dislike
of
Levitical
Sacrifices
and
Ordinances
,
in
comparison
of
another
Sacrifice
and
Service
that
was
to
be
exhibited
.
A
point
acknowledged
by
the
Jewish
Rabbies
;
who
upon
these
Texts
have
these
reflections
,
Psal.
69.
[
Laudabo
nomen
dei
—
&
placebit
deo
super
vitulum
novellum
,
cornua
producentem
&
ungulas
.
]
This
is
the
new
worship
,
that
shall
be
given
to
God
,
in
diebus
Christi
(
saith
Aben
Ezra
.
)
A
worship
,
will
please
God
better
,
than
the
Oxe
which
Adam
sacrificed
;
[
Qui
perfectus
erat
de
terra
creatus
:
]
a
perfect
Oxe
(
answerable
to
one
,
three
years
old
)
the
day
he
was
created
:
having
hoofs
and
horns
(
saith
R.
Solom
.
)
Than
that
three
years
old
Oxe
of
the
Peace-offering
;
or
so
large
as
he
can
push
with
his
horns
,
or
so
great
and
comely
as
he
makes
men
contend
about
him
(
saith
R.
David
:
)
all
center
here
,
that
the
most
choice
Legal
Sacrifices
are
not
comparable
to
that
spiritual
Worship
which
should
be
introduc'd
in
the
days
of
the
Messias
.
Without
relation
to
which
,
legal
observances
were
not
good
,
nor
such
,
as
by
which
they
should
live
(
Ezeck.
20.
25.
)
God
protesting
he
never
spake
to
their
Fathers
,
touching
Sacrifices
and
Oblations
,
abstracted
from
that
end
of
the
Law
(
Jerem.
7.
22.
)
and
chiding
them
for
treading
his
Courts
,
for
making
many
and
fervent
Prayers
,
for
offering
Incense
,
for
bringing
their
Oblations
and
burnt
Offerings
;
without
having
an
eye
to
the
spiritual
part
of
worship
,
and
to
Christ
(
the
Life
and
Spirit
of
all
acceptable
Worship
;
)
(
Isa.
1.
)
Of
which
imperfection
and
faultiness
of
the
first
Covenant
the
Apostle
takes
notice
;
as
that
which
made
way
for
the
second
(
Heb.
8.
7.
)
In
the
Old
Testament
God
promiseth
that
,
under
the
Kingdom
of
Messias
,
he
would
take
Priests
and
Levites
out
of
all
Nations
(
Isa.
66.
21.
)
that
strangers
should
be
Israel's
Pastors
,
Plough-men
,
and
Labourers
in
the
Vine-yard
(
Isa.
61.
5.
)
What
must
then
become
of
the
Law
,
prohibiting
any
,
but
the
sons
of
Aaron
to
approach
the
Priest's
Office
,
to
minister
in
the
Sanctuary
?
Levi
must
lose
his
Plough
,
when
Messias
makes
Gentiles
put
their
hands
to
his
,
and
therefore
there
is
much
more
of
ingenuity
,
and
correspondency
to
their
own
Prophets
than
in
modern
Jews
,
in
that
story
of
the
Jerusalem
Gomarists
,
told
by
R.
Judab
:
of
a
certain
Jew
,
who
being
at
Plough
,
and
hearing
an
Arabian
telling
him
,
that
Messiah
was
born
;
presently
loosed
his
Oxen
,
and
sold
his
Plough
and
Gears
(
Lightfoot
Harm.
pag.
9.
)
Lastly
,
(
for
to
instance
in
all
the
Topicks
of
this
tendency
would
put
me
upon
transcribing
the
greatest
part
of
the
Prophets
,
and
the
Epistle
to
the
Hebrews
:
)
in
the
Old
Testament
we
are
told
,
That
Jerusalem
it self
,
the
Temple
,
the
place
elected
by
God
for
Legal
Worship
,
should
become
a
perpetual
desolation
,
within
a
few
years
after
the
coming
of
Christ
;
That
Rook's
Nest
(
as
they
had
made
it
)
should
be
pulled
down
(
Dan.
9.
26.
)
and
then
sure
the
whole
brood
of
those
callow
and
imperfect
Rudiments
(
annex'd
to
it
)
laid
in
it
,
must
fall
to
the
ground
.
That
a
time
would
come
,
when
the
true
Jove
would
shake
that
his
lap
,
wherein
his
grand
Seer
,
the
Eagle-eyed
Moses
,
had
laid
the
Eggs
of
his
Ceremonial
Laws
.
Haggai
.
2.
6.
[
I
will
shake
not
the
earth
only
,
but
the
heavens
:
]
that
is
,
as
St.
Paul
(
Heb.
12.
27.
)
expounds
that
Text
;
not
only
the
Vanity
of
the
Gentiles
,
but
the
Jewish
Religion
,
though
of
Divine
Institution
,
so
far
as
it
is
to
be
shak'd
.
Or
which
comes
all
to
one
,
[
The
heaven
,
]
that
is
,
the
heavenly
Sanctuary
,
the
Temple
,
God's
Court
,
the
place
of
his
Residence
,
where
he
dwelt
between
the
Cherubims
.
That
Sion
would
be
ploughed
up
(
Micah
3.
12.
)
[
Sion
shall
be
ploughed
as
a
field
and
Jerusalem
shall
become
heaps
,
and
the
mountain
of
the
Lord's
house
as
the
high
places
of
the
Forrest
.
This
the
Chaldees
alledg
in
behalf
of
Jeremy
(
Jer.
26.
10.
)
and
the
Rabbies
observe
the
accomplishment
of
it
,
then
,
when
Turnus
Rufus
ploughed
up
the
place
of
the
Temple
(
Dr.
Lightfoot
,
Vespacian
2.
paragr.
1.
)
and
what
must
become
then
of
the
whole
Crop
of
the
Temple-Ceremonies
which
had
been
there
sowen
,
and
of
the
Eggs
there
deposited
?
That
Jerusalem
,
the
dish
wherein
Levitical
services
were
to
be
served
up
,
should
be
turned
up-side-down
,
and
wiped
as
a
man
wipes
a
Dish
,
(
2.
King
.
21.
13.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
shall
be
turned
upside
down
upon
the
face
thereof
.
What
can
that
portend
but
the
spilling
of
the
Cates
?
So
that
,
to
a
considerate
Spectatour
,
it
cannot
but
be
matter
of
highest
admiration
,
to
see
that
blinded
Nation
groping
for
the
door
,
when
the
house
is
fallen
flat
to
the
ground
;
and
like
a
company
of
dispersed
Ants
,
whose
hill
is
digged
up
,
carrying
their
Eggs
in
their
mouths
above
this
sixteen
hundred
years
;
not
knowing
where
to
lay
them
,
but
expecting
still
their
old
Ant-hill
should
grow
up
again
,
out
of
the
dust
,
wherein
it
has
lain
all
that
while
;
not
considering
that
,
by
this
time
,
their
Eggs
must
needs
be
grown
addle
.
Alas
,
what
a
spirit
of
slumber
hath
divine
Vengeance
powred
upon
them
!
seeing
they
still
persist
in
denying
that
Holy
and
Just
One
,
after
Moses
hath
so
peremptorily
and
palpably
denyed
them
;
after
God
hath
pull'd
them
from
him
and
hedged
up
their
way
to
his
Law
,
by
an
absolute
impossibility
of
observing
it
!
The
Temple
wherein
the
greatest
and
most
eminent
part
of
that
Law
was
only
performable
,
being
by
his
irresistible
hand
demolish'd
,
and
kept
from
being
again
erected
(
in
spight
of
all
the
attempts
of
the
most
daring
enemies
of
our
Jesus
)
and
the
Nation
,
to
which
they
are
peculiarly
calculated
,
being
dispersed
,
and
ceasing
to
be
a
Nation
.
Nay
after
themselves
have
(
in
effect
)
renounc'd
the
Religion
of
Moses
,
and
betaken
themselves
to
the
Religion
of
the
Patriarchs
,
which
yet
is
unpracticable
among
them
in
the
point
of
Sacrifices
:
so
that
they
worship
God
in
a
way
,
which
neither
their
Fathers
,
nor
their
Fathers-fathers
knew
:
A
way
taken
up
by
themselves
,
since
the
demolishing
of
their
Temple
,
and
dispersion
of
their
Nation
:
wherein
they
add
and
take
from
their
own
Law
,
contrary
to
the
Divine
Sanction
.
In
vain
do
they
urge
those
Texts
that
seem
(
in
the
Letter
)
to
import
the
perpetuity
and
irrevocableness
of
Moses
Law
:
such
as
(
Deut.
29.
29.
)
Things
revealed
belong
to
us
and
our
children
for
ever
.
(
Lev.
23.
14.
)
First
fruits
a
statute
for
ever
;
and
,
the
passover
a
statute
for
ever
,
(
Ex.
12.
17.
)
For
,
if
they
will
allow
David
to
speak
in
Moses
his
Language
,
when
he
applies
ever
to
the
Temple
(
Psal.
132.
13.
)
[
This
is
my
rest
for
ever
;
]
and
allow
their
own
eyes
to
interpret
David's
[
ever
]
(
now
they
see
the
place
of
his
residence
for
ever
demolished
:
)
the
Chain
,
wherein
they
think
themselves
still
bound
to
Moses
,
will
fall
off
of
its
own
accord
:
can
the
[
ever
]
of
Oblations
,
possibly
,
be
stretched
beyond
the
[
ever
]
of
that
Sanctuary
to
which
they
are
limitted
.
As
vain
is
the
exception
against
the
cogency
of
this
Argument
,
from
the
Instance
of
the
first
Temples
laying
waste
,
during
the
Babylonish
Captivity
:
during
which
time
,
though
the
Law
,
as
to
the
practise
of
it
,
was
,
in
some
points
suspended
,
yet
it
was
not
abolished
.
For
,
1.
The
Law
had
a
shrewd
shake
,
and
was
loosen'd
in
its
sinews
,
by
the
ruine
of
the
first
Temple
:
Gods
withdrawing
then
the
Ark
of
his
Presence
and
Covenant
from
them
,
was
a
sign
he
would
quickly
grow
weary
of
sitting
on
Mount
Sion
;
now
,
that
his
foot-stool
was
removed
:
his
not
vouchsafing
to
give
them
Fire
from
Heaven
,
for
their
Sacrifices
in
the
second
,
as
he
had
done
in
the
Tabernacle
and
first
Temple
,
and
yet
accepting
their
Offerings
made
by
strange
fire
(
so
directly
contrary
to
the
Law
)
was
an
Argument
,
that
he
stood
not
so
much
upon
Levitical
punctilios
,
as
he
did
at
first
,
when
he
punish'd
Nadab
and
Abihu
with
suddain
death
,
for
offering
with
strange
fire
.
If
the
Jews
will
avouch
their
own
story
upon
(
Dan.
6.
4.
)
[
Ut
invenirent
occasionem
Danieli
ex
latere
regis
;
]
(
where
interpreting
[
latus
regis
]
to
be
the
Queen
,
or
the
King's
Concubines
,
they
tell
us
,
that
Daniel
was
an
Eunuch
;
)
they
must
be
forc'd
to
a
confession
,
that
God
stood
not
much
upon
the
Ceremonial
Law
,
when
he
preferr'd
an
Eunuch
(
who
by
that
Law
was
not
to
come
into
the
Congregation
)
into
that
intimate
Communion
with
himself
,
as
to
reveal
to
him
more
of
his
Counsel
than
he
did
to
any
Prophet
beside
Moses
:
(
Jerom.
in
locum
:
)
I
urge
these
Instances
as
Arguments
ad
hominem
(
they
being
the
Jews
concessions
,
though
in
themselves
not
true
,
as
I
shew
elsewhere
.
)
It
is
from
their
own
Premisses
,
I
infer
this
Conclusion
.
That
God
weaned
them
by
degrees
from
Moses
,
antiquating
one
Ceremony
after
another
;
till
at
last
Christ
cancell'd
the
whole
Hand-writing
of
Ordinances
:
breach
upon
breach
was
made
in
that
wall
of
partition
,
till
Christ
took
it
wholly
away
and
rac'd
it
to
the
ground
.
2.
God
promised
to
return
that
Captivity
,
to
restore
to
them
their
own
Land
,
and
to
repair
the
ruines
of
the
first
Temple
;
but
this
Captivity
will
never
be
return'd
,
the
second
Temple
will
never
be
repair'd
:
but
both
Nation
and
Place
are
to
be
perpetual
Desolations
.
Of
this
I
make
proof
elsewhere
,
and
therefore
here
shall
propound
this
only
Argument
to
evince
the
truth
of
it
,
(
viz.
)
That
during
the
desolations
of
the
first
,
the
Spirit
of
Prophecy
was
not
with-held
from
them
,
God
raised
them
up
Prophets
in
Babylon
:
he
then
set
them
up
Way-marks
,
guides
to
their
Cities
again
;
he
whistled
to
his
Flock
,
scatter'd
in
that
gloomy
and
dark
day
of
their
wandring
,
to
prevent
their
total
dispersion
,
and
to
keep
them
within
the
hearing
of
Cyrus
his
Proclamation
:
But
since
the
desolating
of
the
second
Temple
,
they
have
had
no
Voice
,
no
Vision
,
none
to
answer
how
long
;
no
Prophets
have
risen
up
among
them
,
but
false
ones
,
as
themselves
acknowledg
:
such
as
Ben
Cozba
,
of
whom
their
Taba
(
in
Taanith
per
4.
halac.
6.
)
and
Maymon
(
in
Taanith
per.
5.
)
quoted
by
Dr.
Lightfoot
(
Vespacian
1.
Sect.
1.
)
thus
write
.
[
It
was
on
the
9.
day
of
the
Month
Ab
,
that
the
great
City
Bitter
was
taken
,
where
were
thousands
and
ten
thousands
of
Israel
who
had
a
great
King
over
them
;
whom
all
Israel
,
even
their
greatest
wise
men
,
thought
to
have
been
Messias
.
]
And
before
him
,
and
Jerusalem's
fall
(
according
to
our
Saviour's
Prediction
)
the
many
false
Christs
,
of
whom
Josephus
in
the
History
of
that
Age
,
gives
many
instances
.
§
3.
As
the
Ceremonial
Law
fell
with
its
own
weight
,
was
disannull'd
by
its
own
Vote
,
and
cancel'd
by
vertue
of
its
own
Ordinances
:
So
that
Old
Testament-law
,
which
cannot
be
shaken
,
1.
Is
confirm'd
and
establish'd
,
in
the
Gospel
,
upon
better
Principles
,
and
more
powerful
Motives
:
2.
And
improved
by
our
Royal
Lawgiver
,
in
many
branches
of
it
,
that
budded
not
under
that
Testament
:
3.
And
in
the
whole
of
it
,
to
the
utmost
heroick
degree
of
Christned
Morality
,
1.
That
an
humane
Soul
cloathed
with
Mortality
is
capable
of
,
2.
Or
can
be
drawn
to
by
the
most
powerful
Attractives
of
the
Spirit
of
Grace
,
3.
Most
plentifully
poured
forth
upon
all
that
sincerely
embrace
the
Gospel
.
Of
all
which
points
I
shall
speak
distinctly
;
not
only
because
they
demonstrate
that
Christ
came
,
not
to
destroy
,
but
to
perfect
and
fill
up
the
Law
,
but
do
also
present
Christ
and
the
Gospel
to
us
,
in
a
quite
other
form
,
than
the
faithless
Solifidian
draws
them
in
;
whose
Models
of
Christianity
look
.
as
if
they
were
designed
to
shame
Religion
.
1.
The
Salvifick
Grace
teaches
us
,
in
the
Gospel
,
to
deny
ungodliness
and
worldly
lusts
,
to
live
godly
,
righteously
,
and
soberly
;
with
more
masculine
and
strenuous
Motives
,
than
were
propounded
under
the
Law
.
The
Argument
then
was
[
I
am
the
Lord
thy
God
,
that
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
;
but
that
which
was
but
implyed
in
that
,
is
in
the
Gospel
clearly
expressed
,
and
obedience
prest
from
our
deliverance
from
the
bondage
of
Satan
,
the
vassalage
of
our
own
Lusts
,
the
chambers
of
eternal
Death
.
The
motive
expressed
there
was
:
That
thy
days
may
be
long
in
the
land
,
a
land
slowing
with
milk
and
honey
:
]
here
the
darkness
of
Type
(
that
was
upon
the
face
of
that
earth
)
is
dissipated
;
the
waters
(
that
overwhelm'd
it
)
are
divided
from
it
,
and
the
dry
Land
made
to
appear
,
that
Land
that
is
very
far
off
,
far
above
all
visible
Heavens
.
The
Childrens
Rattles
and
Nats
being
laid
aside
,
the
Gospel
openly
hangs
out
Prizes
,
becoming
men
of
full
age
to
run
for
,
in
that
Race
of
Holiness
that
's
set
before
us
.
This
they
that
would
,
might
have
received
as
their
encouragement
then
;
they
that
took
the
pains
to
crack
the
Nut
,
found
this
Kernel
of
heavenly
,
within
the
Shell
of
those
earthly
,
inducements
.
In
Christ's
Manger
there
's
clean
Provender
,
fann'd
and
winnowed
to
our
hand
:
in
the
Crib
of
Moses
,
the
Corn
was
in
the
Chaff
;
yet
so
,
as
they
that
had
their
senses
exercised
to
discern
,
did
seperate
the
Corn
from
the
Chaff
.
Now
the
framing
of
Gospel-motives
so
,
as
they
clash
not
with
,
but
are
superordinated
to
,
yea
extracted
out
of
those
of
the
Law
(
as
their
spirits
)
speaks
the
Compilers
to
have
been
men
of
well
composed
Minds
.
To
take
at
that
hint
which
Moses
gave
,
of
God's
intending
some
better
thing
than
Canaan
,
in
his
informing
us
;
that
the
whole
earth
(
whereof
Canaan
was
a
part
)
was
accursed
for
Man's
sake
:
and
Canaan
not
only
actually
under
the
effects
of
that
Curse
;
(
for
it
bore
Briers
and
Thistles
;
)
but
the
most
cursed
part
of
the
whole
Earthly
Globe
then
,
when
the
promise
of
it
was
made
to
Abraham
(
as
being
contaminated
with
the
abominations
of
its
Inhabitants
,
more
than
any
other
Countrey
.
Or
at
those
hints
which
the
Patriarchs
gave
,
of
their
looking
beyond
an
earthly
Canaan
,
in
that
promise
;
in
their
confessing
themselves
to
be
pilgrims
and
strangers
,
even
when
they
were
setled
in
Canaan
:
[
I
am
a
sojourner
as
all
my
fathers
were
,
]
(
Psal.
39.
)
In
their
not
taking
those
many
opportunities
which
were
offer'd
them
of
returning
thither
,
after
the
end
of
the
Famine
,
during
the
whole
time
of
Joseph's
Presidency
,
or
of
those
Kings
who
knew
Joseph
:
but
chusing
rather
to
stay
in
Goshen
,
than
to
go
back
into
Canaan
:
where
,
for
all
its
fertillity
,
they
had
been
famish'd
,
if
Egypt
had
not
releiv'd
them
:
(
enough
singly
to
have
convinc'd
them
,
that
some
better
thing
was
involv'd
in
the
Promise
.
)
To
take
(
I
say
)
at
such
hints
,
and
thence
to
conclude
so
irrefragably
as
they
do
,
that
the
Patriarchs
saw
,
by
faith
,
a
Land
beyond
that
,
even
an
heavenly
.
Their
presenting
the
Church
in
such
a
posture
,
as
Christ's
left
hand
is
under
her
head
,
while
his
right
hand
doth
embrace
her
:
(
as
St.
Jerom
,
from
the
Fathers
,
expounds
that
place
(
Can.
2.
6.
)
in
his
comment
upon
Zachary
)
(
cap.
4.
)
So
as
the
two
Olive-trees
;
(
Law
on
left
,
Gospel
on
right
hand
)
pour
Oyl
into
the
golden
Candlestick
,
the
Church
,
argues
the
Apostle's
discoursive
faculty
to
have
been
very
sound
.
2.
Which
may
be
further
evidenc'd
,
by
their
giving
such
an
account
of
Christ's
improvement
of
Moses
his
Morals
,
in
some
Branches
(
that
were
virtually
in
the
Bole
or
Root
,
though
they
did
not
actually
put
forth
,
till
they
fell
under
the
vegitating
influence
of
the
Sun
of
Righteousness
)
as
neither
speaks
Moses
unfaithful
in
his
omitting
of
them
,
nor
Christ
austere
,
in
his
requiring
some
things
that
under
Moses
were
dispensed
with
.
[
Christus
praecepta
supplendo
&
conservavit
&
auxit
:
]
(
Tertul.
Cont.
March
.
l.
4.
)
[
Christ
,
in
supplying
the
defects
of
the
Law
,
did
as
well
preserve
it
as
enlarge
it
.
]
As
in
the
cases
of
Polygamy
,
divorce
,
retaliation
,
deportment
toward
enemies
,
&c.
By
their
imputing
Moses
his
giving
of
dispensations
,
to
the
hardness
of
that
peoples
heart
,
for
whose
benefit
,
and
whose
temper
his
Laws
were
framed
:
who
were
tolerated
in
less
,
to
prevent
their
breaking
out
into
greater
sins
(
Mat.
19.
8.
)
And
his
not
imposing
some
(
and
those
the
most
spiritual
and
heroick
Duties
)
to
the
Childishness
of
the
Synagogue
,
being
under
age
till
the
Fulness
of
Time
(
Gal
4.
1.
)
The
Christian
Age
is
thence
stiled
,
by
St.
Chrisostom
(
tom.
3.
pag.
93
,
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
age
ripe
for
greater
commands
,
Both
which
being
removed
by
Christ
;
hardness
of
heart
(
by
the
plentiful
pourings
out
of
his
Spirit
:
)
and
childishness
,
by
making
us
men
in
knowledg
(
through
his
most
manifest
revelation
of
spiritual
and
Eternal
life
:
)
As
also
that
heavy
Yoke
of
carnal
Ordinances
,
sutable
to
the
Necks
of
that
carnal
People
;
who
minded
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
eternal
and
natural
rules
of
Justice
and
Piety
(
Just.
Martyr
〈◊〉
:
)
(
and
therefore
imposed
upon
them
,
as
we
send
Children
to
School
,
to
keep
them
employed
:
(
To
impose
some
checks
and
stops
in
their
course
of
carnality
,
to
find
them
work
(
as
Justin
Martyr
tells
Tryphon
the
Jew
)
and
out
of
the
way
of
those
harms
they
are
otherwise
prone
to
run
into
.
)
From
which
divine
Impositions
they
took
occasion
of
becoming
more
childish
,
relying
for
acceptance
with
God
,
more
upon
those
bodily
Exercises
,
than
substantial
Holiness
.
These
Incumbrances
(
I
say
)
being
taken
away
by
Christ
,
it
cannot
be
counted
an
act
of
Austerity
,
that
he
should
evacuate
all
dispensations
to
sin
;
and
having
eased
us
of
the
burden
of
carnal
Commandments
(
grievous
to
an
ingenious
and
generous
spirit
,
such
as
the
Gospel
infuseth
)
should
lay
so
much
more
weight
upon
us
of
noble
work
,
congenial
to
every
humane
,
and
delightful
to
every
evangelized
Soul
.
Christ
being
come
,
our
brangling
and
babling
work
was
less
:
wherefore
we
had
also
a
greater
Task
,
as
having
greater
assistance
given
us
,
]
(
Theophilact
.
in
Rom.
6.
14.
)
(
for
I
interpret
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
wrestling
of
Boys
in
the
Fencing-school
;
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
exercises
of
men
,
and
experienc'd
Practitioners
;
as
is
manifest
from
the
opposition
they
are
set
in
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Theoph.
in
1
Cor.
9.
21.
)
Having
a
Law
more
sublime
than
the
old
Law
,
viz.
the
Law
of
Christ
.
3.
By
their
presenting
Moses
in
some
of
them
,
as
prescribing
Laws
Politick
,
for
the
outward
Man
,
not
Spiritual
,
to
the
Conscience
;
and
therefore
dispensing
with
them
(
in
curia
soli
non
coeli
)
before
Man's
,
not
God's
Tribunal
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Isid.
Pel.
Epist.
134.
lib.
4.
)
The
Old
Testament
made
Laws
,
for
the
Hand
;
the
new
,
for
the
Heart
:
that
regulated
,
the
Action
;
this
the
Thought
.
An
hint
of
which
St.
Matthew
gives
(
as
that
divine
Critick
Dr.
Hamond
observes
)
in
his
prefacing
those
passages
in
Christ's
Sermon
(
on
that
Mount
,
where
he
publish'd
his
royal
Law
)
which
concern
retaliation
,
and
loving
of
friends
,
and
hating
enemies
with
[
an
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
ye
have
heard
]
but
leaving
out
[
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
or
to
them
of
old
]
thereby
signifying
those
Doctrines
to
have
been
Doctrines
of
Moses
his
Law
,
but
not
of
the
Decalogue
,
not
moral
Precepts
,
wherein
Conscience
was
concern'd
;
but
belonging
to
Policy
and
the
humane
Court
:
wherein
,
Moses
intending
to
prevent
the
first
injury
(
as
the
learned
Isidore
observes
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
for
fear
of
suffering
the
like
.
(
Isidor
.
Pelusiot
.
lib
4.
epist.
209.
tit
.
in
illud
oculum
pro
oculo
.
)
the
offended
person
was
allowed
to
implead
the
offender
,
and
to
have
a
Tooth
,
for
a
Tooth
;
an
Eye
,
for
an
Eye
.
August
.
(
contr.
Adamant
.
Man
.
cap.
5.
)
saith
[
Constitutus
est
eis
primus
lenitatis
gradus
:
ut
injuriae
acceptae
mensuram
nullo
modo
dolor
vindicantis
superaret
.
Sic
enim
&
domare
aliquando
posset
injuriam
qui
eam
primò
non
superare
didiscisset
.
Unde
dominus
huic
gradui
superaedificavit
alterum
;
ut
qui
jam
audierat
,
non
ampliorem
vindictam
,
quàm
qua
quisque
laesus
esset
,
redderet
:
placatâ
mente
totum
se
donare
gauderet
:
quod
etiam
in
illis
veteribus
libris
Propheta
praedicavit
dicens
,
Domine
mi
,
si
feci
istud
,
si
reddidi
retribuentibus
mihi
mala
:
&
olim
Propheta
dicit
,
de
bujusmodi
uno
patiente
injurias
&
levissime
tolerante
,
Dabit
percutienti
se
maxillam
:
ex
quo
intelligitur
,
&
mensuram
vindicandi
rectè
carnalibus
constitutam
,
&
omnimodam
injuriae
remissionem
,
non
tantùm
in
novo
Testamento
esse
proeceptam
,
sed
longè
antè
inveteri
pronunciatam
:
]
The
first
degree
of
Lenity
enjoyn'd
them
was
,
that
they
should
not
through
smart
,
of
the
injury
they
had
received
,
exceed
the
measure
of
the
offence
in
taking
vengeance
:
for
thus
,
he
who
had
first
learn'd
,
not
to
exceed
;
might
learn
,
in
time
,
wholly
to
remit
the
offence
.
Upon
this
reason
,
our
Saviour
to
that
lower
degree
added
an
higher
;
that
he
who
had
already
been
taught
,
that
he
must
not
take
revenge
,
beyond
the
demerit
of
the
injury
:
might
have
joy
in
himself
,
if
he
could
with
a
pacate
mind
forgive
the
whole
:
which
even
in
the
Old
Testament
the
Prophet
commends
saying
:
[
Oh
Lord
if
I
have
done
this
thing
,
if
I
have
rewarded
evil
to
them
that
are
mine
enemies
:
]
And
another
Prophet
speak
thus
,
of
one
who
suffer'd
such
like
injuries
,
and
bare
them
patiently
:
[
He
gave
his
cheek
to
him
that
smote
him
:
]
From
whence
we
learn
that
Moses
did
well
in
setting
bounds
of
revenge
to
carnal
men
,
and
that
the
free
and
total
remission
of
injuries
was
not
only
justly
commanded
in
the
Gospel
,
but
before
that
,
commended
in
the
Law
.
And
for
that
other
of
hating
their
Enemies
,
that
is
,
the
seven
Nations
;
whose
sins
being
ripe
,
God
had
sentenc'd
the
extirpation
of
them
,
and
made
the
Jews
Executioners
of
that
Sentence
(
and
to
have
their
Cloaths
and
Possessions
for
their
pains
;
)
it
was
necessary
,
in
order
thereunto
,
that
they
should
not
pity
,
but
hate
them
;
and
that
right
sore
,
as
God's
Enemies
:
so
that
neither
he
that
took
that
Limb
from
another
,
which
himself
had
been
deprived
of
by
him
;
nor
he
that
took
away
the
Life
of
any
of
the
seven
Nations
,
was
responsible
for
it
,
before
their
Judicatories
;
no
more
than
Hangmen
are
,
among
us
,
for
chopping
off
Hands
or
Heads
of
condemned
persons
:
who
yet
,
if
they
hate
those
of
whom
they
are
the
Executioners
(
as
their
own
,
and
not
as
the
Republicks
Enemies
)
and
have
an
Eye
more
to
the
Wages
,
than
the
executing
of
Justice
,
may
be
guilty
(
before
God
)
of
horrid
Murder
.
And
if
the
Ghostly
Father
(
in
his
admonition
to
the
condemned
)
should
,
in
a
Parenthesis
,
advise
the
Executioner
,
to
take
heed
of
contracting
the
guilt
of
blood
upon
his
Soul
,
by
a
male-administration
of
his
Office
:
who
would
accuse
him
of
accusing
the
Law
?
No
more
ought
Christ
to
be
thought
either
to
oppose
or
accuse
Moses
,
in
these
his
reformations
;
tending
not
towards
the
abolition
of
common
Justice
,
but
towards
the
cautioning
and
regulating
of
private
Persons
aggrieved
,
in
seeking
redress
of
Injuries
,
or
of
publick
Persons
appointed
(
as
the
Ministers
of
God
)
to
take
vengeance
upon
them
that
do
evil
,
that
neither
of
them
should
be
over-rigid
,
in
seeking
redress
,
in
every
petty
and
inconsiderable
Case
:
and
when
the
importance
of
the
Injury
done
(
either
to
private
Persons
,
or
the
publick
Law
)
forces
them
to
it
;
in
invocating
aid
of
the
Law
,
to
aim
not
at
their
own
revenge
,
but
God's
Glory
and
the
preserving
of
common
Equity
.
[
Ista
praecepta
magis
ad
praeparationem
cordis
quae
intùs
est
pertinere
,
quàm
ad
opus
quod
in
aperto
fit
:
ut
teneatur
in
secreto
anima
patientiâ
;
in
manifesto
autem
id
fiat
quod
eis
videtur
prodesse
posse
,
quibus
bene-velle
debemus
:
(
Augustin
Marcellino
epist.
5.
)
These
Precepts
of
Christ
do
rather
appertain
to
the
heart
than
the
outward
man
:
that
the
Soul
may
possess
it self
with
patience
within
,
and
the
Christian
do
that
openly
,
which
he
thinks
will
be
most
profitable
to
those
,
to
whom
we
are
bound
to
do
good
.
Thus
I
have
heard
some
say
,
that
our
Laws
,
touching
Usury
,
confess
it
unlawful
by
the
Law
of
God
,
and
damnable
in
his
Court
;
yet
seeing
that
most
men
had
so
little
of
the
fear
of
God
before
their
eyes
,
as
(
notwithstanding
God's
excluding
Usurers
out
of
his
holy-hill
)
they
would
be
dabling
with
the
accursed
thing
)
that
they
might
set
bounds
to
men's
avarice
,
make
it
extortion
,
to
take
more
consideration
than
the
Law
allows
:
that
by
this
limitation
,
the
covetous
(
whom
God
abhors
)
that
are
resolved
to
run
the
hazard
of
their
own
damnation
,
may
bring
it
upon
themselves
,
with
as
little
detriment
to
others
as
may
be
:
and
that
the
Christian
indeed
,
that
dares
take
God's
bond
and
suretiship
,
for
the
poor
borrower
,
may
lend
gratis
without
any
other
consideration
,
than
that
hundred-fold
Reward
which
he
hath
promised
.
Though
I
hope
better
things
of
the
Usurer
,
yet
this
tenure
of
our
Law
may
serve
to
illustrate
Moses
.
4.
By
their
giving
an
account
,
of
Christ's
discharging
Moses
his
Law
,
from
those
false
Glosses
and
Doctrines
which
his
Expositors
had
fastned
upon
it
:
expressed
in
St.
Matthew
by
this
form
of
preface
(
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
hath
been
said
,
]
without
either
[
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
have
heard
,
]
or
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
them
of
old
]
)
prefix'd
before
Christ's
discourse
,
touching
Divorce
:
thereby
signifying
,
that
the
matter
there
recited
(
called
by
the
Pharisees
a
command
of
Moses
(
Mat.
19.
7.
)
was
neither
given
by
Moses
in
the
Law
,
or
by
any
other
after
him
,
to
that
ancient
People
,
as
a
Precept
:
but
was
a
bare
permission
in
the
case
of
turpitude
(
Deut.
24.
1.
)
given
them
for
the
hardness
of
their
heart
.
Where
,
yet
,
all
that
Moses
commands
is
only
this
:
That
he
that
doth
put
away
his
wife
(
in
that
case
which
he
permits
(
for
the
prevention
of
a
worse
evil
)
but
allows
not
much
less
commands
)
should
do
it
in
due
form
of
Law
.
Now
the
Pharisees
having
put
this
sence
upon
Moses
,
as
if
he
had
,
in
the
case
of
uncleanness
,
commanded
and
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
for
any
slight
Cause
,
made
it
lawful
,
to
put
away
ones
Wife
.
Christ
vindicates
Moses
from
this
Gloss
;
and
that
out
of
his
own
Writings
;
where
he
gives
an
account
,
of
the
first
Institution
of
Marriage
,
of
Adam's
Aphorism
when
God
brought
Eve
to
him
,
[
This
is
bone
of
my
bone
,
and
flesh
of
my
flesh
;
]
and
of
Moses
his
Inference
from
thence
,
[
Therefore
ought
a
man
to
cleave
to
his
wife
.
]
Can
there
be
a
better
Argument
of
a
well
tun'd
Mind
,
than
to
set
Christ's
prohibition
in
as
perfect
a
concord
to
Moses
his
toleration
of
Divorce
,
as
that
second
part
of
his
Song
bears
to
his
Descant
upon
the
Epithalamium
which
Adam
sang
in
Paradise
:
and
with
so
much
dexterity
,
to
remove
out
of
the
consort
,
that
Discord
which
the
Pharisees
had
made
,
by
their
putting
of
Moses
out
of
tune
with
himself
?
§
4.
No
less
a
Decorum
do
the
Evangelists
observe
in
their
giving
an
account
of
Christ's
improvement
of
the
whole
body
of
the
Moral
Law
(
to
the
highest
pitch
,
that
Humane
Nature
(
in
this
Warfare-estate
)
is
capable
of
,
or
can
be
induc'd
to
(
by
the
powerfullest
Motives
,
or
greatest
Assistance
)
and
of
his
requiring
an
higher
degree
of
inherent
Grace
,
and
the
exerting
thereof
,
in
more
noble
Acts
of
Obedience
(
to
be
performed
both
by
the
outward
and
inward
Man
)
in
order
to
God's
accepting
of
us
,
through
Christ
,
to
Salvation
,
as
Persons
Justifiable
(
without
impeachment
to
God's
Justice
,
in
condemning
others
:
or
to
the
truth
of
divine
and
irrevocable
Menaces
)
from
the
charge
of
Unbelief
and
Hypocrisie
;
then
was
required
in
the
Mosaical
Covenant
.
Such
a
pitch
of
Theological
Virtue
,
of
Evangelical
Righteousness
,
Christ
more
than
once
calls
aloud
and
distinctly
for
;
as
that
without
which
men
cannot
enter
into
the
Kingdom
of
Heaven
.
[
I
am
not
come
to
destroy
but
to
fulfil
thé
Law
(
Mat.
5.
17.
)
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
word
that
,
when
it
is
applyed
to
a
word
or
a
Prophecy
,
signifies
,
to
perform
or
fulfil
:
but
,
in
other
cases
it
is
to
fill
up
,
to
compleat
,
to
perfect
as
(
2.
Chron.
24.
10.
)
they
cast
oblations
into
the
Chest
,
till
they
had
made
an
end
,
till
they
had
fill'd
it
,
and
used
by
Christ
in
this
sence
(
Mat.
23.
32.
)
fill
ye
up
then
the
measure
of
your
fathers
:
whereupon
Eusebius
saith
[
admonebat
etiam
eos
,
ut
altiùs
saperent
iis
quae
Judaeis
a
Mose
praecepta
fuerant
,
&c.
]
(
Euseb.
demon
.
evang.
3.
7.
)
Christ
also
admonish'd
his
hearers
,
that
they
should
savour
such
Heroick
verities
,
as
were
higher
than
those
,
that
Moses
gave
in
command
to
the
Jews
.
]
expressed
well
by
the
Ancients
,
by
the
similitude
of
a
Vessel
that
had
some
Water
in
it
before
,
but
is
now
filled
up
to
the
brim
:
The
holy
Waters
,
that
were
but
Ankle-deep
,
and
ran
in
the
middle
of
the
Channel
before
,
are
made
by
Christ
Bank-high
,
and
Chin-deep
;
the
Image
of
God
in
Wisdom
,
Righteousness
,
Holiness
,
to
which
Old
Testament-believers
were
to
conform
,
(
under
pain
of
being
rejected
as
Bastards
not
Sons
)
was
but
a
rude
drawn
piece
,
in
comparison
of
that
Image
which
Christ
drew
to
the
life
;
and
requires
conformity
to
now
;
under
the
same
pain
.
That
this
is
Christ's
mind
in
this
Text
is
manifest
;
from
what
he
adds
[
Except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
(
the
most
knowing
Expositors
of
their
Law
,
and
the
strictest
Sect
of
their
Religion
)
ye
cannot
enter
into
the
kingdom
of
heaven
:
]
From
the
following
Instances
(
in
this
Chapter
)
of
several
particulars
of
the
Law
,
barely
set
down
first
,
and
then
improv'd
by
Christ
,
in
this
form
,
[
But
I
say
unto
you
:
from
his
commanding
us
to
be
perfect
,
as
our
heavenly
Father
is
:
From
his
rejecting
that
rich
man
,
who
had
from
his
youth
kept
all
the
Commandments
(
in
the
general
and
express
sence
)
for
his
refusing
to
come
up
to
those
terms
(
of
forsaking
all
when
call'd
to
it
)
which
Christ
had
made
necessary
,
to
the
rendring
of
men
qualified
,
by
the
Tenour
of
the
Gospel-law
,
for
the
Kingdom
of
Heaven
.
From
St.
Peter's
stiling
Christians
[
A
peculiar
people
,
a
nation
of
kingly
priests
,
that
hold
forth
the
virtues
of
God
;
and
are
partakers
of
the
divine
nature
:
]
From
St.
John's
telling
us
,
[
That
he
that
is
of
a
Christian
Hope
(
and
sure
none
but
such
as
have
Christian
Hope
hold
the
Christian
Faith
)
purifieth
himself
as
Cod
is
pure
;
]
and
[
that
he
that
doth
righteousness
is
righteous
,
as
God
is
righteous
.
]
Which
Texts
,
though
they
imply
not
●inless
perfection
,
much
less
equality
with
God
in
holiness
,
as
some
blaspheniously
gloss
upon
them
)
yet
they
can
import
no
less
than
such
a
Conformity
to
God's
(
in
Christian
)
Virtue
;
as
renders
it
(
as
to
its
Genius
and
Complexion
)
super-humane
;
and
those
that
are
endowed
with
it
,
the
Shrines
and
Temples
of
God
,
wherein
a
more
noble
spirit
resides
,
than
Adam
was
capable
of
in
his
state
of
Innocency
.
As
is
observ'd
by
Grotius
(
that
wonder
of
men
for
Reading
,
Judgment
,
and
(
which
crowns
both
)
Modesty
.
)
Ad
vitam
coelestem
nobis
dandam
requirit
Deus
sanctitatem
animi
eximiam
,
&
quae
illum
Adami
,
non
modó
ex
quo
lapsus
est
,
sed
&
eùm
,
in
quo
primùm
est
conditus
,
statum
longè
excedat
&
nos
Angelis
aequat
,
manente
tamen
discrimine
eo
,
quòd
corpora
humana
ab
Angelicis
distantia
secum
ferunt
:
]
(
Grotius
ad
Cassand
.
consult
.
articul.
2.
)
To
our
being
capable
of
receiving
the
heavenly
Life
,
God
requires
an
eminent
sanctity
of
mind
;
even
such
as
doth
far
exceed
that
,
which
Adam
had
,
not
only
after
he
fell
,
but
when
he
was
first
created
;
and
equals
us
to
Angels
,
bating
this
difference
,
which
humane
Bodies
,
distant
from
the
substance
of
Angels
,
carry
about
with
them
.
Yea
I
humbly
conceive
,
that
the
poorest
,
sincere
Christian
hath
a
love
to
God
,
a
knowledg
or
apprehension
of
God
;
of
a
more
generous
kind
,
a
more
noble
tincture
,
than
Cherubims
and
Seraphims
have
:
who
have
their
names
from
ardency
of
Love
and
perspicacity
of
Understanding
(
as
if
their
essence
were
made
up
of
delighting
in
and
contemplating
of
the
divine
Goodness
.
)
Not
that
we
either
love
,
or
know
God
,
more
or
better
,
than
they
do
:
(
I
have
more
knowledg
of
my
Ignorance
and
Chilness
,
than
to
harbour
such
a
Luciferian
thought
,
than
to
set
my
triumphant
Throne
above
those
Stars
of
the
intellectual
Heaven
:
)
But
there
is
in
our
poor
cole
(
almost
choak'd
with
,
and
buried
in
,
ashes
)
that
peculiar
sparkishness
;
that
flows
from
our
leaded
frail
Glass
,
those
vivid
Reflections
of
the
divine
Light
and
Heat
,
as
draw
the
admiring
eye
of
those
Flames
of
Fire
(
those
pure
Christal
Mirrors
)
after
them
(
1
Pet.
1.
12.
)
[
Which
things
the
Angels
desire
to
look
into
:
]
as
wondring
to
see
in
;
(
1
Tim.
3.
16.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
it
put
Angels
into
an
exstacy
to
contemplate
the
Mystery
of
the
Gospel
:
and
desirous
to
learn
of
the
Church
the
manifold
Wisdom
of
God
(
Eph.
3.
10.
)
these
friends
of
the
Bridegroom
,
being
ravish'd
with
contemplating
the
conjugal
knowledg
and
love
,
which
the
Bridegroom
and
his
Bride
have
of
,
and
bear
towards
,
one
another
;
so
illustrious
is
the
foresight
thereof
(
in
the
Glass
of
the
holy
Trinity
)
(
whence
the
Angels
that
fell
learn'd
it
[
non
speculando
verbum
,
sed
suscipiendo
illuminationem
à
Verbo
]
(
Bonávent
.
l.
2.
dist.
4.
9.
1.
)
Not
by
beholding
the
word
but
by
receiving
illumination
from
the
Word
.
)
moved
envy
in
Lucifer
and
his
confederate
Angels
(
Hieron
.
Zanch.
de
operibus
Dei
l.
4.
cap.
2.
)
[
quia
inviderunt
hominem
hanc
dignitatem
:
]
This
was
the
Devil's
great
sin
,
that
he
envied
Man's
happiness
:
and
the
glimmerings
of
it
,
in
those
righteous
persons
who
walk'd
with
God
(
before
Christ's
Incarnation
)
made
them
the
Objects
of
the
envy
of
the
the
Devil's
Seed
(
1
John
3.
12.
)
though
they
were
but
faint
glimmerings
of
that
Grace
which
Christ
calls
for
and
requires
,
in
his
Gospel-Law
;
where
the
least
in
the
Kingdom
of
Heaven
is
greater
than
John
the
Baptist
(
than
whom
there
had
not
been
a
greater
Prophet
born
of
Woman
)
(
St.
Mat.
11.
11.
)
where
the
feeble
are
to
be
as
David
,
and
the
house
of
David
as
God
(
Zechar.
12.
8.
)
The
meanest
Form
in
Christ's
School
,
to
equallize
the
highest
in
Moses
his
:
and
the
highest
in
Christ's
,
to
take
out
those
Lessons
,
that
were
never
read
to
any
,
before
Christ
set
up
School
;
and
to
perform
those
Exercises
that
were
never
set
to
any
,
till
Christ
gave
us
a
Formula
of
them
in
his
fulfilling
all
righteousness
,
and
a
command
to
perform
them
(
Chrisostom
,
de
virgin
.
cap
44.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
God
indulged
those
times
in
those
and
many
other
things
;
but
after
the
coming
of
Christ
the
way
is
made
much
streighter
,
and
more
noble
work
set
us
.
[
Secuudùm
Natur
am
vivere
,
laus
ejus
est
,
qui
nondum
credid●t
:
]
(
Justin
ad
Zenam
.
)
To
live
according
to
Nature
,
is
his
commendation
,
that
hath
not
yet
attain'd
to
the
Christian
Faith
:
to
which
whosoever
subscribes
,
binds
himself
to
a
more
holy
and
heavenly
frame
of
Heart
and
course
of
Life
,
than
any
of
the
most
strict
forreign
Sects
propounded
:
And
that
under
pain
of
losing
the
reward
of
a
Christian.
For
the
proof
of
which
we
have
as
full
and
clear
Testimony
(
from
the
mouth
of
him
,
who
is
Amen
,
the
faithful
and
true
Witness
)
as
for
any
Doctrine
in
all
the
Bible
:
not
only
in
that
foremention'd
Preface
to
his
Royal
Law
,
but
in
the
Sanction
annex'd
to
it
(
St.
Mat.
7.
26.
)
[
Every
one
that
heareth
these
sayings
of
mine
]
(
these
terms
that
I
have
added
to
the
remedying
Law
,
as
it
was
dispenc'd
by
Moses
,
in
this
Form
of
words
prefix'd
[
But
I
say
unto
you
:
]
)
For
what
can
these
sayings
of
Christ's
be
;
but
what
he
had
,
in
that
Sermon
,
said
unto
them
,
over
and
above
what
they
had
hear'd
was
said
to
them
of
old
time
)
[
and
doth
them
not
)
shall
be
likned
unto
a
foolish
man
:
which
built
his
house
upon
the
sand
,
and
the
rain
descended
,
and
the
floods
came
,
and
the
winds
blew
,
and
beat
upon
that
house
;
and
it
fell
,
and
great
was
the
fall
of
it
;
]
and
all
this
both
Law
and
Sanction
,
he
preach'd
not
as
the
Scribes
,
as
a
Commentator
on
Moses
;
but
of
his
own
authority
,
in
his
own
name
,
as
a
Lawgiver
:
which
Sanction
(
set
to
his
Law
,
when
it
first
went
out
of
his
sacred
Lips
)
he
was
so
far
from
reversing
,
as
when
he
seals
up
all
Prophesie
(
the
whole
new
Testament
)
the
Law
to
his
Disciples
:
he
binds
it
upon
them
,
and
confirms
the
unalterableness
of
it
,
in
such
forms
as
these
.
]
[
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
to
give
to
every
man
,
according
as
his
work
shall
be
:
]
(
Rev.
22.
12.
)
that
is
,
[
to
them
that
continue
in
well
doing
,
eternal
life
;
but
to
them
that
are
contentious
,
(
will
rather
be
arguing
with
God
about
his
Proposals
,
quarrelling
with
his
Law
of
Liberty
,
than
submit
to
the
practice
of
it
;
)
and
obey
not
the
Gospel
:
indignation
and
wrath
,
&c.
(
Rom.
2.
8.
]
I
am
Alpha
and
Omega
,
the
beginning
and
end
,
the
first
and
the
last
:
]
and
what
I
said
at
the
first
,
I
say
now
at
the
last
:
what
I
was
at
the
beginning
,
I
shall
be
at
the
end
:
still
of
the
same
mind
,
and
of
this
mind
:
[
Blessed
are
they
that
do
his
commandments
,
that
they
may
have
right
to
the
tree
of
life
,
and
may
enter
in
,
thorow
the
gates
,
into
the
city
,
for
without
are
dogs
,
&c.
]
[
If
any
man
shall
add
unto
these
things
]
(
make
those
things
necessary
to
salvation
which
I
have
not
made
so
:
as
the
Judaizing
Pseudo-christians
(
who
beside
the
Yoke
of
Christ
)
made
the
Yoke
of
Moses
necessary
)
[
I
will
add
to
him
the
Plagues
that
are
written
in
this
book
:
And
if
any
man
shall
take
away
from
the
words
of
the
book
of
this
Prophesie
]
(
make
that
needless
,
that
I
have
made
needful
:
as
the
Gnosticks
did
)
[
God
shall
take
away
his
part
out
of
the
book
of
life
.
]
(
Rev.
22.
13.
&c.
)
In
which
Quotations
,
and
hundreds
more
of
sacred
Texts
,
the
Evangelists
do
so
fully
obviate
the
Popish
Distinction
of
Precepts
and
Counsels
,
and
the
Antinomian's
,
whole
brood
of
worse
Birds
of
that
evil
Egg
(
who
turn
all
Christ's
Precepts
into
Counsels
;
)
And
(
in
the
language
of
Isidore
)
so
manifestly
pervert
,
and
(
Isidor
.
Pelusiot
.
lib.
4.
ep.
125.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
adulterate
the
divine
Doctrine
by
mixing
the
pure
and
limpid
sence
of
sacred
Scripture
with
their
own
Opinions
:
as
I
wonder
how
Christian
ears
can
endure
to
hear
their
Croakings
,
in
flat
Contradiction
to
the
divine
Oracles
:
or
tingle
not
to
hear
them
,
putting
those
things
to
the
question
,
which
Christ
has
so
positively
,
and
without
the
least
ambiguity
determined
;
and
that
their
folly
is
not
manifest
to
all
men
,
(
as
well
as
their
audacity
)
in
their
interpreting
ambiguous
places
,
in
the
Apostolical
Writings
,
point
blank
to
Christs
manifest
and
plain
sence
:
as
if
that
Spirit
of
Promise
,
by
which
their
Pens
were
directed
,
had
not
brought
to
their
remembrance
,
but
made
them
forget
what
Christ
had
said
,
and
prompted
them
to
propound
Salvation
upon
as
contrary
Terms
to
Christs
,
as
darkness
to
light
.
And
in
their
concluding
against
the
necessity
of
Evangelical
good
Works
,
from
those
very
places
where
the
necessity
of
them
is
most
strenuously
asserted
and
maintain'd
.
To
show
these
blind
Leaders
of
the
blind
,
how
great
their
Darkness
is
(
even
in
those
things
wherein
,
they
think
,
they
have
the
clearest
Light
)
when
they
hear
St.
Paul
conclude
,
that
a
man
is
justified
by
faith
,
not
works
;
they
take
faith
there
,
to
be
terminus
diminuens
,
and
to
import
a
lighter
burden
,
an
easier
Yoke
than
those
works
which
they
deny
justification
to
.
§
5.
Whereas
it
will
easily
appear
,
to
him
that
rightly
states
the
grand
Controversie
(
then
arising
upon
the
Coming
of
Christ
)
and
the
common
notion
of
the
word
[
Faith
]
in
the
stating
of
that
Controversie
:
That
none
of
the
contending
parties
did
(
or
could
,
except
they
would
wilfully
pervert
the
stated
sence
of
that
term
,
and
become
Barbarians
to
one
another
)
understand
by
Faith
(
in
that
question
)
any
thing
else
,
but
Christian
Religion
.
Can
any
man
think
,
that
St.
Paul
had
not
more
Grace
or
Wit
,
than
to
assert
that
a
man's
bare
depending
on
Christ
for
salvation
,
without
observing
that
Physician
's
Rules
,
would
bring
him
health
?
That
they
who
do
not
so
much
as
believe
him
;
but
give
him
the
lye
,
when
he
protests
he
will
exclude
from
Interest
in
him
all
those
that
keep
not
his
sayings
:
that
they
(
I
say
)
who
when
he
pronounceth
woe
and
menaces
,
do
not
take
him
for
an
honest
man
,
(
a
man
of
his
word
)
either
can
believe
in
him
for
eternal
life
;
or
if
they
should
,
would
obtain
it
by
him
?
or
lastly
,
that
he
(
or
any
body
else
in
their
right
wits
)
would
dispute
that
which
all
rational
men
grant
,
(
viz.
)
that
no
Religion
can
save
any
man
that
does
not
cordially
comply
with
it
;
or
that
any
man
can
cordially
comply
with
a
Religion
as
of
divine
Original
,
and
not
conform
to
its
Precepts
,
not
follow
his
God
in
the
observance
of
his
Commands
?
I
put
it
to
the
Consciences
of
the
whole
Tribe
of
these
lisping
Divines
,
to
say
,
whether
Christian
,
Jew
or
Pagan
did
not
all
confess
,
that
how
saving
soever
the
respective
Religions
which
they
stood
for
were
,
yet
they
would
not
benefit
him
that
was
not
true
to
them
,
that
did
not
cordially
embrace
them
;
and
accept
of
what
they
promised
upon
the
terms
which
they
propounded
.
Let
them
ask
a
Jew
or
a
Mahometan
what
it
is
that
constitutes
a
Christian
,
and
makes
him
capeable
of
the
benefits
of
that
Religion
?
they
will
readily
re●●●ve
as
plain
and
true
an
answer
from
them
,
as
we
can
give
either
of
them
if
they
ask
us
what
constitutes
a
Jew
or
Mahometan
?
(
To
wit
)
A
cordial
Compliance
with
,
and
Conformity
to
the
Law
of
Christ
;
as
that
which
constitutes
a
Jew
,
is
complying
with
the
Law
of
Moses
;
a
Mahometan
,
with
the
Law
of
Mahomet
:
in
observance
whereof
they
expect
undoubtedly
to
be
saved
;
because
they
make
no
question
but
that
their
respective
Lawgivers
were
sent
of
God
,
who
cannot
lye
.
So
far
do
our
new
Illuminates
fall
short
of
Pagans
,
Jews
and
Mahometans
,
in
the
knowledg
of
the
true
Notion
of
Faith
(
as
it
signifies
our
Act
;
)
as
what
these
fumbling
Theologues
grope
for
(
in
the
dark
of
their
own
bewildered
Imaginations
)
lay
so
bare
fac'd
to
every
smatterer
in
Religion
,
to
every
Novice
initiated
in
Judaism
and
Gentilism
as
well
as
Christianity
:
that
none
of
them
ever
moved
question
about
it
,
but
were
wholly
taken
up
in
disputing
whether
Faith
(
as
it
signifies
the
divine
Object
of
our
Belief
:
(
that
is
)
Christian
Religion
,
were
able
to
save
them
who
cordially
embraced
and
lived
up
to
it
?
Till
the
Gnosticks
(
to
maintain
Libertinism
)
perverted
the
common
use
of
that
Notion
,
in
the
aforesaid
Question
;
and
wrested
St.
Paul's
Doctrine
,
to
import
Justification
by
a
Faith
short
of
that
of
Devils
(
viz.
)
by
a
bare
frigid
assent
to
the
truth
of
the
Gospel
,
in
so
remiss
a
degree
as
it
did
not
work
fear
(
for
had
they
by
Faith
been
moved
with
fear
or
hope
,
they
would
have
prepared
an
Ark
to
the
saving
of
themselves
,
in
order
to
their
obtaining
that
hope
.
)
This
forced
St.
James
to
demonstrate
the
falsity
of
that
Thesis
,
in
the
Gnostick's
sence
of
Faith
;
and
to
infer
that
a
man
is
justified
,
not
by
Faith
only
(
as
Faith
signifies
our
Act
)
from
those
very
Instances
(
of
Abraham
and
Rabab
:
)
whence
St.
Paul
concluded
Justification
by
[
Faith
only
(
as
it
signifies
the
Object
of
Christian
Belief
)
without
Works
;
]
that
is
,
by
a
faithful
adhering
to
and
practice
of
Christian
Religion
,
without
the
help
or
observance
of
Moses
his
Law
:
That
having
been
the
ancient
and
catholick
way
of
Salvation
;
wherein
eternal
Life
was
attainable
,
before
Judaism
was
in
being
;
and
whereby
they
that
were
true
to
it
,
in
all
Nations
(
to
whom
the
sound
of
Moses
his
Trumpet
never
reach'd
)
obtain'd
pardon
of
sin
,
and
God's
acceptance
of
them
to
eternal
life
,
through
that
blood
of
the
Redeemer
,
which
was
promised
in
God's
Covenant
of
Grace
with
Adam
,
tipified
in
the
Blood
of
Sacrifices
long
before
Moses
;
and
exhibited
and
actually
tenderd
,
as
an
Oblation
propitiatory
for
the
sin
of
the
World
,
in
the
Fulness
of
Time
,
predicted
by
the
Prophets
.
After
which
,
because
the
foundation
and
pillar
of
it
,
was
believing
that
Jesus
of
Nazareth
was
that
Seed
of
the
Woman
,
promised
to
the
Patriarchs
;
and
that
Seed
of
Abraham
,
promised
to
the
Jews
:
of
which
later
and
more
distinct
promise
all
the
circumstances
did
so
meet
together
,
and
concenter
in
the
blessed
Jesus
:
as
they
must
renounce
Faith
in
Moses
,
and
their
own
Prophets
,
that
did
not
believe
,
that
he
was
that
person
fore-appointed
of
the
Father
,
to
break
the
Serpents
Head
.
Thence
this
Religion
was
called
[
Faith
,
]
and
the
Professors
of
it
[
Believers
;
]
names
whereby
,
in
common
use
,
they
were
sufficiently
discriminated
from
all
others
;
and
therefore
used
by
St.
Luke
in
his
History
of
the
propagation
of
Christian
Religion
;
and
by
St.
Paul
in
his
disputations
about
Justification
(
without
the
addition
of
any
Epithete
)
to
signifie
,
The
whole
and
entire
Oeconomy
of
that
Religion
,
or
way
of
knitting
God
and
man
together
)
which
Christ
propounded
;
and
the
adherers
to
,
And
expectants
of
Salvation
in
,
that
Way
.
Of
the
same
importance
and
equipollency
,
are
the
Notions
,
of
[
anointing
]
and
[
Christian
;
]
the
first
importing
that
Religion
which
Christ
was
anointed
to
preach
,
and
the
later
,
persons
imbued
with
that
Religion
:
as
also
[
master
,
]
(
or
[
teacher
]
sent
from
God
)
and
[
disciple
]
but
not
so
free
from
ambiguity
as
these
of
[
faith
]
and
[
believers
.
]
Upon
the
like
Reason
[
Works
of
the
Law
]
are
used
,
to
denote
[
Works
,
directed
to
be
performed
,
by
the
Religion
of
Moses
]
in
order
to
mens
finding
,
acceptance
with
God
,
unto
eternal
Life
:
And
the
relations
conducing
thereunto
,
his
Writings
having
obtained
universally
(
where
they
were
spoke
of
)
the
name
of
[
the
Law
]
with
the
addition
sometimes
,
of
the
Law
[
of
Moses
]
or
the
Law
[
of
〈◊〉
Jews
]
(
when
the
Discoursers
upon
that
Subject
were
[
Jew
]
and
[
Gentile
,
]
because
the
Gentiles
hold
their
Religions
to
be
Divine
Laws
,
as
well
as
the
Jew
did
his
:
)
But
when
the
Christian
discoursed
with
a
Christian
or
a
Jew
,
they
stiled
it
the
[
Law
,
]
without
such
addition
(
they
being
both
agreed
that
it
was
Divine
,
and
the
only
Divine
Law
in
writing
,
that
had
been
communicated
to
the
World
before
the
exhibition
of
the
Messias
.
)
And
to
abreviate
that
demonstration
,
in
continued
discourses
on
that
Subject
,
(
where
it
was
often
to
be
repeated
)
instead
of
[
the
Works
of
the
Law
]
(
that
is
,
injoyned
by
that
Law
)
they
used
the
simple
term
[
Works
.
]
In
the
room
whereof
,
they
sometimes
used
the
name
of
that
Work
which
obliged
them
to
all
the
rest
,
viz.
Circumcision
.
Hence
these
Terms
:
[
Circumcision
,
Works
,
Works
of
the
Law
,
the
Law
,
the
Law
of
Works
]
in
the
sacred
Writings
are
equivalent
,
and
imply
[
the
terms
of
that
Covenant
God
made
with
the
Jews
,
by
the
Mediation
of
Moses
;
as
abstracted
both
from
that
he
made
with
the
Patriarchs
(
before
)
and
by
Christ
(
after
Moses
)
.
]
This
for
the
verbal
Terms
which
are
easie
to
be
understood
by
him
that
observes
,
what
was
the
great
Question
agitated
in
those
Times
(
Isidor
.
Clarius
,
in
Rom.
3.
20.
)
[
Si
cogitaremus
,
quae
versaretur
eo
tempore
controversia
,
non
erit
admodùm
difficilis
scopum
assequi
hujus
Epistolae
:
at
sine
hac
consideratione
luditur
opera
.
]
But
whoever
attends
not
to
St.
Paul's
scope
in
that
Epistle
,
shoots
at
random
,
and
spends
his
fools
bolt
to
no
purpose
.
As
to
the
thing
it self
,
I
hope
these
papers
will
have
the
fortune
to
fall
into
no
mans
hand
of
so
perverted
a
judgement
,
or
obtuse
wit
,
as
shall
not
at
the
first
hearing
give
their
vote
and
assent
to
these
Proposals
.
1.
The
grand
Question
in
debate
betwixt
St.
Paul
and
the
Jew
was
[
Whether
the
well-pleasing
of
God
,
and
his
acceptance
of
us
(
as
persons
intituled
,
by
his
gratious
Covenant
)
to
his
promise
of
Pardon
,
and
eternal
life
)
was
obtainable
(
as
the
case
then
stood
)
by
obedience
,
and
observance
of
,
that
Religion
which
was
instituted
by
Moses
,
or
by
Christ
?
)
I
insert
this
clause
[
as
the
case
then
stood
,
]
because
Christ
and
his
Apostles
denyed
not
,
but
plainly
affirmed
,
That
Salvation
had
been
of
the
Jews
;
(
that
is
)
that
Salvation
was
attainable
in
the
Jewish
Religion
,
by
all
those
that
in
observance
of
it
,
look'd
to
the
end
of
it
,
Christ
.
But
the
Question
then
was
,
[
Whether
the
great
Prophet
(
that
is
in
the
bosom
of
the
Father
)
being
come
,
and
his
Law
being
gone
out
of
Sion
,
and
the
word
of
the
Lord
himself
from
Jerusalem
;
that
old
Religion
had
not
lost
its
salvifick
Power
?
]
which
,
that
it
had
,
the
Apostle
maintains
and
proves
by
many
Arguments
;
amongst
which
this
is
not
the
least
;
That
God
expected
more
now
from
the
sons
of
men
,
to
testifie
the
sincerity
of
their
Love
to
him
,
and
to
make
them
capable
of
his
acceptance
of
them
,
as
sincere
,
than
he
did
,
during
those
darker
Revelations
of
his
Grace
,
and
more
sparing
allowances
of
divine
Aid
.
In
the
demanding
whereof
the
old
Religion
coming
short
,
was
thereby
disinabled
and
become
uncapeable
to
save
;
it
being
possible
that
a
man
might
,
after
the
coming
of
Christ
,
perform
what
it
required
,
on
condition
of
Salvation
,
and
yet
not
make
those
returns
to
God
(
for
the
rich
Revelation
of
his
Grace
by
Christ
)
as
he
would
accept
of
,
for
good
payment
;
or
as
might
denominate
him
,
an
honest
man
,
a
man
keeping
a
good
Conscience
towards
God
,
and
not
dealing
fraudulently
with
him
:
As
he
must
do
,
if
he
pay
no
more
Rent
of
Thankfulness
and
Obedience
,
now
that
his
Farm
is
improv'd
(
and
manur'd
with
the
Lamb's
Blood
)
then
was
by
Contract
payable
,
before
that
Improvement
.
2.
And
that
therefore
Justification
by
Faith
implies
God's
demand
of
a
greater
rent
,
now
under
the
Gospel
,
than
would
have
passed
for
good
payment
,
during
the
first
Lease
,
or
Law
of
Works
.
Not
as
if
,
either
then
or
now
,
that
Righteousness
of
Heart
or
Life
(
that
was
,
or
is
required
)
could
,
or
was
intended
to
be
paid
,
as
the
least
part
of
our
Ransom
:
as
a
Fine
,
for
our
Forfeiture
of
the
original
Contract
betwixt
God
and
us
,
in
a
state
of
Innocency
:
No
,
it
cost
more
to
redeem
a
Soul
,
by
way
of
price
,
than
all
the
Righteousness
of
Angels
and
Men
(
summ'd
up
together
)
can
amount
to
:
that
must
be
let
alone
for
ever
;
and
wholly
exterminated
from
the
limits
of
our
discourse
touching
Justification
,
when
the
Question
is
,
[
Whether
we
are
justified
by
faith
or
works
?
]
But
Christ
having
stood
to
,
and
fulfill'd
the
Terms
of
that
Covenant
,
whose
Condition
was
Perseverance
in
Innocency
:
and
paid
the
Forfeiture
that
we
had
made
;
in
both
which
he
supererrogated
;
exhibiting
that
active
and
passive
Obedience
,
which
infinitely
exceeds
in
worth
what
was
required
of
us
:
(
For
that
Law
demanded
man's
Obedience
,
or
Death
;
but
he
tender'd
both
,
and
in
both
,
not
only
man
's
,
but
God's
;
the
Person
subjecting
himself
to
Obedience
being
God-man
;
)
upon
which
consideration
our
Kinsman
,
not
only
redeem'd
the
Inheritance
that
we
had
lost
,
but
purchas'd
a
better
for
us
:
It
were
therefore
against
all
Reason
and
Equity
,
that
he
should
be
denyed
a
power
to
dispose
of
his
own
Purchace
,
to
whom
,
and
upon
what
Terms
,
he
pleaseth
:
which
his
good
pleasure
he
hath
(
from
time
to
time
,
by
some
means
or
other
)
revealed
,
and
at
the
last
in
his
own
person
communicated
;
wherein
it
hath
pleased
his
infinite
Wisdom
to
proceed
in
this
Method
,
that
in
all
other
former
dispositions
of
the
good
things
he
had
undertaken
to
purchase
for
us
,
he
accepted
of
less
acknowledgment
from
us
,
than
in
this
his
last
will
and
Testament
,
made
after
his
actual
Purchace
:
bequeathing
Himself
and
Benefits
upon
different
Terms
and
Conditions
(
suitable
to
the
Revelations
of
his
Grace
,
the
Emanations
of
divine
Power
,
and
the
Obligations
he
hath
laid
upon
us
.
)
Hence
is
that
observation
of
St.
Jerom
(
on
Gen.
6.
9.
)
[
Noah
was
a
just
man
,
and
perfect
in
his
generation
:
]
[
Signanter
ait
in
generatione
sua
;
ut
ostenderet
,
non
juxtà
justitiam
consummatam
sed
juxta
justiciam
generationis
suae
,
fuisse
justum
:
]
It
is
to
be
mark'd
that
he
calls
him
just
,
[
in
his
Generation
;
]
to
signifie
that
he
was
not
so
,
in
respect
of
consummate
Justice
;
but
that
he
was
just
,
for
a
man
of
that
age
;
for
one
that
lived
under
that
Dispensation
of
the
Covenant
of
Grace
.
Christ
observing
,
in
these
his
disposals
,
that
generally-acknowledged
Rule
of
common
Equity
(
so
often
inculcated
in
the
Evangelists
:
)
That
to
whom
men
concredit
much
,
of
them
shall
much
be
required
;
and
of
them
that
have
received
little
,
of
them
little
shall
be
expected
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
to
expect
the
same
things
(
à
summo
minimóque
)
of
Children
and
of
men
:
the
same
tale
of
Brick
,
from
them
to
whom
Straw
is
given
,
and
them
that
must
gather
Stubble
in
stead
of
Straw
;
to
lay
equal
burdens
upon
unequal
strengths
;
to
require
the
same
Interest
,
for
the
loan
of
different
Summs
;
of
them
,
to
whom
hundreds
were
;
and
of
them
,
to
whom
thousands
are
concredited
,
is
extremely
unequal
.
But
the
account
of
the
difference
betwixt
Moses
and
Christ
,
as
the
Antinomians
casts
it
up
,
is
as
monstrously
unjust
,
as
John
Scotus
his
partition
,
of
the
two
great
Fishes
,
to
himself
(
who
was
a
little
man
)
and
the
one
little
one
to
the
two
tall
Persons
that
sat
next
him
,
at
the
French
King's
Table
:
giving
this
Reason
to
the
King
,
accusing
him
of
making
an
unequal
division
,
contrary
to
his
order
;
that
he
had
exactly
perform'd
his
Majesty's
Injunction
:
for
here
(
meaning
himself
,
and
the
two
great
Fishes
,
upon
his
own
Trencher
)
is
one
little
one
,
and
two
great
ones
;
there
(
pointing
to
the
two
proper
and
corpulent
Person
's
,
and
the
little
Fish
he
had
laid
before
them
)
are
two
great
ones
,
and
one
little
one
.
The
Joque
might
pass
,
as
witty
,
from
his
Jeaster
;
but
sure
the
Action
could
not
arride
the
King
as
just
,
and
becoming
a
Philosopher
;
except
Scotus
came
nearer
to
Truth
,
than
he
did
here
to
Justice
,
when
to
the
King
asking
him
,
what
was
the
difference
between
a
Scot
and
a
Sot
?
he
answered
,
the
Table
,
if
it
please
your
Majesty
;
(
the
King
sitting
right
over
against
him
:
(
Camden's
Remains
.
)
by
no
better
Rules
of
Equity
,
do
the
Solifidians
proceed
in
their
discriminating
the
two
Testaments
;
assigning
the
Gyants
work
to
the
Pigmie
,
and
the
Pigmie's
to
the
Gyant
.
A
partition
that
may
pass
for
currant
,
with
silly
Women
,
laden
with
Lusts
;
and
those
monsters
of
men
,
whose
souls
are
fallen
down
into
their
Paunch
or
Groin
▪
those
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
persons
of
dislocated
Minds
,
whose
Intellects
are
put
out
of
joynt
,
by
being
precipitated
from
the
Pinacle
of
the
Head
,
to
the
baser
parts
,
those
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
brutish
Animals
,
that
corrupt
themselves
in
those
things
they
naturally
know
:
who
make
no
other
use
of
Religion
,
but
to
bribe
and
gag
Conscience
,
or
to
be
a
Pander
to
their
Lusts
:
such
a
Cover
may
fit
such
Pottage-pots
;
Such
Lettice
may
sute
such
lips
.
The
Image
of
God
in
the
Gospel
,
thus
turn'd
heels
upwards
,
may
please
such
,
as
have
no
other
thoughts
concerning
him
;
but
how
they
may
either
escape
his
spurns
,
or
banish
the
opinion
of
a
Deity
out
of
their
minds
,
or
make
him
truckle
under
(
their
God
of
Gods
)
their
Belly
.
Such
Jovinian
Libertinism
may
take
with
such
Jovialists
,
as
St.
Jerom
describes
.
[
Favent
tibi
crassi
,
nitidi
,
dealbati
,
adde
si
vis
●uxta
Socraticam
irrisionem
,
omnes
sues
&
canes
,
&
quia
carnem
amas
,
vultures
quoque
,
aquilas
,
accipitres
&
bubones
—
de
tuo
armento
sunt
,
imo
inter
tuos
sues
grunniunt
,
—
quòd
multi
acquiescunt
sententiae
tuoe
indicium
voluptatis
est
:
non
enim
ta●
te
loquentem
probant
:
quàm
suis
favent
vitiis
.
—
Pro
magna
sapientia
reputas
,
si
plures
porci
post
te
currant
quos
Gehennae
succidiae
nutrias
post
praeconium
tuum
;
—
semper
pseudo-prophetae
dulcia
pollicentur
,
&
ad
modicum
placent
—
egregia
sanè
vox
&
audiat
sponsa
Christi
:
]
(
Jerom.
cont.
Jovinian
.
par.
1.
tract.
2.
ep.
6.
cap.
49.
)
Such
beastly
hearers
may
applaud
such
filthy
dreamers
,
as
he
tells
Jovinian
(
Ibidem
.
)
[
Tibi
cedunt
de
via
nobiles
,
tibi
osculantur
divites
caput
;
nisi
enim
tu
venisses
.
—
In
aviariis
tuis
non
turtures
sed
●pupae
nutriuntur
,
&c.
]
Thou
hast
for
thy
favourites
and
abetters
of
thy
licentious
Doctrines
a
company
of
old
fatguts
,
of
young
spruce
painted
Monsieurs
;
you
may
add
if
you
please
(
to
make
up
the
number
)
such
as
Socrates
in
derision
calls
Sows
and
Doggs
;
and
because
thou
art
all
for
the
Flesh
,
Vultures
(
also
)
Eagles
,
Goss-hawks
and
Owls
.
—
If
I
see
any
with
shining
Faces
,
with
periwigg'd
Heads
,
with
curled
Locks
,
with
rosie
Cheeks
,
they
are
of
thy
drove
,
they
grunt
among
thy
Hoggs
.
The
reason
why
so
many
acquiess
in
thy
Opinion
,
is
,
because
pleasure
votes
for
it
;
they
do
not
so
much
yeild
to
the
Reason
of
thy
Discourse
,
as
to
the
sway
of
their
own
vitious
Inclinations
.
Dost
thou
think
it
a
point
of
great
wisdom
,
that
thou
canst
draw
a
company
of
Swine
after
thee
,
which
thou
feeds
and
flatters
till
they
come
to
be
hung
up
in
Bacon-fliches
in
the
smoke
of
the
infernal
Pit
.
—
It
hath
ever
been
the
Custom
of
false
Prophets
to
speak
pleasing
things
,
and
delight
men
for
a
moment
.
—
An
excellent
Doctrine
indeed
,
and
such
as
becomes
the
chaste
Spouse
of
Christ
to
hear
!
—
However
by
prophesying
such
smooth
things
thou
hast
obtain'd
that
respect
as
Noble
men
give
thee
the
wall
,
and
rich
men
fall
upon
thy
neck
and
kiss
thee
;
for
if
thou
hadst
not
opened
and
widen'd
the
way
,
the
reeling
Drunkard
and
belching
Epicures
could
never
enter
into
Paradise
,
nor
those
Lapwings
(
not
Turtles
)
which
are
only
bred
in
thy
Aviaries
,
so●●
into
the
highest
Heaven
,
if
thou
hadst
not
brought
it
down
to
them
.
But
how
a
Doctrine
fram'd
to
please
and
gratifie
such
like
She-men
as
these
(
they
commonly
being
,
in
every
sence
,
the
Major
Party
;
)
how
such
a
Codpeice-Religion
and
Tap-divinity
,
as
the
Antinomian
has
perverted
the
Gospel
into
,
should
take
with
any
grave
,
sober
and
studied
Divines
;
with
any
of
our
well-bred
Gentry
;
or
with
any
of
those
of
a
courser
Clay
,
that
have
but
any
spot
of
Grace
,
or
the
least
glimmerings
of
common
Sentiments
of
Good
and
Evil
;
is
to
me
unconceavable
.
And
I
must
sit
down
,
wondering
in
silence
at
this
strange
sight
:
that
God
should
be
presented
(
with
the
approbation
of
any
that
are
not
unman'd
)
as
conniving
at
those
Immoralities
,
Immanities
,
Debaucheries
in
the
New
:
(
wherein
he
has
afforded
more
Light
to
discover
the
exceeding
sinfulness
of
them
,
more
Assistance
against
them
,
stronger
Motives
to
avoid
them
,
and
threatned
a
much
more
grievous
Punishment
against
them
that
do
them
)
which
he
would
not
connive
at
,
under
the
Old
Testament
:
As
if
God
had
sent
his
Son
into
the
World
to
set
Hell
loose
,
and
enlarge
the
Devil's
Kingdom
:
to
proclaim
impunity
to
all
manner
of
Licentiousness
;
to
give
men
Passes
to
go
to
their
own
place
(
to
that
that
Judas
went
to
)
without
stop
,
molestation
,
or
trouble
of
Conscience
.
Whereas
the
difference
lies
point
blank
on
the
other
hand
(
as
has
been
proved
)
the
Law
of
Faith
demanding
so
much
more
Work
,
than
the
Law
of
Works
did
:
as
our
Vails
are
more
,
our
Reward
greater
,
our
our
Helps
of
all
sorts
more
plentiful
,
and
our
Obligations
more
constraining
,
then
theirs
were
to
whom
that
Law
was
given
.
So
as
in
this
diversity
of
Terms
or
Conditions
,
the
same
general
Rule
is
laid
down
in
both
(
as
their
Basis
and
Summ
)
[
Thou
shalt
love
the
Lord
thy
God
with
all
thy
mind
,
with
all
thy
soul
and
with
all
thy
strength
:
]
which
last
Clause
being
a
qualification
of
the
Precedent
,
renders
this
Proposal
,
a
fit
Basis
for
any
Covenant
that
God
ever
made
,
or
can
make
with
Mankind
;
for
Justice
can
require
no
more
,
nor
mercy
less
,
in
general
,
than
that
we
love
God
,
and
express
our
love
to
him
,
according
to
our
strength
;
than
which
Angels
cannot
do
more
,
nor
the
weakest
Christian
less
:
whose
loving
God
with
all
his
strength
,
argues
as
much
sincerity
as
Angels
show
,
in
their
loving
him
according
to
theirs
:
the
Gnat
moves
with
as
good
a
will
,
though
not
with
so
great
a
force
as
the
Eagle
;
and
therefore
its
industry
as
commendable
as
his
.
And
the
Ant
is
as
laborious
in
carrying
a
grain
in
her
mouth
,
as
the
Elephant
is
in
carrying
a
Castle
upon
his
back
.
Angels
that
are
mighty
in
strength
;
and
,
according
to
that
,
fulfil
God's
Commands
;
reap
no
greater
commendation
from
Christ
than
the
Angel
of
the
Church
of
Laodicea
did
;
who
had
but
a
little
strength
,
and
kept
Christ's
word
.
For
it
is
according
to
what
men
have
,
and
not
according
to
what
they
have
not
,
that
God
and
man
expect
returns
should
be
made
,
by
them
whom
thay
oblige
.
God
,
therefore
,
having
given
to
Man
a
power
not
to
sin
,
demanded
his
perseverance
in
Innocency
,
or
a
sin-less
Obedience
in
our
first
Parents
:
In
which
they
faising
,
and
God
inflicting
as
a
penalty
upon
them
and
their
Off-spring
(
naturally
descending
of
them
)
the
withdrawing
of
that
power
(
which
he
was
not
bound
to
bestow
at
first
,
much
less
to
restore
after
they
had
forfeited
it
)
he
was
pleased
to
make
another
Covenant
with
them
,
of
his
mere
Grace
and
Bounty
:
That
as
to
Satisfaction
of
his
Truth
and
Justice
,
in
the
Expiation
for
the
breach
of
that
first
Covenant
;
he
himself
would
provide
a
Lamb
,
in
the
Merits
of
whose
Blood
,
every
man
should
have
a
share
,
that
did
but
love
him
with
all
that
strength
which
God
had
left
him
,
or
should
afford
him
.
From
which
different
Degrees
of
afforded
Strength
,
arose
the
different
degrees
of
Love
and
Obedience
to
God
,
required
(
as
Conditions
of
God's
accepting
our
love
to
him
,
as
sincere
)
in
all
the
After-Covenants
which
he
made
with
Man
.
Now
for
the
Apostles
to
fit
these
super-added
strings
to
the
Polycord
of
the
Old
Testament
;
to
tune
the
still
voice
of
the
Gospel
,
to
the
shrill
tones
of
the
Law
;
to
make
Christ's
Pipe
accord
with
David's
Harp
;
the
Trumpet
on
Mount
Sinah
,
with
the
Law
that
went
out
of
Sion
;
to
set
their
new
Song
,
to
the
old
Tune
,
was
not
the
work
(
Ambubaiarum
)
of
every
trivial
Ballad-singer
;
but
of
minds
well
set
,
and
perfectly
harmonious
.
A
blind
fortuitous
Concourse
of
such
variety
of
Herbs
could
never
have
produced
so-well-ordered
a
Sallad
,
temper'd
to
the
tasts
of
all
savoury
Pallats
.
Seeing
the
wisest
Philosophers
were
so
far
from
a
general
consent
one
with
another
,
as
not
one
of
their
Schools
agreed
with
,
but
contradicted
it self
;
(
Euseb.
de
praep.
Evang.
)
demonstrates
how
the
School
of
Plato
jarred
with
its
own
Dictates
.
Symphoniam
&
consensum
scripturarum
commendat
per
antithesin
monstrat
â
Ethnicae
Philosophiae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
adeò
ut
invalescente
opinionum
varietate
&
re
pugnantiâ
,
alii
in
Sectus
divisi
hostilibus
〈◊〉
decertarent
,
alii
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
laudarent
,
&c.
]
And
thence
commends
the
Symphony
of
the
sacred
Scriptures
,
from
the
Untunableness
of
Gentile-philosophy
with
it self
;
insomuch
as
through
the
prevailing
of
various
and
repugnant
Opinions
;
some
being
divided
into
Sects
contended
with
hostile
hatred
;
and
others
grew
to
that
pass
,
as
they
would
affirm
nothing
,
but
turn'd
Scepticks
.
CHAP.
IX
.
Gospel-history
agrees
with
Old
Testament-prophesie
.
§
1.
Christ's
Appeal
to
the
Prophets
,
§
2.
The
primary
Old
Testament-Prophesies
not
accomplishable
in
any
but
the
blessed
Jesus
.
Jacob's
Shilo
;
Gentiles
gathering
.
Scepter
departed
,
at
the
demolishing
of
their
King's
Palace
.
§
3.
By
consent
of
both
Parties
.
Not
till
the
Gentiles
gather'd
.
Children
to
Abraham
of
Stones
.
Gentiles
flock
to
Christ's
Standard
,
§
4.
Signs
of
Scepter
's
departure
.
Price
of
Souls
paid
to
Capitol
.
Not
formerly
paid
to
Caesar.
Mat.
17.
25.
explained
.
§
5.
Jews
paid
neither
Tythes
nor
this
Polemoney
to
any
but
their
own
Priests
before
Vespasian
,
who
made
Judah
a
vassal
to
a
strange
God
;
such
as
their
Fathers
knew
not
.
§
1.
NO
less
harmoniously
does
Gospel
History
fall
in
with
Old
Testament-prophecy
,
touching
the
Messias
;
His
Lineage
,
[
of
the
house
of
David
,
Psal.
132.
12.
Act.
2.
30.
]
His
Mother
,
[
a
Virgin
,
St.
Mat.
1.
22
,
23.
]
His
Place
of
Birth
,
[
Bethlehem
,
Mat.
2.
5
,
6.
]
of
Education
,
[
Nazareth
,
St.
Mat.
2.
23.
that
from
his
dwelling
there
he
might
be
known
to
be
the
Branch
[
Natzar
,
]
a
name
given
the
Messias
,
Isai.
11.
1.
Jer.
23.
5.
Zachar
▪
6.
12.
&c.
]
of
Retreat
from
Herod's
Cruelty
,
[
Egypt
,
St.
Mat.
2.
15.
Hosea
11.
1.
]
of
his
greatest
Converse
during
his
Ministry
,
[
Galilee
]
of
the
Gentiles
,
Mat.
4.
14.
Isa.
9.
1
,
2.
The
time
of
his
Ministry
[
half
seven
Years
,
Or
the
half
of
a
Prophetick
Week
Dan.
9.
27.
So
Scaliger
de
emendatione
,
Pascha
Christi
,
]
The
specifick
Miracles
for
confirmation
of
his
Doctrine
,
[
healing
sick
,
restoring
sight
to
the
blind
,
legs
to
the
lame
,
&c.
St.
Mat.
11.
4
,
5.
Isa.
35
▪
6.
Isa.
61
1.
Christ
appeals
to
his
working
Miracles
by
the
rule
of
Prophesie
.
]
His
being
betrayed
by
one
of
his
Familiars
,
one
that
did
eat
of
his
bread
,
[
Judas
,
St.
John
.
13.
18.
Psal.
41.
9.
]
The
Price
he
was
sold
at
[
thirty
pence
,
]
The
Fields
name
that
was
bought
with
that
price
of
blood
[
the
Potters
]
Field
,
St.
Mat.
27.
7
,
8
,
9.
for
which
the
Evangelist
quotes
Jeremy
though
the
Text
be
in
Zachary
chap.
11.
13.
because
the
10
,
11
,
12.
Chapters
of
Zachary
were
a
part
of
Jeremy's
Prophesie
,
not
committed
to
writing
till
after
the
Captivity
,
and
then
annex'd
to
the
former
Chapters
of
Zachary
:
as
other
mens
Psalms
are
inserted
amongst
David's
;
and
Agur's
Proverbs
annex'd
to
Solomon's
,
as
that
Jewish
Proverb
imports
,
The
Spirit
of
Jeremy
rested
on
Zachary
;
(
Hammonds
Annotat.
Heb.
8.
9.
)
The
flight
and
dispersion
of
the
Apostles
,
St.
Mat.
26.
31
,
56.
Zach.
13.
7.
His
Crucifiction
betwixt
two
Theives
,
St.
Mar.
15.
27
,
28.
Isa
53.
12.
His
Buffering
,
St.
Mat.
26.
67.
27.
29
,
30.
Isa.
50.
6.
His
Vineger
,
his
Gall
,
St.
John
20.
28
,
29.
St.
Mat.
27.
34.
Psal.
69.
21.
The
dividing
of
his
Vesture
,
The
casting
lots
for
his
seamless
Coat
,
St.
John
19.
24
,
25.
Psal.
22.
18.
The
piercing
of
his
Side
,
Their
not
breaking
of
his
Leggs
(
as
they
did
theirs
that
were
crucified
with
him
,
St.
John
19.
36.
Exod.
12.
46.
Psal.
34.
20.
Zech.
12.
10.
Psal.
22.
16.
&c.
)
As
these
things
were
foretold
of
the
Messiah
,
so
they
were
in
every
Title
fulfill'd
in
the
blessed
Jesus
.
I
appeal
now
to
all
men
of
Common
Sence
,
to
judg
,
whether
men
of
dislocated
Understandings
,
could
have
carryed
the
matter
so
eavenly
,
as
the
Evangelists
did
here
,
making
their
Gospel-relations
(
as
well
wrought
Wax
)
to
take
the
perfect
Impression
,
and
Seal
of
Old
Testament
Predictions
?
presenting
Jesus
of
Nazareth
,
wearing
that
very
Coat
of
Arms
,
which
the
Prophets
had
blazon'd
for
the
Christ
:
so
as
the
word
which
they
preach'd
concerning
him
,
differs
not
in
the
least
,
Title
,
Tone
or
Accent
,
from
that
which
the
Prophets
preached
touching
the
Messia
:
Of
which
our
Saviour
was
so
confident
,
as
he
made
frequent
appeals
to
the
Tribunal
of
Moses
and
the
Prophets
:
offering
to
put
the
Issue
of
the
whole
Cause
to
this
trial
;
that
if
he
did
not
express
,
to
the
life
,
that
Model
,
which
the
Prophets
had
drawn
of
the
Messiah
,
he
would
be
content
they
should
disown
him
,
and
esteem
him
an
Impostor
.
No
less
earnest
were
the
Apostles
to
have
Moses
and
the
Prophets
umpire
the
Controversie
;
making
with
their
Hearers
such
candid
Expostulations
as
these
:
[
We
preach
no
other
things
of
Jesus
,
than
what
Moses
and
the
prophets
said
would
come
to
pass
:
]
if
you
can
find
one
line
in
the
face
of
your
Messiah
(
as
't
is
drawn
by
their
Pencil
)
which
we
cannot
shew
you
in
Jesus
Christ's
,
we
will
give
you
leave
to
spit
in
our
faces
.
A
Point
wherein
the
Jews
joyn'd
issue
with
the
Christians
in
the
Primitive
Times
;
but
were
as
often
foyl'd
,
as
they
provoked
to
this
way
of
determining
the
great
Question
in
Controversie
;
Whether
Jesus
of
Nazareth
was
the
promised
Messias
?
[
Itaque
dicunt
Judaei
,
provocemus
istam
praedicationem
Isaiae
7.
&
faciamus
comparationem
,
an
Christo
,
qui
jam
venit
,
competat
,
&c.
]
(
Tertul.
adv.
Judaeos
,
cap.
9.
)
Let
us
bring
(
say
the
Jews
)
this
Doctrine
of
Christians
to
the
Test
of
the
Prophet
Isaiah
(
Chap.
7.
)
and
by
comparing
it
,
see
whether
the
name
[
Immanuel
]
which
he
gives
to
the
Messias
agree
,
to
him
who
they
say
is
come
?
Why
?
(
saith
Tertullian
)
ask
any
Christian
,
and
he
will
tell
you
that
Jesus
Christ
is
Immanuel
(
that
is
)
God
with
us
:
as
the
Prophet
expresseth
the
Importance
of
that
name
.
But
how
doth
that
agree
to
your
Jesus
which
is
here
said
,
[
The
Child
shall
receive
the
riches
of
Damascus
and
the
Spoils
of
Samaria
against
the
King
of
Assyria
?
]
Do
but
consider
(
saith
Tertullian
)
that
the
Child
is
to
receive
these
,
before
he
can
say
Dad
or
Mam
(
Is.
8.
4.
)
and
it
will
convince
you
of
the
vanity
of
that
fancy
of
yours
,
[
that
the
Messias
is
to
be
a
mighty
Warrier
,
and
to
subdue
all
Nations
by
force
of
Arms
:
]
for
then
he
must
call
his
Souldiers
together
,
not
by
sound
of
Trumpet
,
but
by
blowing
his
Coral-whistle
;
and
ride
upon
his
Hobby-horse
to
take
in
Castles
.
And
withal
call
to
mind
,
that
the
Riches
of
Damascus
and
other
Eastern
Countreys
of
Arabia
,
(
to
which
Damascus
anciently
belong'd
)
are
Gold
and
odoriferous
Gumms
,
Spices
and
Plants
.
And
then
you
may
learn
,
that
at
the
wise
men's
presenting
our
Saviour
with
Gold
,
Frankincense
,
and
Myr●h
,
the
●abe
Jesus
received
the
Riches
of
Damascus
before
he
could
cry
Father
or
Mother
,
&c.
And
whereas
the
Jews
objected
the
impossibility
of
a
Virgin-birth
;
and
therefore
expounded
Isai.
to
speak
of
a
young
woman
.
Tertullian
replies
,
that
that
would
have
been
no
Sign
;
for
there
is
nothing
more
ordinary
than
for
young
women
to
bear
children
(
vide
caetera
loco
citato
.
)
By
this
Method
of
arguing
the
Jew
was
so
baffled
,
as
he
wav'd
the
dispute
about
Christ's
Person
,
and
stood
only
upon
a
Dispute
about
his
coming
(
in
St.
Austin's
time
;
)
of
which
he
gives
this
Reason
:
Because
he
was
so
manifestly
describ'd
in
their
own
Prophets
,
that
the
Baptist
sent
to
ask
Christ
,
art
thou
he
,
that
the
Jews
said
,
tell
us
if
thou
beest
the
Christ
:
and
that
to
this
day
they
look
for
just
such
an
one
as
our
Jesus
.
[
Quomodo
autem
nobiscum
non
de
Christo
sed
tantum
de
adventu
ejus
disceptarent
,
nisi
bene
nossent
eum
in
libris
Prophetarum
,
cur
à
Joanne
quaeritur
utrùm
ipse
sit
Christus
?
cur
ipsi
domino
dicunt
,
quamdi●s
animam
nostram
tollis
?
si
es
Christus
,
die
nobis
palàm
?
nisi
quod
hoc
nomen
,
in
illa
gente
,
per
illas
literas
&
scribatur
,
&
expectabatur
,
]
(
Aug.
contra
Faustum
,
tom.
3.
lib.
12.
cap.
44.
)
So
true
is
that
of
Tertullian
,
[
Quid
est
autem
signare
prophetiam
?
quoniam
impleta
est
prophetia
per
adventum
ejus
;
ipse
est
signaculum
omnium
prophetarum
:
]
(
related
out
of
him
by
St.
Hierom
in
Dan.
vision
8.
)
What
's
meant
by
the
sealing
of
Prophecy
(
in
Daniel
)
but
that
all
Prophecy
is
fulfil'd
in
Christ's
coming
,
he
being
the
seal
and
full
sum
of
all
the
Prophets
.
Nay
so
perfectly
did
every
Tenon
of
Evangelical
History
fit
every
Mortice
of
sacred
Prophecy
,
as
the
Pagan
World
(
saith
St.
Aug.
epist.
59.
)
[
Nam
ipsa
prophetia
,
quid
aliud
,
nisi
à
nobis
putaretur
esse
conficta
,
si
non
de
codicibus
inimicorum
probaretur
:
]
might
have
thought
the
Apostles
had
forged
the
Old
Testament-Oracles
,
at
their
own
fingers
end
;
were
it
not
that
they
are
safely
kept
in
the
Jews
custody
,
and
to
be
found
in
the
Archives
of
those
grand
adversaries
to
the
Christian
Name
;
and
therefore
he
imputes
to
a
signally
gracious
Providence
the
making
good
upon
that
Nation
that
prophetick
Prayer
;
(
Psal.
58.
12.
[
Slay
them
not
,
lest
they
forget
.
]
In
God's
preserving
the
Jews
(
in
the
midst
of
those
several
Nations
into
which
they
are
disperc'd
)
a
visibly
distinct
Body
from
the
Natives
,
with
whom
they
neither
mix
in
Marriage
or
Religion
:
by
means
whereof
the
Church
can
no
where
want
a
Demonstration
of
the
Truth
;
they
being
her
Library-keepers
;
and
carrying
those
Books
after
her
,
whose
Authority
she
urgeth
,
for
the
defence
of
Christian
Religion
:
of
whose
quotations
,
if
Gentile
,
Jew
,
or
weak
Christian
,
make
any
doubt
,
he
may
step
into
their
Synagogues
and
satisfie
himself
,
by
enquiring
of
those
that
are
our
Enemies
in
their
Hearts
,
our
Witnesses
in
their
Books
:
(
vide
Aug.
tom.
4.
pag.
509.
de
fide
invisibilium
.
)
Ergo
occisi
non
sunt
sed
dispersi
—
in
libris
suffragatores
,
in
cordibus
bostes
,
in
codicibus
testes
,
&c.
§
2.
As
the
Gospel
exhibits
the
full
accomplishment
of
former
Prophecies
;
so
't
is
absolutely
impossible
,
that
the
chief
of
those
Prophecies
can
be
fulfill'd
upon
any
other
Person
,
than
our
Jesus
,
to
whom
the
Apostles
apply
them
.
Such
is
that
of
old
Jacob
;
[
The
scepter
shall
not
depart
from
Judah
,
nor
a
law-giver
from
betwixt
his
feet
,
until
Shilo
come
,
and
unto
him
be
gathered
the
people
or
gentiles
.
]
for
the
understanding
of
this
Prophecy
,
I
shall
borrow
Light
from
the
sagatious
Mede
in
these
Animad
versions
.
1.
Scepter
is
not
to
be
restrained
here
to
[
Kingly
power
]
but
signifies
[
any
Power
or
Majesty
of
Government
under
what
name
or
form
soever
;
]
whereof
a
Rod
or
Staff
(
the
word
here
translated
Scepter
)
was
anciently
the
Ensign
:
hence
the
Septuagint
translates
it
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
there
shall
not
fail
a
Ruler
,
nor
[
Juridicus
]
a
Lawgiver
from
betwixt
his
feet
,
i.
e.
of
Juda's
Loyns
(
it
being
the
use
of
Scripture
,
modestly
to
express
the
place
of
generation
by
Thigh
or
Feet
)
upon
the
mistake
of
which
Oriental
Idiom
,
grew
the
Fable
of
Bacchus
being
born
of
Jove's
Thigh
.
2.
Till
Shilo
come
,
i.
e.
the
Christ
the
Messiah
;
as
the
Jews
anciently
acknowledged
not
only
in
their
Talmud
(
where
Shilo
is
reckon'd
among
the
Names
of
the
Messiah
:
)
but
in
all
the
three
Targums
or
Paraphrases
,
that
of
Jerusalem
rendring
it
expresly
[
until
the
time
that
King
Messiah
shall
come
;
]
that
of
Jonathan
[
until
Messiah
come
,
a
little
one
of
his
sons
;
]
applying
it
to
David
the
least
of
Jessee's
sons
;
that
of
Onkelo's
,
[
till
Messiah
come
,
whose
is
the
Kingdom
.
3.
And
to
him
the
Gentiles
shall
be
gather'd
;
there
is
nothing
in
the
Original
to
answer
[
shall
be
,
]
and
therefore
the
word
[
until
]
is
common
to
this
,
with
the
former
Sentence
,
namely
thus
:
The
scepter
shall
not
depart
from
Judah
,
until
Shilo
come
,
and
the
gathering
of
the
people
be
to
him
:
Two
things
being
here
specified
to
come
to
pass
,
before
the
Scepter
depart
from
Judah
,
or
Judah
cease
to
be
God's
Commonwealth
.
-
1.
The
coming
of
the
Messiah
or
Christ
into
the
World
.
-
2.
The
gathering
of
the
People
,
Nations
or
Gentiles
to
him
.
4.
This
Exposition
,
as
it
clears
the
Text
from
those
difficulties
,
wherewith
the
Question
of
the
Scepters
departure
is
intangled
and
perplexed
(
to
the
hardening
of
the
Jew
in
his
mis-belief
)
so
it
clearly
states
the
time
of
its
Departure
,
(
viz.
)
at
the
Destruction
of
Jerusalem
and
the
Jewish
State
,
by
Titus
;
when
both
these
things
were
come
to
pass
:
Christ
being
come
,
and
the
Gentiles
converted
unto
his
Obedience
.
If
it
be
objected
that
Christ
was
estated
in
his
Kingdom
over
the
Gentiles
at
his
Resurrection
;
actually
enter'd
upon
the
managing
of
it
over
the
Gentiles
at
his
calling
of
Cornelius
,
formally
rejected
the
Jews
at
St.
Paul's
turning
from
them
to
the
Gentiles
,
the
Answer
is
easie
,
plain
and
full
.
1.
That
by
his
resurrection
God
declared
him
to
be
that
Person
whom
he
had
appointed
to
that
Kingdom
.
2.
His
actual
entring
upon
the
Exercise
of
his
Royal
Power
,
over
the
Gentiles
in
the
Call
of
Cornelius
,
was
his
taking
livery
and
seisure
;
and
his
rejecting
the
Jews
,
after
that
,
as
it
is
an
argument
,
that
he
first
provided
himself
a
People
among
the
Gentiles
,
before
he
outed
the
Jews
;
so
his
calling
of
the
one
,
and
rejecting
of
the
other
was
not
plenary
but
initiatory
,
or
in
part
:
the
very
Mystery
that
St.
Paul
speaks
of
Rom.
9.
and
10.
that
blindness
in
part
was
hapned
to
Israel
until
the
fulness
of
the
Gentiles
should
come
in
,
that
so
all
Israel
(
the
remnant
of
Israel
after
the
flesh
,
that
had
renounc'd
Judaism
and
become
Christians
;
and
the
spiritual
Seed
,
the
Gentiles
,
coming
in
to
the
Gospel
in
a
full
body
)
might
be
saved
.
In
which
Interval
,
the
carnal
Seed
were
enemies
;
that
is
,
in
part
cast
off
;
for
the
Gentiles
sake
(
that
they
might
be
grafted
in
,
in
the
room
of
those
four
Branches
)
but
yet
the
election
,
the
remnant
of
them
that
believed
,
beloved
,
for
the
sake
of
the
Fathers
.
God
having
a
kind
of
hankering
after
them
(
even
the
whole
Nation
)
upon
the
account
of
their
being
the
Off-spring
of
his
friend
Abraham
,
and
therefore
retaining
the
Nation
,
by
the
handle
as
it
were
of
the
Remnant
,
and
rejecting
them
but
in
part
,
and
by
degrees
,
till
he
wholly
cast
them
off
,
and
removed
his
Court
from
them
unto
the
Gentiles
,
having
demolished
his
Palace
amongst
them
,
and
made
the
Throne
of
his
Glory
a
perpetual
desolation
.
Hence
St.
Austin
states
the
Time
of
the
Scepters
departure
,
so
as
he
makes
Kingdom
and
Temple
,
and
Priesthood
,
and
Sacrifice
,
and
that
Mystical
Unction
(
upon
the
account
whereof
their
Kings
were
called
[
Christ's
]
or
anointed
)
to
depart
all
together
:
at
that
time
,
when
the
Resurrection
of
Christ
having
been
preach'd
to
,
and
embrac'd
by
,
the
Gentiles
;
they
were
subdued
by
Vespasian
From
the
ceasing
of
all
which
then
,
he
argues
,
they
were
only
Types
of
Christ
;
(
de
consensu
Evangelist
.
l.
1.
c.
13.
)
[
Nec
alia
re
magis
claruit
,
illius
Gentis
Regnum
,
&
Templum
&
Sacerdotium
,
&
Sacrisicium
,
&
unctionem
illam
mysticam
—
non
fuisse
nisi
praenunciando
Christo
deputata
;
quàm
quòd
occisi
Christi
Resurrectio
postquàm
caepit
credentibus
gentibus
praedicari
,
illa
omnia
cessaverant
niscientibus
Romanis
per
quorum
victoriam
,
nescientibus
Judaeis
per
quorum
subjugationem
,
factum
est
ut
omnia
illa
cessarent
.
To
this
our
Saviour
hath
respect
(
and
comments
upon
it
)
in
his
Prophecy
of
this
Destruction
of
the
Jewish
State
(
the
Departure
of
the
Scepter
)
(
St.
Mat.
24.
14.
)
where
having
named
some
other
things
that
were
to
precede
it
,
he
adds
this
as
the
last
Sign
.
[
This
Gospel
of
the
Kingdom
(
i.
e.
)
of
the
Messiah
)
shall
be
preach'd
to
all
the
world
,
for
a
witness
unto
all
nations
,
and
then
shall
the
end
come
:
]
i.
e.
the
end
of
the
Jewish
State
,
when
the
Gentiles
,
by
the
preaching
of
the
Apostles
through
the
whole
Roman
Empire
,
should
be
gather'd
unto
Christ
,
then
should
the
Jewish
Church-Commonwealth
(
I
mean
that
particular
form
of
Government
which
God
prescribed
to
them
,
as
a
Nation
admitted
to
the
participation
and
fellowship
of
his
Grace
)
with
Junius
(
de
politia
Mosis
,
cap.
5.
)
be
utterly
dissolved
;
which
till
then
had
continued
,
united
,
under
some
Polity
or
Form
of
Government
under
God
as
their
King
,
from
its
first
beginning
.
The
Jews
(
as
Josephus
(
ant.
14.
10
,
12.
)
affirmeth
)
and
proveth
(
out
of
Strabo
)
that
he
might
not
be
thought
to
flatter
his
own
Nation
)
being
till
then
not
only
in
Judaea
,
under
the
Government
of
their
own
Nobles
(
having
Judicatures
erected
by
Gabinius
,
the
Roman
General
;
consisting
of
their
own
Elders
,
and
proceeding
by
their
own
Laws
)
but
in
Cyrene
,
Egypt
,
and
other
places
of
their
former
Dispersions
,
having
Magistrates
of
their
own
,
and
using
their
own
Laws
,
no
otherwise
than
in
an
absolute
Commonwealth
.
But
was
,
then
,
melted
down
into
,
and
swallowed
up
by
the
Roman
Empire
;
(
Euseb.
cron
.
)
[
deletis
Jerusalimis
Regnum
Judaeorum
defecit
:
]
(
the
learned
Scaliger
mistakes
the
meaning
of
that
term
,
(
animadv
.
ad
Eus.
Cron.
pag.
198.
b.
)
for
Eusebius
means
plainly
,
that
Jerusalem
being
destroyed
,
the
holy
Kingdom
,
which
God
till
then
had
erected
over
them
,
ceast
.
Their
Thearchy
then
expired
;
their
King-of-old
broke
up
his
Court
amongst
them
,
so
as
thenceforward
they
have
had
no
King
but
Caesar
:
the
right
Scepter
of
that
Kingdom
of
Judah
,
which
God
had
wielded
over
them
,
then
visibly
departed
,
when
the
Palace
of
their
great
King
was
finally
desolated
:
their
holy
State
and
Oeconomy
was
now
rooted
up
,
the
divine
Ordinances
once
planted
amongst
them
were
now
extinguished
;
(
Dr.
Lightfoot
parergon
,
178.
)
and
themselves
banish'd
Heaven
and
Earth
(
&
coeli
&
soli
sui
extorres
,
sine
homine
,
sine
Deo
,
rege
:
(
Tertul.
advers.
Gent.
cap.
21.
)
without
either
man
or
God-king
.
And
instead
of
the
Kingdom
of
the
Messiah
,
which
they
expected
would
have
been
erected
over
them
,
at
the
expiration
of
that
Divine
Polity
establish'd
by
Moses
:
(
and
rejected
when
it
was
come
nigh
them
)
they
were
brought
under
the
Anti-Messiacal
(
if
for
illustration
,
I
may
here
use
that
word
,
in
place
of
[
Antichristian
]
)
Dominion
of
Vespasian
.
Judaei
non
receperunt
Christum
suscepturi
Antichristum
:
(
Aug.
ap.
de
diversis
tom.
10.
in
die
paschae
.
)
Repulerunt
agnum
,
eligerunt
vulpem
,
ideo
partes
vulpium
facti
sunt
(
August
.
tom.
8.
pag.
262.
)
The
Jews
rejected
Christ
,
being
afterwards
to
embrace
Antichrist
:
they
refused
the
Lamb
,
and
chose
the
Fox
;
and
therefore
became
the
portion
of
Foxes
,
who
had
been
God's
portion
:
For
Vespasian
,
whose
Vassals
they
became
,
imposed
himself
upon
them
not
only
as
the
Emperour
of
Rome
,
but
as
their
King
Messiah
;
and
was
reputed
so
not
only
by
the
Romans
,
but
by
Josephus
himself
and
the
sober
Party
of
unbelieving
Jews
;
(
vide
Dr
Hammond's
note
b.
on
Mat.
24.
)
and
whatever
the
Zealots
thought
in
secret
,
they
were
forc'd
to
make
open
Abrenunciation
of
their
King
of
old
;
and
to
enter
a
Recognizance
,
to
accept
of
Caesar's
Gods
in
his
room
;
by
the
payment
of
that
half-shekel
to
Jupiter
Capitolinus
,
which
was
used
to
be
paid
to
the
Temple
,
while
God
was
their
King
,
as
an
acknowledgment
of
homage
:
upon
no
other
but
this
new
tenure
,
were
they
allowed
the
use
of
their
old
Laws
.
(
Xiphilin
.
E.
Dione
Vespasian
pag.
mihi
537.
ab
eodem
Tito
jussi
sunt
quotannis
didrachma
〈…〉
pendere
Jovi
Capitolino
ii
qui
patrias
leges
eorum
tuerentur
.
)
Doubtless
we
have
too
much
gratified
the
mis-believing
Jews
,
and
laid
Stumbling-blocks
in
their
way
,
by
our
conceiving
,
that
the
departure
of
the
Scepter
implies
primarily
a
change
of
the
external
Form
of
their
Government
,
or
deprivation
of
liberty
,
to
use
their
own
Laws
,
and
to
enjoy
Judges
of
themselves
;
things
but
accidental
to
that
[
Theocraty
,
]
Government
wherein
God
presided
more
immediately
and
specially
over
them
,
than
other
Nations
;
which
was
exercised
under
several
Forms
,
and
with
such
variety
(
as
to
those
Circumstances
and
external
Privileges
)
as
sometimes
they
enjoyed
,
sometimes
were
deprived
of
them
.
Grotius
(
de
jure
pacis
&
belli
l.
1.
cap.
4.
par.
7.
pun
.
5.
)
proves
,
that
the
Manichees
taking
up
Arms
against
Antiochus
,
can
be
defended
by
no
Plea
,
but
that
of
extreme
necessity
;
not
from
the
Jews
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
For
they
had
been
subdued
by
Nebuchadnezzar
;
and
brought
under
an
absolute
,
not
conditional
,
Subjection
to
the
Assyrian
Empire
.
To
which
Supremacy
over
them
,
the
Persians
first
,
and
then
the
Macedonians
succeeded
:
and
they
did
not
stipulate
with
Alexander
or
his
Successors
,
but
came
(
without
making
any
Conditions
)
under
his
and
his
Successor's
Jurisdiction
,
as
they
had
been
under
the
Empire
of
Darius
.
And
if
they
were
at
times
permitted
,
openly
to
live
after
their
own
Rites
and
Laws
,
that
was
from
the
Kings
bounty
(
a
precarious
Right
)
not
from
any
Law
imposed
upon
the
Empire
.
Hence
Tacitus
(
hist.
l.
5.
)
gives
them
this
Character
.
[
Judaei
dum
Assyrios
penès
Medósque
&
Persas
Oriens
fuit
,
vilissima
pars
servientium
;
]
while
the
East
was
in
the
power
of
the
Assirians
,
Medes
and
Persians
,
the
Jews
were
the
veriest
slaves
that
the
Empire
had
.
And
therefore
he
that
discourseth
with
a
Jew
,
on
this
Subject
(
of
their
Scepter
)
in
that
Notion
,
and
upon
that
Principle
,
shall
hardly
be
able
to
hold
his
own
against
him
,
much
less
to
convince
him
,
that
the
Scepter
(
as
to
those
Circumstances
)
was
not
departed
before
the
coming
of
the
Blessed
Jesus
.
The
granting
of
which
to
him
(
in
Jacob's
sence
)
wholly
raseth
the
Foundation
of
our
Religion
;
and
adminsters
to
the
Jew
an
occasion
of
baffling
and
deriding
us
.
[
Nil
aliud
proficiunt
,
nisi
quod
subsannandi
materiam
praebent
Judaeis
,
&c.
]
(
Calvin
in
Gen.
49.
10.
)
This
is
that
the
Jews
would
have
;
and
therefore
I
wonder
(
not
to
hear
their
Talmudists
affirm
that
Judah's
Septer
departed
in
Herod
the
Great
)
but
that
some
learned
men
should
,
upon
their
Authority
,
be
of
that
opinion
:
and
withal
assert
the
Scepter
's
departure
,
to
be
a
fore-runner
of
the
Messias
(
as
Goodwin
in
his
Antiquities
l.
1.
c.
1.
)
Which
Assertion
as
it
directly
oppugns
the
plain
words
of
Jacobs
Prophecy
.
[
The
Scepter
shall
not
depart
,
till
,
&c.
]
So
it
gains
the
Jew
time
to
suspend
his
belief
,
that
Shilo
is
come
,
though
it
be
never
so
manifest
that
the
Scepter
be
departed
.
For
if
Shilo
be
to
come
after
that
,
he
may
possibly
come
a
thousand
years
hence
,
for
all
that
the
Scepter
departed
a
thousand
and
an
half
ago
.
§3
.
That
we
may
therefore
beat
the
Jew
from
those
Subterfuges
,
that
we
have
made
him
,
It
will
be
necessary
that
we
hold
to
that
Exposition
of
Jacob's
Prophecy
,
which
hath
been
premised
(
viz.
)
That
the
Tribe
of
Judah
and
those
of
Jacob's
Posterity
,
who
(
in
the
defection
of
the
ten
Tribes
from
God
and
the
house
of
David
)
adhered
to
the
Kingdom
of
Judah
,
should
continue
one
Body-politick
,
govern'd
by
their
own
Municipal
Laws
of
divine
Institution
,
as
God's
peculiar
Lot
,
till
he
should
set
his
only
begotten
Son
(
his
King
)
upon
the
holy
hill
of
Sion
,
and
give
him
the
Heathen
for
his
inheritance
(
Psal.
2.
)
That
God
would
not
cast
Judah
off
,
as
he
did
the
ten
Tribes
(
the
Kingdom
of
Israel
,
those
of
his
Father's
Children
that
would
not
bow
to
Judah's
Scepter
;
but
cryed
,
[
To
thy
tents
,
O
Israel
:
look
to
thine
own
house
David
;
what
portion
have
we
in
the
son
of
Jesse
?
]
dissolving
their
whole
Body
Politick
,
and
scattering
it
piece-meal
over
the
face
of
the
Earth
,
writing
them
[
Loammi
]
ye
are
not
my
people
,
long
before
Shilo
came
.
That
(
I
say
)
Judah
should
not
thus
be
rejected
,
till
she
had
rejected
her
Messias
,
and
the
Gentiles
should
be
gather'd
to
him
.
That
,
for
all
their
provoking
of
their
God
to
Jealousie
(
in
the
mean
while
)
by
them
that
were
not
Gods
,
he
would
not
provoke
them
to
Jealousie
by
them
that
were
no
people
;
till
that
no
people
,
should
become
the
people
of
Israel's
God
;
till
then
the
Jews
should
be
a
Nation
of
Kings
and
Priests
to
God
.
In
order
to
his
keeping
of
which
Promise
to
the
house
of
Judah
,
though
that
Kingdom
(
before
the
Babylonish
Captivity
)
had
corrupted
it self
with
abominable
Idolatry
,
more
than
the
Kingdom
of
Israel
;
yet
God
took
not
that
advantage
against
them
:
&
it
pleased
him
(
in
remembrance
of
his
promise
to
Abraham
,
and
that
the
Line
of
our
Saviour
might
be
more
discernable
)
to
purify
them
in
the
Babylonish
Furnace
from
all
Propensity
to
Heathenish
Idolatry
.
Insomuch
as
since
then
No
torments
have
had
the
power
to
warp
them
in
the
least
towards
it
,
(
Dr.
Heilin's
Judea
.
)
Yea
so
far
did
this
Zeal
of
theirs
against
the
Gods
of
the
Gentiles
carry
them
(
when
their
zeal
grew
into
dotage
,
and
became
to
be
without
knowledg
)
as
they
would
not
acknowledg
their
own
God
,
manifest
in
the
flesh
,
upon
this
reason
,
because
he
was
given
out
to
be
the
God
,
not
of
the
Jews
only
,
but
also
of
the
Gentiles
;
but
at
the
hearing
of
it
,
rend
their
Cloaths
,
cast
Dust
in
the
Air
,
and
cry
,
Away
with
the
speaker
from
the
Earth
,
he
is
not
fit
to
live
(
Act.
22.
22.
)
So
that
from
thence
forward
Judah
did
never
directly
,
cast
off
the
God
of
their
Fathers
;
nor
in
gross
,
their
Thearchy
,
though
they
vacated
many
of
the
Moral
Precepts
(
by
their
Traditions
)
and
the
whole
Ceremonial
Law
(
in
not
looking
to
Christ
the
end
and
Substance
of
it
.
)
Wherefore
God
continued
their
King
,
and
they
stood
in
relation
to
him
,
as
his
peculiar
Inheritance
;
till
they
refused
the
Scepter
of
his
Son
;
and
by
consequence
his
,
who
had
set
him
up
King
.
And
then
the
Scepter
departed
by
consent
of
both
parties
;
The
Jews
saying
,
of
the
King's
Son
,
This
man
shall
not
reign
over
us
:
and
God
,
upon
this
their
rejectment
of
his
Christ
,
saying
of
them
,
I
will
not
feed
you
,
I
will
not
be
your
shepherd
,
the
ancient
compellation
of
Kings
.
Thus
the
Angel
comments
upon
Jacob's
Prophecy
(
Dan.
9.
26.
)
[
After
the
threescore
and
two
weeks
Messiah
shall
be
cut
off
and
not
for
himself
,
]
as
Master
Mede
expounds
that
Text.
That
is
,
not
from
life
:
for
that
had
been
done
before
the
end
(
viz.
in
the
middle
of
the
last
of
those
weeks
:
but
from
reigning
as
their
King
,
cut
off
,
from
sitting
upon
that
Throne
of
the
house
of
David
,
by
their
refusing
him
to
be
theirs
,
and
his
casting
them
off
from
being
his
.
God
indeed
had
often
(
before
this
)
sould
them
into
the
hands
of
their
Enemies
,
into
the
hand
of
Jabin
,
Sisera
,
Eglon
and
at
last
of
Nebuchadnezzar
:
but
that
was
not
an
absolute
sale
,
but
a
Mortgage
for
years
;
redeemable
,
after
the
Assyrian
had
received
his
pay
of
them
,
for
the
service
he
had
done
God
,
against
Tyre
and
other
of
his
proscribed
Rebels
:
that
being
all
the
consideration
mention'd
in
that
Bargain
:
wherein
God
did
not
pass
away
his
Propriety
in
them
,
but
entred
a
Proviso
of
recovery
,
in
that
command
to
Jeremiah's
Unckle
,
to
preserve
the
Evidences
,
in
token
that
that
Captivity
should
return
(
Jer.
32.
7.
)
The
equity
of
which
Proviso
was
grounded
upon
the
insufficiency
of
that
Consideration
,
as
to
God's
passing
away
his
Right
of
Inheritance
,
pleaded
by
the
Church
in
that
Captivity
(
Psal.
44.
)
[
Thou
sellest
thy
people
for
nought
,
and
hast
not
encreased
thy
wealth
by
their
price
.
]
They
were
not
sold
absolutely
for
nought
,
either
in
respect
of
their
Demerits
and
Provocations
;
or
altogether
,
in
respect
of
Gods
Truth
(
for
he
thereby
saved
the
credit
of
his
promise
to
the
King
of
Assyria
,
that
he
should
have
his
hire
:
)
but
comparatively
they
were
sold
for
as
good
as
nought
in
that
God
did
not
thereby
increase
his
wealth
,
add
to
the
heap
of
the
Riches
of
that
Grace
he
had
made
over
(
by
Covenant
)
to
Abraham
and
his
Seed
;
in
respect
of
which
former
Bargain
(
contracted
with
the
Father
of
the
Faithful
)
he
could
not
(
salvâ
side
)
without
suffering
his
Faithfulness
to
fail
,
without
impairing
his
Truth
;
as
well
as
in
respect
of
his
great
name
,
[
King
of
Saints
]
cast
off
the
Carnal
Seed
wholly
from
being
his
Kingdom
,
till
he
had
taken
his
Spiritual
Seed
into
their
room
.
And
indeed
God's
punishing
of
his
Rebels
with
total
Rejection
,
before
he
had
erected
his
Kingdom
of
Grace
in
the
midst
of
his
Enemies
(
the
Gentiles
)
would
have
been
the
punishing
of
himself
,
with
the
forfeiture
of
his
Visible
Kingdom
of
Grace
,
and
the
stripping
of
himself
into
the
bare
Kingdom
of
his
Providence
.
So
far
would
God
have
been
from
encreasing
his
wealth
by
their
price
,
as
he
would
have
made
a
losing
Bargain
,
and
bankrupt
himself
of
a
peculiar
People
;
if
he
had
cast
off
Judah
before
the
accession
of
the
Gentiles
to
his
Scepter
of
Grace
:
which
did
not
happen
,
till
their
flocking
in
to
Christ's
Standard
;
As
is
manifest
from
their
Prophets
speaking
of
this
gathering
of
the
Gentiles
to
Shilo
(
even
to
the
last
of
them
)
as
of
a
thing
de
futuro
.
[
He
shall
lift
up
an
ensign
to
the
Gentiles
,
]
(
Isa.
11.
12.
)
[
Thou
shalt
call
a
nation
that
thou
knowest
not
:
and
nations
that
knew
not
thee
shall
run
unto
thee
,
]
(
Isa.
55.
5.
)
[
My
name
shall
be
great
among
the
Gentiles
,
]
(
Mal.
1.
11.
)
So
that
at
the
Expiration
of
Old
Testament
Prophecy
,
this
gathering
was
yet
to
come
,
It
was
yet
in
the
shell
of
the
Promise
.
And
since
Malachy
,
there
hath
not
been
any
gathering
of
Gentile
Nations
to
the
God
of
Israel
,
to
make
his
name
great
in
all
the
Earth
saving
that
of
the
Christian
Flock
,
to
that
Shepherd
whom
the
God
of
Israel
is
not
asham'd
to
call
his
Fellow
,
his
Equal
;
and
of
whom
the
Prophets
have
foretold
,
that
he
should
bring
forth
judgment
to
the
Gentiles
,
Hitherto
therefore
that
Plea
was
prevalent
;
[
We
are
thy
people
save
us
,
thou
never
barest
rule
over
them
.
]
If
thou
destroy
this
people
[
What
will
become
of
thy
great
name
?
]
what
will
become
of
thy
Promise
to
Abraham
?
of
thy
Kingdom
of
Grace
?
For
God
was
obliged
,
by
the
Interest
of
his
Glory
,
and
by
his
Promise
to
the
Patriarchs
,
not
to
remove
the
Scepter
from
Judah
till
Shilo
come
,
and
the
Gentiles
were
gather'd
to
him
.
But
when
Shilo
was
come
,
the
Baptist
forewarns
Abraham's
Children
,
not
to
trust
any
longer
to
that
Plea
,
as
their
security
against
approaching
vengeance
[
Think
not
to
say
(
when
you
are
consulting
how
to
escape
wrath
to
come
)
we
are
Abraham's
children
;
]
That
Plea
is
now
growing
out
of
date
:
[
For
God
is
able
to
raise
up
children
to
Abraham
(
and
a
People
to
himself
)
of
stones
;
]
that
is
,
out
of
the
obdurate
Gentile
World
,
men
as
hard
as
Stones
;
and
hitherto
,
in
respect
of
Gods
Covenant
with
Abraham
and
pre-ingagement
,
as
uncapable
as
Stones
,
of
becoming
the
People
of
the
God
of
Israel
in
your
room
,
of
becoming
,
as
you
are
now
,
the
Kingdom
of
God
:
or
(
as
Ireneus
(
Advers.
her
.
lib.
4.
cap.
16.
)
renders
it
)
of
them
that
worship
Stones
(
as
the
Gentiles
did
)
it
being
usual
in
the
holy
Dialect
to
call
Nations
,
by
the
name
of
the
Idols
which
they
worship
(
as
Bell
boweth
down
,
&c.
)
This
God
was
ever
able
to
do
in
respect
of
his
absolute
Power
:
but
that
Power
being
(
as
to
the
exercise
of
it
)
bounded
by
his
Will
(
for
it
were
Impotency
in
God
to
do
what
he
will
not
)
and
his
Will
declared
to
Abraham
;
he
became
Debter
to
his
own
Faithfulness
and
Truth
so
far
,
as
he
had
not
a
Moral
Power
to
do
it
;
that
is
,
could
not
do
it
without
impeachment
of
his
Truth
,
before
this
Fulness
of
Time
came
;
wherein
God
is
to
raise
up
a
new
Seed
to
Abraham
,
and
to
call
them
a
people
that
were
no
people
;
to
make
Japhet
dwell
in
the
tents
of
Sem
,
[
ejecio
scilicet
Israele
:
]
(
St.
Jerom
in
Gen.
9.
27.
)
i.
e.
to
take
the
place
of
Israel
,
to
graft
the
wild
Olive
Branches
upon
the
Root
and
Father
of
the
Faithful
;
implied
(
as
Isidore
Pelusiota
well
observes
)
in
the
following
words
,
[
Now
is
the
axe
]
(
lib
1.
epist.
64.
Eulampio
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
wit
,
of
this
acute
and
evangelical
Decision
(
that
every
Tree
that
brings
not
forth
good
Fruit
be
hewen
down
:
)
[
laid
to
the
root
of
the
tree
;
]
not
a
Mattock
to
dig
the
Roots
up
,
to
make
the
Covenant
with
Abraham
,
touching
his
Seed
,
void
;
but
an
Axe
,
to
cut
off
witherd
Branches
,
after
the
Gentiles
that
were
grafted
in
had
taken
root
.
By
which
Axe
or
two-edged
Sword
(
as
the
Apostle
stiles
it
(
Heb.
4.
)
Is
cut
in
pieces
;
that
double
Dilemma
,
whereby
the
carnal
Jew
deceived
himself
,
and
thought
to
intangle
God
:
-
1.
If
we
be
rejected
,
who
have
Abraham
to
our
Father
,
God
breaks
the
Covenant
he
made
with
him
;
And
-
2.
Leaves
himself
destitute
of
a
People
,
we
being
his
peculiar
People
,
and
the
only
Nation
in
the
World
over
whom
he
is
King
.
The
Reply
which
the
Apostles
gave
to
this
first
Objection
was
;
That
the
prime
Article
of
God's
Covenant
with
Abraham
,
was
[
That
he
should
be
a
father
of
many
nations
,
that
in
his
seed
all
the
nations
of
the
earth
should
be
blessed
,
]
and
therefore
,
should
he
not
take
the
Gentiles
into
his
Kingdom
,
(
now
that
one
Seed
,
that
is
,
Christ
was
come
)
he
would
have
broke
Covenant
with
Abraham
.
As
to
the
Jews
,
he
sent
Jesus
Christ
first
to
bless
them
:
but
seeing
they
refused
to
be
blessed
upon
those
Terms
of
Faith
,
upon
which
God
blessed
Abraham
(
thereby
declaring
themselves
to
be
the
Devil's
Children
;
quarrelling
with
that
Covenant
(
as
the
Devil
did
with
that
which
God
made
with
Adam
)
and
not
Abraham's
;
who
without
Hesitancy
,
tergiversation
,
or
making
his
own
terms
with
God
,
simply
and
unreservedly
submitted
to
God's
;
)
and
seeing
the
Gentiles
accepted
of
them
;
(
thereby
becoming
the
Children
of
faithful
Abraham
.
)
It
was
not
consistent
with
God's
Promise
to
Abraham
,
to
leave
him
childless
(
as
they
,
so
far
as
lay
in
their
power
,
had
made
him
)
much
less
would
it
stand
with
his
Oath
that
he
would
bless
them
that
blessed
him
,
and
curse
them
that
cursed
him
,
)
not
to
bless
those
Heathens
,
(
with
the
adoption
of
Sons
,
and
reception
into
Abraham's
Family
)
who
blessed
Abraham
with
a
spiritual
Seed
,
and
acknowledged
themselves
his
Children
(
by
becoming
of
his
Faith
,
and
treading
in
his
Steps
:
)
and
that
in
favour
of
that
fleshly
Seed
,
which
would
have
left
him
no
Seed
of
the
Promise
,
no
Seed
of
his
Faith
;
but
have
brought
upon
him
(
if
they
might
have
had
their
will
)
the
Curse
of
Sterility
,
in
that
juncture
of
Time
,
wherein
God
had
promised
to
multiply
it
as
the
Stars
of
Heaven
,
and
to
make
him
a
Father
of
many
Nations
.
(
Act.
13.
46.
)
[
It
was
necessary
that
the
word
of
God
should
first
have
been
spoken
unto
you
(
Jews
)
but
seeing
you
put
it
from
you
,
and
judg
your selves
unworthy
of
everlasting
life
,
loe
we
turn
to
the
Gentiles
:
for
so
hath
the
Lord
commanded
us
,
saying
,
I
have
set
thee
for
a
light
to
the
Gentiles
,
that
thou
shouldest
be
for
salvation
unto
the
ends
of
the
earth
;
(
Isa.
49.
6.
)
and
when
the
Gentiles
heard
this
they
were
glad
,
and
glorified
the
word
of
the
Lord.
]
And
(
Rom.
4.
16.
)
[
That
the
promise
might
be
sure
to
all
the
seed
,
not
to
that
only
which
is
of
the
Law
,
but
to
that
also
which
is
of
the
faith
of
Abraham
who
is
the
father
of
us
all
(
as
it
is
written
,
I
have
made
thee
a
father
of
many
nations
.
)
Paralel
or
answerable
to
him
whom
he
believed
,
even
God
,
who
quickneth
the
dead
,
and
calleth
those
things
which
be
not
as
though
they
were
;
who
against
hope
,
believed
in
hope
that
he
should
become
the
Father
of
many
Nations
:
[
answerable
to
him
;
]
that
is
,
as
God
is
not
the
God
of
the
Jews
only
,
but
also
of
the
Gentiles
;
so
should
Abraham
be
the
Father
both
of
Jewish
and
Gentile-believers
:
the
believing
of
which
as
to
the
Gentiles
,
was
as
noble
a
degree
of
Faith
as
that
whereby
Abraham
believed
the
Promise
that
in
Isaac
his
Seed
should
be
blessed
;
when
he
was
about
to
sacrifice
him
,
this
being
no
more
against
hope
,
than
that
God
would
raise
up
a
seed
to
him
of
Gentiles
dead
in
Sins
.
And
to
the
second
they
answered
;
that
the
Jew
need
not
trouble
his
head
with
contriving
how
or
where
God
would
find
Subjects
,
if
he
were
rejected
;
for
the
Gentiles
were
flocking
in
apace
to
the
Standard
of
Messias
,
and
ere
long
the
Fulness
of
them
would
be
come
in
,
and
so
all
Israel
be
saved
:
that
is
,
(
Dr.
Ham.
annot.
in
Rom.
11.
12.
25.
)
they
should
(
every
where
act
the
Call
of
the
Gospel
)
come
in
,
in
such
numbers
as
they
would
(
in
every
City
and
eminent
Town
)
afford
matter
enough
,
for
the
constituting
of
Evangelical
Churches
,
or
visible
Assemblies
of
Christians
there
:
by
which
means
the
Jews
will
,
at
length
,
be
provoked
to
believe
;
and
so
all
the
true
Children
of
Abraham
(
Jews
and
Heathens
both
;
but
particularly
,
the
Remnant
of
the
Jews
)
shall
repent
and
believe
in
Christ
.
And
for
them
that
will
not
be
gain'd
by
these
Methods
,
God
may
cast
them
off
,
upon
gainful
Terms
;
having
,
in
lieu
of
them
,
a
great
multitude
of
Subjects
,
which
no
man
could
number
;
of
all
Nations
,
and
Kindreds
,
and
People
,
and
Tongues
;
(
Rev.
7.
9.
)
Christ
foretells
that
(
upon
the
Builder's
rejecting
the
precious
Stone
,
and
its
becoming
a
Corner-stone
)
the
Kingdom
of
God
shall
be
taken
from
you
,
and
given
to
another
Nation
;
(
Mat.
21.
42.
43.
)
And
according
to
this
Prophecy
of
Christ
,
and
Application
of
Jacob's
Prophecy
,
which
Christ
and
his
Apostles
made
to
the
time
of
Jerusalem's
final
Desolation
,
God
did
,
then
,
remove
his
Scepter
from
Judah
:
that
ceasing
then
to
be
God's
Kingdom
,
and
the
Kingdoms
of
the
World
becoming
the
Kingdoms
of
God
and
of
his
Christ
,
within
a
few
Centuries
afterwards
,
when
Christs
Royal
Law
came
to
be
established
and
protected
by
the
Imperial
Sanction
,
and
the
Edict
of
Princes
become
Christian.
In
whose
Territories
(
in
the
mean
time
)
God
had
his
imperial
Cities
,
his
Cities
on
Hills
that
could
not
be
hid
;
Christian
Churches
so
visible
and
conspicuous
,
as
spake
him
to
be
King
of
all
the
Earth
,
in
the
same
sence
that
he
had
been
King
of
Judea
;
that
is
,
in
respect
of
his
Kingdom
of
Grace
,
of
his
golden
Scepter
.
Briefly
there
was
such
a
gathering
of
the
Gentiles
to
Shilo
,
before
that
rejected
King's
coming
to
destroy
miserably
those
bloody
Rebels
,
and
to
root
out
their
Place
and
Nation
;
as
he
need
not
be
to
seek
for
Subjects
,
when
he
cast
off
Judah
and
chose
the
Gentiles
:
any
more
than
when
he
refused
the
Tabernacle
of
Joseph
,
and
chose
the
Tribe
of
Judah
(
Psal.
78.
67.
68.
)
for
the
Gospel
had
then
been
preach'd
to
,
and
brought
forth
fruit
in
,
all
the
World
.
God
manifested
in
the
Flesh
had
been
preach'd
to
the
Gentiles
,
and
believedon
in
the
World
,
as
hath
been
formerly
shewed
.
§
4.
But
then
this
being
laid
for
a
Ground
,
that
the
Scepter
's
departure
imports
,
properly
and
firstly
,
the
Removal
of
the
Thearchy
from
the
Jews
,
and
translating
it
to
the
Gentiles
:
and
the
time
of
its
departure
being
thus
stated
,
to
have
been
in
such
a
Juncture
as
wherein
God
might
,
and
did
,
break
up
his
Court
in
Judea
,
without
impeachment
of
his
Truth
or
Honour
,
which
he
could
not
do
before
.
It
will
be
obvious
enough
,
that
that
Prophecy
;
(
consequentially
to
this
)
implies
(
as
the
effect
of
it
)
a
gradual
withdrawing
of
their
outward
Polities
,
Liberties
,
and
Privileges
,
thereon
depending
;
as
the
Sun
being
set
,
the
light
of
it
departs
by
degrees
till
it
wholly
disappear
.
Of
which
,
though
we
can
make
no
Demonstration
,
while
it
is
in
Motion
(
it
takes
such
minute
and
insensible
steps
)
much
less
from
thence
convince
an
obstinate
and
captious
Adversary
,
that
the
Sun
is
set
(
if
it
be
not
seen
at
its
going
down
)
till
the
Light
of
it
be
impair'd
to
a
degree
,
beyond
what
the
most
gloomy
Sky
,
the
thickest
Mist
,
or
the
most
dismal
Eclipse
,
can
reduce
it
to
;
yet
when
its
Light
is
dwindled
into
such
a
degree
of
privation
,
't
is
a
palpable
evidence
,
that
the
Sun
(
its
Fountain
)
is
departed
our
Horizon
.
As
therefore
I
have
been
forc'd
to
prove
that
the
Scepter
(
notwithstanding
any
loss
of
Light
it
did
,
or
could
sustain
,
before
the
Gentiles
flock'd
in
to
our
Saviour's
Standard
)
was
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
departed
,
there
having
been
from
David
to
Christ
no
greater
diminutions
of
its
Light
,
then
had
been
from
Jacob
to
David
:
and
therefore
the
Jew
,
upon
the
same
reason
that
he
will
not
look
downwards
,
in
Judah's
Line
for
Shilo
as
low
as
our
Jesus
:
must
look
upwards
for
him
beyond
David
;
for
if
those
castings
down
of
the
Crown
to
the
ground
which
it
sustain'd
,
by
the
Apostacy
of
the
ten
Tribes
,
the
Babylonish
Captivity
,
the
Persecution
of
Antiochus
,
the
Dictatorship
of
the
Macabees
,
or
what
else
occurs
in
the
History
of
that
Interval
,
speak
the
departure
of
the
Scepter
;
much
more
must
it
be
departed
in
the
interval
before
David
,
in
the
Egyptian
Bondage
,
or
under
the
Judges
,
of
which
time
their
own
Scriptures
affirm
that
there
was
then
no
King
in
Israel
.
)
Nor
till
our
Saviour's
time
(
which
is
my
Herculean
Argument
)
was
there
any
such
concourse
of
a
new
People
to
Israel's
God
,
as
could
have
justified
him
,
from
the
imputation
of
making
a
losing
Bargain
,
should
he
have
cast
off
his
far
more
numerous
old
,
and
have
adopted
that
new
People
.
Though
I
confess
that
great
access
of
Proselytes
in
Solomon's
Reign
(
said
to
be
an
hundred
three
and
fifty
thousand
,
by
Dr.
Lightfoot
in
his
Parergon
of
the
fall
of
Jerusalem
,
cap.
12.
)
might
occasion
the
Jew
to
think
it
was
the
Gentiles
gathering
to
Shilo
;
and
boaded
the
departure
of
the
Scepter
in
the
falling
away
of
the
ten
Tribes
:
and
doubtless
those
Gentile
Converts
(
together
with
the
Levites
and
those
that
feared
God
adhering
to
the
house
of
Judah
,
being
so
numerous
,
as
in
the
worst
of
times
there
were
seven
thousand
of
them
)
fill'd
up
the
rent
that
was
made
in
Judah's
Royal
Robe
,
by
tearing
off
ten
of
its
Skirts
.
But
to
return
As
I
have
been
forc'd
to
prove
,
that
before
our
Saviour
the
Scepter
was
not
departed
:
and
therefore
this
Prophecy
of
Jacob
is
not
applicable
to
any
before
him
.
So
I
shall
now
shew
it
is
not
applicable
to
any
since
,
by
demonstrating
the
Scepter
to
have
departed
at
that
time
;
by
such
Effects
of
its
departure
,
as
are
acknowledged
for
such
by
the
Jew
himself
,
and
pointed
to
as
such
by
his
own
Scriptures
,
and
invelop
that
Nation
in
a
Darkness
that
may
be
felt
,
and
far
exceeds
the
blackest
Darkness
which
befel
that
State
in
its
greatest
Eclipses
.
The
Sanctuary
half
Shekel
paid
to
the
Capitol
.
It
is
Doctor
Lightfoot's
Observation
out
of
Xiphilinus
apud
Dionem
(
in
the
Place
fore-cited
)
that
in
acknowledgment
of
their
Subjection
to
the
Emperour
,
the
Jews
were
enjoyn'd
by
Vespasian
to
pay
to
the
Capitol
that
Didrachma
or
Half-shekel
,
that
they
usually
paid
to
the
Temple
for
their
Lives
;
[
A
ransom
for
their
souls
unto
the
Lord
,
]
(
Exodus
,
30.
12
,
13.
)
[
The
mony
of
the
soul's
estimation
;
of
every
one
that
passeth
the
account
,
]
(
2
Reg.
12.
4.
)
for
I
take
both
these
places
to
speak
of
one
and
the
same
Shekel
:
though
Master
Weems
makes
them
two
,
calling
this
latter
[
Argentum
transeuntis
,
]
that
is
,
the
Half-shekel
which
they
paid
to
the
Lord
,
when
they
were
numbred
by
head
:
making
a
distinction
,
where
there
is
no
difference
:
for
in
that
Text
which
he
quotes
for
the
first
(
Ex.
30.
12.
)
there
is
mention
made
that
[
that
was
to
be
payed
when
they
were
numbred
(
three
times
in
two
verses
.
]
[
When
thou
takest
the
sum
of
the
Children
of
Israel
,
after
their
number
,
then
shall
they
give
every
man
a
ransom
for
his
soul
,
unto
the
Lord
:
]
[
when
thou
numbrest
them
,
]
(
ver.
12.
)
and
(
ver.
13.
)
[
this
they
shall
give
,
every
one
that
passeth
among
them
that
are
numbred
.
]
Xiphilinus
indeed
does
not
expresly
say
,
it
was
that
Half-shekel
that
was
paid
to
the
Temple
,
that
Vespasian
appointed
every
Jew
to
pay
to
the
Capitol
:
but
Josephus
speaks
home
(
Bel.
Judaic.
7.
26.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
i.
e.
[
The
Emperour
Vespasian
laid
this
Tribute
upon
the
Jews
,
wheresoever
they
lived
:
that
they
should
pay
to
the
Capitol
that
Didrachma
,
which
thitherto
they
had
paid
to
the
Temple
.
]
1.
That
this
was
the
Half-shekel
which
they
paid
to
the
Lord
for
their
Lives
,
as
his
Tribute
is
manifest
from
both
those
fore-quoted
Texts
,
for
Moses
(
Exod.
30.
)
orders
the
high
Priest
,
to
imploy
it
in
the
service
of
the
Tabernacle
,
and
Jehoash
appoints
the
Priests
to
repair
the
Temple
with
it
(
2.
Reg.
12.
)
as
also
from
another
passage
in
Josephus
(
Antiqu.
Judaic.
14.
12.
)
where
he
calls
it
sacred
mony
,
because
every
Jew
yearly
paid
it
for
his
Life
to
God
,
and
sent
it
to
the
Temple
,
from
all
parts
of
the
World
where
they
were
dispersed
;
from
whose
numerousness
(
he
saith
)
it
came
to
pass
,
that
Crassus
found
such
vast
summs
in
the
Treasury
of
the
Temple
,
when
he
plunder'd
it
:
and
that
Mithridates
surprized
eight
hundred
Talents
at
Cons
,
which
the
Jews
of
the
lesser
Asia
had
deposited
there
,
during
those
Wars
,
not
daring
to
send
them
to
Jerusalem
,
lest
they
might
be
snap'd
up
in
the
passage
?
2.
And
that
this
Shekel
was
never
by
any
Conqueror
,
before
Vespasian
,
required
as
Tribute
,
is
manifest
,
from
Josephus
,
affirming
that
till
then
,
it
had
been
used
to
be
paid
to
the
Temple
;
from
Pompeius
reputing
it
so
sacred
as
he
durst
not
lay
hands
on
it
,
when
he
enter'd
into
the
Temple
;
from
men's
imputing
Crassus
his
overthrow
,
to
God's
avenging
himself
upon
him
,
for
robbing
the
sacred
Treasury
where
these
Half-shekels
were
deposited
:
that
it
was
paid
to
the
Temple
in
Caligula's
Reign
,
is
manifest
from
that
place
of
Josephus
(
Ant.
18.
12
,
16.
)
where
he
writes
,
that
the
Jews
of
the
Province
of
Babylon
made
choice
of
Neerda
because
of
the
strength
and
inaccessibleness
of
that
place
)
for
their
sacred
Treasury
,
where
they
deposited
the
sacred
Didrachma
;
till
at
certain
Seasons
they
could
send
it
to
Jerusalem
;
which
they
used
to
do
with
a
Convoy
of
many
thousands
,
both
for
the
greatness
of
the
charge
,
and
danger
of
being
robb'd
by
the
way
by
the
Parthians
.
But
this
is
most
clearly
evinc'd
from
the
sacred
Gospels
informing
us
that
the
Tribute-money
(
St.
Mat.
22.
18.
19.
St.
Mar.
12.
)
imposed
upon
the
Jews
by
the
precedent
Emperours
,
had
Caesar's
Image
and
Superscription
upon
it
,
and
was
a
Roman
Coin
,
hence
stiled
(
both
in
St.
Matthew
and
St.
Mark
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
by
a
Latine
name
,
and
the
Tribute
it self
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
census
,
in
all
printed
Copies
and
Manuscripts
that
I
have
seen
or
heard
of
(
save
that
old
Greek
and
Latine
M
S.
which
Beza
sent
to
the
University
of
Cambridge
(
where
it
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Pole-mony
)
a
word
coin'd
at
the
fingers
end
of
the
Scribe
;
for
the
Tribute
laid
upon
them
by
Augustus
or
Pompey
,
and
taken
off
by
Agrippa
was
not
paid
by
the
head
but
by
the
house
(
as
Josephus
expresly
affirmeth
.
(
Josoph
.
Jud.
Ant.
19.
5.
)
[
Remisso
ei
tributo
quod
soliti
erant
in
singulas
aedes
solvere
.
]
2.
And
,
upon
this
very
account
,
our
Saviour
determin'd
it
to
be
Caesar's
due
:
in
which
determination
he
proceeded
according
to
their
own
Concessions
,
as
Lightfoot
observes
(
Harmony
.
Sect.
77.
)
(
quoting
the
Jerusalem
Talmud
bringing
in
David
and
Abigail
talking
thus
.
Abigail
said
,
[
What
evil
have
I
or
my
Children
done
?
]
David
answereth
,
[
Thy
Husband
vilified
the
Kingdom
of
David
:
]
She
saith
,
[
Art
thou
a
King
then
?
]
He
saith
to
her
,
Did
not
Samuel
anoint
me
King
?
]
She
saith
,
to
him
,
[
The
Coin
of
our
Lord
Saul
is
yet
current
.
]
And
again
in
Sanhedr
.
—
[
A
King
,
whose
Coin
is
current
in
those
Countreys
—
the
men
of
the
Countrey
do
thereby
evidence
,
that
they
acknowledge
him
for
their
Lord
:
—
but
if
his
Coin
be
not
current
,
he
is
a
Robber
.
]
)
And
that
with
as
much
advantage
as
could
be
desired
,
in
order
to
his
convincing
them
,
that
the
Tribute
of
that
Denarium
was
due
to
Caesar
;
but
the
Tribute
of
the
Didrachma
due
to
God
:
that
bearing
Caesar's
Picture
with
this
Inscription
(
say
Antiquaries
;
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
—
Caesar
August
.
such
a
year
after
the
taking
of
Judea
,
(
Hammond
ann.
c.
in
Mat.
22.
)
But
this
,
(
if
it
were
the
Kings
,
or
common
,
Shekel
)
being
stamped
on
one
side
with
a
Tower
,
standing
betwixt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
whole
Inscription
,
with
that
which
was
written
beneath
,
amounting
to
this
Motto
.
[
Jerusalem
the
holy
City
;
]
the
rundle
being
fill'd
with
this
.
[
David
King
and
his
Son
Solomon
King
.
]
or
if
it
were
the
Sanctuary-shekel
,
having
on
one
side
the
Pot
of
Mannah
,
or
Aaron's
Censer
,
with
this
Inscription
;
[
The
Shekel
of
Israel
:
]
on
the
Reverse
side
,
Aaron's
Rod
budding
,
with
this
Motto
in
the
Rundle
,
[
Jerusalem
the
Holy
City
;
]
that
is
,
Jerusalem
the
Royal
City
of
the
great
King
;
(
Goodwin
antiq.
lib.
6.
cap.
10.
)
Beza
(
on
Mat.
17.
24.
)
makes
the
same
Description
of
that
Shekel
,
which
was
given
him
by
Ambrose
Blaucerus
.
And
Arias
Montanus
saith
,
that
while
he
was
at
the
Council
of
Trent
,
there
was
brought
unto
him
by
a
friend
an
ancient
piece
of
Jewish
Coyn
,
with
the
very
same
Figures
and
Characters
:
weighing
half
an
Ounce
;
vide
Aster
.
sol
.
(
in
numb
.
cap.
3.
40.
47.
)
which
soever
it
was
in
which
they
paid
that
Tribute
for
their
Lives
,
it
was
Gods
Coyn
,
and
bare
upon
it
God's
Claim
,
and
their
Acknowledgment
,
of
his
peculiar
Supremacy
over
them
:
and
therefore
,
as
Caesar's
demanding
of
that
Tribute
of
the
Jews
would
have
been
,
in
truth
,
a
taking
away
from
God
what
was
God's
(
as
Goodwin
well
observes
)
so
the
Jews
paying
of
it
to
Caesar
,
would
have
been
a
giving
of
Caesar
what
was
Gods
.
This
Tribute
which
Caesar
exacted
and
Christ
ordered
them
to
pay
,
was
not
the
Half-shekel
due
to
God
;
for
then
Christ
would
have
bid
them
give
it
to
God
,
Weems
:
which
I
wonder
they
observed
not
as
well
as
Weems
;
there
being
so
near
a
relation
betwixt
taking
and
giving
,
and
their
scruple
propounded
to
and
determination
of
it
given
by
Christ
,
not
respecting
Caesar's
Act
in
demanding
,
but
their
own
in
giving
;
that
what
was
God's
(
as
this
Half-shekel
was
)
must
be
given
to
God
,
not
to
Caesar.
In
which
resolution
of
their
Question
,
as
Christ
cleaves
the
hair
betwixt
not
only
God
and
Caesar
,
but
the
two
extream
and
vitious
Opinions
touching
Tribute
,
(
the
one
of
the
Pharisees
,
Galileans
,
and
Zealots
,
who
denied
all
Tribute
to
Caesar
:
The
other
of
the
Herodians
or
Court-party
,
who
held
all
kind
of
Tribute
to
be
Caesar's
due
;
)
so
this
very
prudent
and
equal
partition
of
his
,
is
afterwards
by
malicious
Persons
improved
into
an
accusation
against
him
at
his
Arraignment
before
Pilat
,
(
St.
Luk.
23.
2.
)
as
if
he
forbad
to
give
Tribute
to
Caesar.
A
most
false
and
groundless
Suggestion
;
for
he
did
not
only
pay
that
Tribute
himself
,
but
punctually
determined
Caesar's
Right
to
Caesar's
Penny
.
3.
As
to
that
other
Tribute
(
of
the
Half-shekel
due
to
God
)
neither
he
nor
his
Countreyman
paid
it
to
(
nor
was
it
demanded
of
them
by
)
Caesar
;
till
their
City
was
demolished
,
their
Temple
burnt
,
the
Race
of
their
Priests
made
unuseful
(
as
Titus
told
them
;
)
and
the
Lineage
of
David
cut
off
by
Vespasian
;
but
was
paid
to
their
own
Collectors
,
for
the
use
of
the
Temple
:
as
is
manifest
not
only
by
the
Arguments
before
hinted
,
but
these
supernumerary
ones
.
1.
Our
Saviour's
Plea
for
Exemption
from
payment
of
that
Tribute
(
Mat.
17.
25.
)
[
The
children
of
Kings
are
free
,
]
cannot
,
with
any
colour
,
be
applied
to
any
other
Tribute
,
but
that
of
the
Half-shekel
,
which
that
holy
Nation
paid
to
their
holy
King
,
whose
Son
Christ
was
(
and
not
of
the
Emperour
:
)
and
therefore
by
the
Rule
of
common
Custom
,
was
not
lyable
to
pay
that
Tribute
.
It
being
the
use
of
all
Kings
,
to
exact
Tribute
of
Strangers
(
that
is
,
of
the
children
of
other
men
(
their
Subjects
)
not
their
own
.
)
For
that
by
[
Aliens
and
own
]
in
Christ's
Speech
,
is
not
meant
Subjects
and
Forreigners
,
is
apparent
,
from
Kings
exacting
Tribute
from
their
own
native
Subjects
,
as
well
as
from
them
that
are
become
their
Subjects
by
Conquest
;
yea
from
their
own
(
that
is
)
Subjects
,
and
not
from
Forreigners
.
Christ
pleads
not
here
the
privilege
of
being
a
Roman
;
or
had
he
done
so
,
that
Plea
would
not
have
exempted
them
from
paying
the
Tribute
due
to
the
Imperial
Crown
;
had
he
indeed
been
the
Emperour's
Son
,
he
had
been
exempted
from
paying
it
.
From
which
Analogy
he
argues
,
that
he
being
the
Son
of
God
,
the
Collectors
of
Gods
(
his
Fathers
)
Tribute
,
should
not
have
demanded
that
Tribute
of
him
.
Notwithstanding
he
being
Man
also
,
and
under
an
Obligation
to
fulfil
the
Law
,
rather
than
offend
,
in
not
paying
his
Church-duties
,
he
fetched
Money
out
of
a
Fishes
mouth
,
Briefly
,
the
Tribute
then
demanded
of
,
and
paid
by
Christ
,
was
both
demanded
for
,
and
paid
to
that
King
whose
son
Christ
was
.
2.
Had
that
been
a
Roman
Tribute
it
would
have
been
gather'd
by
the
Roman
Collecters
,
the
Publicans
,
who
in
all
probability
would
have
been
here
named
;
whereas
on
the
contrary
,
the
persons
are
here
stiled
(
as
by
a
known
Title
)
they
that
received
the
Didrachma
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
or
(
as
Erasmus
)
[
They
that
used
to
receive
the
Didrachme
or
Half-shekel
.
§
5.
Hence
I
draw
these
Corrolaries
.
1.
Their
reasoning
is
too
short
;
who
,
from
Tullies
mentioning
the
Romans
to
have
had
the
Tribute
of
Land
in
Syria
,
paid
by
way
of
Tythe
;
argue
,
that
God's
Tythe
of
Jewry
was
by
Pompey
diverted
from
his
Treasury
to
the
Roman
Coffers
A
conclusion
which
as
it
wholly
subverts
the
grand
Foundation
of
Christian
Religion
(
to
wit
,
the
Verity
of
the
old
Testament
by
asserting
the
Departure
of
the
Scepter
before
the
coming
of
our
Jesus
,
(
that
is
Shilo
)
(
for
what
greater
evidence
of
that
,
than
their
paying
their
King's
(
God's
)
Tribute
unto
any
other
,
but
himself
;
)
so
it
appears
to
be
without
ground
:
for
grant
we
the
Assumption
,
That
the
Roman
State
tythed
Judaea
,
yet
it
will
not
follow
that
they
paid
those
Tythes
in
kind
,
which
were
due
to
God
;
but
only
that
the
Romans
(
at
their
Conquest
of
that
Nation
)
finding
it
under
the
Government
of
the
High
Priest
(
to
whom
the
Tythes
were
payable
by
the
Law
of
God
)
might
demand
a
Tribute
,
in
the
same
proportion
;
and
yet
not
the
same
in
specie
that
was
paid
to
the
Temple
:
but
leave
that
still
to
be
received
by
the
High
Priest
,
for
his
maintenance
,
and
those
uses
to
which
their
own
Law
had
appointed
.
Which
that
they
did
is
manifest
from
the
Decrees
of
Julius
Caesar
(
Joseph
.
an
t
.
14.
17.
)
made
when
he
was
second
time
Consul
;
[
that
Hircanus
and
his
Sons
should
enjoy
the
High
Priesthood
,
with
the
same
Rights
and
Privileges
that
his
Ancestors
had
done
:
]
and
,
when
he
was
the
fifth
time
Consul
;
[
that
Hircanus
and
his
Sons
,
High
Priests
,
should
receive
the
Tythes
,
as
till
then
their
Ancestors
had
done
:
]
A
clear
Testimony
,
that
whatever
Tribute
Pompey
and
Crassus
had
imposed
upon
the
Jews
(
albeit
it
were
in
proportion
of
Tythe
)
it
was
not
the
Tythe
which
belonged
to
the
Priests
;
for
that
(
saith
Caesar
)
had
,
till
then
been
paid
to
the
High
Priest
.
2.
That
though
the
Jews
had
paid
a
yearly
Tribute
to
the
Emperour
,
bearing
Proportion
to
that
Didrachma
,
which
they
were
by
Law
enjoyn'd
to
pay
to
God
;
yet
it
was
not
that
in
specie
:
the
Didrachma
being
paid
to
the
Temple
,
when
that
yearly
Tribute
was
paid
to
Caesar
,
as
hath
been
proved
already
so
fully
as
no
more
need
be
added
;
only
,
because
I
am
now
in
Josephus
,
I
shall
,
out
of
him
,
produce
one
unanswerable
Argument
to
evince
,
that
it
was
not
the
intention
of
the
Romans
(
in
the
Tribute
they
imposed
upon
the
Jews
)
to
encroach
upon
God's
Right
,
or
to
impede
their
payment
of
Church
or
Temple-duties
.
Julius
Caesar
(
after
he
was
created
perpetual
Dictator
)
writes
in
his
own
,
and
Senate
,
and
People
of
Rome's
name
to
the
Magistrates
of
the
Parians
,
telling
them
how
ill
he
resented
their
prohibiting
the
Jews
to
keep
their
sacred
Conventions
,
and
to
collect
Oblations
and
Moneys
for
their
Sacrifices
;
and
lays
before
them
the
Decree
of
Sex
.
Caesar
,
who
when
he
was
Consul
(
though
he
interdicted
all
other
Fraternities
)
yet
he
allowed
the
Jews
to
hold
Religious
Meetings
,
and
to
gather
Collections
in
order
to
the
maintenance
of
their
Religious
Services
:
and
his
own
Example
,
who
permitted
the
Jews
to
live
after
the
custom
of
their
Forefathers
,
and
their
own
Laws
;
(
Josephus
Ibidem
.
)
Dolobella
(
after
Caesar's
Murder
)
writes
to
the
Ephesians
and
all
the
Asians
,
that
it
was
his
pleasure
(
as
it
had
been
of
all
the
Emperours
his
Predecessors
)
that
the
Jews
should
be
permitted
to
use
the
Customs
of
their
Fathers
to
meet
for
holy
Exercises
as
their
Law
commanded
,
and
to
confer
their
accustomed
Oblations
towards
maintaining
their
Temple
and
the
Services
thereof
(
Joseph
.
antiq.
14.
17.
)
and
(
to
spare
other
instances
)
Titus
aggravated
the
Rebellion
of
the
Jewish
Priests
(
whom
he
charges
to
have
been
the
Incendiaries
of
the
War
)
from
the
favours
which
the
Romans
had
shewed
the
Jews
ever
since
their
Conquest
;
amongst
which
hereckons
this
for
one
of
the
chief
,
That
they
had
always
been
allowed
to
receive
the
Tribute
which
by
their
Law
was
due
to
God
,
and
to
collect
free
gifts
for
the
use
of
the
Temple
:
[
Quódque
maximum
est
,
Tributum
capere
Dei
nomine
,
ac
donaria
colligere
permissimus
:
]
(
Joseph
.
Bel.
Jud.
l.
7.
c.
13.
)
There
is
no
convincing
of
him
that
shuts
his
eyes
against
this
Light
.
3.
The
Jews
therefore
till
Vespasian
,
were
not
commanded
to
pay
the
Didrachma
to
any
but
their
own
Collectors
for
the
use
of
the
Temple
;
which
he
,
ordering
to
be
paid
to
the
Capitol
,
made
a
greater
Incroachment
upon
their
sacred
Privileges
than
any
former
Conquerour
had
done
,
even
to
the
utter
subversion
of
their
holy
State
;
making
(
as
much
as
in
him
lay
)
the
God
of
Judah
a
Tributary
King
to
the
Gods
of
Rome
.
Not
that
he
himself
was
conquer'd
by
those
Gods
(
as
Vespasian
blasphemously
implyed
by
transferring
his
Tribute
to
them
)
in
the
Conquest
of
his
people
the
Jews
(
August
.
de
consensu
evang.
l.
1.
14.
)
[
Non
quòd
ipse
sit
victus
in
Hebraeo
populo
suo
,
qui
Regnum
ejus
Romanis
expugnandum
delendúmque
permisit
:
]
whose
Kingdom
he
permitted
the
Romans
to
carry
away
by
force
:
For
though
the
Conquerours
at
the
present
triumph'd
over
him
,
and
made
their
Idols
set
their
feet
upon
the
subjugated
Neck
of
this
sleeping
Lyon
;
yet
it
was
not
long
ere
he
rouzed
up
himself
,
and
having
taken
his
Kingdom
from
that
Prophetick
Nation
(
because
then
he
was
come
who
was
promised
by
it
)
he
(
by
Christ
)
subdued
to
his
name
that
Roman
Empire
,
by
which
that
Nation
had
been
subdued
:
and
converted
it
,
by
the
Force
and
Devotion
of
the
Christian
Faith
,
to
the
Overthrow
of
Idols
:
an
admirable
thing
(
saith
St.
Austin
,
de
consensu
evangel.
lib.
1.
cap.
14.
)
[
That
he
whom
the
conquered
had
so
offended
,
as
he
would
no
longer
reign
over
them
,
and
the
Conquerours
would
not
then
receive
for
their
King
;
is
now
worship'd
of
all
Nations
,
and
manifested
to
be
that
very
God
of
Israel
,
of
whom
so
long
before
was
prophesied
:
]
(
Isa.
54.
5.
)
[
The
redeemer
,
the
holy
one
of
Israel
,
the
God
of
the
whole
earth
shall
he
be
called
.
]
Now
was
fulfilled
the
Prophecy
of
Moses
(
Deut.
28.
64.
)
The
Lord
shall
scatter
thee
among
all
people
,
from
the
one
end
of
the
earth
unto
the
other
;
and
there
thou
shalt
serve
other
Gods
,
which
neither
thou
nor
thy
fathers
have
known
,
even
wood
and
stone
.
Let
the
Jew
shew
,
if
he
can
,
in
what
other
Dispersion
,
but
this
under
Vespasian
,
they
served
Gods
of
Wood
and
Stone
.
In
the
Babylonish
Captivity
they
had
that
constantly
in
their
mouth
,
[
The
Gods
that
made
not
heaven
shall
utterly
perish
from
under
this
heaven
,
]
(
Jer.
10.
11.
)
and
were
so
far
from
falling
down
before
their
Idols
,
as
they
chose
rather
to
be
cast
into
the
Lion's
Den
,
into
a
fiery
Furnace
.
Or
in
what
sence
,
during
this
last
and
fatal
Dispersion
,
they
have
been
induc'd
to
serve
Gentile-Gods
of
Wood
and
Stone
,
but
in
their
being
forc'd
to
pay
that
homage
of
Soul-tribute
to
the
Capitoline
Gods
,
which
was
the
holy
one
of
Israel
his
due
,
while
he
stood
in
that
relation
to
them
:
which
being
ceased
,
they
as
Slaves
,
become
tributary
not
only
to
a
foreign
State
(
for
that
had
been
their
frequent
portion
,
without
impeachment
of
God's
peculiar
Sovereignty
over
them
,
even
then
when
he
ruled
over
them
in
fury
;
that
being
a
gracious
Dispensation
to
bring
them
back
into
the
Bond
of
the
Covenant
:
they
that
formerly
led
them
captive
and
tyrannized
over
them
,
were
but
as
their
Shepherd's
Dogs
to
fetch
them
in
again
when
they
strayed
away
,
and
would
not
be
reclaim'd
by
their
Shepherd's
Whistling
to
them
in
the
Ministry
of
their
Prophets
)
but
forreign
God's
.
Master
Mede's
Paraphrase
upon
the
Text
last
quoted
doth
in
part
express
my
sence
,
that
is
,
[
they
should
serve
them
,
not
religiously
but
politically
,
inasmuch
as
they
were
to
become
Slaves
to
idolatrous
Nations
:
]
it
being
his
Conceipt
,
that
[
God
's
]
are
here
put
for
[
Nations
serving
strange
Gods
.
]
But
(
saving
the
honour
I
bear
to
the
memory
of
that
worthy
Person
,
then
whom
few
of
Christ's
Oxen
have
labour'd
more
strenuously
on
Christ's
Floor
in
not
treading
out
his
Master's
Corn
;
the
Encomium
which
St.
Austin
gives
St.
Jerom.
)
I
humbly
conceive
,
Titus
with
the
point
of
his
Spear
,
hath
writ
in
the
Dust
of
Jerusalem
so
clear
a
Comment
upon
this
Text
;
as
we
need
not
fly
to
the
refuge
of
a
Trope
for
its
Exposition
:
when
we
see
that
People
become
Servants
not
only
to
the
idolatrous
Romans
,
but
the
Idols
of
Rome
;
whom
they
serve
,
not
Religiously
,
but
politically
;
being
forc'd
(
their
Conscience
,
the
Seat
of
all
Religious
Worship
,
reclaiming
)
to
do
that
Homage
to
them
(
while
they
pay
the
Tribute
of
their
Soul
to
the
Capitol
)
which
was
the
God
of
Israel's
due
;
but
now
as
inacceptable
to
him
,
as
the
Tythe
of
the
Whore's
hire
was
of
old
:
of
which
Philo
Judaeus
(
lib.
2.
de
Monarchia
)
hath
this
Observation
:
[
It
was
not
with
the
Money
that
God
found
fault
,
but
the
person
that
offer'd
it
was
together
with
her
hire
abominable
:
how
vile
therefore
must
she
be
in
Gods
sight
whose
Money
he
accounts
prophane
and
adulterate
:
]
may
not
we
as
rationally
conclude
,
that
God
expressed
his
abominating
the
Jewish
Nation
,
by
his
refusing
to
accept
the
price
of
their
Souls
,
and
his
assigning
them
to
pay
it
;
(
and
thereby
to
accknowledg
Fealty
)
to
strange
Gods
;
and
such
Gods
(
so
it
follows
in
Moses
Prophecy
)
as
neither
they
nor
their
Fathers
knew
;
which
could
be
no
other
than
the
Roman
:
for
the
Gods
of
Egypt
Syria
,
Chaldaea
,
&c.
(
whither
they
had
been
formerly
carryed
captive
)
their
Fathers
knew
too
well
,
and
had
often
gone
a
Whoring
after
them
:
But
these
Gods
,
whom
Vespasian
made
them
serve
and
become
Tributary
to
,
their
Fathers
scarce
ever
heard
of
,
and
themselves
never
acknowledged
,
till
now
that
God
set
the
wicked
over
them
,
and
plac'd
Satan
at
their
right
hand
(
Psal.
109.
6.
)
They
who
rejected
their
own
King
(
to
whom
the
Wise
Men
of
the
Gentiles
paid
Homage
)
are
forc'd
to
bring
those
Presents
into
the
Idol's
Temple
which
formerly
they
had
come
with
into
God's
Courts
.
Scaliger
(
appendice
ad
emendat
.
temporum
,
pag.
25.
)
applies
to
this
business
that
of
the
Satyrist
.
Omnis
enim
pòpuli
mercedem
pondere
jussa
est
Arbor
—
When
he
saith
every
Tree
(
to
wit
of
the
Jewish
Oratories
)
payeth
Tribute
,
he
alludes
to
that
Tribute
which
ancient
Boooks
,
Moneys
and
Martial
mention
.
Sed
quod
de
Solymis
venit
perustis
Damnatum
modò
:
Mance
tributum
.
The
Tribute
now
imposed
upon
the
Jews
is
that
which
comes
from
their
Temple
consumed
with
fire
;
that
is
(
saith
Scaliger
)
the
Half-shekel
(
which
formerly
they
used
to
pay
to
the
Temple
,
while
it
stood
)
they
were
injoyn'd
after
it
was
demolished
,
to
pay
to
the
Capitol
.
To
which
appertains
that
Inscription
of
the
Jewish
Coyn
(
after
this
Tribute
was
released
,
and
the
Capitoline
Gods
turn'd
out
of
doors
.
)
[
CALVMNIA
FISCI
JUDAICI
SUBLATA
:
]
the
reproach
of
the
Judaical
Tribute
remov'd
:
Had
God
spit
in
their
faces
it
would
not
have
been
a
greater
reproach
than
their
paying
this
Tribute
was
.
How
did
God
in
this
retaliate
their
scornful
valuing
of
his
Son
at
thirty
Pieces
;
that
goodly
price
was
cast
to
the
Potter
:
But
here
God
appoints
the
price
of
their
Souls
to
be
cast
to
Devils
,
as
long
as
there
were
any
in
the
Capitol
to
receive
it
.
By
that
he
provided
a
Burying-place
for
Strangers
in
the
Land
of
Promise
(
a
Dormitory
with
Abraham
,
Isaac
and
Jacob
,
for
those
of
the
East
and
West
in
whose
eyes
Christ
was
more
precious
than
in
theirs
,
that
with
them
they
might
rest
in
hope
of
a
Resurrection
to
Glory
.
)
By
this
he
declared
his
Rejection
of
the
Children
of
the
Kingdom
,
the
disimparking
of
that
Nation
,
and
turning
it
into
the
Wild
and
Common
of
the
World
,
the
Demesnes
of
the
God
of
this
World
.
And
that
according
to
the
plain
Exposition
which
their
own
Scriptures
make
:
For
this
Tribute
being
formerly
payable
to
God
as
a
Ransom
for
their
Souls
(
Ex.
30.
12.
)
what
can
their
not
paying
it
to
God
(
but
to
him
,
out
of
whose
hand
God
had
ransom'd
them
)
import
less
,
than
his
turning
them
over
into
the
hands
of
their
old
Lord
?
What
could
have
been
a
clearer
Evidence
of
God's
casting
up
his
Royalty
over
them
,
of
his
unwillingness
to
stand
any
longer
engaged
to
protect
them
;
than
his
ordering
them
(
in
his
adorable
Providence
)
to
pay
the
Rent
for
their
Lives
to
a
strange
God
?
As
their
Tythes
were
the
Hedg
of
their
Estates
,
and
God
stood
bound
by
his
gracious
Promise
,
while
they
paid
them
duly
by
his
appointment
,
to
protect
and
prosper
the
Fruit
of
their
Labours
.
(
Mal.
3.
8
,
9
,
10.
)
[
Ye
are
cursed
with
a
curse
,
ye
have
robbed
me
in
detaining
Tythes
:
bring
your
Tythes
and
prove
me
herewith
whether
I
will
not
open
the
doors
of
Heaven
unto
you
,
and
pour
you
out
a
Blessing
,
and
I
will
rebuke
the
devourer
for
your
sake
and
he
shall
not
destroy
the
fruit
of
your
ground
,
neither
shall
your
Vine
be
barren
.
]
So
this
holy
Tribute
was
the
Hedge
of
their
Persons
,
and
demanded
of
God
to
be
paid
to
himself
,
that
they
might
,
by
vertue
of
his
Covenant
,
oblige
him
to
secure
them
from
Pestilential
Diseases
;
[
that
there
be
no
plague
amongst
you
:
]
(
Exod.
30.
11.
)
And
therefore
the
non-payment
of
it
to
God
,
was
a
casting
down
of
the
Fence
of
his
special
Providence
,
and
a
laying
them
open
to
the
Dominion
of
Evil
Angels
.
Israel's
Watchman
,
by
appointing
his
Stipend
to
be
paid
to
another
God
,
bid
them
in
plain
English
,
look
to
themselves
:
for
he
would
take
no
farther
care
of
them
,
or
charge
over
them
;
his
gracious
Eye
should
be
no
longer
upon
them
.
[
I
will
no
more
pity
you
,
I
will
no
more
deliver
you
;
that
that
dieth
,
let
it
die
.
]
CHAP.
X.
More
Signs
of
the
Scepter
's
departure
.
§
1.
Covenant-Obligationvoid
.
They
return
to
Egypt
,
&c.
§
2.
Temple-Vessels
Prophanation
revenged
of
old
,
not
now
regarded
.
§
3.
Titus
and
Vespasian
rewarded
for
their
service
against
the
Temple
.
§
4.
Judah
'
s
God
deaf
to
all
their
Cries
.
§
5.
They
curse
themselves
in
calling
upon
the
God
of
Revenges
.
§
6.
Jewish
and
Gentile
Historians
relate
the
Watch-word
,
[
Let
us
depart
.
]
§
7.
Jacob
thus
expounded
not
by
Statists
,
but
the
Apostles
.
§
1.
2.
GOd
hath
made
evident
Demonstration
of
his
reprobating
that
accursed
Nation
in
his
accomplishment
upon
them
that
Threat
of
Moses
(
Deut.
28.
68.
)
[
The
Lord
shall
bring
thee
into
Egypt
again
by
ships
,
by
the
way
whereof
I
spake
unto
thee
,
thou
shalt
see
it
no
more
again
:
and
there
ye
shall
be
sold
unto
your
enemies
for
bond-men
and
bond-women
(
gratis
)
for
nought
,
for
no
man
will
buy
you
.
]
god
had
promised
them
perpetual
Liberation
from
Egyptian
Bondage
,
(
Exod.
14.
13.
)
so
Junius
and
Tremelius
;
Calvin
thinks
that
not
only
their
not
return
to
Egypt
,
but
their
not
coming
in
that
way
(
of
the
vast
howling
Wilderness
)
whereby
they
came
from
Egypt
,
is
here
hinted
:
and
to
that
Objection
,
how
could
they
go
by
Ships
through
the
Wilderness
?
gives
this
in
answer
,
that
they
might
be
shipp'd
and
cast
upon
the
Shore
,
over
against
the
Plains
of
Moab
,
and
so
trudg
by
Land
through
their
old
Walk
.
However
,
this
is
manifest
,
that
though
God
had
promised
they
should
never
again
become
Slaves
to
the
Egyptian
;
Yet
now
the
Jews
having
cast
him
off
:
he
looks
upon
himself
as
disobliged
from
his
Promises
made
to
them
;
(
Ergo
illuc
eos
retrahens
,
gratiam
redemptionis
quodammodò
delevit
:
]
and
forgetting
the
Covenant
,
now
out
of
date
,
he
makes
good
this
Threatning
upon
them
:
partly
by
Titus
,
who
sent
all
the
Captive
Jews
bound
to
Egypt
for
Drudges
and
Slaves
(
Josephus
Bell.
Jud.
lib.
7.
16.
)
Except
some
chosen
young
men
of
goodly
Complexion
and
proper
Bodies
,
whom
he
reserved
for
Triumph
:
some
Boys
under
sixteen
,
of
which
he
sold
as
many
as
he
could
get
money
for
;
for
there
were
more
sellers
than
buyers
(
Haumer
.
in
Euseb.
Eccles.
hist.
lib.
3.
cap.
8.
)
.
And
some
boysterous
Carles
,
whom
he
allotted
through
the
Provinces
for
Spectacles
and
the
Teerh
of
wild
Beasts
.
Partly
by
the
voluntary
flight
,
of
those
who
escaped
the
Conquerour's
hands
unto
Alexandria
and
the
Egyptian
Thebes
;
at
both
which
places
,
by
men
of
their
own
Nation
,
there
residing
,
they
were
either
slain
or
delivered
up
to
the
Roman
Sword
(
Joseph
.
Bel.
Jud.
l.
7.
c.
29.
)
And
partly
by
Adrian
,
who
(
after
he
had
made
it
death
for
any
Jew
to
look
towards
the
place
where
Jerusalem
(
then
Ardianople
)
had
stood
)
sent
all
the
Jews
he
could
not
find
Chapmen
for
,
into
Egypt
,
to
sell
themselves
to
their
old
Enemies
for
Bond-men
bondwomen
;
but
the
price
of
a
Jew
then
ran
so
low
as
they
sold
themselves
gratis
,
for
want
of
Chapmen
(
St.
Jerom
in
Zach.
11.
)
Time
was
when
that
Prayer
of
Onias
,
Sirnamed
the
Just
,
was
look'd
upon
as
Canonical
:
[
Oh
God
,
the
King
of
the
whole
World
,
seeing
these
that
are
with
me
are
thy
people
,
and
those
of
the
opposite
Party
are
thy
Priests
;
I
beseech
thee
hear
not
the
Prayers
of
either
side
against
the
other
;
]
(
Joseph
.
Antiq.
l.
14.
c.
3.
)
A
Jew
then
could
open
and
stop
God's
Ear
,
his
Prayer
was
the
Key
to
the
divine
Treasury
of
Mercies
and
Judgments
.
Nay
God
was
wont
to
hear
before
they
call'd
;
to
see
their
Afflictions
,
and
hear
their
Groans
,
under
their
Pressures
,
before
they
made
their
complaint
to
God
.
But
since
their
Fathers
God
hath
turn'd
them
off
,
to
the
Gods
of
the
Capitol
.
(
Though
the
Earth
received
the
blood
of
3024730.
of
them
in
the
Jewish
Wars
(
those
Wars
wherein
Christ
came
to
require
that
Blood
,
at
the
Father's
and
Children's
hands
,
the
guilt
whereof
they
had
invoked
upon
their
own
heads
at
his
Passion
.
)
Though
970000.
of
them
were
in
those
Wars
taken
Captive
;
(
Joseph
.
Bel.
Jud.
)
yet
neither
the
cry
of
the
Prisoners
,
nor
the
Voice
of
the
Blood
of
the
Slain
hath
enter'd
into
the
Ears
of
the
Lord
of
Hosts
;
except
it
be
to
make
Musick
in
them
,
while
God
laughs
at
their
Calamity
.
§
2.
Time
was
when
Israel's
God
awoke
to
avenge
himself
upon
Belshazar
,
for
alienating
the
Bolls
of
the
Temple
from
that
sacred
use
to
which
they
had
been
dedicated
;
and
making
them
either
carowsing
Cups
at
a
common
,
or
Instruments
of
Libations
to
Babel's
Idols
at
a
sacred
Feast
:
for
the
Jews
(
saith
St.
Jerom
,
in
locum
:
)
have
this
Story
.
That
Belshazar
observing
that
the
seventieth
Year
of
the
Captivity
(
that
is
of
the
first
Captivity
)
being
come
,
that
yet
the
Jews
were
not
redeem'd
,
thinking
Jeremies
Prophecy
to
have
been
wind
(
in
a
Triumph
over
the
Jews
hope
of
Deliverance
)
made
a
great
Feast
,
where
he
and
his
Nobles
[
Insultantes
Deo
Judeorum
quòd
,
&c.
]
insulting
over
the
God
of
the
Jews
,
as
too
weak
to
grapple
with
their
Bell
,
made
Drink-offerings
of
thanksgiving
to
the
God
of
Babel
,
in
the
Bolls
sacred
to
the
God
of
Judah
,
whom
he
blasphemed
(
in
Rabsheca's
curssed
Dialect
)
as
being
no
more
able
,
than
the
Gods
of
other
Nations
,
to
deliver
his
People
out
of
the
hands
of
the
King
of
Babylon
.
But
this
despised
,
God
chalked
him
up
a
Reckoning
upon
the
Wall
,
before
he
rose
from
Table
:
and
made
him
pay
it
that
night
,
at
the
price
of
his
Life
and
Kingdom
;
both
which
he
was
deprived
of
,
before
he
went
to
bed
.
Which
Circumstance
Xenophon
(
Cyri
,
institut.
l.
7.
c.
22.
)
thus
relates
.
[
When
Cyrus
his
men
entered
the
Royal
Palace
,
they
found
the
Guard
tippling
,
by
Candle-light
,
in
the
outward
Room
;
against
whom
the
Invaders
using
hostile
force
,
the
Clamour
being
heard
within
,
the
Doors
are
instantly
open'd
by
the
Kings
Command
,
to
see
what
was
the
Cause
of
that
Bustle
;
upon
which
advantage
Cyrus
his
men
rushing
into
the
King's
Chamber
,
found
the
King
standing
with
his
Sword
drawn
,
whom
they
forthwith
slew
.
]
God
then
stirred
up
the
Spirit
of
his
anointed
Cyrus
to
avenge
Judah
,
upon
Babel
,
while
he
was
but
his
Unkle
Cyaxeres
(
called
in
Daniel
Darius
)
his
General
;
and
to
order
the
Return
of
God's
Captives
,
and
the
Rebuilding
of
his
Temple
as
soon
as
he
came
to
the
Imperial
Crown
.
But
Vespasian
carried
captive
the
holy
Utensils
of
the
second
Temple
:
The
Table
of
Shew-bread
(
whereon
the
twelve
Tribes
in
the
Tipe
of
twelve
Loaves
,
had
stood
day
and
night
under
the
favourable
inspection
of
Israel's
God
:
)
The
sacred
Lamps
(
Emblems
of
that
manifold
and
marvellous
Light
of
divine
Revelations
which
that
Nation
peculiarly
enjoyed
:
)
The
holy
Veil
(
that
which
signified
God's
discriminating
them
,
in
point
of
special
favour
and
intimate
Communion
,
from
all
the
Nations
of
the
World
.
)
And
lastly
,
the
Book
of
their
Law
of
the
Covenant
that
God
made
with
their
Fathers
.
)
These
,
(
saith
one
of
their
own
,
Josephus
(
Bel.
Jud.
l.
7.
c.
25.
)
Vespasian
carried
in
Triumph
,
after
the
Images
of
the
Roman
Idols
,
to
the
Temple
of
Jupiter
Capitoline
,
and
reposited
them
either
in
his
Palace
,
or
in
that
Temple
of
Victory
,
which
he
built
in
Memorial
of
his
Conquest
of
Judah
.
And
as
Trophies
of
his
Victory
,
not
only
over
the
Jews
,
but
the
God
of
the
Jews
,
if
their
own
Rabbies
be
to
be
believed
,
who
(
as
they
are
quoted
by
Vicars
in
his
Decupla
in
Psal.
94.
2
,
3.
)
Compare
Nebuchadnezzar
with
Titus
,
and
affirm
,
that
as
the
first
gloried
over
the
desolation
of
the
First
,
saying
,
[
Who
is
that
God
that
can
deliver
you
out
of
mine
hand
?
]
(
Daniel
3.
)
so
this
second
insulted
at
the
desolation
of
the
Second
Temple
,
saying
,
[
The
God
of
the
Jews
is
gone
a
Voyage
by
Sea
,
let
him
land
and
give
me
Battel
.
]
My
thoughts
are
here
distracted
through
plenty
of
Matter
,
and
cannot
tell
where
to
begin
to
pitch
their
dazell'd
Eye
:
whether
upon
that
miraculous
Providence
whereby
,
in
the
midst
of
these
Conflagrations
,
(
which
Massy
Pillars
of
Brass
could
not
resist
the
violence
of
)
were
preserved
such
combustible
things
as
the
Veil
,
and
Book
of
the
Law
:
by
whose
contrivance
it
came
to
pass
,
that
in
the
vast
Ruines
and
Rubbish
of
the
Temple
,
should
be
found
the
Table
of
Shew-bread
and
the
Lamps
,
where
so
many
things
were
buried
of
more
bulk
,
of
more
value
,
both
in
common
esteem
,
and
in
the
opinion
of
the
Jews
.
Or
upon
that
secret
(
and
to
him
unseen
)
guidance
of
the
everlasting
Counseller
,
that
directed
Vespasian
to
single
out
for
his
Triumph
such
sacred
Utensils
,
as
(
of
all
others
)
were
most
lively
Representations
of
the
peculiar
Privileges
which
that
Nation
had
enjoyed
under
her
great
King
;
and
altogether
,
the
perfect
Hieroglyphick
of
that
holy
State
(
a
Corporation
,
consisting
of
twelve
Tribes
,
(
upon
which
the
Eye
of
God
was
always
fix'd
)
seperated
from
all
other
Kingdoms
to
be
holy
unto
God
,
(
as
the
Holy
of
Holies
was
from
the
Temple
by
the
Veil
:
)
Living
under
the
fruition
of
divine
Light
(
and
in
Covenant
with
God
,
in
black
and
white
.
)
Or
that
all-ruling
Power
that
guided
the
Scribe's
hand
,
to
give
the
World
an
account
of
the
so
solemn
cancelling
of
the
Bond
between
God
and
his
sometimes
Covenant-people
,
the
taking
away
of
the
Veil
of
Partition
betwixt
that
and
other
Nations
;
the
removal
of
his
Lamp
from
them
,
and
them
from
his
favourable
Inspection
.
So
that
henceforth
the
Shew
bread-table
(
whereon
they
were
wont
to
be
presented
before
the
Lord
)
must
stand
before
a
God
that
hath
Eyes
,
but
sees
not
;
their
Jehovah
having
turned
over
his
care
for
them
to
the
Latian
Jove
:
From
henceforth
the
Veil
of
the
Temple
(
whereon
were
painted
Cherubims
,
those
Eyes
of
the
Lord
that
run
to
and
fro
through
the
Earth
:
)
A
Type
of
that
difference
which
God
put
betwixt
them
and
the
rest
of
the
Inhabitants
of
the
Earth
,
must
be
hung
up
in
the
Capitol
:
as
if
,
in
scorn
,
God
had
sent
the
Idol-watchmen
upon
that
Hill
:
this
Type
of
his
,
to
help
their
eyes
;
that
they
might
look
to
their
new
Charge
;
or
intended
to
signifie
,
that
now
the
Capitoline
Gods
should
peculiarly
seperate
these
their
new
Clients
,
from
all
their
old
Worshippers
:
as
in
truth
they
did
.
For
all
other
Nations
gave
them
divine
honour
,
thinking
they
were
God's
:
But
the
Jews
are
forc'd
to
homage
them
,
whom
they
knew
were
no
Gods
:
and
therefore
were
holy
to
these
their
new
Lords
,
after
a
peculiar
way
of
seperation
.
and
different
from
all
the
People
in
the
World
.
Henceforth
their
holy
Lamps
and
Book
of
their
Law
must
be
deposited
among
the
Gentiles
,
in
their
Metropolis
,
and
perhaps
,
in
the
Emperour's
Palace
:
that
all
Nations
upon
the
Earth
might
vindicate
God's
severity
against
the
Fedifrages
,
and
proclaim
the
Equity
of
his
Ways
,
after
a
Perusal
of
the
Covenant
betwixt
God
and
them
.
That
the
Gentiles
might
be
lighten'd
to
the
acknowledgment
of
that
Lord
Christ
,
whom
the
Jews
had
rejected
,
to
whom
Lamp
and
Law
would
be
more
useful
,
than
they
had
been
to
that
blind
Generation
,
which
by
malicious
Ignorance
had
put
out
its
own
Eyes
.
§
3.
But
these
wonders
(
that
these
Utensils
should
escape
the
Fire
,
should
be
singled
out
for
Triumph
;
and
a
Jewish
Priest's
committing
all
this
to
perpetual
Memory
;
which
so
clearly
expresseth
God's
cancelling
his
Covenant
with
the
Jews
,
and
his
calling
the
whole
World
to
be
Witness
of
his
giving
them
so
full
a
discharge
)
have
nothing
worthy
of
admiration
in
them
,
in
comparison
of
that
,
for
which
principally
I
made
the
premised
Allegations
,
viz.
That
Judah's
God
should
all
this
while
hold
his
peace
,
if
indeed
he
were
at
that
time
Judah's
God
;
and
had
not
renounc'd
all
Relation
to
those
sometimes
holy
Things
,
holy
People
,
nay
and
holy
Name
too
:
For
the
Roman
Eagle
flutter'd
in
Triumph
equally
over
all
these
,
That
he
should
suffer
the
Actors
of
these
Tragedies
to
reign
in
honour
,
to
depart
in
peace
:
one
of
their
own
Priests
urgeth
this
Argument
;
(
Joseph
.
Bel.
Jud.
l.
6.
cap.
11.
)
God
was
wont
to
avenge
you
on
your
Adversaries
:
but
Vespasian
may
thank
the
Jewish
Wars
for
the
Empire
:
these
Fountains
(
and
for
instance
that
of
Siloam
)
which
were
dry
to
you
,
run
so
plentifully
to
Titus
,
as
to
afford
Water
enough
for
his
Men
,
for
his
Cattel
,
and
the
flowing
of
the
Grounds
he
has
gain'd
.
Therefore
,
I
believe
,
God
hath
left
the
Temple
,
and
is
fled
from
you
,
and
takes
part
with
them
with
whom
ye
war
.
]
I
shall
therefore
prosecute
this
Argument
more
particularly
.
This
,
I
say
,
can
never
be
sufficiently
admired
,
that
Israel's
(
quondam
)
God
,
should
suffer
the
great-Instruments
of
their
Misery
;
to
live
applauded
as
the
Delights
and
Darlings
of
Humane
Kind
,
to
die
bewailed
with
no
loss
sorrowful
resentment
of
the
Publick
,
than
that
which
men
feel
for
,
and
express
at
,
the
loss
of
their
own
dearest
and
most
intimate
Relations
,
and
to
be
followed
to
the
Funeral
Pile
,
with
more
Praise
than
Flattery
her self
could
pour
out
upon
living
Princes
,
[
Titus
,
cognomine
paterno
amor
&
deliciae
humani
generis
—
Excessit
,
quod
ut
palàm
factum
est
,
non
secus
atque
in
domestico
luctu
maerentibus
publicè
cunctis
,
Senatus
tantas
mortuo
gratias
egit
laudésque
,
quantas
congessit
nè
vivo
quidem
unquam
atque
praesenti
:
]
(
Suetonius
:
Titus
,
cap.
1.
&
11.
)
Vespasian
had
no
Mene
Tekel
writ
against
him
:
for
that
Apparition
he
saw
in
his
sleep
(
of
a
pair
of
Ballances
hanging
up
in
the
Porch
of
the
Palace
,
with
Claudius
and
Nero
in
one
,
and
himself
and
Children
,
in
the
other
Scale
)
was
a
Vision
of
Peace
,
importing
the
Translation
of
the
Imperial
Crown
out
of
the
Julian
into
his
,
the
Flavian
Family
;
and
the
continuance
of
it
in
that
Family
,
as
long
as
it
had
remain'd
in
the
former
during
the
Reigns
of
Claudius
and
Nero
;
and
that
with
such
Felicity
,
as
the
happy
and
beneficial
Reigns
of
him
and
his
Sons
,
should
counter-ballance
the
Mischiefs
which
the
World
receiv'd
,
by
the
male-administration
of
those
two
last
degenerate
Branches
of
the
Julian
Stock
.
By
which
Vision
and
other
Portents
,
he
was
so
well
assured
of
his
Son's
Succession
,
as
he
was
wont
to
ascertain
the
Senate
.
[
That
in
spight
of
all
treasonable
Attempts
to
the
contrary
,
he
was
sure
,
his
Son
,
or
no
body
,
should
reign
after
him
(
Sueton.
Vespasianus
,
cap.
25.
)
]
Titus
indeed
complain'd
at
his
death
,
that
he
had
done
one
act
for
which
he
repented
,
and
but
one
:
[
[
Neque
enim
exstare
ullum
suum
factum
paenitendum
excepto
duntaxat
uno
.
]
(
Sueton.
Titus
,
cap.
10.
)
So
far
was
God
from
writing
such
bitter
Bills
against
him
,
that
might
make
his
Countenance
fall
,
his
Joynts
shake
,
and
his
Knees
smite
against
one
another
(
as
he
did
against
his
Fellowblasphemer
:
)
as
he
with
hands
stretched
out
to
Heaven
,
and
a
naked
Breast
,
complain'd
to
the
God
of
Heaven
almost
in
Job's
Phrase
;
[
I
am
cut
off
,
but
not
for
my
iniquity
;
for
I
do
not
remember
that
ever
I
did
any
Act
to
be
repented
of
except
one
:
]
What
that
Fact
was
,
he
neither
discovered
(
saith
mine
Authour
)
nor
is
it
easie
for
any
man
to
tell
:
some
thought
it
was
his
too
much
intimacy
with
Domitia
,
his
Brother's
Wife
:
but
if
that
had
been
so
,
that
impudent
Woman
would
have
boasted
of
her
being
nought
with
so
great
and
good
a
Man
;
for
she
was
a
Woman
not
shy
of
keeping
her
own
Counsel
in
such
Cases
.
If
I
may
give
my
Conjecture
,
I
suppose
,
it
might
probably
be
his
seeking
to
obtain
the
Judaean
Crown
for
himself
;
a
Design
which
his
Father
was
jealous
he
had
in
his
head
;
and
for
which
he
incur'd
hatred
and
blame
,
while
he
served
his
Father
in
the
Judaean
Wars
.
However
it
could
not
be
his
slaughtering
and
captivating
the
Jews
,
his
sacking
their
City
and
Temple
,
his
carrying
away
the
holy
Spoils
;
for
here
were
such
a
Multiplicity
of
Acts
,
as
to
have
confessed
himself
guilty
in
those
things
,
had
been
to
have
accused
the
greatest
part
of
his
Life
,
after
he
came
upon
the
the
open
Stage
:
which
was
,
in
a
manner
,
spent
in
Actions
of
this
tendency
.
And
had
God
,
for
vindicating
the
Glory
of
his
sometimes-great
Name
,
charged
upon
his
Conscience
the
guilt
of
his
challenging
the
God
of
Judah
,
he
would
have
charged
it
so
home
as
to
have
made
him
confess
and
give
glory
to
God
.
And
to
speak
the
naked
Truth
,
though
the
Rabbies
put
a
blasphemous
Gloss
upon
the
words
of
Titus
,
yet
he
did
not
thereby
intend
to
affront
that
God
who
sometimes
had
been
Judah's
God
:
but
knowing
that
he
came
against
Judea
at
the
call
,
and
by
the
conduct
,
of
that
God
:
to
dishearten
them
and
encourage
his
own
men
,
he
told
them
;
[
Their
God
was
put
to
Sea
,
]
that
is
,
he
had
forsaken
the
protection
of
them
and
their
Land
;
their
strength
was
departed
from
them
:
upon
which
account
he
subjoyn'd
;
[
Let
him
come
and
give
me
Battel
;
]
that
is
,
try
if
(
with
all
your
strongest
cries
)
you
can
engage
him
to
take
your
part
,
who
,
I
am
sure
,
takes
mine
against
you
.
The
words
indeed
sound
like
Nabsheca's
or
Nebuchadnexxar's
,
but
the
difference
of
the
times
make
their
sence
as
different
from
theirs
,
as
Light
from
Darkness
.
The
God
of
Heaven
was
then
God
of
the
Jews
,
and
those
Nations
indivisible
:
and
therefore
they
,
in
the
name
of
their
Idols
,
defied
the
God
of
Heaven
,
under
the
name
of
the
God
of
Israel
.
But
now
the
Relation
of
the
God
of
Heaven
to
the
Jews
is
ceased
:
so
that
that
relative
Title
is
not
applicable
(
de
praesenti
)
to
him
;
and
the
thing
signified
by
it
is
a
mere
Idol
.
And
therefore
Titus
might
in
the
name
of
the
true
God
(
who
sent
him
)
defie
that
Relation
,
and
trample
upon
the
Jew's
Confidence
in
a
bare
and
and
(
then
)
insignificant
Name
,
the
Relation
being
now
out
of
doors
.
Which
if
it
had
not
been
,
Divine
Vengeance
would
not
have
slept
all
that
while
without
giving
some
hints
,
at
least
of
God's
displeasure
,
not
only
against
these
Emperours
,
but
the
Empire
it self
,
for
killing
and
dissipating
his
sometimes
flock
:
As
he
manifestly
did
for
its
killing
the
Lord
of
Life
;
whose
Blood
he
vindicated
upon
the
Roman
State
,
in
his
permitting
Tiberius
,
after
the
Passion
of
Christ
,
to
vent
those
,
to
the
Commonwealth
,
destructive
Vices
,
which
till
then
he
had
palliated
,
in
his
setting
over
the
Empire
that
raging
wild
Beast
Caligula
,
that
noted
Brute
Claudius
,
that
Monster
of
men
Nero
;
in
his
involving
the
Empire
in
those
bloody
civil
Wars
under
Galba
,
Otho
and
Vitellius
:
Whereas
,
on
the
contrary
,
as
if
their
shedding
the
Blood
of
the
Jews
,
had
expiated
the
Guilt
of
Christ's
,
the
Empire
was
never
happier
in
any
Succession
of
its
Emperours
,
than
of
those
who
were
Instruments
of
the
Jews
ruine
,
and
their
Successors
.
§
4.
Lastly
,
where
have
been
God's
Mercies
of
old
,
where
the
sounding
of
his
Bowels
towards
his
ancient
People
(
these
so
many
hundred
years
)
while
they
have
been
scatter'd
,
as
Chaff
before
the
Wind
,
to
all
the
Points
in
the
Compass
,
and
made
a
Prey
to
the
several
Nations
of
the
World
,
among
whom
they
have
been
sojourning
all
this
while
:
(
If
that
be
not
improperly
called
sojourning
,
out
of
which
that
bewildred
and
benighted
People
shall
never
find
Out-gate
.
)
Would
their
Plea
[
We
are
thine
,
save
us
,
]
have
been
thus
long
unanswered
,
had
not
the
old
Relation
betwixt
God
and
them
been
out
of
date
?
Ever
since
[
Libanus
open'd
her
doors
that
the
Fire
might
devour
her
Cedars
,
]
(
Zach.
11.
1.
&c.
)
since
the
Temple
(
built
of
the
goodliest
Cedars
of
Libanus
)
opened
its
doors
,
on
the
night
,
on
its
own
accord
(
Joseph
.
de
Bel.
Jud.
l.
7.
c.
2.
)
to
which
Prodigy
(
happening
a
little
before
the
Temple's
Ruine
)
Rabbi
Jochanan
applied
this
Text
of
Zach.
(
Dr.
Lightfoot
on
the
Fall
of
Jerusalem
:
)
and
the
sober
Jews
interpreted
it
to
import
the
burning
of
the
Temple
:
ever
since
this
Prophecy
and
Prodigy
took
effect
.
There
has
been
[
an
howling
of
the
Fir-trees
,
]
(
the
Vulgar
Jews
;
)
[
of
the
Oaks
of
Bashan
,
]
(
their
Heads
and
Chieftains
;
)
[
of
their
Shepherds
,
]
their
Priests
,
Levites
and
Princes
;
)
[
a
roaring
of
the
young
Lions
,
]
(
the
Infants
of
the
Seed
Royal
;
(
St.
Jerom
,
in
Zach.
11.
)
The
whole
Nation
high
and
low
have
been
crying
mightily
to
Judah's
God
;
to
return
their
Captivity
,
to
avenge
their
Blood
.
[
But
Ego
non
sum
ego
,
]
I
am
not
I
,
their
Father's
God
will
not
now
own
the
name
of
[
Judah's
God
:
]
that
Title
is
a
mere
Idol
,
a
Nothing
in
the
World
;
there
's
no
such
God
in
Heaven
,
as
Judah's
God
;
and
they
gain
no
more
by
invocating
that
Name
,
than
if
they
were
blessing
an
Idol
,
than
if
they
were
censing
one
of
the
Vanities
of
the
Heathen
,
who
have
Eyes
and
see
not
,
Ears
and
hear
not
;
there
's
no
voice
,
no
hearing
,
no
returns
of
answer
:
but
the
eccho
of
that
fatal
and
seal'd
decree
(
Zach.
11.
)
[
I
will
no
more
pity
you
,
I
will
no
more
deliver
you
out
of
the
hand
of
your
king
,
into
whose
hand
I
have
delivered
you
;
I
will
not
feed
you
:
that
that
dieth
let
it
die
.
I
will
no
more
plead
your
cause
with
those
your
possessors
(
that
slay
you
and
hold
themselves
not
guilty
)
with
those
your
shepherds
that
pity
you
not
.
]
You
once
had
a
Shepherd
that
did
pity
you
,
but
you
are
gone
astray
from
him
;
and
these
into
whose
hands
you
are
fallen
will
not
pity
you
:
neither
will
I
pity
you
,
to
rescue
you
out
of
their
merciless
hands
:
I
will
not
scare
them
away
from
their
Prey
by
my
Judgments
:
[
nihil
mali
pro
tanta
crudelitate
patiebuntur
;
]
(
as
St.
Jerom
renders
it
out
of
the
Septuagint
)
they
shall
suffer
no
Punishment
from
me
,
for
all
the
cruelty
which
they
exercise
upon
you
:
[
Let
them
sell
you
and
grow
rich
by
your
impoverishing
;
]
let
the
Extortioner
catch
all
you
have
;
let
the
stranger
spoil
your
labour
,
the
Stranger
to
whom
you
lend
,
the
Creditour
of
whom
you
borrow
;
(
Dr.
Hamond
in
Psal.
109.
vers.
10.
)
let
whosoever
you
deal
with
oppress
and
injure
you
,
I
will
not
right
you
;
I
will
give
no
other
word
of
command
concerning
you
,
to
those
whom
in
fury
I
set
over
you
,
but
this
[
pasce
gregem
occisionis
,
]
feed
the
Flock
of
Slaughter
;
Let
them
graze
till
they
be
fat
enough
to
kill
;
[
nutriatur
ut
crescat
qui
posteà
occidendus
est
:
]
If
you
spare
and
tolerate
them
to
thrive
and
get
Estates
;
do
it
not
out
of
clemency
,
but
with
an
eye
to
your
own
Profit
,
[
non
propter
clementiam
,
sed
pretium
reservati
:
]
All
the
feeding
you
shall
have
,
shall
be
to
make
you
fit
for
the
Shambles
;
Upon
all
which
St.
Jerom
hath
this
Note
,
[
Audi
,
Judaee
,
qui
tibi
spes
vanissimas
repromittis
&
non
audis
dicentem
Dominum
atque
firmantem
,
non
eruam
te
de
manibus
eorum
;
quòd
Aeterna
sit
apud
Romanos
tua
futura
Captivitas
:
Et
pascam
pecus
occisionis
;
ut
semper
Judaei
nutriantur
ad
mortem
.
]
Hear
,
oh
Jew
,
who
dost
again
promise
to
thy self
vain
hopes
of
a
return
from
this
thy
last
Captivity
:
and
mindest
not
what
the
Lord
saith
and
affirmeth
:
[
I
will
not
deliver
thee
out
their
hands
;
]
That
,
this
thy
Captivity
(
by
the
Romans
)
will
be
eternal
,
[
feed
the
Flock
of
Slaughter
:
]
that
the
Jews
shall
be
always
fed
,
that
they
may
be
slaughter'd
.
Sixteen
hundred
year's
Experience
hath
commented
upon
these
Menacies
,
during
which
time
the
Jews
have
been
a
Prey
to
any
would
put
out
the
hand
for
them
.
Those
of
them
that
converse
amongst
the
Eastern
Christians
,
go
in
danger
of
their
Lives
;
upon
every
tumultuous
Assembly
of
of
the
common
People
:
and
constantly
every
Easter
,
wheresoever
they
be
:
Insomuch
as
if
a
Jew
do
but
stir
out
of
doors
(
betwixt
Maundy-thirsday
at
Noon
and
Easter-Eve
at
night
,
the
Christians
among
whom
they
dwell
(
though
far
fewer
in
number
will
be
sure
to
stone
them
:
(
Heylin
Geograph
.
Palestine
.
)
Wheresoever
that
[
Turba
]
Multitude
of
No-people
have
their
place
of
aboad
,
they
are
without
God
,
without
a
King
,
without
Scepter
,
Sheep
scatter'd
upon
the
Mountains
without
a
Shepherd
;
a
prize
to
whomsoever
will
assault
them
;
a
Generation
hated
of
all
men
,
and
hating
all
men
:
whose
hatred
of
Christ
,
blind
zeal
for
now-mortiferous
Ceremonies
,
and
doting
confidence
in
a
dead
Lyon
(
a
Messias
yet
to
come
)
put
them
daily
upon
those
extravagant
courses
,
as
scarce
a
week
passeth
,
wherein
they
do
not
render
themselves
obnoxious
to
the
revenge
of
him
that
beareth
the
Sword
,
and
administer
just
occasion
to
Magistrates
of
proceeding
against
them
,
either
to
Confiscation
,
Imprisonment
,
Banishment
or
Extirpation
.
And
if
Judgment
be
not
speedily
executed
:
[
defertur
non
aufertur
,
]
't
is
not
forgiveness
,
but
forbearance
till
their
Punishment
may
be
of
more
advantage
to
the
Republick
.
So
that
whereever
they
have
been
allowed
to
reside
,
they
have
been
kept
(
as
Poultrey
in
a
Coop
)
only
till
they
were
fat
enough
to
kill
and
pluck
,
to
have
either
Life
or
Estate
taken
from
them
;
Christian
States
use
them
only
for
Spunges
(
as
our
King
Henry
did
Emson
and
Dudley
)
permitting
them
to
suck
in
great
Estates
(
by
Usury
and
Brokage
)
and
when
they
are
full
,
squeasing
them
into
the
Exchequer
.
Upon
this
point
of
State
,
after
they
had
been
plunder'd
they
were
banish'd
England
(
by
Edward
1.
anno
1290.
)
Out
of
France
(
by
Philip
the
Fair
,
1307.
)
Out
of
Portugal
(
by
Emmanuel
,
1497.
)
Out
of
Naples
and
Sicily
(
by
Charles
5.
1539.
)
Under
no
less
Vassalage
are
they
in
the
Turk's
Dominions
;
where
,
Achmad
,
the
year
after
the
Christians
lost
Rhodes
,
gave
the
Jews
of
Egypt
no
longer
time
,
than
while
he
stayed
in
the
Bath
,
to
deliberate
upon
this
Question
;
Whether
they
would
aid
him
with
all
they
had
(
in
his
Rebellion
against
Sultan
Selim
)
or
provoke
him
to
extirpate
the
memory
of
Israel
from
off
the
face
of
the
Earth
?
(
Scaliger
Canon
.
Isagog
.
lib.
2.
pag.
157.
)
Ever
since
God's
removing
his
Court
from
amongst
them
,
they
have
been
howling
under
these
burdens
of
Oppression
,
but
procure
no
relief
;
cannot
obtain
of
God
to
revenge
their
quarrel
;
cannot
prevail
with
him
to
pour
out
his
threatned
Judgments
;
[
to
smite
with
his
plagues
those
people
that
have
fought
against
Jerusalem
:
]
this
Jerusalem
below
,
who
is
yet
in
bondage
with
her
Children
.
)
[
Her
adversaries
flesh
hath
not
consumed
away
,
while
they
stood
upon
their
feet
,
their
eyes
have
not
consumed
away
in
their
holes
,
and
their
tongues
in
their
mouth
;
]
(
Zach.
14.
12.
)
[
Haec
passos
non
esse
Romanos
(
qui
Hierusalem
subverterunt
)
omnibus
perspicuum
est
.
Nos
autem
dicemus
,
omnes
persecutores
qui
afflixerunt
Ecclesiam
Domini
,
(
etiam
in
praesenti
saeculo
)
accipisse
quae
fecerint
.
Legamus
Ecclesiasticas
historias
:
quid
Valerianus
,
quid
Decius
,
quid
Dioclesianus
,
quid
Maximianus
,
quid
saevissimus
omnium
Maximinus
&
nuper
Julianus
passi
sunt
:
&
tunc
rebus
probabimus
etiam
juxtà
literam
prophetiae
veritatem
esse
completam
:
]
(
saith
St.
Jerom
upon
this
Text
)
[
That
the
Romans
,
who
overthrew
Jerusalem
,
did
not
suffer
such
things
as
these
,
is
manifest
to
all
men
:
but
we
Christians
may
say
,
that
all
Persecutors
who
afflicted
the
Lord's
Church
have
received
even
in
this
world
)
the
punishment
of
their
Tyranny
.
Let
us
read
,
in
Church-history
,
what
Valerian
,
what
Decius
,
what
Dioclesian
,
what
Maximianus
,
what
(
the
most
cruel
of
them
all
)
Maximinian
,
and
Julianus
(
the
last
of
them
)
have
suffer'd
:
and
then
we
shall
be
able
to
prove
from
matter
of
fact
,
that
the
verity
of
this
Prophecy
hath
received
its
accomplishment
even
according
to
the
letter
.
]
See
more
instances
,
in
Evagrius
Scholasticus
his
Invective
against
Zosimus
the
Ethnick
for
reviling
of
Constantine
:
(
lib.
3.
cap.
41.
)
For
these
that
St.
Jerom
names
.
Decius
,
being
defeated
by
the
Goths
,
and
his
Son
slain
,
was
enticed
by
the
Enemy
into
a
Fen
,
where
he
was
drown'd
;
(
Carion
.
Cron.
lib.
3.
)
Valerius
,
being
perswaded
by
an
Egyptian
Priest
to
persecute
the
Church
,
and
to
offer
humane
Sacrifices
,
in
the
fourth
year
of
his
Reign
,
was
taken
Prisoner
by
Sapor
King
of
Persia
,
who
(
for
several
years
made
use
of
him
when
he
got
on
horseback
,
in
room
of
an
Horsingblock
;
and
in
his
extreme
old
Age
fley'd
off
his
Skin
from
the
Neck
to
the
Feet
(
Idem
Ibid
)
Dioclesian
and
Maximian
(
vex'd
,
that
all
their
rage
could
not
suppress
the
Christians
)
laid
down
the
Empire
,
and
betook
themselves
to
a
private
Life
:
from
that
time
,
unto
his
end
,
Dioclesian
pined
and
wasted
away
with
diseases
:
but
Maximian
hanged
himself
;
(
Euseb.
Ec.
hist.
lib.
7.
29.
lib.
8.
2.
5.
14.
19.
Socrates
l.
1.
c.
22.
)
Maximinian
overcome
by
Licinius
at
Tarsus
,
died
of
the
Lowsie
Disease
,
in
the
midst
of
most
cruel
Tortures
;
a
corrupt
Matter
(
issuing
from
a
Fistulá
in
his
Privities
)
eating
up
his
Bowels
;
and
an
unspeakable
multitude
of
Vermine
swarming
out
,
and
breathing
a
deadly
stench
(
yielding
an
intollerable
and
horrible
Spectacle
to
the
Beholders
)
such
as
the
Physicians
were
not
able
to
bear
the
noysomness
of
,
but
some
of
them
were
poyson'd
with
it
;
(
Euseb.
Eccles.
hist.
l.
8.
cap.
16.
)
Julian
,
in
a
Battel
with
the
Persians
,
was
wounded
in
the
Liver
by
an
Arrow
;
but
from
what
hand
it
came
is
not
known
:
Calistus
one
of
his
Guard
(
who
wrote
his
Life
in
Heroical
Verse
)
saith
it
was
some
Devil
that
ran
him
through
(
Socrates
Scholast
.
l.
3.
c.
19.
)
but
he
himself
apprehended
,
it
was
the
Arrow
of
Christ's
revenge
;
and
therefore
taking
the
blood
which
ran
from
the
wound
in
the
hollow
of
his
hand
,
he
threw
it
up
towards
Heaven
,
and
cried
out
[
Vicisti
tandem
Galilaee
,
]
now
at
last
thou
hast
over-match'd
me
,
oh
Jesus
of
Galilee
;
and
with
that
despairing
voice
breathed
out
his
impure
Soul
.
What
such
thing
hath
befallen
the
Prosecutors
of
the
People
of
God's
Indignation
?
What
one
Testimony
of
the
Divine
Displeasure
hath
been
shown
upon
such
as
have
made
havock
of
that
now-accursed
Nation
,
which
was
sometimes
so
dear
to
God
.
as
he
that
touch'd
them
had
as
good
have
touch'd
the
Apple
of
his
Eye
?
At
the
hand
of
what
Nation
,
of
what
Man
,
of
what
Beast
,
hath
God
required
their
Blood
.
And
that
all
this
was
done
in
contempt
of
their
Nation
,
not
Law
,
and
not
because
their
Fathers
God
could
not
,
but
would
not
help
them
)
is
manifest
,
from
his
opening
his
ears
and
lending
his
hand
(
in
that
very
juncture
)
to
persons
of
other
Nations
who
owned
the
God
of
Israel
;
of
which
we
have
a
notable
instance
in
Izates
(
King
of
the
Adiabeni
)
whose
Mother
(
Helena
)
releived
the
Jews
in
the
Famine
,
in
the
Reign
of
Claudius
.
After
whose
departure
from
her
Son
,
his
Nobles
,
understanding
that
he
was
circumcised
,
dissembled
their
displeasure
against
him
,
till
they
had
the
opportunity
of
engaging
Abias
the
King
of
Arabia
to
assist
them
in
dethroning
Izates
:
but
he
,
trusting
in
the
God
of
Israel
,
put
his
Enemies
to
a
total
rout
,
and
brought
his
Rebels
to
condign
Punishment
.
And
when
after
this
his
Subjects
(
still
disgusting
him
,
because
he
had
embraced
a
Foreign
Religion
)
procured
Vologesus
,
King
of
Parthia
to
come
against
him
with
so
numerous
an
Army
,
as
he
blasphemously
boasted
,
the
God
of
Israel
(
whom
he
had
chosen
)
was
not
able
to
deliver
him
out
of
the
hands
of
his
men
.
Izates
return'd
him
answer
;
[
that
he
knew
his
Forces
were
not
comparable
to
those
of
Vologesus
;
but
God
was
stronger
than
all
Mortals
:
]
and
prostrating
himself
before
God
,
(
having
enjoyn'd
to
himself
,
and
Wife
,
and
Children
,
a
Fast
)
with
Ashes
on
his
head
,
he
pours
out
his
Prayer
:
[
Oh
Lord
our
Governour
!
If
I
have
not
fruitlesly
dedicated
my self
to
thy
goodness
,
and
chosen
thee
for
the
high
and
only
God
;
come
to
my
aid
,
not
so
much
to
defend
me
from
mine
enemies
,
as
to
repress
their
boldness
,
who
with
impious
tongue
have
boasted
against
thy
Power
.
]
This
Prayer
God
heard
,
and
that
night
the
Parthian
Arms
are
diverted
from
him
,
to
the
defence
of
their
own
Country
;
of
the
Invasion
whereof
Vologesus
received
the
News
,
as
Izates
was
at
Prayer
:
so
that
it
is
most
apparent
that
Izates
was
preserved
by
divine
Providence
,
saith
Josephus
(
Jud.
Anti.
l.
20.
c.
2.
)
Israel's
God
was
not
asleep
to
any
that
invoked
him
,
but
his
own
Rebels
.
For
the
Date
of
these
Contingencies
,
see
the
Story
of
Vologesus
in
Tacitus
(
Annal.
lib.
15.
)
§
5.
Their
own
Doctors
observe
;
that
the
Psalmist
in
his
Repetition
of
God's
Title
and
the
Churches
Imprecation
;
(
Psal.
94.
1
,
2
,
3.
)
[
O
Lord
God
of
revenges
,
O
God
of
revenges
shew
thy self
:
how
long
,
Lord
,
how
long
shall
the
wicked
triumph
?
]
hath
reference
to
the
destroyers
of
the
First
and
Second
Temple
;
(
to
the
Chaldean
and
the
Roman
Captivities
)
and
so
doubtless
he
hath
.
But
what
then
is
become
of
the
answer
there
given
to
that
Imprecation
?
(
vers.
23.
)
[
The
Lord
shall
bring
upon
them
their
own
Iniquity
,
and
shall
cut
them
off
in
their
own
wickedness
;
]
for
what
Nation
hath
incurr'd
excision
for
its
violence
against
the
Captives
of
the
Second
Temple
?
Nay
their
own
Prophets
wholly
overthrow
the
Foundation
of
that
Fifth
Monarchy
,
which
they
erect
the
Model
of
,
in
their
Fancy
(
and
some
Judaising
Mungrilchristians
help
them
to
daub
it
,
but
with
untempered
Mortar
;
)
in
their
presenting
the
Roman
Empire
(
by
which
their
second
Temple
was
destroyed
)
with
Iron-soles
,
and
therefore
to
stand
as
long
as
the
World
lasts
;
(
see
Sleidan's
Reflections
upon
Daniel's
four
Beasts
in
the
third
Book
of
his
Clavis
,
and
Tertullian's
Apology
Sleidan's
discourse
I
commend
to
my
Reader
,
for
its
strength
of
Reason
:
but
Tertullian's
,
for
its
Authority
;
for
he
lays
it
down
not
as
his
private
Opinion
,
but
as
the
Belief
of
the
Universal
Church
(
in
those
primitive
and
purest
Times
:
)
Upon
which
was
grounded
the
Custom
of
praying
for
the
Prosperity
of
the
Roman
Empire
,
though
then
Pagan
.
[
Est
&
alia
major
necessitas
nobis
orandi
pro
Imperatoribus
,
etiam
pro
omni
statu
Imperii
rebúsque
Romanis
,
quòd
vim
maximam
universo
orbi
imminentem
,
ipsámque
clausulam
seculi
,
acerbitates
horrendas
comminantem
,
Romani
Imperii
comeatu
scimus
retardari
.
Itaque
nolumus
experiri
,
&
dum
praecamur
differri
,
Romanae
diuturnitati
favemus
.
]
[
Besides
the
Obligation
that
the
Command
(
of
praying
even
for
our
Enemies
,
of
putting
up
Supplications
for
Kings
and
all
that
are
in
Authority
)
hath
laid
upon
us
,
we
have
a
greater
engagement
,
even
that
of
necessity
,
to
pray
for
the
Emperours
and
the
whole
estate
and
prosperity
of
the
Empire
of
Rome
;
because
by
the
interposition
of
the
Roman
Empire
,
we
know
is
retarded
that
greatest
Calamity
impending
over
the
whole
World
,
and
the
end
it self
of
the
World
;
threatning
most
dreadful
ve●ations
,
and
such
as
we
would
not
live
to
see
;
while
,
therefore
,
we
pray
for
the
delay
of
those
Calamities
,
which
shall
attend
the
last
Fate
of
the
World
;
we
favour
the
Diuturnity
of
the
Empire
.
]
So
wide
do
the
Fools
Bolts
of
Euthusiasticks
fall
of
the
primitive
Mark
,
as
they
curse
the
world
,
in
praying
for
the
erecting
of
a
Monarchy
,
after
the
Roman
;
and
call
for
that
Fire
from
Heaven
which
will
consume
,
not
only
their
Hay
and
Stubble
,
but
the
whole
Fabrick
of
this
inferiour
World
.
And
no
less
wide
of
the
Prophets
sence
falls
the
Jews
Application
of
these
Menacies
to
the
destroyers
of
their
second
material
Temple
,
which
manifestly
belong
to
their
own
Nation
,
for
destroying
that
Temple
wherein
the
Godhead
dwelt
bodily
,
and
which
was
raised
up
in
three
days
;
[
for
their
gathering
together
against
the
soul
of
the
righteous
,
and
condemning
innocent
blood
,
]
(
Psal.
94.
21.
)
This
cannot
,
with
the
least
shadow
of
Reason
,
be
charged
upon
the
Romans
;
for
their
Eagles
(
in
the
Jewish
Wars
)
gather'd
together
[
to
the
Carcase
,
]
to
a
People
,
whose
high
provocatious
and
rebellious
attempts
render'd
them
,
fit
to
be
a
Prey
to
publick
Justice
,
deservedly
the
Objects
of
the
Revenger's
Sword
.
Never
was
War
more
just
than
that
of
the
Empire
,
undertaken
for
the
chastising
of
most
sturdy
Rebels
,
and
in
the
necessary
defence
of
that
power
that
God
had
set
over
them
;
as
not
only
Josephus
and
the
sober
Party
of
the
Jews
,
then
confessed
,
but
the
thing
it self
and
state
of
the
Case
speaks
.
[
Non
equidem
recusabo
dicere
quae
dolor
jubet
:
Puto
si
Romani
contra
noxios
venire
tardassent
,
aut
hiatus
terrae
devorandam
fuisse
civitatem
,
aut
diluvio
perituram
,
aut
fulminum
ac
Sodomae
incendium
passuram
;
multò
enim
magis
impiam
progeniem
tulit
,
quàm
quae
illa
pertulerat
:
(
Joseph
.
Bel.
Jud.
l.
6.
c.
16.
)
I
will
not
refuse
to
speak
what
grief
compels
:
I
think
verily
if
the
Romans
had
not
come
against
those
guilty
Varlets
that
Jerusalem
would
either
have
been
swallowed
up
off
the
gaping
Earth
,
or
overwhelm'd
with
a
Flood
,
or
destroyed
with
Fire
and
Brimstone
as
Sodom
was
;
for
it
harbour'd
a
Generation
of
men
far
more
wicked
than
the
Sodomites
.
]
Briefly
,
the
Romans
were
neither
unrighteous
in
the
vengeance
which
their
Sword
of
Justice
brought
upon
that
Place
and
Nation
;
Neither
hath
God
,
or
will
God
cut
off
that
Empire
as
long
as
the
World
stands
.
But
in
the
mean
time
,
we
have
seen
the
Jews
gathering
together
,
against
the
soul
of
the
righteous
,
against
the
life
of
the
Lord
Jehovah
(
their
Righteousness
,
while
they
were
in
the
Bond
of
the
Covenant
)
and
we
have
seen
the
Lord
cut
them
off
;
yea
the
Lord
(
sometimes
their
God
)
cut
them
off
in
,
and
for
,
this
their
wickedness
.
It
is
not
therefore
to
be
thought
strange
,
that
they
should
thus
long
,
without
audience
,
bellow
out
their
second
[
quousque
?
]
[
how
long
?
]
that
hitherto
they
have
had
no
return
of
their
Prayer
to
the
[
God
of
Revenges
:
]
for
while
they
stir
him
up
to
revenge
his
People
,
to
render
a
reward
to
the
proud
,
they
do
but
mind
him
of
their
own
sin
and
demerits
,
and
solicit
him
to
prolong
their
just
sufferings
,
and
never
restore
to
them
the
departed
Scepter
.
§
6.
Of
the
departure
whereof
,
as
God
hath
given
them
all
these
Demonstrations
;
So
almost
immediately
before
its
removal
,
he
gave
them
so
fair
a
warning
;
as
not
only
their
own
,
but
Gentile-historians
took
notice
thereof
;
in
that
voice
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
us
depart
hence
;
]
which
was
heard
in
their
Temple
;
not
,
as
St.
Jerom
mistakes
(
palpably
in
contradiction
to
that
Text
of
Josephus
,
which
himself
quotes
;
as
Scaliger
observes
and
proves
by
undeniable
Arguments
)
at
Christ's
Passion
;
but
at
Pentecost
(
Joseph
.
Bel.
Jud.
l.
7.
c.
12.
)
before
the
desolation
of
the
Temple
:
of
which
Tacitus
(
in
the
Pagan
Style
)
thus
writes
(
hist.
l.
5.
)
[
Expassae
repentè
delubri
fores
,
&
audita
major
humanâ
vox
,
excedere
Deos
:
the
doors
of
the
Temple
open'd
of
their
own
accord
,
and
a
voice
more
than
humane
was
heard
,
signifying
that
the
Gods
of
that
place
were
about
to
depart
:
]
bating
the
Heathenishness
of
the
Phrase
,
Tacitus
his
[
deos
]
expounds
the
[
migrentus
]
of
Josephus
:
he
rightly
conceiving
that
voice
to
have
proceeded
from
that
host
of
Angels
,
the
Cherubins
,
who
pitch
their
Tents
over
the
Mercy-seat
,
betwixt
whom
the
Shepherd
of
Isr●el
dwelt
,
while
he
kept
his
Court
in
that
sacred
Palace
:
but
(
in
the
Gentile
Idiom
)
miscalling
them
Gods
,
who
were
only
his
Courtiers
:
and
therefore
foreknowing
that
their
King
was
about
breaking
up
his
Court
there
,
they
prepare
to
depart
with
him
.
For
what
should
they
(
whose
Office
is
always
to
stand
before
,
and
behold
the
face
of
God
)
do
there
,
when
he
withdrew
his
Face
from
the
Ark
of
the
Covenant
,
and
that
was
no
longer
to
be
the
Ark
of
his
Presence
?
By
all
this
it
is
apparent
,
that
the
Prophecy
of
Jacob
(
concerning
the
departure
of
the
Scepter
from
Judah
,
after
that
the
Messias
should
be
exhibited
,
and
the
Gentiles
be
gather'd
to
him
)
received
its
accomplishment
at
the
demolishing
of
God's
House
;
the
place
of
his
residence
,
amongst
the
Jews
,
while
it
stood
;
)
and
that
therefore
the
Apostles
were
well
advised
in
the
account
they
give
us
of
such
Circumstances
as
relate
hereunto
:
An
account
which
so
perfectly
suits
the
mind
of
the
Prophecy
,
as
to
the
time
prefixed
;
that
our
fixing
it
there
hath
the
evidence
of
Reason
,
the
Suffrages
of
Jew
,
Gentile
,
and
a
Voice
from
the
Oracle
,
to
warrant
and
confirm
it
.
§
7.
If
yet
the
Sceptick
will
cavil
,
that
not
the
Apostles
,
but
the
Statists
of
after
times
(
who
made
a
political
use
of
their
Simplicity
)
accommodated
the
Evangelical
History
,
and
the
Occurrences
of
the
Christian
Age
to
this
Prophecy
,
I
can
stop
his
mouth
with
these
two
Animadversions
upon
this
surmise
.
1.
This
Application
was
made
(
as
appears
by
the
Testimonies
alledged
out
of
Tertullian
and
Clemens
Alexandrinus
)
before
any
of
the
Politicians
own'd
the
Gospel
;
while
the
Statists
of
the
World
did
,
with
all
their
might
,
endeavour
the
suppression
of
the
Christian
Religion
.
as
conceiving
it
to
be
insociable
,
destructive
to
Political
Communities
,
and
repugnant
to
Maximes
of
Government
.
2.
The
Evangelists
and
Apostles
themselves
(
before
Tertullian
,
or
any
other
furnish'd
with
Humane
Learning
,
had
commented
upon
the
Apostolical
Writings
)
did
,
in
the
plain
Text
of
Scripture
,
apply
the
accomplishment
of
this
Prophecy
,
and
assign
the
departure
of
the
divine
Scepter
from
the
Jewish
Nation
,
to
that
Period
of
Time
,
when
the
Gentiles
being
gather'd
to
Christ
,
the
fall
of
Jerusalem
should
happen
.
St.
Matthew
(
chap.
24.
)
reports
from
our
Saviours
Lips
,
amongst
the
Signs
of
his
coming
to
destroy
the
Jewish
State
and
the
Place
of
God's
Residence
among
them
(
a
thing
to
be
fulfilled
within
one
Generation
,
and
therefore
not
applicable
intentionally
to
the
day
of
general
Judgment
:
)
this
for
one
(
vers.
14.
)
that
,
[
the
Gospel
of
the
Kingdom
should
(
before
that
)
be
preached
in
all
the
world
,
for
a
witness
unto
all
nations
;
and
then
shall
the
end
come
:
]
And
this
for
another
(
vres
.
15.
)
[
When
ye
shall
see
the
abomination
of
desolation
stand
in
the
holy
place
;
]
that
is
,
as
it
is
explain'd
(
ver.
28.
)
the
Roman
Ensigns
,
the
eagles
(
let
fly
upon
their
Prey
that
Nation
then
ripe
for
Rejection
;
)
or
as
St.
Luke
more
clearly
,
and
without
a
Trope
,
lays
down
this
Sign
(
Chap.
21.
20.
)
[
When
ye
shall
see
Jerusalem
compassed
about
with
armies
,
then
know
that
the
desolation
thereof
is
nigh
:
]
Immediately
after
the
Tribulation
of
which
days
(
of
Siege
)
the
Jewish
State
is
to
be
dissolved
.
Which
Catastrophe
of
their
Polity
,
Christ
,
in
St.
Matthew
(
ver.
29.
)
expresseth
in
such
Prophetical
Phrases
,
as
the
Old
Testament
Prophets
constantly
used
in
their
Descriptions
of
the
Ruine
of
Kingdoms
and
Republicks
;
Immediately
after
the
tribulation
of
those
days
shall
the
sun
be
darkned
,
and
the
moon
shall
not
give
her
light
,
and
the
stars
shall
fall
from
heaven
,
and
the
powers
of
the
heavens
shall
be
shaken
;
]
that
is
,
that
heavenly
Polity
establsh'd
among
the
Jews
shall
wholly
be
dissolved
.
When
the
Gospel
shall
be
preach'd
in
the
Gentile
World
;
or
(
as
St.
Paul
explains
this
Text
;
)
(
1
Timothy
,
3.
16.
)
when
Christ
shall
be
[
preach'd
to
the
Gentiles
,
and
believed
on
in
the
world
:
]
then
shall
Jerusalem
be
destroyed
;
and
immediately
after
that
,
the
Scepter
departs
from
Judah
;
then
shall
Israel
,
after
the
Flesh
,
cease
to
be
God's
Dominion
;
and
whosoever
of
them
after
that
shall
boast
of
the
Covenant
of
Peculiarity
,
will
,
upon
trial
,
be
found
Liars
,
not
Jews
(
the
Portion
of
God
)
but
the
Synagogue
of
Satan
(
Rev.
3.
9.
)
they
having
left
the
Blessing
of
that
name
to
another
People
of
God
(
gather'd
to
their
Messias
out
of
all
Nations
,
and
called
by
a
new
name
,
[
Christians
]
reserve
the
sound
of
it
only
,
for
a
Curse
to
themselves
,
(
Is.
65.
15
,
16.
)
Could
the
Apostles
,
(
in
their
assigning
the
time
and
other
Circumstances
of
the
Dissolution
of
the
Jewish
State
)
have
thus
comported
with
old
Jacob's
Prophecy
thereof
,
had
they
been
,
such
silly
Animals
as
the
Atheist
pretends
,
and
not
persons
of
the
deepest
Reach
,
and
solidest
Judgments
.
Let
the
whole
Tribe
of
them
,
who
deride
the
Apostles
for
their
Simplicity
,
put
all
their
Heads
together
(
and
call
in
a
Legion
of
Demons
to
be
of
their
Council
)
they
may
study
till
they
split
their
dura
mater
:
and
spill
those
few
Brains
they
have
,
before
they
shall
be
able
to
make
so
solid
and
irrefragable
an
Application
of
this
Propecy
,
to
the
time
of
any
other
Shilo
,
and
the
gathering
of
Gentiles
to
him
,
as
the
Apostles
have
made
to
the
time
of
the
Gentiles
gathering
unto
Christ
.
CHAP.
XI
.
The
Prophecies
of
Daniel's
Septimanes
,
and
Haggai's
second
House
,
not
applicable
to
any
but
the
blessed
Jesus
.
§
1.
Porphyry
and
Rabbies
deny
Daniel
'
s
Authority
:
The
Jews
split
their
Messias
.
§
2.
The
unreasonableness
of
both
these
Evasions
.
§
3.
Daniel
'
s
Prophecy
not
capable
of
any
sence
,
but
what
hath
received
its
accomplishment
in
our
Jesus
.
§
4.
Daniel
'
s
second
Epocha
.
§
5.
Christ
the
desire
of
all
Nations
fill'd
the
Second
Temple
with
Glory
.
§
6.
That
Temple
not
now
in
Being
.
§
7.
The
conclusion
of
this
Book
.
§
1.
THat
Prophecy
of
Daniel
(
chap.
9.
24.
)
[
Seventy
weeks
are
determined
upon
thy
people
and
the
holy
City
,
to
finish
transgression
,
&c.
]
doth
so
precisely
calculate
the
Time
of
the
Messias
coming
,
and
so
exactly
(
in
every
Circumstance
)
sutes
our
Saviour
,
as
it
cannot
,
with
any
shew
of
Probability
,
be
applied
to
any
other
;
nor
be
denyed
to
have
received
its
Accomplishment
in
him
.
From
which
Text
the
Primitive
Church
made
such
clear
Demonstration
(
to
the
Gentiles
)
of
the
Divinity
of
the
Old
,
and
(
to
the
Jews
)
of
the
Divinity
of
the
New
;
as
Porphiry
was
forc'd
to
betake
himself
to
this
Reply
to
the
Christians
Arguments
,
[
That
these
Prophecies
father'd
upon
Daniel
,
were
writ
long
after
his
death
(
about
the
time
of
Antiochus
)
by
some
Jew
;
and
are
not
Prophecies
of
things
to
come
,
but
Naratives
of
things
past
:
]
(
Jerom
prefat.
in
Danielem
.
)
Of
which
Surmise
Eusebius
,
Appollonius
,
and
other
Champions
of
the
Christian
Cause
,
shewed
the
unreasonableness
,
by
a
two-fold
Argument
,
(
related
not
only
by
St.
Jerom
,
in
locum
,
but
by
our
Sir
Walt.
Rawleigh
par.
1.
l.
3.
cap.
1.
§
2.
)
of
the
History
of
the
World
)
viz.
1.
The
Seventy
,
above
an
hundred
years
before
Antiochus
,
translated
Daniel
amongst
the
rest
of
the
Jewish
Prophets
.
And
,
2.
Jaddus
the
High
Priest
shewed
to
Alexander
the
Great
that
Vision
of
Daniel
,
(
chap.
11.
3.
)
[
A
mighty
King
shall
stand
up
,
that
shall
rule
with
great
dominion
,
&c.
]
wherein
Alexander
is
presented
as
the
Subduer
of
the
Persian
and
Erector
of
the
Grecian
Empire
,
as
himself
applied
it
,
Joseph
.
Jud.
ant.
l.
11.
c.
8.
)
It
had
been
to
small
purpose
to
have
shewed
Alexander
the
Book
,
had
it
been
untranslated
.
I
therefore
,
upon
these
Testimonies
,
rest
so
well
assured
,
that
the
Seventy
translated
the
whole
Old
Testament
;
as
I
conceive
the
discussion
of
that
Question
needless
:
and
cannot
strain
my
Invention
,
to
find
out
,
Arguments
to
convince
that
Generation
of
men
,
who
have
Ignorance
or
Impudence
enough
to
resist
the
force
of
these
Authorities
,
the
least
whereof
is
able
to
weigh
down
all
Prejudices
to
the
contrary
.
Howbeit
though
the
Churches
Champions
had
hus
baffled
Porphyry
;
yet
the
Jew
was
glad
to
take
take
the
like
Subterfuge
from
the
dint
of
this
Prophecy
,
by
ascribing
to
Daniel
less
Authority
than
to
Moses
and
the
Prophets
;
reckoning
his
Book
among
the
Hagiographa
composed
by
Ezra
and
his
Synagogue
.
And
when
he
was
beaten
thence
,
he
had
no
way
to
ward
off
the
force
of
the
Christian's
arguing
,
from
this
Prophecy
,
that
our
Jesus
is
the
Christ
:
but
by
this
distinction
,
viz.
That
Daniel's
Prophecy
(
as
also
Zachary's
)
points
to
a
Messiah
in
all
points
like
to
our
Jesus
.
A
Shepherd
that
was
smitten
,
and
not
able
to
save
himself
,
or
Flock
:
a
Messiah
that
was
cut
off
,
and
ejected
out
of
his
Kingdom
;
not
able
to
hold
that
Kingdom
he
usurped
,
(
In
Dan.
vis.
8.
)
[
—
&
non
erit
ejus
populus
,
qui
eum
negaturus
est
:
sive
(
ut
illi
dicunt
)
non
erit
illius
imperium
quod
putabat
se
retenturum
:
]
whereas
Christ
the
Son
of
God
(
whom
they
yet
expect
)
is
described
by
the
Prophets
,
as
asking
long
Life
of
God
,
and
obtaining
it
for
ever
;
as
asking
,
and
receiving
the
Heathen
for
his
Inheritance
,
and
the
uttermost
parts
of
the
Earth
for
his
Possession
;
as
one
that
will
make
his
people
willing
,
in
the
day
of
his
power
;
and
will
come
in
that
Majesty
,
as
shall
bear
down
all
opposition
before
it
.
This
Jewish
Evasion
Broughton
quotes
out
of
the
Talmud
(
in
his
Concent
of
Sacred
Scripture
,
anno
mundi
,
3535.
)
A
clear
acknowledment
,
that
Daniel's
Text
prescribes
the
Time
of
the
Messias
:
and
that
that
time
so
exactly
sutes
the
coming
of
the
blessed
Jesus
as
neither
Jew
nor
Gentile
durst
stand
a
Dispute
with
the
Christian
upon
that
ground
:
but
,
after
some
Bravadoes
and
light
Skirmishings
,
retreated
to
such
Boggy
and
Quagmire-fastnesses
as
these
.
Why
do
you
urge
us
with
the
Authority
of
Daniel
a
spurious
Prophet
?
(
whose
Book
was
not
writ
by
him
whose
Name
it
bears
;
but
by
some
false
Jew
(
saith
Porphyry
)
by
Esdras's
College
of
Elders
(
say
the
Jews
:
)
and
when
the
Jew
is
beaten
hence
,
he
grants
the
Argument
,
yields
the
Christian
his
Conclusion
,
and
so
leaves
himself
no
way
to
escape
a
total
Rout
,
but
over
the
narrow
and
slender
Bridg
of
this
sorry
Distinction
:
Our
Scriptures
foretell
of
two
Messiasses
;
one
base
and
mean
,
like
your
Jesus
(
the
Son
of
Joseph
the
Carpenter
;
)
another
high
and
mighty
,
the
Son
of
David
the
King
;
who
shall
repair
the
decayed
Tabernacle
of
David
,
and
sit
upon
his
Throne
for
ever
.
These
were
the
desperate
shifts
,
which
the
Defenders
of
the
Christian
Faith
put
the
Jews
to
;
by
their
demonstrating
(
out
of
Daniel's
Weeks
)
that
the
Fulness
of
Time
(
for
the
appearance
of
the
Messiah
)
was
then
come
,
when
our
Saviour
exhibited
himself
;
being
put
to
this
plunge
,
that
they
must
either
confess
the
Divinity
of
Christ
,
or
deny
the
Divine
Authority
of
their
own
Prophetick
Books
,
or
split
in
two
their
Messias
,
whom
those
Books
foretell
.
§
2.
To
shew
the
unreasonableness
of
both
these
Evasions
would
fall
in
,
more
methodically
,
in
another
place
:
yet
that
my
Reader
,
while
he
is
travelling
with
me
(
through
this
Prophecy
)
in
search
of
the
Christ
,
may
not
fall
under
the
least
discouraging
doubt
of
the
Canonicalness
of
this
Book
,
or
under
the
least
fear
of
finding
here
a
Messias
;
who
is
not
the
Son
of
David
,
as
as
well
as
the
Son
of
Joseph
;
and
the
Son
of
God
,
as
well
as
the
Son
of
David
:
I
shall
now
remove
these
stumbling-blocks
.
As
to
the
first
Evasion
(
viz.
the
debasing
the
Authority
of
Daniel
)
it
was
a
mere
Pretence
,
taken
up
to
blunt
the
Edge
of
that
Prophecy
,
the
Dint
whereof
the
Jew
was
not
able
to
avoid
:
For
before
the
Christian
took
that
Sword
into
his
hand
for
the
Defence
of
Christ
,
the
Synagogue
had
as
high
an
esteem
of
him
as
any
other
of
the
Prophets
:
of
whose
Faith
,
touching
this
part
of
the
Old
Testament-canon
,
Josephus
(
who
lived
to
see
the
last
hour
of
Daniel's
Weeks
expired
)
is
an
impartial
Witness
;
who
makes
this
clear
and
full
Confession
:
(
antiquit.
10.
12.
)
viz.
Daniel
was
a
most
happy
man
,
and
a
most
excellent
Prophet
,
—
and
after
death
obtained
eternal
Memory
:
for
his
Books
,
which
he
left
writ
,
are
at
this
day
read
among
us
:
(
this
was
in
the
Reign
of
Domitian
,
after
the
accomplishment
of
Daniel's
Weeks
;
)
being
such
as
give
full
proof
of
Gods
vouchsafing
to
have
familiar
Conference
with
him
.
For
he
did
,
not
only
as
other
Prophets
,
foretell
things
to
come
,
but
define
the
precise
time
,
when
they
were
to
fall
out
:
which
have
had
that
Effect
(
in
the
certainty
of
Events
)
as
hath
procured
him
credit
among
all
sorts
of
mortal
Men
;
there
being
those
Circumstances
in
his
Writings
,
from
whence
the
certainty
of
his
Prophecies
may
be
more
clearly
gather'd
,
than
from
any
other
of
our
Prophets
.
For
the
proof
of
which
,
having
instanc'd
in
his
Vision
of
the
four
Beasts
,
in
his
Prediction
of
the
rising
of
the
Roman
Empire
,
and
the
desolations
it
was
to
bring
upon
the
Jewish
People
;
he
concludes
thus
.
All
these
things
being
reveiled
to
him
by
God
,
he
committed
to
Writing
,
and
left
to
Posterity
,
&c.
Indeed
had
Josephus
been
silent
,
the
Book
it self
speaks
Daniel
to
be
the
Pen-man
of
it
,
where
the
Angel
bids
him
seal
the
Prophecy
;
which
sure
was
not
a
Blank
,
which
Ezra
and
his
Companions
were
to
fill
up
!
Nay
the
Jews
silence
(
Mat.
24.
45.
Mar.
13.
14.
)
when
Christ
quoted
Daniel's
Prophecy
,
gave
Consent
that
he
was
the
Author
of
that
Book
;
which
had
they
conceived
not
to
have
been
his
Writing
,
but
the
Tradition
of
the
Elders
,
they
would
not
have
failed
to
have
bid
our
Saviour
(
who
had
so
frequently
rebuked
them
,
for
adhering
to
Tradition
)
wash
his
own
hands
of
that
Crime
,
which
he
objected
to
others
.
Touching
their
other
Subterfuge
(
their
distinguishing
of
Messias
)
a
man
(
inferiour
to
Solomon
in
Wisdom
)
may
judg
it
a
sufficient
Evidence
that
that
Child
is
none
of
theirs
,
whom
they
would
have
divided
.
For
,
1.
This
halving
of
Christ
wholly
destroys
him
,
whom
their
Prophets
describe
;
to
be
Mortal
,
and
Immortal
;
a
Man
of
Sorrows
,
and
the
impassible
God
,
in
one
Person
;
and
to
be
exhibited
in
both
Natures
,
at
one
and
the
same
Fulness
of
time
.
Jacob's
Prophecies
of
the
Nation
's
gathering
to
Shilo
as
their
King
,
and
of
the
tying
of
a
Foal
the
Colt
of
an
Ass
(
upon
which
this
meek
and
lowly
King
was
to
ride
in
Triumph
)
are
utter'd
with
the
same
Breath
,
and
bear
the
same
Date
(
Gen.
49.
9.
)
The
servant
of
God
(
in
Isaiah
)
who
(
in
regard
his
Visage
was
mar'd
more
than
any
man's
,
and
his
form
more
than
the
Sons
of
Men
)
was
to
be
looked
upon
with
astonishment
and
to
be
rejected
of
men
,
as
one
smitten
of
God
:
was
notwithstanding
to
be
extolled
and
exalted
as
the
most
High
;
was
to
be
so
full
of
resplendent
Majesty
,
as
Kings
should
shut
their
mouths
at
him
(
Isa.
chap.
52.
13.
14.
)
The
same
Messiah
(
in
Daniel
)
that
within
70
Weeks
is
to
make
Reconciliation
for
Sin
,
by
his
Death
;
is
to
bring
in
everlasting
Righteousness
,
by
his
Life
the
same
individual
Person
,
that
within
that
Term
of
Years
is
to
be
cut
off
,
is
Messiah
the
Prince
,
and
the
most
holy
(
Dan.
9.
24.
25.
)
2.
The
Messiah
that
came
,
at
the
time
described
by
Daniel
,
gave
as
full
proof
of
his
Divine
Majesty
,
as
he
did
of
his
Humane
Infirmity
;
was
as
mafestly
declared
to
be
the
Son
of
God
(
by
the
Miracles
he
wrought
in
his
own
Name
,
by
his
raising
himself
from
the
dead
,
by
his
visible
inflicting
his
threatned
Sentence
upon
his
Crucifiers
,
and
by
his
subduing
the
World
to
his
Obedience
;
)
as
he
was
declared
to
be
the
Son
of
Man
,
by
his
hungring
,
thirsting
,
fainting
,
weeping
,
sorrowing
,
and
suffering
death
.
So
that
,
he
whom
the
Jews
reject
as
an
abject
Christ
,
hath
left
nothing
to
be
done
by
him
,
whom
they
yet
look
for
,
of
all
those
glorious
and
stupendious
works
which
the
Prophets
assign
to
the
Messias
.
3.
If
that
Messiah
(
that
came
according
to
Time
limited
by
Daniel
)
be
not
that
very
same
,
of
whose
Glory
and
Greatness
the
Prophets
speak
;
when
is
he
to
come
?
what
Prophet
can
say
how
long
the
World
must
travel
in
expectation
of
him
?
can
any
thing
be
more
incredible
,
than
that
the
Spirit
of
the
Messiah
(
that
was
in
the
Prophets
)
should
(
so
punctually
)
foretell
the
time
of
the
appearance
of
this
Puny
and
Dwarff-christ
(
as
they
blasphemously
stile
the
blessed
Jesus
)
and
never
communicate
one
word
to
any
of
them
,
touching
the
time
of
the
coming
of
that
Gyant-christ
,
that
they
look
for
.
§
3.
Thus
having
proved
the
Authentickness
of
Daniel's
Prophecy
:
and
the
Subject
of
it
to
be
the
Messias
;
and
that
Messias
whom
it
presignifies
,
to
be
Prince
Messias
.
and
having
heard
both
Jew
and
Gentile
confess
that
what
Daniel
foretells
,
both
as
to
Time
and
Thing
,
is
applicable
to
our
Jesus
,
and
none
but
him
.
I
shall
supercede
any
farther
prosecution
of
this
Argument
,
saving
what
this
Observation
may
contribute
towards
the
strengthening
of
it
.
viz.
That
the
Terms
of
this
Prophecy
are
not
capable
of
any
rational
Construction
,
but
what
is
applicable
to
our
Saviour
,
and
impossible
to
be
applied
to
any
other
.
1.
If
we
understand
the
Decree
from
the
going
out
whereof
Daniel's
Weeks
commence
,
to
be
the
Decree
of
Darius
the
Son
of
Hystaspis
for
the
building
of
the
Temple
,
the
last
of
them
will
fall
at
our
Saviour's
Passion
,
according
to
the
Computation
of
Vossius
,
grounded
upon
the
Chronology
of
Josephus
(
Vossii
Chronolog.
sacra
.
)
2.
If
we
conceive
this
Decree
to
have
been
the
Decree
of
Cyrus
the
Great
,
as
Calvin
,
Broughton
,
Finch
,
Piscator
,
Allen
,
&c.
imagine
;
and
reckon
the
years
of
the
Persian
Monarchy
after
a
middle
rate
with
Allen
(
i.
e.
)
130.
years
,
Daniel's
Weeks
end
about
the
death
of
our
Saviour
:
(
Allen's
Chronological
Chain
,
period
7.
)
If
with
Finch
we
follow
the
Rabinical
account
of
the
Durance
of
the
Persian
Monarchy
,
i.
e.
70.
years
,
the
Septimanes
expire
at
the
Fall
of
Jerusalem
.
3.
If
we
interpret
the
Decree
to
be
the
Decree
of
Darius
Nothus
,
with
Bishop
Hall
,
Constantine
L'
Emperour
,
&c.
and
assign
the
first
seven
to
the
time
of
the
cessation
of
Temple-work
,
betwixt
the
Decree
of
Cyrus
the
Great
and
Darius
Nothus
,
the
middle
of
the
last
Week
falls
at
our
Saviours
Passion
,
saith
Constantine
L'
Emporour
(
Annotationes
in
Paraphrasim
Josephi
Jachiade
in
Danielem
)
and
that
upon
probable
Chronological
Grounds
,
though
out
of
the
common
Road.
4.
If
We
begin
the
Account
at
the
Decree
of
Artaxerxes
Mnemon
(
assigning
the
first
Septimane
to
the
time
of
the
Cities
Walls
lying
ruinous
)
and
follow
the
common
Chronology
from
the
Era's
of
Salmanasser
,
the
Olympiades
,
and
Rome
built
,
the
last
week's
middle
falls
at
our
Saviour's
Passion
.
See
Functius
,
Perkins
,
Powel
,
Pontanus
,
Lydiat
,
&c.
5.
If
with
Scaliger
,
Mede
,
&c.
we
interpret
Daniel's
[
seventy
weeks
are
determined
upon
thy
people
and
upon
the
holy
City
,
]
to
import
the
duration
of
the
Second
Temple
(
which
that
clause
does
so
manifestly
,
as
every
Child
may
perceive
it
;
saith
Scaliger
,
de
emend
.
temp.
l.
6.
pag.
608.
)
and
begin
the
compute
at
the
fixth
year
of
Darius
Nothus
,
when
the
second
Temple
was
finish'd
;
following
the
most
commonly
received
Chronology
,
we
shall
find
saith
Master
Meed
(
upon
Daniel's
Weeks
)
that
in
all
probability
the
Second
Temple's
desolation
fell
out
precisely
on
the
very
middle
of
the
last
Week
of
the
Seventy
.
6.
Lastly
,
If
with
Master
Mede
we
make
two
Epochas
in
this
Prophecy
:
the
first
of
70
Weeks
beginning
and
ending
with
the
Second
Temple
,
the
second
of
62
Weeks
and
two
Half-weeks
;
that
is
,
63
Weeks
,
beginning
at
the
going
forth
of
the
Commission
granted
to
Ezra
and
Nehemiah
,
and
the
middle
of
the
last
ending
at
our
Saviour's
Passion
,
we
shall
find
an
admirable
Correspondency
betwixt
the
Prophecy
and
the
Accomplishment
;
and
and
that
Christ's
Ministry
began
at
the
last
of
these
Weeks
,
and
continued
precisely
3
years
and
an
half
:
vide
Meed
upon
Daniel's
Weeks
.
§
4.
The
probability
of
which
Conjecture
appears
.
1.
From
the
bounds
here
fixed
as
to
the
beginning
of
this
Epocha
:
[
The
going
forth
of
a
Command
or
Commission
,
to
cause
the
Jews
to
return
or
reinhabit
and
to
build
:
not
the
Temple
(
that
part
of
Jerusalem
whence
in
the
former
Epocha
,
of
70
Weeks
,
it
is
stiled
the
holy
City
)
or
some
few
houses
only
,
but
the
whole
Area
,
or
Street
,
and
the
walls
about
it
.
]
From
such
a
Commission
must
this
second
Computation
be
reckon'd
;
and
that
not
only
granted
(
for
then
we
must
begin
the
account
at
Cyrus
the
Great
,
who
by
Decree
built
not
only
the
Temple
but
the
City
:
(
Isaiah
44.
28.
)
but
taking
effect
as
the
Angel
explains
the
former
in
the
later
words
,
[
the
street
shall
be
built
,
and
the
wall
.
]
2.
From
the
End
or
Period
of
this
time
,
[
unto
Messiah
the
Prince
;
]
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
Luk.
23.
2.
Mar.
15.
32.
)
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Angel
stiles
him
:
for
the
Angel
in
this
Text
was
the
Precentor
to
that
Choire
,
and
put
that
Name
of
Christ
into
the
mouth
of
the
Angel
,
that
declared
his
Birth
to
the
Shepherds
;
there
being
no
Prophecy
(
but
this
)
in
all
the
Old
Testament
.
where
that
Name
is
directly
given
;
or
whence
it
could
be
ascribed
by
the
Jews
unto
him
,
they
looked
for
:
and
therefore
Jerom
deservedly
taxeth
that
Whimsey
of
Eusebius
(
touching
his
Christos
duces
)
as
a
singularity
.
3.
From
the
Angel's
note
of
Attention
prefix'd
:
[
also
know
and
understand
,
that
from
,
&c.
]
which
as
it
speaks
its
passage
to
another
Aera
;
so
it
implies
that
to
be
of
more
special
note
;
the
observation
of
that
to
be
of
more
concern
than
the
other
;
and
that
,
not
because
it
divides
the
gross
Summ
into
parts
(
as
some
have
thought
;
)
but
because
,
the
Period
thereof
falling
earlier
than
of
the
former
,
it
will
sooner
be
accomplish'd
,
and
prevent
(
if
diligently
observed
)
men's
suspending
their
believing
in
the
Messiah
,
till
they
see
the
other
fulfilled
(
in
the
Ruine
of
Jerusalem
)
and
therefore
,
that
before
the
accomplishment
of
the
first
Prophecy
(
that
ends
there
)
men
might
have
time
to
look
about
them
,
and
to
provide
for
their
own
safety
(
against
that
time
)
by
embracing
him
that
was
to
come
:
the
Angel
assigns
a
shorter
Period
,
that
should
terminate
in
the
mean
while
(
to
wit
)
at
the
Death
,
Coronation
,
and
Covenant-tendring
of
the
Messiah
;
that
men
,
by
the
Calculation
of
the
time
of
this
Branch
of
the
Prophecy
,
being
convinc'd
and
throughly
perswaded
,
that
he
that
was
to
come
,
was
come
;
might
(
by
getting
into
the
Ark
)
avoid
wrath
to
come
,
save
themselves
from
that
untoward
Generation
,
that
was
to
be
swept
away
,
with
that
flood
and
inundation
of
Judgments
upon
the
unbelieving
Jews
.
4.
From
the
Duration
of
Time
intervening
[
shall
be
seven
weeks
;
and
sixty
two
weeks
,
&c.
]
that
is
(
as
Judicious
Master
Mede
paraphraseth
.
)
As
from
the
building
of
the
Temple
,
to
its
Destruction
,
there
are
to
be
many
sevens
of
Weeks
,
even
70
Weeks
;
so
from
this
After
-
Epocha
(
here
mentioned
)
to
wit
,
the
Commission
to
build
the
Walls
,
and
reform
the
Laws
;
unto
Messiah
there
shall
be
likewise
sevens
of
Weeks
;
even
62
Weeks
.
So
that
62
Weeks
are
the
full
Measure
of
that
time
,
that
shall
intervene
betwixt
those
Terms
;
and
the
preceding
Number
[
7
weeks
]
is
not
to
be
accounted
as
a
part
of
that
Time
:
but
to
be
taken
distributively
.
For
the
Hebrews
wanting
distributive
or
divisive
Numbers
,
(
terni
quaterni
,
&c.
)
supply
their
want
thereof
,
most
what
,
by
Repetition
,
as
septem
septem
;
but
not
always
;
as
may
appear
2
Sam
,
18.
4.
[
and
all
the
people
came
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ad
centum
&
millia
;
]
that
is
,
by
hundreds
and
thousands
,
1
Reg.
18.
4.
[
Obadia
hid
an
hundred
prophets
,
]
quinquaginta
viros
:
here
the
Sept.
retains
the
Cardinal
Number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
quinquagenos
,
by
fifty
in
a
cave
:
Gen.
6.
19.
[
of
all
flesh
thou
shalt
bring
into
the
ark
(
duo
,
i.
e.
bina
)
two
's
:
]
and
therefore
it
is
afterwards
doubled
,
[
duo
&
duo
,
]
two
and
two
.
In
all
these
Texts
the
Cardinal
Number
,
in
the
Hebrew
,
is
(
in
our
Translation
)
rendred
by
the
Distributive
;
and
had
not
Noah
put
that
interpretation
upon
the
Divine
Precept
,
in
the
last
of
them
,
a
Vessel
,
of
a
very
ordinary
burthen
,
would
have
served
his
turn
,
as
well
;
as
his
large
Ark.
And
so
must
that
Text
be
rendred
:
(
Ezr.
1.
9.
10.
)
[
Thirty
chargers
of
gold
,
a
thousand
chargers
of
silver
,
nine
and
twenty
knives
,
thirty
basons
of
gold
,
silver
basons
four
hundred
and
ten
:
and
other
vessels
a
thousand
.
All
the
vessels
of
gold
and
silver
were
five
thousand
and
four
hundred
;
]
or
it
,
is
impossible
to
reconcile
it
to
it self
:
for
the
Parcels
will
not
come
near
the
Summ
total
,
except
we
turn
the
Cardinal
Number
[
a
thousand
]
assigned
to
the
other
Vessels
,
into
the
distributive
,
and
make
this
to
be
the
sence
;
and
the
other
Vessels
(
of
smaller
quality
)
they
were
reckoned
by
thousands
,
and
amounted
to
four
thousand
wanting
one
hundred
:
we
must
not
therefore
account
that
thousand
as
parcel
of
the
Vessels
,
but
a
Denomination
of
the
value
,
which
the
other
Vessels
were
numbred
by
.
Of
the
Parcels
of
-
-
0030
-
1000
-
0029
-
0030
-
0410
the
Sum
total
is
but
-
1499
To
which
if
we
add
the
other
Vessels
,
-
1000
The
Sum
will
be
-
2499
which
falls
short
of
the
Summ
in
the
Text.
-
2901
Summ
total
of
Vessels
numbred
by
Name
.
-
1499
Summ
total
of
remaining
Vessels
number'd
by
thousands
.
-
3901
This
makes
up
the
Summ
total
in
the
Text.
-
5400
We
want
not
then
Parallel-texts
,
nor
clear
examples
of
that
way
of
Interpretation
;
if
we
render
the
Angel's
[
seven
]
by
sevens
;
and
do
not
take
it
into
the
number
of
Weeks
(
as
a
Parcel
thereof
)
but
as
a
Denomination
of
that
Proportion
,
by
which
the
Weeks
,
both
in
the
former
,
and
this
Epocha
are
reckoned
:
for
as
there
are
ten
sevens
in
70
,
so
there
are
precisely
nine
sevens
in
62
and
two
halves
:
that
is
in
63
weeks
of
years
,
And
that
the
Septuagint
retaining
the
Cardinal
Number
,
in
this
Text
,
may
not
prejudice
this
Exposition
;
let
it
be
noted
that
in
all
the
places
forequoted
,
except
the
first
,
it
retains
that
Number
.
5.
From
the
Impossibility
of
making
the
Buckle
and
Thong
meet
,
but
upon
this
Hypothesis
.
For
,
1.
The
Angel
assigning
a
twofold
Beginning
of
these
Weeks
(
thirteen
years
distant
one
from
the
other
)
to
wit
,
the
going
forth
of
the
Command
,
to
settle
the
Affairs
of
State
,
in
the
7.
and
to
rebuild
the
Walls
of
Jerusalem
,
in
the
20.
of
Artaxerxes
Mnemon
,
puts
us
upon
a
necessity
of
reckoning
by
different
kinds
of
years
(
viz.
Solar
and
Lunar
)
that
the
two
Aera's
(
of
that
distance
)
may
both
meet
,
and
end
at
the
same
Period
.
A
distinction
not
of
late
Invention
,
but
as
old
as
Julius
Affricanus
and
Clem.
Alexandrinus
;
an
evident
Argument
,
that
the
primitive
Church
was
solicitous
,
how
to
reconcile
the
Periods
of
these
two
Commissions
,
so
as
they
might
terminate
at
one
,
though
they
begin
at
divers
Points
.
2.
If
we
comprehend
,
in
this
Epocha
,
seven
Weeks
and
sixty
two
Weeks
with
two
Half-weeks
;
(
that
is
,
the
whole
Summ
of
the
seventy
Weeks
)
the
difference
betwixt
the
Solar
and
Lunar
years
,
in
that
distance
,
will
amount
to
above
15.
as
Affricanus
hath
computed
it
,
and
is
of
it self
manifest
.
70
Weeks
make
|
Years
|
490
|
Which
being
multiplied
by
the
yearly
overplus
of
|
Days
|
11
|
Amounts
to
|
Days
|
5390
|
Which
summ
divided
by
the
days
of
a
|
Year
|
365
|
Make
of
those
|
Years
|
14
|
With
the
overplus
of
280
days
,
which
with
122½
(
the
intercalar
days
)
make
up
of
those
|
Years
|
15
|
And
the
remainder
|
Days
|
37½
|
And
therefore
a
less
distance
must
be
found
out
,
wherein
such
a
number
of
Years
occurr
,
as
in
them
the
Solar
may
exceed
the
Lunar
thirteen
years
:
to
which
the
Angel's
Summ
of
62
Weeks
does
so
well
accord
;
as
the
event
argues
the
time
therein
comprehended
to
be
,
that
which
is
pointed
out
in
this
part
of
the
Prophecy
.
Clemens
Alexandrinus
makes
the
difference
betwixt
Solar
and
Lunar
Years
in
the
space
of
490
,
to
be
but
2300
Days
;
but
doubtless
he
hath
suffer'd
prejudice
by
his
Transcribers
:
for
so
great
a
Clark
could
not
so
far
mistake
.
For
multiply
62
Weeks
of
years
,
i.
e.
434
years
,
by
11.
which
is
the
overplus
of
Days
in
the
Solar
,
beyond
what
the
Lunar
Year
hath
(
that
consisting
of
365
,
this
,
but
of
354
Days
)
and
the
Product
will
be
4774
Days
;
which
divided
by
365
,
the
Quotient
will
be
13
Years
,
and
the
Remainder
29
Days
:
and
therefore
no
other
number
of
Weeks
but
62
can
(
possibly
)
be
pitch'd
upon
;
in
whose
compass
,
the
difference
betwixt
Solar
and
Lunar
Years
will
not
either
exceed
,
or
come
short
of
13.
the
space
of
these
two
Commissions
:
which
admirable
Concordance
cannot
be
ascribed
to
Chance
,
but
to
Divine
Providence
,
so
ordering
it
,
that
these
two
Commissions
might
(
in
point
of
Chronology
)
be
one
and
the
same
:
For
there
are
as
many
Lunar
Years
from
Nehemiah's
Commission
(
in
the
20
)
as
there
are
Solar
from
Ezra's
(
in
the
7
of
Artaxerxes
Mnemon
)
unto
the
Messiah
,
to
wit
,
434.
He
that
cannot
see
what
is
the
Angel's
mind
,
by
the
help
of
this
confederate
Light
both
of
Sun
and
Moon
,
he
that
misseth
it
,
in
measuring
the
time
here
specified
;
when
't
is
so
manifestly
lined
out
by
the
Courses
of
both
those
Luminaries
,
which
God
hath
set
in
the
Firmament
for
Signs
and
Seasons
:
must
be
a
person
either
of
so
low
a
Capacity
or
strong
Prejudice
;
as
renders
him
uncapable
of
learning
what
he
knows
not
,
or
of
unlearning
what
he
has
been
mis-taught
:
and
therefore
here
is
the
end
of
my
Travel
to
give
such
wayward
Idiots
satisfaction
.
To
them
that
are
piously
,
or
but
humanely
disposed
,
the
Demonstration
of
the
accomplishment
of
the
Angel's
Prophecy
,
upon
our
Hypothesis
,
will
be
evidence
sufficient
of
the
truth
of
it
;
for
which
I
refer
them
to
the
excellent
Treatise
of
Mr.
Meed
upon
Daniel's
Weeks
.
To
be
sure
,
none
of
these
forenamed
Prophecies
can
receive
accomplishment
in
any
other
;
as
Origen
told
Celsus
his
Jew
,
affirming
that
many
Phanaticks
(
who
said
they
were
the
Messias
)
alledged
the
Prophets
applicableness
to
them
,
as
well
as
to
Jesus
;
(
lib.
1.
calum.
24.
)
And
therefore
the
Apostles
in
framing
the
Gospel
so
,
as
the
History
of
it
jumps
thus
exactly
(
in
point
of
Chronology
)
with
these
Prophetick
Weeks
:
wherein
they
present
Christ's
Passion
,
and
the
Preaching
of
the
Gospel
falling
out
,
at
the
very
points
of
Time
prefix'd
so
long
before
;
and
give
us
an
account
of
Christ's
foretelling
the
Fall
of
Jerusalem
,
at
the
time
allotted
by
Daniel
(
which
accordingly
took
effect
.
)
This
(
I
say
)
speaks
them
to
have
been
Men
in
Understanding
;
that
,
of
that
Understanding
,
whereby
they
were
led
,
there
is
no
number
(
Psal.
147.
4
,
5.
)
that
they
who
could
thus
find
out
Number
,
had
found
out
Wisdom
(
Eccles.
7.
25.
)
Wisdom
it self
joyning
together
Number
and
Wisdom
as
St.
Austin
observes
out
of
those
Texts
,
(
de
libero
arbitr.
lib.
2.
cap.
8.
)
§
5.
No
less
applicable
to
any
but
our
Jesus
are
those
Prophecies
of
Haggai
;
(
cap.
2.
7.
)
[
The
desire
of
all
nations
shall
come
,
and
I
will
fill
this
house
with
glory
:
]
[
The
glory
of
this
latter
house
shall
be
greater
than
the
glory
of
the
former
.
]
(
Malachy
,
3.
1.
)
[
And
the
Lord
whom
we
seek
,
shall
suddainly
come
into
his
Temple
.
]
That
this
Prophecy
denotes
the
coming
of
the
Messias
;
is
not
only
confest
by
the
Jews
,
but
manifest
from
the
whole
series
of
the
Texts
.
1.
From
the
appellation
of
him
that
is
to
come
.
[
The
desire
of
all
nations
:
]
[
He
whom
ye
seek
.
]
The
whole
World
shall
rejoyce
at
the
coming
and
unction
of
Christ
(
saith
R.
David
)
in
(
Psal.
45.
)
and
gives
the
reason
thereof
(
vers.
18
,
19.
)
because
the
Gentiles
,
in
all
Ages
preceding
his
coming
,
with
a
longing
expectation
waited
for
it
;
from
whence
that
Psalm
is
stiled
[
A
Song
of
Desires
.
]
To
this
the
Apostle
hath
reference
(
Rom.
8.
)
The
whole
creation
groans
and
is
in
travel
:
]
and
the
70
,
in
their
rendring
that
passage
in
Jacob's
Prophecy
(
Gen.
49.
)
[
the
expectation
of
the
Gentiles
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
as
a
Title
of
the
Messias
:
not
that
they
did
,
distinctly
,
either
know
or
look
for
Christ
;
but
only
that
he
was
the
general
and
indefinite
Object
of
the
implicite
desires
of
all
men
;
he
being
the
only
Mean
towards
the
obtainment
of
that
Communion
with
God
,
wherein
consists
man's
ultimate
and
compleat
Happiness
,
and
toward
which
(
as
their
summum
bonum
)
all
men
radically
have
an
inclination
:
he
is
that
Truth
,
they
were
enquiring
for
;
that
Way
,
they
were
seeking
;
that
Life
,
they
were
in
pursuit
of
;
that
Door
to
it
,
they
were
groping
after
.
That
he
was
the
Expectation
of
the
Jews
,
is
clear
,
from
the
Question
of
John's
Disciples
[
Art
thou
be
that
should
come
,
or
do
we
look
for
another
?
]
from
John's
Hearers
being
in
an
expectation
and
a
muse
,
whether
he
were
the
Christ
or
not
:
(
Luk.
3.
)
by
the
Woman
of
Samaria's
Speech
to
our
Saviour
[
we
know
that
the
Messiah
cometh
,
and
when
he
cometh
he
will
tell
us
all
things
:
]
from
the
Rulers
sending
to
Christ
,
to
enquire
;
whether
he
were
not
he
that
was
to
come
?
and
from
that
posture
wherein
the
Religious
stood
at
Christ's
Birth
[
waiting
for
the
consolation
of
Israel
,
]
explain'd
by
Simeon's
Revelation
,
to
be
the
Lord
's
Christ
,
and
that
in
their
waiting
for
him
,
they
expected
to
see
him
come
into
the
Temple
,
is
as
clear
,
from
Hannah's
waiting
for
him
there
,
and
from
Christ's
Brethren
advising
him
to
go
up
to
the
Feast
,
if
he
had
a
mind
to
be
acknowledged
for
the
Christ
.
2.
From
the
Occasion
of
the
Prophets
giving
the
Builders
this
encouragement
.
[
Is
not
this
house
as
nothing
in
your
eyes
in
comparison
of
the
glory
of
the
first
house
?
yet
now
be
strong
,
let
not
this
discourage
you
:
for
the
glory
of
this
later
house
shall
exceed
that
of
the
former
.
]
3.
From
his
explaining
,
how
the
Glory
of
this
should
be
greater
than
the
Glory
of
that
;
(
viz.
)
by
the
coming
of
the
Messiah
,
by
his
exhibiting
himself
in
it
,
and
filling
it
with
Glory
.
For
,
in
all
other
things
,
Solomon's
Temple
transcended
this
;
being
so
far
superiour
to
it
,
in
point
of
Magnificence
,
as
the
old
men
who
had
seen
that
,
wept
bitterly
at
the
laying
the
Foundations
of
this
;
as
not
taking
up
an
equal
proportion
of
ground
;
for
that
was
all
the
then
apparent
difference
betwixt
them
:
[
ampliore
ambitu
&
huic
conveniente
celsitudine
,
Joseph
.
]
though
had
they
lived
to
see
the
Top-stone
laid
,
that
would
have
renewed
and
augmented
their
grief
(
if
their
Hope
,
grounded
on
this
Prophecy
,
had
not
suppressed
it
:
)
for
it
was
as
much
inferiour
to
the
other
in
height
,
as
in
breadth
(
full
60
Cubits
as
Herod
the
great
told
them
.
[
Templo
huic
desunt
ad
priscam
altitudinem
60
cubita
:
]
(
Jos.
15.
14.
)
It
's
true
indeed
,
upon
that
account
Herod
pull'd
down
this
Second
Temple
,
and
built
another
answerable
to
that
of
Solomon
,
both
in
Circuit
and
Height
:
but
as
this
was
not
reputed
another
Temple
from
the
Second
(
by
reason
,
not
only
that
the
same
Utensils
,
were
in
that
he
built
,
as
were
in
that
he
pull'd
down
;
but
because
he
did
not
quite
pull
down
the
Second
(
Vossii
Chron.
Sacra
;
)
for
Josephus
(
Antiq.
15.
14.
)
tells
us
,
that
the
Tower
of
the
Maccabees
(
by
name
)
was
only
repair'd
and
built
higher
;
and
so
(
doubtless
)
were
other
parts
of
the
Temple
,
that
were
strong
enough
to
bear
his
Superstructures
,
and
did
not
stand
in
his
way
to
straiten
the
Circuit
.
)
I
humbly
conceive
,
that
Josephus
his
saying
,
that
Herod
pull'd
down
the
Foundations
of
the
old
Temple
,
is
commonly
stretch'd
too
far
beyond
his
meaning
;
which
is
no
more
than
this
;
the
Out-side
being
corroded
by
the
Teeth
of
Time
,
especially
in
the
upper
part
of
the
Wall
(
that
being
most
weather-bearen
)
he
did
not
only
lay
new
Stones
,
in
the
room
of
the
decayed
ones
,
upon
those
that
were
found
(
as
the
repairers
of
Bow-steeple
did
after
the
Fire
:
)
But
pull'd
down
the
out
side
of
the
Wall
with
the
very
Foundation
;
and
at
that
end
where
he
lengthen'd
it
,
the
whole
Wall
and
its
Foundation
was
demolish'd
.
But
to
pull
down
the
Inside
,
that
was
as
good
as
hands
could
make
it
:
(
except
where
it
hindred
his
enlargement
of
the
Length
;
)
as
it
would
have
been
a
fruitless
expence
,
so
I
question
,
whether
the
Jews
would
have
permitted
it
;
and
more
how
we
shall
maintain
that
House
,
into
which
the
Desire
of
all
Nations
came
,
to
have
been
the
Second
House
,
if
we
have
no
better
Foundations
to
build
upon
than
those
of
Scaliger's
laying
:
(
Joseph
.
an
t
.
15.
14.
)
So
notwithstanding
all
these
costly
Repairs
;
which
God
,
in
his
gracious
Providence
,
put
Herod
upon
(
he
thereby
making
out
that
Propriety
he
here
challengeth
in
Silver
and
Gold
:
[
the
silver
is
mine
,
and
the
gold
is
mine
]
and
providing
for
the
more
august
entertainment
of
the
Messias
therein
.
)
This
second
never
grew
up
to
the
state
of
the
first
:
for
beside
that
20
Cubits
of
the
height
(
by
the
yielding
of
the
Foundation
)
fell
,
by
that
time
Herod
had
finish'd
his
Repairs
;
the
first
was
inlaid
with
Gold
,
thence
stiled
Gold
;
[
How
is
the
gold
become
dim
,
the
most
fine
gold
changed
;
]
(
Lament.
)
[
The
stones
of
the
sanctuary
are
powred
out
]
(
by
melting
)
as
if
they
had
been
all
Gold
:
the
second
had
only
golden
Doors
,
which
set
Titus
his
Souldiers
Teeth
a
watering
after
the
plunder
of
the
Temple
;
supposing
it
had
been
within
all
of
one
piece
:
but
they
found
it
only
cover'd
with
Silver
;
(
Joseph
.
B.
J.
7.
9.
)
Much
less
did
it
equal
the
first
in
internal
Endowments
and
spiritual
Privileges
(
as
the
Rabbies
say
;
)
the
First
being
filled
with
a
Cloud
at
its
Dedication
,
having
its
Altar-fire
kindled
from
Heaven
,
the
Ark
of
the
Covenant
with
all
its
appurtenances
,
the
holy
Oyl
,
the
Vrim
and
Thummim
,
&c.
as
the
Jews
themselves
say
:
From
their
Concessions
therefore
we
assume
,
that
these
Glories
of
the
First
were
not
in
the
Second
,
till
Christ
(
in
whom
the
Godhead
dwells
bodily
;
in
whom
are
hid
all
the
Treasures
of
Wisdom
;
that
precious
Corner-stone
;
anointed
with
the
Oyl
of
gladness
,
above
his
fellows
)
presented
in
his
own
Person
,
the
Substance
of
all
those
in
that
Temple
:
in
respect
of
which
his
coming
into
it
,
and
honouring
it
with
his
blessed
presence
,
it
exceeded
the
former
House
in
Glory
,
the
coming
in
of
this
King
of
Glory
hath
lift
up
the
Gates
of
the
Second
Temple
,
in
Glory
,
above
the
first
.
[
Rex
gloriae
,
id
est
,
Arca
,
quia
super
eam
habitabat
Dominus
gloriae
inter
Cherubim
.
]
When
the
Ark
removed
,
Moses
said
,
Arise
,
O
Lord
,
and
when
it
stood
still
,
he
said
,
Return
,
O
Lord
;
(
R.
David
in
Psal.
24.
)
Aben
Ezra
observes
,
that
by
that
Repetition
is
intimated
,
the
coming
of
the
Ark
into
the
First
,
and
restoring
the
Ark
(
the
true
Ark
of
God's
presence
)
unto
the
Second
Temple
,
by
the
coming
of
the
Messias
:
who
is
therefore
called
(
in
the
later
answer
)
[
the
Lord
of
Hosts
,
]
without
the
addition
of
[
mighty
in
battail
,
]
because
in
the
Reign
of
Christ
men
are
to
learn
War
no
more
(
Is.
2.
)
§
6.
But
where
is
now
this
Second
House
that
the
Prophet
points
at
(
and
even
toucheth
with
his
Finger
)
in
this
Prophecy
?
is
it
not
long
since
laid
in
the
dust
,
and
made
so
desolate
,
that
Travellers
by
,
can
discern
no
sign
,
that
ever
there
was
any
such
Fabrick
?
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Jos.
Bel.
Jud.
7.
18.
)
Titus
levelling
the
Temple
and
whole
City
to
the
ground
except
three
Towers
,
(
Phaselus
,
Hippicus
,
and
Mariamne
,
)
and
that
part
of
the
Wall
that
encompassed
the
City
on
the
West
side
;
this
last
to
be
a
defence
for
the
Garrison
he
left
there
:
the
Towers
,
that
they
might
indicate
to
Posterity
,
how
well
fortified
a
City
the
Roman
Prowess
had
subdued
:
And
Turnus
Rufus
,
the
same
day
Twelvemonth
,
ploughing
up
the
place
where
the
Temple
stood
to
make
good
that
Prophecy
[
Sion
shall
be
ploughed
as
a
field
,
]
as
appears
by
the
constant
and
copious
Testimony
of
the
Jews
themselves
,
quoted
by
Dr.
Lightfoot
—
fuit
Illium
,
&
ingens
,
Gloria
Teucrorum
—
Jam
seges
ubi
Troja
—
Jerusalem's
best
days
are
past
,
now
that
her
sacred
Temples
Area
is
become
a
Corn-field
:
If
she
has
not
already
,
she
never
will
,
attain
this
Glory
.
If
one
knew
where
to
find
her
rubbish
,
he
may
write
in
the
dust
thereof
[
Icabod
Glory
is
departed
.
]
It
hath
had
all
the
Glory
it
is
like
to
have
.
It
is
absolutely
impossible
,
it
should
be
fill'd
with
Glory
,
now
that
't
is
emptied
of
its
self
,
of
its
very
Being
and
Existence
,
I
know
the
Jews
expect
the
rising
of
this
Phaenix
out
of
its
ashes
,
and
dream
of
a
Third
House
;
wherein
this
Prophecy
shall
receive
its
accomplishment
:
[
in
domo
tertiâ
stabunt
ad
honorem
Dei
in
aeternum
:
]
(
Aben
Ezra
,
in
Psal.
24.
)
But
1.
The
Comparison
here
(
in
point
of
Glory
)
is
betwixt
Solomon's
Temple
(
called
the
First
House
)
and
this
of
the
return'd
Captives
building
,
called
the
Later
House
.
2.
That
Temple
in
the
Air
they
build
to
themselves
,
is
to
be
raised
up
(
as
they
conceive
)
by
their
expected
Messiah
.
But
that
Temple
he
was
to
fill
with
Glory
,
was
to
be
in
being
before
he
comes
;
he
is
not
to
build
it
,
but
finds
it
built
to
his
hand
,
and
comes
into
it
.
3.
Say
a
Temple
should
again
be
erected
in
the
place
of
this
,
it
would
not
be
this
the
Prophet
speaks
of
,
any
more
than
this
,
was
that
which
Solomon
erected
;
but
another
(
a
Third
House
)
essentially
differing
from
this
Second
:
for
as
this
was
called
the
Second
House
,
because
that
of
Solomon's
was
utterly
destroyed
and
brought
to
annihilation
by
the
Babilonians
,
and
this
built
anew
from
the
lowest
Foundation
;
[
The
hands
of
Zorobabel
have
laid
the
foundation
of
this
house
:
]
this
word
(
saith
Isidore
Peleusiota
)
of
[
laying
the
foundation
]
demonstrates
,
that
the
Babylonians
,
had
razed
the
Foundation
of
the
former
(
Epist.
lib.
4.
epist.
17.
)
So
it
being
as
manifest
,
that
the
Romans
have
not
left
one
stone
upon
another
,
in
this
House
;
whatever
House
shall
be
built
upon
the
Premisses
,
will
be
a
new
House
,
and
specifically
different
from
it
,
the
Second
being
never
to
have
a
new
birth
as
the
same
Isidore
saith
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
]
4.
After
such
ploughing
,
the
Jew
hath
no
ground
to
hope
for
such
a
Crop
:
for
the
Prophets
stile
this
[
the
last
]
and
,
that
which
is
to
continue
for
ever
;
that
is
,
the
ever
of
their
Law
:
and
that
wherein
the
Sons
of
Aarou
shall
stand
ministring
,
during
the
limited
Eternity
of
Mosaical
Ceremonies
:
till
Messiah
comes
and
renews
all
things
,
makes
all
old
things
pass
away
,
introduces
a
new
World
,
a
new
Heaven
,
and
new
Earth
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
(
Is.
Pel.
lib.
4.
ep.
17.
)
And
therefore
Vespasian's
Reply
to
the
Jewish
Priests
(
suing
for
their
Lives
,
after
their
Temple
was
sack'd
)
was
more
pertinent
,
and
pat
to
the
Idiom
of
the
Old
Testament
,
than
(
I
believe
)
he
was
aware
of
:
when
he
told
them
,
that
now
their
Temple
was
gone
,
it
was
fit
they
should
perish
with
it
;
as
being
become
wholly
useless
Creatures
;
that
being
destroyed
,
for
whose
sake
only
,
they
could
desire
to
live
:
(
Joseph
.
Bel.
Jud.
7.
13.
)
§
7.
The
Conclusion
of
this
Book
.
These
Arguments
are
commonly
urged
to
prove
the
Divinity
of
our
Religion
;
and
they
might
pass
for
good
Mediums
still
,
in
that
Question
;
were
not
our
modern
Atheists
grown
to
that
degree
of
Ingenuity
,
in
contriving
their
own
everlasting
perdition
;
as
to
put
in
all
Exceptions
imaginable
against
the
Evidences
,
brought
for
the
Probate
of
the
Common
Salvation
,
and
the
Way
to
it
(
the
Common
Faith
.
)
I
have
therefore
so
far
gratified
the
delicate
Scepticism
,
the
versatile
Wit
of
these
Pretenses
;
as
to
draw
no
other
Conclusion
from
these
Premisses
,
but
this
:
That
the
Apostles
were
men
of
sound
Intellects
,
and
not
such
silly
Animals
as
they
deem
them
.
And
seriously
,
if
they
deny
me
the
Validity
of
this
Argument
,
they
will
very
much
impair
the
Repute
the
World
hath
of
themselves
as
men
of
Reason
,
and
dis-enable
themselves
of
all
possibility
of
making
Indication
of
their
own
Wit
:
For
if
the
Apostles
notwithstanding
their
contriving
the
Gospel
in
such
an
admirable
Compliance
with
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
venerable
,
(
as
the
Philosophers
esteemed
Virtue
)
whatsoever
things
are
just
,
pure
,
lovely
,
of
good
report
,
whatsoever
things
can
be
thought
on
as
praise-worthy
(
Phil.
4.
8
,
9.
)
(
all
which
the
Apostle
affirms
,
the
Philippians
had
learned
,
and
received
,
and
heard
,
and
seen
in
him
)
must
still
pass
for
Fools
:
do
they
not
teach
the
World
to
think
themselves
such
,
for
all
their
witty
contrived
Plays
and
Romances
.
Sophocles
was
accused
by
his
Children
to
have
been
grown
into
Dotage
;
but
absolved
by
the
Judges
(
when
he
produc'd
a
Tragedy
which
he
then
made
)
saying
,
Is
this
the
work
of
a
man
besides
himself
?
Good
God!
must
he
that
can
make
five
Acts
of
a
Comedy
hang
together
(
and
yet
not
all
out
so
exactly
,
but
that
he
is
forc'd
(
ever
and
anon
)
to
call
down
some
God
upon
the
Stage
,
to
help
his
Invention
at
a
dead
lift
)
be
writ
A
WITT
With
a
double
W
,
and
double
T
,
and
a
great
A
;
and
those
men
presented
as
Fools
,
that
acted
upon
the
Stage
of
the
great
World
,
that
have
made
Mercy
and
Truth
meet
together
,
Righteousness
and
Peace
kiss
each
other
;
that
have
made
all
the
Results
of
true
Reason
and
Religion
,
that
were
in
the
World
before
them
,
scrape
acquaintance
with
,
and
take
knowledg
of
one
another
;
and
,
by
joynt
consent
,
do
obeysance
to
Christian
Philosophy
.
Shall
the
Fame
of
those
Scavinger-inventions
go
rumbling
like
a
Wheel-barrow
,
that
can
scrape
together
the
Obscenities
of
Aristophanes
,
the
Impieties
of
Lucian
,
and
lay
their
Dung
on
orderly
heaps
,
before
the
Noses
of
their
applauding
Spectators
:
who
,
as
also
Alcaeus
writ
their
Poems
when
they
were
drunk
,
saith
Athenaeus
in
his
Dipnosoph
.
lib.
9.
)
And
the
memories
of
these
be
turned
into
the
silent
Grave
(
with
the
Burial
of
an
Ass
)
who
have
gather'd
all
the
Daisies
and
Lillies
of
the
Vallies
(
the
natural
Emanations
of
every
vulgar
Soul
)
all
the
rarer
Flowers
of
the
best
cultivated
Gardens
(
of
the
most
refined
and
abstruse
Philosophy
)
and
bound
them
into
one
Posie
,
a
Nosegay
for
the
Bride
of
the
King
of
Kings
!
Shall
the
more
civilized
Atheist
(
for
the
Steam
of
that
Augean
Stable
,
where
those
neighing
Stone-horse-men
stand
;
of
that
Hog-sty
,
where
Epicurus
his
Herd
wallow
,
does
almost
stifle
me
,
and
I
hasten
out
of
it
)
be
stroak'd
upon
the
head
(
as
a
person
of
a
deep
reach
)
who
can
frame
his
maximes
of
State
sutable
to
theirs
in
St.
Austin
:
[
Nolunt
stare
rempublicam
firmitate
virtutum
,
sed
impuritate
vitiorum
:
]
(
August
.
Volusiano
,
ep.
3.
)
to
the
humours
of
the
half-witted
Vulgar
,
of
one
Age
,
of
one
Province
;
and
by
temporizing
therewith
,
keep
the
Cart
on
Wheels
for
a
while
;
that
is
,
till
the
Team
find
the
Reins
loose
upon
their
Necks
,
and
an
opportunity
of
bringing
the
Wheel
over
their
ungodly
Drivers
:
for
when
the
Horse
comes
to
find
his
own
strength
(
and
he
will
quickly
learn
that
if
he
be
not
kept
in
with
Bit
and
Bridle
)
off
goes
his
Rider
:
and
give
me
leave
to
give
our
modern
Statists
this
Item
;
that
there
are
a
Generation
of
men
in
the
World
,
that
are
subject
not
for
Conscience
sake
,
but
Fear
;
and
with
these
no
Governour
shall
be
longer
good
,
than
he
has
power
over
them
,
and
they
awed
from
calling
him
all
to
nought
.
Shall
then
(
I
say
)
these
Tinker-Machiavilians
(
who
in
stopping
one
hole
make
two
)
pass
for
great
Head-pieces
?
And
the
Apostles
be
reputed
to
have
had
heads
no
better
than
that
,
which
the
Monkey
played
with
in
the
Carver's
Shop
,
who
have
laid
down
such
an
absolute
Model
of
Polity
;
so
fitted
to
the
universal
,
eternal
,
Rules
of
Reason
;
so
perfectly
complacential
to
the
Dictates
of
all
men
;
so
exactly
limitting
Superiours
and
Inferiours
,
in
all
Ranks
,
of
all
sorts
,
to
their
proper
Bounds
and
Vocations
:
as
it
is
impossible
for
any
State
,
Kingdome
,
Empire
,
Corporation
,
Family
,
not
to
prosper
and
flourish
under
the
due
observation
of
it
;
or
to
subsist
,
under
the
neglect
of
it
(
execpt
it
be
in
judgment
to
themselves
or
others
.
)
[
Advertit
Plato
in
omni
sermone
suo
de
reipublicae
institutione
proposito
,
infundendum
animis
justitiae
amorem
:
sine
qua
non
solum
Respublica
,
sed
nec
exiguus
hominum
caetus
,
nec
domus
quidem
parva
constabit
:
]
(
Macrobius
in
Som.
Scipionis
,
lib.
1.
cap.
1.
)
where
he
gives
that
,
as
the
reason
,
why
Plato
and
Cicero
preface
their
Treatises
of
the
Commonwealth
,
with
the
discourse
of
the
Soul's
Immortality
and
eternal
Rewards
.
Shortly
;
say
the
Gospel
be
a
Fable
,
it
is
the
most
profitable
one
that
ever
was
devised
,
and
the
most
cunningly
devised
,
that
ever
was
shown
to
the
World
;
and
shown
to
the
World
at
its
Age
of
best
Discretion
.
Let
the
whole
College
of
Atheists
frame
such
another
piece
of
Workmanship
;
a
piece
made
up
,
of
the
Perfections
of
all
other
Writings
:
(
as
the
Painters
Venus
,
of
all
other
Beauties
;
)
in
so
perfect
a
Symetry
of
parts
,
as
they
cohere
better
in
this
Copy
than
they
did
in
their
several
Originals
.
Celsus
,
indeed
,
made
a
faint
offer
to
shew
many
things
in
Christ
,
that
speak
him
unlike
that
Messiah
whom
the
Prophets
delineate
:
but
this
was
but
a
Copy
of
his
Countenance
,
a
Flourish
of
his
Pen
(
as
Origen
tells
him
)
for
he
pulls
in
his
Horns
,
as
soon
as
he
had
shown
them
;
and
is
content
to
wave
that
discourse
;
(
Orig.
Con.
Cels.
lib.
2.
cal
.
8.
)
In
the
date
of
whose
Face
,
Times
past
,
present
,
and
to
come
,
(
Prophecy
,
History
)
bear
that
admirable
proportion
;
as
the
oldest
age
shews
no
wrincles
,
but
only
shadows
youth
:
and
the
greenest
Youth
represents
the
sober
look
of
gravest
Age
:
where
yesterday
and
to
day
,
are
the
same
.
Let
the
whole
brood
of
Helicon's
Brats
,
the
whole
Fraternity
of
the
Muses
Sons
compose
such
a
Poem
,
and
(
with
me
)
they
shall
be
no
longer
Semi-pagani
,
half-witted
Sciolists
;
provided
that
till
then
,
the
Apostles
may
not
be
such
with
them
.
Christian
Religion
's
APPEAL
To
the
BAR
of
Common
Reason
,
&c.
The
Third
Book
.
We
have
as
good
Grounds
of
Assurance
,
that
the
Matter
of
Fact
,
and
Delivery
of
Doctrine
contain'd
in
the
Gospel
,
were
done
and
delivered
as
they
are
reported
there
,
as
we
have
,
or
can
have
,
of
any
the
most
unquestionable
Relation
in
the
World
.
CHAP.
I.
The
Universal
Tradition
of
the
Church
,
a
good
Evidence
of
the
Gospels
Legitimacy
.
§
1.
The
inconquerable
force
of
Universal
Tradition
.
§
2.
No
danger
of
being
over-credulous
in
our
Case
.
§
3.
Reasons
interest
in
Matters
of
Religion
.
§
4.
We
have
better
assurance
,
that
the
Evangelical
Writings
and
History
are
those
mens
Off-spring
,
whose
names
they
bear
,
than
any
Man
can
have
that
he
is
his
reputed
Father's
Son
.
§
5.
The
Sceptick
cannot
prove
himself
his
Mothers
Son
,
by
so
good
Arguments
,
as
the
Gospel
hath
for
its
Legitimacy
.
§
6.
Bastard-slips
grafted
into
Noble
Families
.
The
Sceptick
in
Religion
,
is
a
Leveller
in
Politicks
.
§
1.
ANd
doubtless
nothing
can
hinder
any
man
in
his
wits
,
from
giving
assent
to
this
Proposition
;
That
the
Framers
of
the
Gospel
were
Persons
endowed
with
Reason
.
But
then
the
Atheist
puts
in
this
Bar
,
against
his
own
and
others
Belief
:
That
Christianity
,
possibly
may
have
been
lick'd
into
this
form
,
wherein
the
Scripture
presents
it
,
after
the
Age
of
the
Apostles
,
by
such
Politicians
,
as
conceived
it
a
good
Epedient
to
keep
men
in
Order
,
out
of
an
awe
and
reverence
of
Religion
.
For
the
removal
of
this
Scruple
,
I
shall
prove
in
this
third
Book
;
That
we
have
as
good
Grounds
of
assurance
,
that
the
Matters
of
Fact
and
Doctrine
,
contain'd
in
the
Gospel
,
were
done
and
delivered
by
Christ
and
his
Apostles
;
as
we
have
(
or
can
have
)
of
any
other
(
the
most
certain
and
unquestionable
)
Relation
in
the
World
.
Though
we
(
who
live
at
this
great
distance
from
the
Time
,
wherein
those
Occurrences
fell
out
)
are
so
far
disadvantaged
,
as
't
is
scarce
to
be
hoped
that
obstinate
and
captious
Gain-sayers
,
who
hate
the
Gospel
for
its
Holiness
and
Strictness
,
will
acquiess
in
the
clearest
Demonstration
we
can
lay
before
them
:
[
Necsi
solem
quidem
ipsum
gestemus
in
manibus
,
fidem
accomodabunt
ei
doctrinae
,
quae
illos
jubet
,
&c.
]
(
Lactantius
de
divino
praemio
,
l.
p.
c.
1
)
Debaucht
persons
will
not
yield
assent
to
a
Doctrine
that
commands
Holiness
,
Justice
and
Temperance
,
though
for
demonstration
of
the
truth
of
it
,
we
should
carry
in
our
hands
the
Sun
it self
.
Before
I
make
my
defence
(
saith
Origen
against
Celsus
)
(
lib.
1.
calum
.
23.
)
let
me
premise
this
;
That
to
vindicate
the
Truth
of
any
History
,
though
never
so
true
,
is
a
matter
of
exceeding
difficulty
;
and
in
some
cases
impossible
.
If
a
man
be
frowardly
bent
to
deny
,
that
the
Grecians
fought
with
the
Trojans
;
that
Oedipus
married
his
Mother
Jocasta
,
&c.
there
's
no
convincing
of
him
:
there
's
no
remedy
against
the
biting
of
a
Sycophant
:
Yet
the
abovesaid
disadvantage
,
hath
this
convenience
attending
it
;
that
it
necessitates
us
to
the
use
of
soberness
of
Mind
,
in
seeking
and
receiving
satisfaction
:
For
the
things
in
question
being
done
many
generations
before
us
,
it
were
the
highest
act
of
unreasonableness
imaginable
,
to
expect
or
demand
any
other
grounds
of
satisfaction
,
than
such
as
all
men
,
(
that
are
not
besides
themselves
,
and
incapacitated
for
rational
Discourse
)
in
all
other
the
like
cases
acquiess
in
,
without
the
least
hesitancy
;
that
is
,
Universal
Tradition
,
which
is
of
that
force
,
as
to
leave
all
wise
men
as
much
assured
of
those
Matters
,
that
are
so
communicated
to
them
,
as
of
those
they
themselves
are
eye-witnesses
of
.
I
can
no
more
force
my self
out
of
an
assurance
,
that
there
were
such
men
as
Caesar
,
Pompey
,
Alexander
;
such
Cities
as
Troy
,
Carthage
,
Jerusalem
;
than
I
can
perswade
my self
to
believe
,
that
I
am
not
now
writing
.
Nay
,
I
should
sooner
be
brought
to
doubt
of
this
than
that
:
for
I
may
perhaps
(
for
this
once
)
be
but
in
a
Dream
;
but
that
the
whole
World
of
Authentick
Historians
,
(
who
have
conveighed
the
Tradition
of
those
things
to
us
)
should
dream
waking
,
for
so
many
Successions
of
Ages
,
bids
that
manifest
defiance
to
Reason
and
common
Sence
:
as
I
must
grow
blind
on
both
these
eyes
,
before
I
can
swallow
that
Flie.
When
I
sift
my
Mind
to
find
out
the
bottom
of
this
invincible
Assurance
,
such
thoughts
as
these
comes
to
hand
:
It
is
not
any
way
my
own
Interest
that
byasseth
me
;
whether
there
ever
were
any
such
Men
or
Cities
,
or
no
,
(
mihi
nec
seritur
,
nec
metitur
)
I
am
no
way
concern'd
in
it
;
I
cannot
possibly
discover
the
least
Atom
of
self
,
in
my
tenacious
(
and
even
obstinate
)
adhering
to
such
Propositions
.
It
must
be
therefore
some
pure
Beam
of
refined
Reason
,
by
which
I
clime
up
,
to
this
degree
of
Confidence
:
I
take
up
,
and
hold
to
,
these
Conclusions
,
meerly
as
a
Man
,
as
a
reasonable
Creature
;
without
circumstantiating
my self
with
those
moveable
,
those
separable
Attributes
;
of
poor
,
of
rich
,
wise
,
foolish
,
&c.
But
find
all
Men
,
in
all
Ages
since
,
have
(
with
one
mouth
)
either
reported
,
or
assented
(
by
their
silence
)
to
these
Stories
;
and
Vox
populi
,
vox
Dei
,
The
common
vote
of
Man-kind
,
is
the
voice
of
God
:
If
I
deny
the
validity
of
such
Testimony
,
I
banish
all
humane
Converse
out
of
the
World
.
It
may
here
perhaps
be
objected
;
that
,
in
these
cases
,
we
suffer
our
Reason
to
be
captivated
to
the
general
Vogue
,
by
slender
presumptions
;
and
because
we
may
,
without
any
considerable
detriment
,
ride
with
the
stream
,
we
are
willing
to
save
our selves
the
labour
of
rowing
against
it
:
but
in
Matters
of
so
high
a
Concern
(
as
Religion
)
Prudence
should
dictate
to
us
the
use
of
more
Caution
,
than
to
be
born
down
with
the
Current
.
But
what
we
take
up
(
in
trust
of
the
Publick
Faith
)
upon
such
Universal
Testimonies
,
is
not
credulously
imbraced
,
but
forceth
it self
upon
us
with
main
force
of
common
Reason
(
I
was
almost
saying
)
of
demonstration
;
for
else
these
Confidences
might
possibly
be
dismounted
.
If
these
assurances
were
not
built
upon
the
firmest
Grounds
,
they
might
be
undermined
:
if
they
were
not
mann'd
and
garrison'd
by
the
strongest
Reason
,
other
Reasons
might
enforce
to
a
surrender
,
as
we
see
it
daily
happens
in
questions
de
Jure
,
and
all
Propositions
built
upon
articifial
Arguments
.
A
man
may
be
perswaded
of
the
Truth
of
the
Affirmative
to
day
,
and
to
morrow
be
confident
of
the
Negative
,
if
that
come
arm'd
(
to
his
thinking
)
with
better
Reasons
.
But
now
in
Matters
of
Fact
,
delivered
by
the
Universal
Tradition
of
those
that
were
upon
the
place
,
we
cannot
acquit
our selves
of
the
belief
of
them
;
we
cannot
extricate
our selves
out
of
those
Chains
that
are
clapt
upon
our
judgement
,
by
the
most
Proteus-like
change
thereof
,
though
into
an
hundred
forms
and
shapes
.
Let
one
(
for
instance
)
that
upon
such
an
account
is
perswaded
,
that
King
Henry
the
Eighth
is
dead
,
try
if
he
can
writhe
himself
out
of
the
belief
of
it
,
by
all
the
versatile
windings
,
which
the
most
serpentine
invention
can
prompt
;
if
he
can
hale
that
Conceipt
out
of
his
Mind
,
with
a
whole
Team
of
the
strongest
Arguments
he
can
yoak
together
:
he
will
find
he
labours
as
much
in
vain
,
as
the
Sea-men
did
,
in
their
attempts
to
bring
the
Vessel
that
was
freighted
with
the
reputed
Mother
of
the
Gods
to
shore
,
after
she
was
faln
a
ground
.
The
Hair-lace
of
the
vestal
(
though
under
a
suspition
of
incontinency
)
did
more
than
all
their
Cables
could
.
But
in
our
Case
the
single
twine
of
current
Tradition
(
the
votary
of
the
never-dying
Flame
,
the
preserver
of
the
immortal
Memory
of
things
past
)
will
draw
the
mind
to
a
full
irreversible
Assent
,
against
all
contrary
halings
of
the
Cart-ropes
of
artificial
Reasonings
;
notwithstanding
our
jealousies
of
a
possibility
of
Error
,
or
Adulteration
.
Nay
,
Universal
Testimony
forces
the
belief
of
those
things
upon
us
,
which
we
would
not
believe
,
could
we
any
way
baffle
the
Evidence
;
when
it
informs
us
of
the
death
of
Friends
,
of
the
defeating
of
our
Armys
,
of
the
loss
of
our
Garrisons
,
of
the
sinking
of
our
richly-laden
and
homeward-bound
Vessels
,
(
though
we
could
wish
to
keep
St.
Thomas
his
Resolution
of
not
believing
,
till
we
see
and
handle
the
truth
of
those
Relations
,
though
we
put
in
an
hundred
caveats
of
hope
,
that
it
s
otherwise
)
yet
there
's
no
resisting
the
evidences
of
such
a
Testimony
:
It
lays
our
tatter'd
Ships
,
our
dismembred
Soldiers
,
the
pale-fac'd
Corps
of
our
Relations
(
though
at
never
so
great
a
local
distance
from
us
)
so
manifestly
before
us
,
as
we
cannot
but
hear
their
dying
groans
,
handle
their
wounds
,
and
see
them
laid
out
:
In
this
Magick
Glass
we
behold
our
Sea-men
pinion'd
,
our
Goods
rifled
,
our
Tackling
torn
,
our
Masts
floating
;
and
whatever
we
would
not
see
nor
hear
,
as
sensibly
as
feelingly
,
as
if
we
were
upon
the
place
.
It
begets
in
us
a
belief
of
(
otherwise
)
most
unlikely
,
incredible
things
;
of
such
occurrences
,
as
without
this
,
all
the
Reason
imaginable
could
not
have
perswaded
us
to
assent
to
.
Abstract
Caligula's
causing
the
way
to
be
swept
from
Rome
to
Belgium
,
before
that
Army
,
wherewith
he
furiously
charged
the
Sea
,
from
that
Reason
,
which
the
Currency
of
that
History
commends
it
with
to
our
Belief
;
and
then
should
we
muster
up
all
the
Mediums
in
Aristotles
Topicks
to
assail
and
conquer
our
Minds
to
a
perswasion
;
That
a
person
advanc'd
to
such
honour
,
in
so
wise
a
State
,
might
possibly
be
so
pompously
mad
,
as
to
play
such
freaks
:
or
that
those
Sons
of
Mars
(
at
whose
prowess
the
World
trembl'd
)
should
be
such
tame
Fools
,
as
to
be
commanded
(
by
him
)
to
play
such
Munkey-tricks
;
the
issue
would
shew
that
to
be
as
vain
and
fruitless
a
Charge
upon
our
Judgements
,
as
his
was
against
the
Ocean
.
But
yet
the
Validity
of
the
Historical
Testimony
hath
(
in
spight
of
all
unlikelyhood
)
gain'd
Universal
Credit
for
these
Stories
.
It
was
Heresie
at
Rome
(
a
while
ago
)
to
assert
there
were
Antipodes
;
the
Mathematicks
(
those
demonstrative
Sciences
)
could
not
convince
the
sacred
Colledge
,
but
that
men
must
fall
into
the
skie
,
if
their
feet
were
opposite
to
ours
:
The
Books
that
made
offer
to
make
proof
thereof
,
by
the
strongest
Reasons
imaginable
,
were
(
as
heretical
)
committed
to
the
devouring
Flames
.
(
Aventinus
annal.
Boiorum
,
lib.
3.
)
And
in
a
more
knowing
Age
this
Opinion
of
the
Earths
globous
Form
was
derided
by
Lactantius
[
est
quispiam
tam
ineptus
qui
credat
homines
esse
,
quorum
vestigia
sunt
superiora
quam
capita
?
aut
ibi
quae
apud
nos
jaceat
Universa
pendere
?
fruges
&
arbores
deorsùm
versùs
crescere
,
pluvias
,
&
nives
,
&
grandinem
,
sursùm
versús
cadere
in
terram
?
&
miratur
aliquis
hortos
pensiles
inter
septem
mira
narrare
,
quum
philosophi
,
&
agros
,
&
maria
,
&
urbes
,
&
montes
pensiles
faciunt
?
]
with
more
shew
of
Reason
than
can
be
brought
against
the
Evangelical
History
(
Instituti
,
lib.
3.
cap.
24.
)
Can
any
man
be
so
egregious
a
fool
as
to
think
that
there
are
men
who
walk
with
their
feet
higher
than
their
heads
?
or
a
place
where
such
things
as
here
lay
upon
the
ground
,
hangs
in
the
Air
?
that
Plants
grow
with
their
tops
downwards
:
that
Rain
,
Snow
and
Hail
fall
upwards
upon
the
earth
?
why
should
we
wonder
at
the
pensil
Gardens
of
Babylon
,
one
of
the
seven
wonders
of
the
World
;
seeing
Philosophers
make
pensil
Fields
,
Walls
,
Cities
and
Mountains
.
But
I
presume
(
for
all
this
show
of
reason
to
the
contrary
)
men
are
now
as
verily
perswaded
that
the
Earth
is
round
,
and
that
there
are
Antipodes
,
as
they
are
,
that
there
is
an
Heaven
What
hath
conquer'd
them
to
this
belief
?
have
better
Reasons
been
laid
before
them
?
none
but
this
of
Universal
Tradition
:
Since
the
improvement
of
Navigation
,
men
daily
make
voyages
thither
,
and
learn
by
the
report
of
the
Inhabitants
of
that
lower
Hemisphere
,
that
that
part
of
the
World
is
not
grown
up
of
late
(
as
a
bunch
upon
the
back
of
ours
)
but
of
as
long
a
standing
as
it
:
and
hence
springs
the
undoubted
confidence
of
its
Existence
now
,
and
its
Pre-existence
to
our
knowledge
and
discovery
.
§
2.
To
the
other
part
of
the
Objection
I
make
this
twofold
reply
.
1.
In
our
present
Case
we
are
out
of
danger
of
receiving
damage
by
being
over-credulous
:
were
that
Testimony
,
which
commends
to
my
Belief
Gospel-matters
of
Fact
,
less
credible
than
it
is
;
my
acquiescing
therein
would
be
transcendently
advantageous
,
but
no
way
possibly
prejudicial
:
a
Report
goeth
abroad
,
that
some
great
Prince
(
upon
the
motion
of
his
Son
,
who
by
certain
condescentions
has
promerited
the
King's
favour
for
them
)
hath
sent
out
his
Declaration
to
his
Subjects
;
wherein
he
proclaims
liberty
to
Captives
tenders
to
those
that
will
embrace
his
Son
,
and
deport
themselves
as
becomes
Men
,
advancement
to
the
highest
honours
;
and
menaceth
to
such
,
as
will
not
by
such
inducements
be
reclaim'd
from
a
bestial
Life
,
the
most
exquisite
Tortures
that
can
be
invented
by
abused
Love
:
who
but
short-reason'd
Idiots
would
be
over-curious
,
too
nice
in
believing
such
a
Report
?
which
if
it
prove
true
,
he
is
made
,
that
conforms
to
it
;
he
undone
,
that
does
not
:
however
,
the
Terms
are
but
reasonable
,
complying
therewith
(
at
present
)
prefers
a
man
to
the
Lordship
of
himself
,
(
and
he
's
put
to
no
expence
,
but
what
he
may
well
disburse
out
of
that
Lordship
)
and
for
the
future
he
is
in
a
more
promising
way
to
Happiness
,
than
any
other
course
he
can
stere
can
bring
him
to
.
Hereto
assents
to
that
of
divine
Plato
:
(
Phaedone
;
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
these
things
(
touching
the
happiness
of
the
Soul
in
a
state
of
seperation
)
which
I
say
be
true
,
we
shall
do
our selves
a
pleasure
by
believing
them
,
but
if
there
remain
nothing
either
of
a
man
or
for
a
man
,
when
he
is
dead
;
yet
however
the
Contemplation
of
these
things
will
make
my
present
life
more
comfortable
.
To
which
is
a
kin
that
of
Cicero
;
(
Tusculan
)
preclarum
autem
nescio
quid
adepti
sunt
,
quod
didicerunt
se
,
cùm
tempus
mortis
venisset
,
totos
esse
perituros
:
quod
ut
it
à
sit
(
nihil
enim
pugno
)
quid
habet
ista
res
aut
laetabile
aut
gloriosum
?
They
think
they
have
obtain'd
an
excellent
point
when
they
have
learn'd
that
by
death
they
will
be
wholly
dissolved
:
say
it
were
so
,
what
is
there
in
this
thing
either
joyous
os
glorious
?
All
the
danger
here
lies
on
the
other
hand
,
in
not
believing
:
hereby
we
may
possibly
incur
the
pain
threatned
;
to
be
sure
,
lose
the
reward
promised
:
but
what
detriment
can
we
sustain
by
embracing
the
Gospel
,
save
of
a
little
beastly
Pleasure
of
Sin
for
a
season
?
What
danger
can
we
become
obnoxious
to
,
but
a
little
suffering
,
for
as
short
a
season
?
which
yet
will
be
recompenced
,
an
hundred
fold
,
even
in
this
Life
,
not
only
with
the
Hope
of
the
Recompence
of
Reward
,
which
made
the
Martyrs
rejoyce
more
when
they
were
condemned
,
than
when
absolved
,
[
Magis
damnati
quàm
absoluti
gaudemus
.
(
Tert.
ad
scapul
.
cap.
1.
)
Nay
,
such
were
the
expressions
of
the
Märtyrs
Joys
under
the
most
painful
sufferings
,
as
made
whole
multitudes
of
Christians
offer
themselves
without
summons
,
to
Pagan
Tribunals
,
there
to
receive
the
sentence
of
Death
:
insomuch
as
Tertullian
urgeth
Scapula
to
forethink
what
he
would
do
with
so
many
thousands
of
Men
,
Women
and
Children
,
as
in
Carthage
profess'd
the
Gospel
,
if
they
should
offer
themselves
to
him
to
be
crowned
with
Martyrdom
,
as
the
Christians
in
Asia
had
done
to
Arrius
Antoninus
.
(
Id.
Ib.
)
Sufferings
,
I
say
,
for
righteousness
sake
will
be
counterballanced
,
not
only
by
the
Contemplation
of
future
Glory
,
but
with
the
peace
of
Conscience
,
and
the
calm
quiet
of
a
Mind
,
not
conscious
to
its
self
of
any
base
Act
,
or
Disposition
unworthy
of
Man
.
And
when
we
die
,
suppose
the
Gospel
should
prove
a
Fable
,
as
that
Pope
,
unworthy
of
name
,
stiled
it
(
quantum
nobis
profuit
haec
de
Christo
fabula
!
)
yet
our
having
observed
the
Rules
of
it
,
will
put
us
into
a
fairer
capacity
of
Happiness
in
the
other
World
,
than
the
Rules
of
any
other
Religion
,
than
our
following
the
conduct
of
our
bruitish
Lusts
,
and
untamed
Passions
can
(
in
common
sence
)
be
presumed
to
do
.
For
certainly
if
Man
exist
after
death
,
his
having
habituated
himself
to
the
life
of
Man
,
to
intellectual
Pleasure
,
(
on
this
side
of
it
)
must
render
the
Life
of
Reason
(
and
that
's
the
lowest
degree
of
life
we
can
be
imagin'd
there
to
live
)
more
familiar
,
more
complacential
,
and
satisfactory
on
that
side
of
it
.
If
Man's
proper
and
peculiar
Felicity
stand
in
his
enjoyment
of
Communion
with
God
(
as
it
must
do
if
there
be
a
God
,
for
to
desire
the
possession
of
the
very
best
,
is
a
Quality
radically
adhering
to
an
humane
Soul
)
certainly
our
inuring
our selves
to
Acquaintance
with
him
,
and
Conformity
to
him
here
,
must
make
way
for
our
more
clear
beatifical
Vision
of
him
,
and
Converse
with
him
hereafter
:
Should
then
our
Christian
Faith
prove
Credulity
;
yet
that
Credulity
will
prove
our
Wisdom
,
our
way
to
Happiness
:
and
therefore
is
not
so
much
to
be
feared
in
our
case
,
as
the
Objection
implies
.
Be
it
an
Error
,
't
is
the
happiest
and
most
profitable
Error
,
that
Mankind
can
possibly
fall
into
,
though
many
men
(
saith
Origen
against
Celsus
)
are
set
free
from
the
slavery
of
their
own
Passions
,
from
the
Colluvies
and
filthy
slud
of
beastly
Vices
?
how
many
have
got
their
savage
Manners
tamed
and
charmed
,
upon
occasion
of
hearing
the
Gospel
preach'd
?
which
(
if
we
were
wise
)
we
would
with
all
thankfulness
embrace
;
were
it
but
for
this
,
that
it
is
so
soveraign
and
compendious
a
Remedy
of
all
Vice
:
we
should
give
it
our
grace
and
approbation
to
pass
,
if
not
as
true
,
yet
as
most
advantageous
to
humane
kind
.
(
lib.
1.
cal.
30.
)
—
[
Et
probanda
si
non
ut
vera
,
certè
ut
humano
generi
utilissima
—
]
The
truth
is
,
all
the
hurt
that
the
World
has
received
by
Christian
Religion
,
is
the
turning
of
Beasts
into
Men
,
and
Men
into
Heroes
and
petty
Gods
:
and
all
the
benefit
it
reaps
by
rejecting
the
Precepts
of
it
,
and
sipping
the
Circean
cup
of
Atheism
,
is
the
transmuting
of
Men
into
Lyons
,
Tigers
,
Wolves
,
Hoggs
,
Harpies
,
Ravens
,
and
as
many
kinds
of
wilde
Beasts
,
and
unclean
Birds
,
as
enterd
Noah's
Ark
:
Iniquity
and
injustice
towards
Man
hath
ever
attended
Impiety
towards
God
.
Dionisius
the
Atheist
,
after
he
had
rob'd
Jupiter
of
his
golden
Robe
,
as
being
too
heavy
for
Summer
,
too
cold
for
Winter
;
Aesculapius
of
his
golden
Beard
as
not
becoming
the
Son
to
wear
,
while
his
Father
was
beardless
;
and
spoil'd
the
Temples
of
what
was
worth
taking
away
,
and
made
sale
of
his
sacrilegious
Booties
,
commanded
those
that
bought
them
,
to
restore
every
man
the
things
he
had
bought
within
a
set
day
to
the
Temples
,
whence
they
were
stoln
:
[
ità
ad
impietatem
in
Deos
,
in
homines
adjunxit
injuriam
.
]
Haud
unquam
tulit
documenta
sors
majora
—
Never
was
more
feeling
Proofs
given
of
this
sad
Truth
than
this
Age
hath
produced
;
nor
can
a
clearer
demonstration
be
made
of
any
thing
,
than
the
Primitive
Times
made
of
the
Truth
of
the
former
Branch
;
when
the
Discipline
of
Christianity
bound
its
Professors
,
to
the
keeping
of
the
Peace
,
to
a
modest
,
meek
,
and
good
behaviour
of
Heart
,
Tongue
,
and
Hand
,
towards
all
men
,
under
the
greatest
temptation
to
the
contrary
,
that
the
bloodiest
Persecution
could
suggest
;
though
the
sufferers
were
the
more
numerous
party
almost
in
every
City
.
[
Ex
disciplina
patientiae
divinae
agere
nos
satis
manifestum
esse
vobis
potest
,
cùm
tanta
hominum
multitudo
,
pars
penè
major
civitatis
cujusque
in
silentio
&
modestiâ
agimus
]
When
Christians
were
not
otherwise
discernable
from
other
Sects
,
but
by
the
badge
of
emendation
of
Manners
:
[
Nec
aliundè
noscibiles
quàm
de
emendatione
vitiorum
pristinorum
.
]
(
Tert.
ad
Scap.
cap.
2.
)
Nor
could
be
branded
with
any
vice
,
but
that
supposed
one
in
the
name
of
Christian.
[
Bonus
vir
Cajus
Seius
,
sed
malus
tantùm
quòd
Christianus
.
]
(
Tert.
apol.
cap.
3.
)
When
they
durst
challenge
the
Adversaries
to
shew
(
if
they
could
)
among
all
the
Christians
,
which
their
Prisons
were
thronged
with
,
one
High-way-man
,
one
Cut-purse
,
one
Robber
of
Temples
,
one
Cheater
.
(
Tertul.
apol.
44.
)
[
De
vestris
semper
aestuat
carcer
,
de
vestris
semper
metalla
suspirant
,
de
vestris
semper
bestiae
suginantur
—
nemo
illic
Christianus
nisi
planè
tantum
Christianus
,
aut
si
&
aliud
,
non
jam
Christianus
.
]
Malefactors
condemned
to
perpetual
imprisonment
,
to
the
Mines
,
and
to
the
Beasts
are
of
your
own
(
the
Pagan
)
Religion
;
among
such
there
is
not
one
Christian
:
or
if
there
be
,
he
is
there
for
no
other
Crime
,
but
only
that
of
being
a
Christian
;
for
if
he
be
an
Offender
in
any
other
point
,
he
is
no
longer
a
Christian.
A
seditious
,
a
factious
,
a
traitorous
Christian
,
was
then
a
non-ens
,
that
could
no
where
be
found
.
When
they
could
maintain
that
[
nunquam
vel
Nigriani
,
vel
Albiniani
,
vel
Cassiani
inveniri
potuerunt
Christiani
]
(
Tert.
ad
scap
.
c.
2.
)
No
Christian
had
been
a
Traytor
to
his
Prince
.
When
the
worst
effect
of
Christian
Faith
appear'd
to
be
,
that
it
procur'd
the
Husband
a
chaste
Wife
,
the
Father
an
obedient
Son
,
the
Master
a
faithful
Servant
.
[
Vt
domi
habeat
uxorem
jam
pudicam
maritus
non
jam
zelotipus
,
filium
subjectum
pater
,
famulum
fidelem
dominus
.
]
(
Tert.
apol.
cap.
3.
)
Of
the
same
importance
is
that
of
Rab.
David
Chimchi
(
in
Ps.
1.
3.
4.
)
[
Mundus
documentum
à
viro
bono
recipit
,
per
umbram
viarum
,
&
fructum
operum
ejus
,
non
sic
impii
:
nullum
commodum
per
eos
venit
,
sed
damnum
,
velut
gluma
per
ventum
in
occulos
hominum
pulsa
,
vel
super
hortos
&
domos
cadit
(
Vicars
Decupla
.
)
The
World
receiveth
good
Instruction
from
a
good
man
(
grown
good
by
meditating
in
Gods
Law
)
by
the
Tract
of
his
Ways
,
by
the
Fruit
of
his
Works
:
But
as
for
the
ungodly
,
it
is
not
so
;
there
is
no
benefit
to
be
reapt
of
them
,
but
incommodity
;
they
are
like
the
Chaff
which
the
Wind
scatters
,
and
beats
into
mens
eyes
to
afflict
them
;
or
into
Gardens
and
Houses
to
annoy
,
to
foul
and
disfigure
humane
Society
.
§
3.
Reply
2.
Though
humane
Testimony
(
in
Religious
Matters
)
be
the
feeblest
of
all
Arguments
,
to
prove
or
disprove
the
Truth
of
Doctrine
delivered
,
or
the
goodness
of
things
done
,
yet
it
is
of
as
much
validity
to
evince
the
delivery
of
Doctrine
,
the
Doing
of
such
Things
,
in
this
case
,
as
in
any
other
:
we
must
not
(
indeed
)
so
much
as
admit
it
into
the
Juries
Chamber
,
much
less
into
the
Judges
Seat
,
to
give
sentence
,
what
is
de
jure
:
but
yet
it
must
be
allowed
,
even
in
the
Lords
Courts
(
a
place
among
the
Witnesses
)
to
declare
what
it
knows
de
facto
;
to
give
in
evidence
,
whether
the
Action
under
debate
was
done
or
not
:
whether
an
Action
be
legal
or
criminal
,
is
the
Judges
Office
to
declare
;
but
whether
the
Actions
which
are
brought
before
him
were
done
or
no
,
is
the
Witnesses
Office
to
discover
.
If
the
question
be
,
What
Doctrine
was
delivered
by
Christ
,
Moses
,
Mahomet
?
what
Orations
were
writ
by
Tully
?
what
Poems
by
Homer
?
humane
Testimony
,
and
undoubted
Tradition
must
umpire
this
:
but
if
it
be
,
what-like
Doctrine
,
Orations
,
Poems
,
those
are
?
Reason
(
regulated
by
the
Maximes
of
every
such
Art
or
Science
,
whose
subject
is
under
debate
)
must
cast
the
scales
,
and
determine
that
Controversie
.
Reason
(
I
say
)
may
and
must
be
exercised
about
Religion
,
in
discerning
the
true
from
the
false
:
we
must
not
chuse
our
Religion
,
as
men
draw
lots
,
unseen
:
nor
as
Children
,
in
that
Libian
Province
,
where
women
were
promiscuously
and
in
common
frequented
,
drew
Fathers
,
each
of
them
taking
him
for
Father
,
to
whom
in
a
great
assembly
chance
,
or
instinct
directed
their
first
steps
(
Herodot
)
He
that
's
a
Christian
,
but
perchance
,
may
perchance
be
no
better
than
no
Christian
,
the
blessed
Jesus
is
well
content
,
that
Merchants
who
deal
with
him
,
should
see
his
Ware
,
before
they
buy
.
Indeed
that
God
should
endow
our
Souls
with
Reason
,
and
make
us
differ
from
Brutes
,
only
that
we
might
rule
them
and
not
our selves
;
in
what
highliest
concerns
us
;
that
he
should
put
a
golden
Mattock
into
our
hands
,
on
purpose
that
we
should
digg
Dung
hills
;
and
not
rather
,
for
hid
Treasure
,
that
he
should
communicate
to
us
a
Ray
of
the
invisible
World
,
only
that
we
may
contemplate
the
visible
,
and
employ
that
Light
(
that
Candle
of
the
Lord
)
in
the
search
of
things
,
only
on
this
side
of
Eternity
,
hath
not
the
least
congruity
with
that
Decorum
,
observ'd
by
him
in
all
his
Works
,
which
are
fram'd
in
Number
,
Weight
and
Order
.
And
those
Morning
Stars
,
which
the
Divine
Goodness
hath
fixed
in
the
Orb
of
our
body
,
are
(
from
the
height
of
their
Native
Heaven
)
faln
into
the
lowest
Abyss
of
Reptile-spiritedness
;
if
they
be
content
with
,
and
submit
to
such
drudgery
,
such
Gally-slavework
;
and
not
exert
their
noblest
Powers
,
upon
the
noblest
Objects
,
in
the
study
of
God
,
and
the
way
to
the
eternal
Possession
of
him
.
In
which
Case
though
we
make
it
Reasons
duty
,
to
judge
of
the
Religion
which
is
true
;
yet
we
set
not
Reason
above
the
true
,
but
only
the
Unreasonableness
of
the
false
.
The
King
of
France
set
not
Joan
of
Acres
(
that
holy
Maid
of
France
,
as
the
Primitive
Rebel-covenanters
stiled
that
their
Enthusiastick
Sister
)
as
a
Judge
over
himself
;
nor
our
King
Henry
the
Eighth
(
of
glorious
memory
)
the
Cardinal
and
his
guests
over
himself
:
when
they
put
them
to
it
,
to
judge
which
of
those
Gallants
was
the
of
King
France
?
which
of
these
Guisers
was
the
King
of
England
?
Reason
may
(
without
the
least
suspition
of
usurping
the
Office
of
a
Divider
,
or
the
Authority
of
a
Judge
over
him
)
determine
which
is
the
King
in
a
crowd
of
Guisers
;
provided
,
that
when
she
has
discover'd
him
,
she
give
him
the
Chair
of
State
.
I
mean
Reason
in
her
Debates
about
the
true
Religion
(
after
she
hath
,
by
Principles
of
common
Sence
,
discover'd
it
to
be
of
divine
Revelation
;
from
those
manifest
Impresses
of
its
sacred
Original
it
brings
with
it
into
the
World
)
must
be
regulated
by
Maximes
of
that
,
now
acknowledged
,
heavenly
Science
.
We
allow
her
to
walk
round
about
Sion
,
to
mark
well
the
Bull-warks
,
and
count
her
Towers
:
but
in
judging
of
their
Strength
or
Comeliness
,
she
must
not
walk
by
the
exotick
,
and
forreign
Rules
of
inferiour
Sciences
,
but
by
the
Domestick
Principles
of
that
Architectonick
Art
,
the
Municipal
Laws
of
that
holy
State
:
while
she
sojourns
in
the
City
of
God
,
she
must
conform
to
the
Customs
thereof
.
That
may
be
a
good
Reason
in
one
Science
,
that
's
a
grand
Solecism
in
another
.
The
Asses
adjudging
the
Palm
to
the
Cuckow
,
from
the
Nightingal
,
was
therefore
absurd
;
because
it
was
not
grounded
upon
Principles
of
Musick
(
the
Art
wherein
they
strove
for
preheminency
)
had
he
past
the
same
Sentence
(
upon
the
same
reason
he
did
that
)
in
case
of
contest
betwixt
two
publick
Criers
,
the
Determination
would
have
been
grave
,
substantial
,
and
becoming
a
wiser
Animal
.
But
to
return
from
this
Digression
:
Humane
Testimony
,
(
as
to
Matters
of
Fact
)
touching
Religion
,
is
of
as
much
validity
,
as
in
any
other
Subject
.
For
although
the
Actions
relate
to
Religion
,
they
are
not
reported
under
that
consideration
;
but
barely
as
Actions
that
have
past
over
the
Stage
of
the
World
:
and
,
as
such
,
the
Spectators
are
as
competent
Judges
of
them
,
as
of
any
that
are
brought
before
them
.
All
that
is
demanded
of
Tradition
is
,
whether
it
saw
Christ
and
his
Apostles
doing
such
things
?
whether
it
heard
them
deliver
such
Doctrines
?
or
what
it
ever
heard
or
saw
tending
to
the
disproof
of
that
Relation
?
we
call
her
not
to
pass
judgement
upon
the
Nature
or
Quality
of
either
Words
or
Works
;
we
summon
her
to
do
the
part
of
an
Historian
,
not
Commentator
:
And
what
hinders
but
that
she
may
gratifie
us
in
this
,
as
well
as
in
any
other
Case
?
were
not
Christs
Actions
as
visible
as
Caesar's
,
his
Words
as
audible
as
Cicero's
?
§
4.
Having
thus
stated
the
Question
,
and
assigned
to
the
Witnesses
what
we
expect
from
them
,
as
to
the
Resolution
of
it
,
we
will
call
them
in
,
and
take
their
depositions
.
1.
Had
we
nothing
to
produce
but
those
almost
numberless
Copies
,
and
Translations
of
the
Text
into
most
of
the
Languages
of
the
anciently-known
World
;
those
Cart-loads
of
Commentators
,
Paraphrasts
,
&c.
upon
the
Text
(
all
agreeing
in
substance
,
and
out
of
which
we
may
with
facility
gather
,
not
only
the
Matter
,
but
the
very
Words
(
and
every
Word
)
of
the
Gospels
)
this
would
be
a
full-measure
Proof
,
that
the
Books
of
the
New
Testament
,
as
they
stand
now
in
the
sacred
Canon
,
are
as
faithful
a
Repository
of
the
Actions
and
Doctrine
of
Christ
and
his
Apostles
,
as
any
Writings
whatsoever
can
be
of
the
Subjects
contain'd
in
them
.
This
would
be
a
better
Evidence
(
for
instance
)
that
the
History
and
Doctrine
therein
contain'd
is
the
genuine
Off-spring
of
those
whose
Names
they
bear
,
than
any
man
living
can
produce
,
to
prove
that
the
Books
going
under
the
Names
of
Virgil
,
Horace
,
Cicero
,
are
those
mens
Works
,
whose
Names
they
bear
:
That
the
Deeds
and
Conveighances
whereby
he
holds
his
Estate
,
are
those
mens
Deeds
whose
Names
and
Seals
are
affixt
to
them
:
or
that
he
is
that
Man's
Child
,
whom
he
calls
Father
.
This
comes
near
enough
to
the
state
of
the
Question
:
and
one
would
think
it
concern'd
the
World
to
repute
that
Generation
of
men
the
bane
of
Mankind
,
who
with
their
insociable
infusions
of
Suspitions
into
mens
Heads
(
that
possible
it
might
be
otherwise
)
deprive
all
men
,
Princes
and
Peasants
,
of
power
to
make
a
rational
Proof
of
their
Title
to
what
they
hold
from
their
Ancestors
,
as
their
Heirs
at
Law
:
And
the
Sceptick
cannot
in
reason
expect
a
more
satisfactory
Answer
to
his
Misprisions
,
than
such
like
as
Plutarch
(
in
his
Apothegms
)
reports
Cicero
to
have
given
his
Nephew
Metellus
:
to
whom
,
demanding
of
Cicero
to
tell
who
was
his
Father
,
it
was
replyed
,
thus
:
It
would
be
a
far
harder
thing
to
tell
,
who
was
thy
Father
;
for
thy
Mother
was
accounted
an
errant
Strumpet
;
and
mine
,
an
honest
Matron
.
The
truth
is
,
all
the
claim
that
any
body
can
make
to
him
,
whom
he
calls
Father
,
depends
wholly
upon
the
single
twine
of
one
Womans
Honesty
;
which
,
be
it
never
so
apparent
,
is
not
to
be
cast
in
the
Scales
with
the
Fidelity
of
the
immaculate
Virgin-spouse
of
Christ
,
the
Apostolical
Church
.
But
I
will
wave
this
odious
Comparison
;
partly
because
I
would
not
create
jealousies
)
of
this
Nature
,
in
the
Ranters
Head
,
to
harden
him
against
his
poor
Mother
(
to
whom
it
is
affliction
enough
,
to
have
been
the
Parent
of
such
a
Son
;
)
and
partly
that
I
may
not
cast
the
least
suspition
of
dishonour
upon
our
Female-Gentry
,
whose
inconquerable
Vertue
necessitates
our
Goatish
Males
to
turn
Channel-rakers
,
and
to
scrape
off
Dung-hills
(
fuel
for
their
Lusts
)
the
scum
and
off-spring
of
the
fordid
and
Rascal
vulgar
,
the
scrapings
and
garbish
of
the
Body
Politick
:
such
as
that
Nobleman
of
the
East
would
hardly
have
set
before
the
Dogs
of
the
Flock
.
How
many
courses
of
Purification
must
such
Lumps
of
Dirt
mixt
with
the
Dregs
of
English
Blood
undergo
,
before
he
that
values
the
Nobility
of
his
own
,
can
think
them
fit
for
his
touch
,
even
by
the
proxy
of
a
pair
of
Tonges
.
The
Bawd
washes
the
Cats
face
,
pares
her
Claws
,
by
the
transforming
power
of
the
exchange
dubs
her
a
Gentlewoman
:
and
then
(
though
all
the
Castle-sope
in
Christendom
cannot
wash
out
Pusse's
stains
(
contracted
in
the
Chimney-corner
;
)
nor
all
the
perfumers
Shops
in
Level-land
take
away
the
Nautious
scent
of
her
rank
Blood
)
presents
her
,
as
the
great
Beauty
of
the
Land
,
an
Helen
,
a
Venus
,
a
Peer
for
a
Prince
,
a
Bed-companion
for
a
Peer
.
Issa
est
purior
osculo
columbae
;
Issa
est
blandior
omnibus
puellis
;
Issa
est
carior
Indicis
lapillis
;
Issa
est
deliciae
catella
Publii
.
Issa
Bills
sweeter
than
a
Dove
;
Issa's
more
blith
,
than
Mal
or
Siss
:
No
Pearls
equal
Issa's
love
:
What
Issa's
this
?
Publius
his
Bitch
.
If
there
be
no
difference
of
Blood
,
why
do
we
boast
of
Nobility
?
If
there
be
,
why
does
it
not
recoil
(
even
in
spight
of
the
most
lustful
Titillations
)
into
those
Vessels
we
extracted
from
our
noble
Progenitors
,
or
at
least
,
(
for
shame
,
)
into
our
Faces
;
fitter
Receptacles
of
it
than
such
common
Jakes
?
such
unequal
mixtures
,
are
a
kind
of
Buggery
:
For
though
in
Religion
there
's
none
,
yet
in
Nature
there
's
as
great
,
and
in
Politicks
a
greater
distance
,
between
the
Cream
of
Nobility
,
and
the
Sediments
of
Vulgar
Baseness
,
than
there
is
betwixt
this
and
some
ingenious
Animals
:
And
in
Ethicks
't
is
a
less
Indecorum
,
to
see
a
Ladies
Dog
in
bed
with
her
,
than
her
Groom
:
Publius
commits
a
less
Solecism
in
dallying
with
his
Bitch
,
than
with
his
Laundress
:
Catullus
may
with
less
Absurdity
bill
with
his
Sparrow
,
than
his
Maid
.
That
our
delicate
and
spruce
Gallants
(
who
cannot
relish
Prayer
and
Fasting
which
would
cure
them
of
this
Canine
Appetite
after
strange
Flesh
,
of
this
Orexis
after
dirty
Puddings
)
should
be
brought
to
this
necessity
,
of
feeding
their
Wolf
with
such
course
fare
,
at
such
three-penny
Ordinaries
;
That
they
who
will
not
lose
so
much
of
their
height
,
as
the
bending
of
their
Knees
(
to
him
who
has
promised
to
give
his
holy
Spirit
to
them
that
ask
)
would
put
them
to
the
expence
of
;
should
(
by
an
unclean
Spirit
)
be
precipitated
from
the
top
of
Honour's
Scale
,
to
the
foot
of
the
Hangman's
Ladder
,
with
that
Wanton
in
Petronius
.
[
Vsque
ab
Orchestria
quatuordecim
transilit
ut
in
extrema
Plebe
quaerat
quod
diligat
:
&
amplexus
in
crucem
mittat
.
]
He
leaps
down
at
least
fourteen
steps
from
the
top
of
the
stairs
of
Nobility
;
that
he
may
seek
a
Mistress
amongst
the
basest
of
the
Vulgar
,
and
obtain
the
Embraces
of
one
of
Mal-Cutpurse
-
Nymphs
,
who
last
Assizes
held
up
her
hand
at
the
Bar
,
and
hardly
escap'd
the
Gallows
.
That
our
fine-nosed
Gentry
(
who
can
smell
State-plots
and
humane
Inventions
in
the
most
sacred
Religion
)
should
not
smell
the
Plot
which
their
own
lusts
have
upon
their
Honour
,
nor
how
rank
their
Mistresses
smell
of
the
Dunghill
;
can
proceed
from
nothing
but
their
habituating
themselves
to
such
Carrion
,
for
want
of
better
fare
.
And
that
they
are
fain
to
feed
the
Flame
of
their
Green-sickness-lusts
with
Coal
and
Cinders
,
must
(
with
all
thankfulness
)
be
ascribed
to
the
Chastity
of
our
English
Matrons
:
for
if
the
Ladies
honour
had
not
been
impregnable
,
Joan
had
never
come
in
such
request
.
Such
Mushromes
would
never
have
been
meat
for
the
Gods
(
to
borrow
Nero's
Phrase
;
)
such
Lettice
would
never
have
pleased
their
lips
,
If
the
Garden
of
truly-noble
Virginity
had
not
been
shut
up
against
their
Importunities
.
Let
this
be
engraven
(
in
perpetuam
rei
memoriam
)
to
the
eternal
praise
of
our
English
Ladies
;
that
in
the
hour
of
temptation
and
laying
seige
to
their
Honour
,
they
have
not
given
up
the
Fort.
And
therefore
,
though
the
off-spring
of
Females
of
profligated
honour
,
should
follow
the
Dam
(
there
being
no
sufficient
presumption
,
whereby
the
Father
can
be
indicated
:
upon
which
is
grounded
that
of
Vlpian
:
[
Lex
naturae
haec
est
,
ut
qui
nascitur
sine
legitimo
matrimonio
,
matrem
sequatur
;
]
(
Grotii
de
Jure
3.
7.
5.
)
and
that
of
Cotta
in
Tully
(
de
nat.
deor.
3.
pag.
133.
)
where
he
gives
this
Reason
,
why
those
Heroes
,
whose
Mothers
were
Goddesses
,
were
canonized
Deities
,
and
not
those
that
had
a
God
for
their
reputed
Father
;
because
the
former
were
of
the
surer
side
:
(
ut
enim
in
Jure
Civili
,
qui
est
de
matre
libera
,
liber
est
:
item
Jure
Naturae
,
qui
de
Dea
matre
est
,
Deus
sit
necesse
est
.
)
Yet
for
those
that
are
born
in
Wedlock
,
the
common
sence
of
Nations
presumes
the
Father
is
sufficiently
pointed
out
.
And
as
to
our
English
Ladies
,
the
respect
they
have
to
their
Honour
,
is
next
door
to
a
Demonstration
of
the
Legitimacy
of
their
Issue
;
and
that
their
Partus
[
non
minùs
sequeretur
patrem
quàm
matrem
]
is
as
sure
on
the
Father
's
as
Mother's
side
(
Grot.
de
jure
2.
cap.
5.
29.
)
Nay
(
to
give
that
whole
Sex
of
all
Ranks
its
due
)
though
the
Children
of
Servants
in
Wedlock
,
among
the
Lombards
,
Saxons
,
and
most
Nations
,
follow
the
Mother
:
yet
so
famous
have
our
English
Women
been
for
Conjugal
Fidelity
;
as
the
Law
here
is
:
[
Francus
,
qui
est
aut
villanus
,
ex
patre
,
idemque
in
aliis
conditionum
discriminibus
observatur
,
Littleton
de
villanis
,
]
(
referente
Grotio
ibid.
)
I
will
therefore
wave
this
Comparison
;
and
fall
upon
the
proof
of
that
,
that
's
less
Odious
,
and
yet
will
shave
the
Seeker's
Prejudice
(
against
the
Faith
)
more
close
,
and
come
nearer
the
quick
.
§
5.
That
the
Gospel
gives
better
evidence
for
its
being
rightly
father'd
on
Christ
,
than
he
can
produce
,
to
convince
such
a
captious
Gainsayer
as
himself
,
that
he
is
that
Woman's
Son
,
whom
he
calls
Mother
.
1.
If
the
Depositions
of
Gossips
,
Midwives
,
&c.
the
Evidence
of
a
Parish-register
,
be
valid
Proofs
;
that
at
such
a
time
,
such
a
man
was
born
,
of
such
Parents
,
&c.
which
of
all
these
are
wanting
in
our
case
?
The
things
reported
in
the
Gospel
have
been
attested
by
many
Eye
and
Ear-witnesses
,
who
were
upon
the
place
when
these
things
were
brought
forth
;
have
been
ingrossed
in
Parchment-rolls
;
deposited
in
the
Archives
of
those
Churches
,
to
which
they
were
originally
directed
:
whither
they
were
immediately
conveighed
by
the
hands
of
the
Evangelists
and
Apostles
Messengers
,
under
known
Seals
,
Marks
,
Tokens
,
Hands
.
2.
If
not
withstanding
these
Evidences
,
the
bare
possibility
of
Fallacy
(
either
active
or
passive
)
(
from
both
which
we
have
freed
the
Apostles
in
our
first
and
second
Books
)
may
administer
,
to
a
considerate
Mind
,
ground
of
doubting
;
whether
the
Works
and
Doctrine
reported
of
Christ
,
be
indeed
his
,
and
not
wrong
father'd
:
will
not
that
Principle
much
more
warrant
me
to
doubt
,
whether
thou
art
thy
reputed
Mother's
Child
?
For
might
not
Mother
,
Midwife
,
Gossips
either
deceive
,
or
some
of
them
be
deceived
(
far
more
probably
than
Christ
,
his
Apostles
,
or
Primitive
Church
)
and
combine
to
impose
a
suborn'd
Child
upon
the
Father
,
rather
than
they
a
suborn'd
Gospel
upon
the
World
.
1.
Put
case
thy
Mother
had
suspected
her
Husband
would
have
thought
her
unfaithful
by
reason
of
the
disparity
of
thy
Complexion
to
that
of
both
thy
reputed
Parents
,
and
had
question'd
whether
her
alledging
,
that
in
the
time
of
Conception
she
had
in
her
Eye
some
Picture
of
another
Complexion
resembling
thine
,
would
have
removed
the
scruple
;
might
the
not
rather
than
put
a
point
so
tender
to
hazard
,
have
put
thee
out
secretly
(
as
Persina
(
in
Heliodorus
,
Ethiop
.
10.
)
did
Characlia
upon
the
like
account
,
fearing
that
her
Child
,
resembling
Andromeda
whose
Image
hung
before
her
while
she
conceived
,
would
not
be
thought
to
be
the
Off-spring
of
an
Aethiopian
.
)
Say
thy
Mother
,
upon
such
a
surmise
,
had
put
thee
out
to
her
whom
thou
callest
Mother
;
by
what
prints
couldst
thou
prick
out
thy
way
back
again
to
thy
true
Original
,
or
prove
to
a
captious
pretender
that
this
is
not
thy
lot
,
to
mistake
thy
Nurse
for
thy
Mother
?
2.
Put
case
thy
reputed
Father's
Estate
was
intail'd
upon
Heirs
Male
,
or
that
he
passionately
desired
a
Son
,
and
his
Wife
as
passionately
desired
to
gratifie
his
importunate
Longings
;
how
many
ways
might
she
invent
to
deceive
him
into
an
Opinion
,
that
she
was
teeming
with
a
Son
,
when
she
was
not
so
much
as
with
child
?
We
have
frequent
examples
of
Women
cheating
themselves
(
through
their
extremely
impatient
desire
to
have
it
so
)
into
a
most
confident
beleif
,
that
they
are
near
the
time
of
Delivery
,
when
they
have
not
so
much
as
conceiv'd
.
It
is
not
long
since
I
knew
one
so
big
with
a
Minerva
(
a
Brat
of
her
own
Brain
;
)
as
when
her
own
appointed
time
of
labour
came
,
she
cryed
out
for
the
Midwife
and
her
Neighbours
;
who
,
though
at
first
they
had
much
ado
to
with-hold
laughing
out-right
at
the
Woman
's
apparent
folly
;
yet
,
as
her
pangs
and
visible
child-bearing
pains
grew
upon
her
,
her
Opinion
grew
upon
them
.
In
short
,
she
could
have
no
case
,
nor
would
allow
them
rest
,
till
by
the
Midwive's
advice
they
had
fairly
laid
a
bed
,
with
all
the
Formalities
appertaining
to
a
Woman
in
that
condition
,
into
which
she
had
fancied
her self
;
and
perswaded
her
she
was
delivered
of
a
goodly
Boy
;
at
the
news
whereof
her
Travelling
throws
surrendred
their
place
to
a
sound
Sleep
.
I
was
christning
a
Child
,
in
peril
of
death
,
over
the
way
where
this
Comedy
was
acting
,
and
some
of
this
new
laid
Woman's
Gossips
came
over
to
us
;
to
whom
telling
this
strange
Story
,
and
withal
their
fears
,
that
upon
her
awaking
(
finding
her
mistake
)
she
might
fall
into
the
like
or
worse
Pangs
;
some
advised
,
that
the
Child
I
had
then
Christen'd
might
be
carried
and
shewed
to
her
;
that
so
time
might
be
gain'd
for
the
allaying
of
her
Passion
.
Had
now
the
Parents
of
this
Child
been
content
to
forego
it
;
it
might
have
found
a
Mother
,
who
would
as
verily
have
believ'd
it
to
have
been
her
Child
,
as
thou
believest
thou
art
the
Son
of
thine
own
Mother
,
or
as
thy
Mother
believes
thee
to
be
her
Son
.
And
had
the
Company
been
bound
to
keep
silence
,
he
might
have
rock'd
the
Cradle
,
whose
own
the
Child
was
not
;
and
the
Cobler's
Son
,
on
the
surest
side
,
might
have
proved
the
Gentleman's
Heir
.
If
Women's
Fancy
can
thus
impose
upon
their
Wit
,
how
much
more
easily
may
their
Wit
impose
upon
our
Fancy
;
when
they
set
their
Inventions
on
work
,
how
they
may
(
in
case
of
Barrenness
,
Abortion
,
&c.
)
free
themselves
from
the
frowns
of
their
(
upon
that
account
churlish
)
Husbands
;
or
gratify
the
longings
of
their
otherwise
repining
and
dis-satisfied
Mates
,
with
the
joyful
Acclamations
of
[
God
give
you
joy
of
your
Son
.
]
Canst
thou
give
any
other
kind
of
Proof
,
that
this
was
not
thy
case
,
than
we
alledg
to
prove
it
was
not
the
Gospel's
case
.
To
be
sure
thou
art
not
able
to
imagine
any
such
Temptations
to
have
pressed
the
Apostles
,
to
the
use
of
such
Legerdemain
;
as
not
only
may
rationally
be
supposed
,
but
are
actualy
recorded
,
to
have
induced
some
Women
to
such
like
Practices
.
3.
Say
thy
mother
used
none
of
this
craft
,
but
was
really
delivered
of
a
Son
;
What
Evidence
can
she
her self
have
,
or
those
who
were
then
about
her
give
,
that
thou
art
that
Child
which
was
then
born
,
[
Verum
est
de
factis
nullam
esse
certam
perceptionem
;
sed
ea
quae
solent
in
conspectu
hominum
fieri
sui
generis
certitudinem
habent
extestimonio
:
Quo
sensu
mater
certa
esse
dicitur
,
quia
inveniuntur
qui
quaeve
partui
&
educationi
adsuerunt
:
]
(
Grot.
de
jure
,
2.
7
,
8.
)
We
cannot
have
a
certain
perception
of
matters
of
fact
,
but
such
things
are
done
in
the
sight
of
men
have
that
Certitude
,
is
proper
to
them
,
by
Testimony
:
in
which
sence
the
Mother
is
said
to
be
certain
,
that
such
an
one
is
her
Child
,
because
others
were
present
at
the
Birth
and
Education
of
it
,
&c.
Hence
Menander
saith
,
Mothers
love
their
Children
more
tenderly
than
Fathers
;
because
Mothers
know
them
,
but
Fathers
only
deem
them
,
to
be
theirs
.
Yet
how
many
Miles
does
thy
Mother's
Grounds
of
this
Certainty
fall
short
of
those
,
upon
which
the
Belief
of
the
Gospel's
Legitimacy
is
grounded
?
What
privy
Mark
could
she
give
thee
(
at
thy
coming
into
the
World
)
whereby
she
can
assuredly
know
,
that
that
Babe
which
the
Midwife
wash'd
,
and
swadled
,
and
presented
to
her
was
that
which
she
was
delivered
of
?
Or
if
we
presume
the
Midwife
did
honestly
restore
the
Pledg
(
for
our
prudent
Fore-fathers
,
to
prevent
that
collusion
,
which
they
providently
foresaw
might
be
used
here
,
took
the
Midwives
sworn
:
and
perhaps
when
thou
wast
an
Infant
(
and
had
not
learn'd
to
discourse
the
World
into
a
contempt
of
the
Deity
)
Oaths
were
accounted
sacred
and
obligatory
;
)
yet
what
privy
Mark
did
she
take
to
know
thee
by
,
10
or
20
Years
after
?
(
Sebastian
King
of
Portugal
was
beholding
to
such
a
Mark
,
for
his
release
out
of
the
Goal
of
Venice
,
and
for
his
restauration
to
his
Crown
;
)
and
nothing
would
convince
the
sagacious
Hydaspes
that
Characlea
was
the
Child
of
his
Queen
,
till
Sisimithres
made
her
strip
her
arm
,
and
shew
the
print
of
an
Elephant
stamp'd
thereon
;
a
Mark
which
she
brought
with
her
into
the
World
(
Heliodor
.
Aethiopic
.
l.
10.
cap.
15.
)
To
whom
did
she
communicate
the
knowledg
of
that
Mark
;
for
she
her self
is
but
a
single
Testimony
:
whereas
we
have
four
,
and
all
agreeing
in
the
same
Circumstances
of
every
Story
,
better
than
any
two
ever
did
,
in
an
History
of
such
length
and
variety
.
I
will
not
here
urge
that
thy
Mother
might
do
all
this
,
and
yet
not
know
who
begat
thee
(
and
yet
be
an
honest
Woman
,
and
true
to
thy
Fathers
Bed
for
ought
she
knew
.
)
For
such
an
accident
might
perhaps
befall
her
,
as
befell
the
Widow
of
Burdeaux
;
of
whom
the
Lord
Montagne
(
l.
2.
ch.
2.
of
his
Essays
)
tells
this
story
,
that
she
was
got
with
child
,
she
knew
not
when
,
nor
where
,
nor
by
whom
;
and
therefore
got
the
Parish-priest
to
cry
the
Father
of
it
:
and
to
publish
in
the
Church
,
That
whosoever
he
were
that
was
guilty
of
that
Fact
,
she
would
forgive
him
,
and
(
if
he
pleased
)
make
him
her
Husband
,
&c.
I
doubt
not
but
had
her
Husband
been
then
living
,
she
would
have
father'd
it
upon
him
,
with
as
much
confidence
as
thy
Mother
father'd
thee
upon
hers
.
But
say
this
was
not
her
hap
,
to
be
taken
asleep
in
the
Chimney-corner
:
Wast
thou
chain'd
to
thy
Cradle
;
and
a
Padlock
hung
at
each
end
of
the
Chain
:
and
the
Keys
deposited
in
the
hands
of
sufficient
Persons
,
of
known
Diligence
and
Integrity
:
for
else
,
for
ought
that
thou
knowest
,
thou
maist
be
a
Fairy-Elf
chang'd
in
thy
Cradle
.
And
verily
,
except
thou
canst
disprove
the
truth
of
that
Maxime
,
that
[
the
Baptismal
Character
is
indelible
,
]
thy
renouncing
of
it
is
a
stronger
presumption
that
thou
art
a
Changeling
,
then
any
of
those
,
than
all
those
thou
alledgest
against
the
Gospel's
legitimacy
.
And
when
thou
wast
loosed
from
thy
Cradle
:
was
a
Chain
(
with
the
like
Caution
and
Ceremony
,
)
put
about
thy
Neck
and
the
Wrest
of
one
or
more
Guardians
,
who
led
thee
up
and
down
like
a
Monkey
,
till
thou
came
to
Puberty
(
not
to
fix
thee
,
that
term
of
thy
Walk
,
thou
hast
not
yet
attain'd
to
,
years
of
discretion
;
)
for
else
the
Child
that
was
then
born
may
be
secretly
conveighed
or
made
away
,
and
thou
be
nothing
but
a
supposititious
Perkin
or
Lambert
(
as
it
happened
to
the
Duke
of
Clarence
,
and
Edward
the
fourth's
Children
.
)
§
6.
Besides
,
art
thou
the
none-such
of
the
World
?
may
not
another
so
near
resemble
thee
,
as
a
third
man
cannot
discern
which
of
the
two
thou
art
?
Vibius
and
Publicius
were
so
like
Pompey
the
great
,
that
they
were
usually
saluted
by
one
another's
Names
;
and
wheresoever
either
of
them
appear'd
,
the
People
stood
up
,
as
if
Pompey
had
been
in
presence
:
this
was
Fortunes
Play
(
saith
my
Authour
,
Valerius
Maximus
)
with
that
Family
;
but
she
played
fairer
with
him
than
she
had
done
with
his
Father
;
for
of
him
Menogenes
his
Cook
was
so
perfect
a
Copy
;
as
he
could
not
(
with
all
his
Courage
,
or
the
Forces
he
commanded
,
repell
the
fastening
of
his
Cook
's
name
,
upon
himself
;
or
of
his
honour
upon
his
Cook
.
Neither
the
probity
of
Cornelius
Scipio
his
Manners
,
nor
the
reverence
of
his
Ancestors
,
could
hinder
the
inserting
,
among
the
illustrious
names
of
his
Family
,
that
of
Serapion
,
the
Sutler
;
such
was
the
resemblance
betwixt
them
.
Rome
had
two
Consuls
together
,
who
,
when
they
sate
in
the
Theatre
,
had
as
many
Spectators
as
they
that
were
upon
the
Stage
;
by
reason
of
their
resembling
two
Players
:
of
one
of
which
,
[
Spinther
]
Lentulus
was
sirnamed
:
and
Metellus
his
Colleague
had
been
branded
by
the
name
of
the
other
,
[
Pamphilus
]
if
he
had
not
,
in
imitation
of
his
Nephew
,
repulsed
it
.
But
Mesalla
his
Consular
Dignity
and
Office
of
Censor
could
not
teach
the
People
better
manners
,
than
to
be-spatter
him
with
the
Nick-name
of
Menogenes
:
nor
Curio
his
many
honours
prevent
his
being
called
Burbulius
:
blots
inured
upon
them
,
for
their
resembling
two
Actors
of
those
names
.
Artemon
was
so
perfect
a
Samplar
of
King
Antiochus
,
as
Laodice
having
slain
the
King
,
placed
him
in
his
bed
,
where
he
so
well
acted
the
part
of
dying
Antiochus
,
as
the
People
admitted
(
in
pretence
)
to
here
the
last
words
of
their
departing
Prince
,
believed
verily
they
heard
and
saw
the
King
himself
committing
,
at
his
last
gasp
,
Laodice
and
his
Children
to
their
Fidelity
.
Hybreas
the
Oratour
,
in
lineaments
of
Face
and
whole
Body
was
so
peer'd
by
the
sweeper
of
his
School
,
as
the
eyes
of
all
Asia
did
as
good
as
point
him
out
for
his
Brother
:
all
the
mark
of
difference
betwixt
them
was
the
Oratour's
fluent
Tongue
;
(
never
was
that
of
the
Philosopher
more
seasonable
then
here
[
Loquere
,
ut
te
videam
:
]
Speak
that
I
may
see
thee
.
)
The
Proconsul
of
Sicily
found
a
fellow
of
that
Province
,
so
perfectly
like
himself
,
as
he
could
not
imagine
how
that
Oneness
of
shape
should
happen
,
seeing
his
Father
never
came
into
that
Island
;
till
the
Sicilian
quicken'd
his
fancy
,
rub'd
up
his
invention
,
by
telling
him
that
his
Father
had
often
been
at
Rome
.
By
means
of
this
coincidence
of
outward
Features
,
Speech
,
Garb
,
Port
,
&c.
(
improved
by
the
art
of
palliation
and
personating
)
how
many
base
fellows
have
insinuated
themselves
into
noble
Families
,
and
Estates
they
were
never
born
to
.
Equitius
Firmianus
(
of
no
better
Bran
then
the
Picene
Smelt-mills
ground
)
made
the
people
of
Rome
so
verily
believe
he
was
the
Son
of
T.
Graccus
,
as
they
prefer'd
him
to
the
Tribuneship
.
Herophilus
(
a
Horse-leech
)
by
giving
out
himself
to
be
the
Grand-child
of
Caius
Marius
,
obtain'd
that
repute
;
as
many
of
the
ancient
Roman
Plantations
,
the
fairest
Corporations
,
and
almost
all
Societies
within
the
Empire
,
chuse
him
their
Patron
:
insomuch
as
he
began
to
vie
with
Caesar
in
his
greatest
glory
(
even
after
the
Conquest
of
his
Rival
Pompey
)
in
the
point
of
Popularity
;
and
concluded
with
an
attempt
(
after
Caesar's
murder
)
to
send
the
Senate
after
him
.
The
sacred
Majesty
of
the
great
and
fortunate
Augustus
could
not
shield
it self
from
this
kind
of
injury
:
for
a
sawcy
knave
had
the
boldness
to
fain
himself
the
Son
of
his
Sister
Octavia
;
who
had
(
as
he
said
)
for
his
exceeding
deformity
exposed
him
to
a
poor
Woman
,
and
taken
her
child
in
exchange
for
her
own
.
Another
had
the
face
,
to
assert
himself
the
Son
of
Q.
Sertorius
,
and
the
luck
to
be
believed
;
notwithstanding
that
Sertorius
his
Lady
could
by
no
force
be
compell'd
to
own
him
;
any
more
than
all
the
Arguments
we
could
use
(
from
the
Testimony
of
the
Parish
whence
he
was
sent
,
from
his
wanting
an
eye
and
his
having
all
the
other
marks
which
her
Child
had
)
would
prevail
with
one
of
my
reverend
and
religious
Father's
Parishioners
,
to
acknowledg
a
Child
for
hers
,
which
was
sent
to
her
out
of
Ireland
,
where
she
had
formerly
lived
with
her
Husband
.
Trebellius
Calca
had
so
far
insinuated
into
the
People
a
belief
,
that
he
was
the
Son
of
Clodius
;
as
Clodius
his
right
heir
had
much
ado
to
keep
his
Estate
out
of
his
clutches
.
In
Sulla's
Dictatorship
,
a
rude
Clown
burst
into
the
house
of
Cn.
Asinius
Dion
,
and
casting
his
Son
out
of
doors
,
took
upon
himself
the
name
of
Dion's
Son
,
and
the
possession
of
his
goods
:
which
he
kept
till
the
Reign
of
Caesar.
Smerdis
,
the
Magus
,
might
have
passed
still
for
Smerdis
the
Son
of
the
great
Cyrus
;
had
he
not
been
detected
by
his
Ear-mark
.
That
Jew
of
Sidon
whom
Josephus
mentions
(
antiq.
17.
14.
)
did
so
perfectly
resemble
Alexander
the
son
of
Herod
)
(
whom
his
Father
had
slain
)
as
he
perswaded
all
the
Jews
of
Cyprus
,
yea
all
that
set
eyes
upon
him
(
every
where
)
who
had
seen
the
true
Alexander
(
and
those
most
,
that
had
been
best
acquainted
with
him
)
to
believe
,
that
he
was
the
very
Alexander
;
one
of
whom
Celenus
(
a
Freeman
of
Augustus
)
being
sent
by
the
Emperour
to
take
a
view
of
him
,
though
he
had
been
the
play-fellow
and
most
familiar
acquaintance
of
Alexander
,
yet
he
could
discern
no
difference
betwixt
him
and
this
his
Counterfeit
:
nor
had
he
been
detected
,
if
the
sagacious
and
Eagle-eyed
Augustus
had
not
perceived
wanting
in
him
that
softness
of
Hand
,
and
grace
of
Body
;
which
to
persons
of
noble
extract
and
delicate
breeding
,
is
hereditary
(
Joseph
,
Antiq.
17.
18.
Bel.
Jud.
2.
5.
)
Examples
are
numberless
of
strange
and
base
Slips
that
have
been
ingrafted
into
noble
Families
:
infinitely
more
Persons
have
been
suborned
than
Religions
:
and
therefore
if
those
presumptions
,
which
the
Sceptick
brings
against
our
Religion
,
be
applyed
to
Politicks
,
(
and
't
is
all
the
reason
in
the
World
that
he
should
be
forc'd
to
buy
and
sell
by
the
same
Bushel
)
down
goes
Nobility
and
Gentry
,
all
distinction
of
Lines
and
Families
,
and
all
possibility
of
making
good
our
claims
of
Honour
,
Patrimony
,
or
whatever
we
hold
by
our
Birthright
:
for
upon
his
may-be-Principles
,
wherewith
he
militates
against
the
Faith
divine
,
he
destroys
all
humane
Faith
,
turns
the
World
into
a
Chaos
,
and
renders
it
disputable
,
whether
Augustus
may
not
be
a
Baker's
Son
;
our
most
famous
God-born
Heroes
,
the
Sons
of
the
Earth
:
the
most
splendid
Princes
and
illustrious
Nobles
,
the
Off-spring
of
Grooms
and
Muleters
.
I
prostrate
my self
at
the
feet
of
his
most
sacred
and
serene
Majesty
,
the
Princes
of
the
Royal
Blood
,
and
the
rest
of
the
honourable
Nobility
,
for
their
favourable
Interpretation
of
this
freedom
of
Speech
.
To
whom
I
will
not
make
that
Apology
which
St.
Ambrose
made
for
his
to
Valentinian
;
(
lib.
5.
Epist.
29.
)
neque
imperiale
est
,
libertatem
dicendi
negare
;
neque
sacerdotale
,
quod
sentiat
,
non
dicere
:
(
neither
would
it
sute
my
case
,
with
which
St.
Ambrose
his
[
sentiat
]
will
not
comport
:
for
I
speak
not
what
I
think
,
but
what
the
Atheist's
Arguments
against
the
Scriptures
would
tempt
Men
to
think
.
)
But
this
,
that
my
Parrhasie
proceeds
(
next
to
the
service
I
owe
to
the
Blessed
Jesus
,
and
to
the
Souls
for
which
he
died
)
from
the
regard
I
have
of
their
Honours
,
and
that
deep
resentment
of
a
design
the
Atheist
is
carrying
on
,
to
disseize
them
of
their
most
deserved
and
indubitable
Birth-rights
;
while
he
puts
in
these
feeble
Exceptions
against
the
Legitimacy
of
the
Gospel
,
as
may
(
with
far
more
colour
)
be
alledged
against
the
Legitimacy
of
the
most
undoubted
Heir
apparent
.
This
Pillar
and
Foundation
of
Truth
,
[
the
Testimony
of
the
Church
primitive
and
Universal
,
]
taken
from
eye-witnesses
(
for
Eusebius
saith
that
Quadratus
made
proof
(
to
Adrian
the
Emperour
)
of
the
truth
of
Christ's
miraculous
Cures
,
from
the
testimony
of
many
of
those
,
upon
whom
they
were
wrought
:
who
lived
long
after
Christ's
Ascention
,
and
numbers
of
them
unto
that
very
time
,
when
he
wrote
his
Apology
,
Eus.
hist.
4.
3.
)
This
Pillar
(
upon
which
these
Sampson-wits
are
leaning
,
with
all
their
strength
,
to
pull
it
down
)
cannot
fall
,
but
all
our
Birth-rights
fall
with
it
;
as
having
nothing
else
to
bear
them
up
,
but
Pegs
fasten'd
to
those
Pillars
,
Stones
built
upon
that
Foundation
[
the
testimony
of
particular
and
private
Christians
:
]
which
if
it
be
exauctorised
,
welcom
that
of
Homer
,
in
its
most
levelling
sence
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
that
of
Menander
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
No
man
shall
know
where
to
find
Father
or
Mother
:
we
must
draw
lots
for
both
Parents
,
as
the
Lybians
did
for
the
Father
.
We
must
be
baptized
after
the
Marcionist's
form
in
the
Name
of
the
unknown
Father
(
Irenae
.
l.
1.
c.
18.
)
or
each
man
know
his
own
by
presensation
,
as
Jarchus
(
the
Indian
King
)
did
the
Parents
of
Apollonius
(
Philostratus
lib.
3.
de
vita
Apollonii
.
)
Except
being
by
this
levelling
Policy
turn'd
into
.
Terrae
silios
,
we
be
resolv'd
(
with
those
Earth-born
Brethren
in
the
Poet
)
to
destroy
one
another
by
endless
contending
.
Tantum
irreligio
potuit
suadere
malorum
.
The
irreligious
imperswasibleness
of
the
Sceptick
,
which
inclines
him
to
cavil
at
the
Churches
Testimony
to
the
Truth
of
Evangelical
History
,
and
to
question
his
own
Christian-name
;
will
,
with
more
shew
of
reason
,
induce
the
World
into
a
disbelief
of
every
man's
Sir-name
,
and
bury
all
,
men's
Birth-rights
in
the
rubbish
of
buzzing
Exceptions
:
which
strike
their
venomous
Sting
deeper
into
the
sides
of
the
State
,
than
the
Church
;
her
Testimony
being
a
better
proof
of
the
Gospel's
Legitimacy
than
any
man
can
produce
of
his
own
.
[
Audacter
dico
quòd
sine
fide
neque
infidelis
vivit
:
nam
si
ab
insideli
percunctari
voluero
quem
patrem
vel
quam
matrem
habuerat
?
protinùs
respondebit
,
illum
atque
illam
:
quem
si
statim
requiram
utrùm
noverit
quando
conceptus
sit
,
vel
viderit
quando
natus
?
nihil
horum
vel
se
nosse
vel
vidisse
fatebitur
,
&c.
]
(
Gregor.
Dialog.
l.
4.
c.
4.
)
I
affirm
confidently
(
saith
Gregory
the
great
)
that
the
very
Infidel
himself
doth
not
live
without
faith
;
for
if
I
ask
an
Infidel
,
who
is
his
Father
or
Mother
,
he
will
forthwith
answer
,
such
a
man
,
such
a
woman
:
and
if
I
then
demand
of
him
whether
he
knew
when
he
was
conceived
or
born
,
he
will
confess
that
he
knew
neither
of
these
,
but
believes
that
he
was
begotten
by
that
man
whom
he
calls
father
,
of
her
whom
be
calls
mother
,
upon
the
account
of
probable
Testimony
.
]
In
se
spuit
qui
in
caelum
spuit
,
he
spits
in
his
own
face
who
spits
in
Heaven's
face
,
as
Seneca
of
old
observ'd
(
consol.
ad
Polyb.
c.
21.
)
and
from
him
our
Companella
in
his
Atheismus
triumphatus
.
CHAP.
II.
The
Suffrage
of
the
Adversary
to
the
Testimony
of
the
Church
.
§
1.
Pagan
Indictments
shew
what
was
found
Christianity
in
Pagan
Courts
.
§
2.
Christian
Precepts
and
Examples
civilized
the
Courts
of
Heathen
Emperours
.
§
3.
Pliny
'
s
Information
concerning
Christians
to
Trajan
.
§
4.
What
it
was
in
Christians
that
Maximinus
hated
them
for
.
§
1.
1.
TUrn
over
the
Examinations
,
the
Confessions
,
of
Christians
,
in
open
Court
,
before
Pagan
Tribunals
;
where
the
same
thing
was
done
before
the
face
of
the
Heathen
World
that
was
done
at
Baptism
in
the
face
of
the
Church
.
[
Excepto
martyrio
,
ubi
tota
Baptismi
sacramenta
complentur
.
Baptizandus
confitetur
fidem
suam
coram
sacerdote
,
&
interrogatus
respondet
;
hoe
&
martyr
coram
persecutore
facit
:
ille
,
post
confessionem
,
vel
aspergitur
,
vel
intingitur
;
&
hic
vel
aspergitur
sanguine
,
vel
contingitur
igne
:
ille
confitetur
se
mundi
actibus
renunciaturum
,
hic
ipsi
renuntiat
vitae
:
]
For
this
cause
the
ancient
Fathers
believed
Martyrdom
to
supply
the
want
of
Water-baptism
;
because
therein
were
performed
all
the
Rites
of
Baptism
:
the
Martyr
confessed
,
before
the
Persecutor
the
same
Faith
,
which
he
that
was
to
be
baptized
confessed
before
the
Priest
:
he
,
after
Confession
,
was
dipp'd
or
sprinkled
with
water
;
the
Martyr
either
sprinkled
with
blood
,
or
plung'd
over
head
and
ears
in
fire
:
he
promiseth
that
he
will
frsake
the
life
of
the
World
,
the
Martyr
renounceth
life
it self
;
(
Gennadius
de
eccles.
dogmat
.
in
appendice
ad
3.
tom
.
operum
sancti
Augustini
,
pag.
384.
)
Let
us
,
I
say
,
examine
the
Confessions
of
Martyrs
and
in
them
you
may
find
the
Substance
of
the
Gospel
:
peruse
their
Indictments
against
the
Martyrs
,
examine
what
Crimes
they
charged
Confessors
with
,
what
it
was
for
which
they
raised
against
Christians
those
Out-cries
[
Christiani
ad
Leones
,
away
with
these
fellows
to
the
Lyons
;
]
they
are
not
fit
to
live
:
they
will
not
worship
our
Gods
;
they
will
not
sacrifice
for
the
Emperour's
health
;
they
worship
for
God
one
Jesus
,
who
was
born
in
Judaea
,
whom
Pilate
(
at
the
request
of
his
own
Nation
)
put
to
death
as
an
Impostor
;
who
gave
his
followers
a
Law
destructive
to
humane
Societies
,
set
up
an
unsociable
,
an
unpracticable
Religion
,
&c.
And
there
we
meet
with
the
Sum
of
Christian
Religion
.
St.
James
his
Crime
,
for
which
Ananas
the
younger
(
the
high
Priest
and
a
Saducee
)
put
him
to
death
,
in
the
vacancy
of
a
Governour
(
betwixt
Festus
his
death
and
the
coming
of
Albinus
)
was
,
that
being
ask'd
,
what
he
thought
of
Jesus
that
was
crucified
?
he
answered
;
why
ask
ye
me
of
Jesus
,
the
Son
of
Man
,
when
as
he
sitteth
at
the
right
hand
of
the
great
Power
in
Heaven
?
and
his
asserting
the
Resurrection
;
(
as
saith
Aegesippus
in
Eusebius
Ec.
hist.
2.
3.
)
which
the
story
,
that
Josephus
gives
,
of
his
death
,
confirms
;
not
only
telling
us
that
the
Jews
imputed
the
Fall
of
Jerusalem
to
their
sin
,
in
slaying
that
just
Person
;
but
that
the
whole
body
of
the
religious
Jews
moved
Albinus
to
put
Ananas
from
the
High-priesthood
,
for
imbrewing
his
hands
in
the
blood
of
so
just
a
man
;
a
title
conferred
upon
him
by
that
Party
out
of
an
Odium
to
the
Sadducees
;
and
because
he
died
in
witnessing
to
those
Articles
of
Christian
Faith
,
which
oppose
Saduceism
(
upon
the
very
same
account
that
they
sided
with
St.
Paul
.
)
The
questions
upon
which
Domitian
examined
the
reputed
Kinsfolks
of
our
Lord
,
were
,
concerning
Christ
and
his
Kingdom
:
in
what
manner
,
and
when
and
where
it
should
appear
:
to
which
they
answered
,
that
it
was
not
Worldly
or
Earthly
,
but
Celestial
and
Angelical
;
that
it
should
come
at
the
consummation
of
the
World
,
when
that
he
coming
in
glory
shall
judg
the
quick
and
the
dead
,
and
reward
every
man
according
to
his
works
:
(
Eus.
ec
.
hist.
3.
19.
out
of
Aegesippus
:
)
which
story
,
together
with
that
of
the
noble
Flavia's
banishment
for
the
same
Doctrine
,
he
tells
us
,
he
found
recorded
in
the
Pagan
Histories
of
that
Age.
In
the
persecution
of
the
Gallican
Church
,
under
Antoninus
Verus
;
his
bloody
Lieutenants
writ
the
cause
of
their
process
against
those
Christians
,
to
have
been
their
professing
Christ
to
be
God
;
their
refusing
to
give
divine
Worship
to
any
but
God
,
their
believing
the
Resurrection
,
their
communicating
in
the
Sacrament
of
Christ's
Body
and
Blood
:
In
their
solicitating
them
,
to
renounce
Christ
,
to
adore
their
Pagan
Gods
;
In
their
calumniateing
them
with
Thiestian
Banquets
(
for
which
they
had
no
ground
,
but
the
confessions
of
some
that
fell
(
under
the
weight
of
that
intollerable
Persecution
)
informing
their
Examiners
,
that
in
their
sacred
assemblies
they
ate
and
drank
the
Body
and
Blood
of
our
Saviour
:
in
answer
to
which
misprision
the
Martyrs
would
usually
argue
;
that
it
was
extremely
unlikely
,
that
they
should
devour
Infants
,
when
their
Religion
did
not
suffer
them
to
suck
the
blood
of
Beasts
,
nor
to
eat
any
Flesh
with
the
Blood
;
(
Tertul
Apol.
adv.
gentes
:
)
taking
that
for
their
Medium
,
in
their
Disputes
with
Heathens
upon
this
point
,
as
a
thing
famously
known
.
)
And
lastly
in
their
burning
their
bodies
to
ashes
,
and
throwing
the
ashes
into
Rhodanus
;
(
when
yet
the
Emperour
himself
bestowed
an
honourable
Burial
and
Sepulchre
upon
his
Horse
Panasinus
:
(
Julius
Capitolinus
in
vero
Imper.
)
whether
in
affront
to
our
Christian
hope
I
know
not
.
But
his
Lieutenants
did
dissipate
and
drown
the
ashes
of
Christian
Martyrs
on
purpose
to
prevent
their
Resurrection
:
whereof
(
say
they
)
the
Christians
being
fully
perswaded
,
contemn
Punishment
,
and
hasten
themselves
chearfully
to
death
:
Now
let
us
see
whether
they
can
arise
,
after
this
dissipation
of
their
Bodies
.
All
which
the
French
Church
hath
left
Records
of
(
taken
in
open
Court
)
in
their
Epistle
to
the
Asian
and
Phrygian
Churches
:
(
Euseb.
Eccl.
hist.
5.
1.
)
§
2.
If
the
Scepticks
except
against
these
Allegations
;
that
we
have
them
but
at
second
hand
,
and
not
immediately
from
Pagan
Records
,
and
demand
to
see
the
Original
;
(
though
that
be
a
request
not
all
out
so
reasonable
,
as
if
a
man
,
pretending
to
dissatisfaction
in
a
Copy
taken
out
of
the
Parish-register
,
certifying
his
Parentage
,
and
attested
to
by
the
Incumbents
hand
;
should
demand
to
see
the
Register-book
it self
)
we
can
gratifie
his
utmost
curiosity
.
For
we
may
gather
what
kind
of
people
Christians
were
,
by
taking
out
those
Characters
of
them
which
Secular
Historians
give
,
while
at
once
they
describe
the
temper
of
those
civilized
Emperours
who
indulg'd
them
;
and
give
in
that
Indulgence
as
the
reason
,
of
others
raising
persecution
against
them
:
Alexander
Severus
(
saith
Lampridius
)
[
Christianos
esse
passus
est
]
permitted
Christians
.
This
he
would
not
have
done
,
had
their
Religion
tolerated
Theft
,
Uncleanness
,
Lying
,
Bribery
,
&c.
which
the
Emperour
so
far
hated
;
as
he
made
Proclamation
to
forbid
all
such
Criminals
to
salute
either
himself
or
Mother
or
his
Wife
,
prohibited
mix'd
Baths
;
would
not
allow
[
Lenonum
,
&
Meretricum
&
exolotorum
vectigal
in
sacrum
aerarium
inferri
,
]
the
Tribute
of
Brothel-houses
to
come
within
the
sacred
Treasury
.
And
yet
his
Court
was
so
frequented
with
Christians
:
as
Maximinus
,
his
Successor
,
raised
Persecution
against
them
,
out
of
that
grudg
he
bare
to
the
Family
of
Severus
:
(
Euseb.
l.
6.
c.
21.
)
And
his
Mother
Mammea
sent
for
St.
Origen
,
and
entertain'd
him
in
the
Court
as
her
Chaplain
(
Id.
Ib.
c.
15.
)
to
whom
her
son
was
[
unicè
pius
]
above
measure
dutiful
,
and
built
in
the
Roman
Palace
Dining-rooms
for
her
(
Lamprid.
Alex.
Sever.
)
[
Places
(
I
suppose
)
separate
from
common
use
for
the
celebration
of
the
Christian
Feast
.
]
He
caused
the
sinews
of
the
fingers
of
a
Notary
,
who
had
delivered
into
the
Court
a
false
Breviat
of
a
cause
depending
,
to
be
cut
off
,
that
he
might
be
disenabl'd
ever
afterwards
to
write
;
and
yet
he
permitted
Origen
,
and
other
Christian
Doctors
,
who
gave
in
to
the
World
a
Breviate
of
Christs
Cause
to
reside
in
the
Palace
;
an
Argument
that
they
were
not
in
the
least
suspected
of
forgery
:
When
a
Nobleman
of
a
sordid
life
,
and
given
to
bribery
(
who
had
procured
some
Kings
to
intercede
to
the
Emperor
for
him
,
that
he
would
bestow
upon
him
some
Military
promotion
)
was
admitted
into
his
presence
;
he
was
in
the
Presence
of
his
Patrons
,
convict
of
Theft
(
that
is
bribery
)
and
by
their
sentence
condemn'd
to
the
Cross.
Had
the
Preachers
of
the
Cross
been
under
suspicion
of
that
,
or
the
like
Crime
,
they
would
have
sped
no
better
.
He
caused
Turinus
for
lying
,
to
be
smoak'd
to
death
in
a
fire
of
green
wood
,
while
the
Cryer
made
this
Proclamation
[
Fumo
punitur
,
qui
fumum
vendidit
,
]
Would
so
great
an
hater
of
Lyars
have
tolerated
Christians
,
had
they
been
guilty
of
that
vice
:
Would
he
have
honoured
our
Saviours
Image
,
with
a
place
in
his
Chappel
(
amongst
those
of
Apollonius
,
Abraham
,
Orpheus
,
and
others
,
whom
he
deemed
choice
men
,
and
holiest
Souls
;
)
if
the
Doctrine
he
taught
had
been
any
other
than
pious
,
any
other
than
what
the
Gospel
communicates
?
Would
he
have
taken
up
thoughts
of
building
a
Temple
to
Christ
,
and
receiving
him
into
the
number
of
the
Gods
,
but
that
he
was
advised
,
that
the
whole
Empire
would
then
turn
Christian
,
and
desert
the
Temples
of
all
other
Gods
?
If
the
Christian
Religion
had
not
exceld
all
others
,
and
been
then
presented
,
according
to
the
Evangelical
pattern
now
in
being
?
If
the
custom
of
Ordaining
Christian
Priests
after
trial
(
according
to
the
now
extant
Evangelical
prescript
)
had
not
been
then
in
use
in
the
Church
?
Would
he
(
by
name
)
have
commended
that
Custom
of
Christians
to
the
imitation
of
the
Romans
,
in
the
appointing
of
Provincial
Governours
and
Civil
Officers
.
[
Cùm
id
Christiani
facerent
in
praedicandis
sacerdotibus
qui
ordinandi
sunt
.
]
(
Lamprid.
Alex.
Severus
.
)
Had
not
the
Christian
Religion
,
then
profest
,
been
(
as
it
is
now
)
against
serving
the
Belly
?
Would
he
have
adjudged
the
benefit
of
a
publiek
place
,
which
they
had
taken
possession
of
,
for
Divine
Service
,
rather
to
the
Christians
than
to
the
Cooks
?
Whence
learn'd
he
to
offer
those
incomparable
Jewels
,
which
an
Ambassador
presented
,
to
sale
;
and
when
he
could
not
meet
with
a
chapman
would
give
the
price
;
to
hang
them
on
the
ears
of
Venus
,
rather
than
his
Wives
:
but
from
that
of
St.
Peter
[
whose
adorning
let
it
not
be
that
outward
of
wearing
of
gold
]
This
he
did
(
saith
Lampridius
)
to
prevent
the
Queens
giving
bad
Example
to
other
Matrons
,
by
this
excess
of
costliness
in
Attire
:
who
also
(
being
a
Pagan
Historian
)
writes
,
That
if
any
of
his
Soldiers
had
in
their
march
,
offered
violence
or
done
injury
to
any
man
,
this
Pagan
Emperor
would
see
him
beaten
before
his
face
with
cudgels
orrods
,
or
more
grievously
punish'd
,
if
the
offence
deserv'd
it
:
ingeminating
to
the
offender
,
this
expostulation
[
Wouldst
thou
have
this
done
to
thy self
,
and
thy
own
possessions
,
that
thou
dost
to
another
]
(
And
that
he
was
wont
,
while
he
was
giving
correction
to
the
culpable
,
to
cause
proclamation
to
be
made
by
a
Cryer
)
[
What
thou
wouldst
not
have
done
to
thy self
,
do
not
to
another
]
(
quod
à
quibusdamsive
Judae
is
sive
Christianis
audierat
)
which
he
had
heard
,
either
from
some
Jews
or
Christians
.
Thou
mayst
learn
by
this
,
Reader
,
that
Lampridius
was
a
Pagan
:
for
otherwise
he
would
never
have
made
such
a
dis-junction
,
as
ascribes
that
saying
to
the
Jew
,
which
never
came
in
his
mouth
:
but
downright
have
affirmed
(
as
other
Heathens
did
,
who
studied
the
Case
of
the
Christians
on
purpose
to
oppose
it
)
that
this
was
a
Christian
Proverb
.
Though
that
other
Precept
was
originally
Judaick
which
he
walkt
by
,
when
in
judging
that
Widows
Cause
,
whom
a
Soldier
had
plundered
of
more
than
he
could
restore
,
he
disbanded
the
Soldier
,
&
made
him
work
(
at
his
carpenters
trade
)
for
the
relief
of
the
Widow
.
In
the
History
of
this
our
Emperour
,
here
are
sufficient
intimations
given
us
of
those
Qualifications
of
the
Christian
Faith
and
Professors
,
as
speak
it
,
and
them
to
have
been
such
then
,
in
the
apprehension
of
Pagans
,
as
they
are
given
out
to
be
in
the
Gospel
at
this
day
,
viz.
A
Religion
instituted
by
,
and
a
Sect
named
from
Christ
,
a
Person
of
such
holiness
,
as
he
deserved
to
be
numbred
in
the
rank
of
the
best
and
divinest
Philosophers
,
and
would
have
been
enrolled
amongst
the
Gods
,
but
for
fear
that
the
Religion
of
his
Institution
would
put
down
all
others
;
it
containing
those
excellent
Precepts
,
which
so
civilized
the
followers
of
his
Doctrine
,
as
they
were
permitted
in
the
Court
of
this
Emperour
,
whence
all
vicious
persons
were
prohibited
;
and
were
of
that
use
in
the
administration
of
the
Affairs
of
the
Empire
,
as
this
very
best
of
Heathen
Emperours
took
those
Rules
and
Practices
of
Christians
for
his
Pattern
,
which
the
Gospel
exhibites
.
Should
I
prosecute
the
Reigns
of
the
rest
of
the
Emperours
,
who
had
a
favour
to
Christians
(
though
themselves
were
none
.
)
It
would
swell
my
discourse
to
too
great
a
bulk
,
I
will
therefore
content
my self
with
two
instances
more
.
§
3.
One
out
of
Pliny
,
who
in
laying
down
the
Reason
why
Trajan
remitted
that
persecution
which
his
Predecessors
had
raised
against
Christians
,
presents
them
in
their
religious
Assemblies
and
civil
Converse
,
walking
by
that
Rule
of
Faith
and
Manners
,
which
is
extant
at
this
day
in
the
Evangelical
and
Apostolical
Writings
.
This
great
Agent
of
State
under
Trajan
informed
the
Emperour
,
that
by
examining
those
that
were
brought
before
him
,
and
accused
as
Christians
,
he
had
learn'd
this
to
be
the
sum
of
their
Religion
(
of
their
Crime
or
Errour
,
as
Pliny
calls
it
)
[
That
upon
stated
days
,
they
were
wont
to
assemble
before
day
to
sing
Songs
,
and
make
Prayers
together
to
Christ
,
as
God
.
To
bind
themselves
by
the
Sacrament
,
not
to
any
mischievous
or
dishonest
action
,
but
that
they
should
not
commit
Thefts
,
Robberies
,
or
Adulteries
,
that
they
should
not
break
their
word
,
betray
their
trust
,
or
falsifie
their
promise
;
that
they
should
not
with-hold
or
deny
the
pledge
,
when
they
were
call'd
to
restore
it
:
That
after
the
performance
of
Divine
Service
,
their
custom
was
to
depart
every
one
home
,
and
afterwards
to
meet
together
again
to
take
meat
in
common
,
to
keep
harmless
Love-feasts
.
]
This
(
saith
he
)
I
extorted
,
(
and
this
was
all
I
could
learn
by
racking
them
to
know
the
truth
.
)
In
the
same
Epistle
,
he
testifies
the
wonderful
growth
,
and
prevailing
of
the
Christian
Religion
,
through
the
perseverance
of
the
Martyrs
;
multitudes
professing
it
,
of
all
Ages
,
Orders
,
Sexes
in
Cities
,
Villages
,
Hamblets
;
[
Insomuch
as
the
Idol-temples
were
almost
left
desolate
,
their
Solemnities
of
a
long
time
intermitted
,
the
sale
of
Sacrifices
and
Victims
,
in
a
manner
given
over
,
by
reason
there
were
so
few
buyers
.
]
(
Plin.
lib.
10.
Ep.
103.
Trajano
)
A
description
of
the
Religion
and
State
of
the
Christian
Church
,
(
so
exactly
answering
that
which
the
Gospel
gives
,
as
if
it
had
been
transcribed
thence
,
)
is
here
drawn
out
to
the
life
,
and
transmitted
to
us
,
by
the
Pencil
and
Pen
of
an
Heathen
,
employed
(
by
the
Roman
Emperor
(
to
take
an
account
of
the
Religion
profest
by
Christians
;
to
inform
himself
what
it
was
,
wherein
they
,
so
far
differ'd
from
the
Religions
establish'd
or
allowed
,
by
the
Imperial
Laws
,
as
to
be
therefore
universally
hated
:
and
taken
from
their
mouths
,
that
were
[
cognoscendis
causis
Christianorum
]
(
Plin.
ibid.
)
appointed
to
take
cognisance
of
the
causes
of
Christians
(
as
such
)
brought
before
them
.
§
4.
My
last
instance
here
shall
be
,
the
account
upon
which
Maximinus
raised
the
sixth
Persecution
,
as
it
is
laid
down
by
Eusebius
,
(
and
proveable
out
of
Lampridius
and
Capitolinus
)
[
Maximinus
,
by
reason
of
that
grievous
envy
wherewith
he
burned
against
the
Houshold
of
Alexander
(
where
very
many
Christians
converst
)
stir'd
up
a
bitter
tempest
of
persecution
against
the
Christian
Pastors
:
because
they
had
taught
that
Doctrine
whereby
the
Imperial
Court
had
been
so
much
civilized
]
(
Euseb.
Hist.
l.
6.
c.
21.
)
This
Beast
(
saith
Capitolinus
)
who
was
so
cruel
,
as
some
called
him
,
Cyclops
;
others
,
Busiris
;
others
,
Phaleris
;
some
Typho
;
(
and
the
Senate
inade
publick
,
and
the
whole
City
private
supplications
,
that
such
a
Monster
as
Maximinus
,
might
never
be
seen
at
Rome
.
)
so
Mortally
hated
Alexander
for
his
severe
Virtue
,
and
the
strictness
of
his
Court
:
(
to
which
he
had
brought
it
by
converse
with
Christians
,
and
by
conforming
his
Government
to
their
Precepts
,
(
saith
Lampridius
in
his
Alexander
)
as
the
Vulgar
charged
him
with
the
murder
of
Alexander
:
and
moreover
,
he
put
to
death
all
the
Ministers
of
State
,
and
Familiars
of
Alexander
.
[
Dispositionibus
ejus
invidens
]
grieving
to
see
so
good
men
in
place
.
If
now
thou
wilt
seek
(
Reader
)
what
kind
of
Men
and
Courtiers
they
were
,
for
whose
Christian
Manners
this
Monster
hated
them
,
and
persecuted
the
Christian
Doctors
,
for
introducing
this
civilty
into
the
Roman
(
then
Pagan
)
Palace
(
and
therewithall
learn
what
went
for
Christian
Virtue
above
1400
years
ago
)
thou
wilt
find
that
Maximinus
persecuted
as
Christian
those
Evangelical
Precepts
which
the
Apostolical
Writings
commend
to
us
,
and
are
not
to
be
found
,
but
there
,
or
in
Books
derived
from
thence
.
And
thou
needest
not
go
far
for
a
resolution
of
this
enquiry
:
for
Lampridius
will
resolve
thee
,
who
in
answer
to
that
Question
of
Constantine
[
How
Alexander
a
stranger
born
of
Syrian
extract
,
became
so
excellent
a
Prince
?
]
tells
him
,
That
though
he
could
alledge
the
indulgence
of
Mother
Nature
(
who
is
a
Stepdame
to
no
Country
)
and
the
fate
of
Heliogabalus
(
which
might
have
terrified
him
from
vicious
living
)
yet
because
he
would
suggest
to
him
the
very
truth
,
he
commends
to
him
what
he
had
already
written
,
and
Constantine
read
(
I
suppose
touching
the
favour
he
had
to
Christians
,
and
his
sucking
in
their
Precepts
)
upon
the
perusal
whereof
,
and
reflexion
upon
that
saying
of
Marius
Maximus
[
It
is
better
and
more
safe
for
the
Republick
,
that
the
Prince
himself
be
evil
,
than
that
his
Friends
and
Counsellors
be
so
;
for
one
evil
man
may
be
oversway'd
by
a
multitude
of
good
men
;
but
a
multitude
of
bad
men
can
by
no
means
be
brought
into
order
by
one
,
though
never
so
good
a
Prince
.
]
And
that
Answer
,
which
Homulus
gave
to
Trajan
,
when
he
said
,
that
Domitian
was
the
worst
of
men
,
but
had
good
Friends
and
Agents
.
[
He
must
needs
be
a
worse
Prince
than
Domitian
,
who
being
a
better
man
than
he
,
had
committed
the
administration
of
publick
affairs
to
men
of
a
bad
life
.
]
He
presents
it
to
Constantine
as
a
thing
not
at
all
strange
,
that
Alexander
should
prove
so
good
a
Prince
;
seing
by
following
his
Mother
Mammaea's
instruction
,
(
which
she
had
learnt
of
her
Christian
Doctors
)
he
himself
became
the
best
of
men
.
[
Optimus
fuit
,
optimae
matris
consiliis
usus
]
and
had
constituted
his
Court
,
and
adopted
familiars
of
men
,
[
not
malicious
,
not
ravenous
,
not
thievish
,
not
factious
,
crafty
,
consenting
to
evil
,
haters
of
goodness
,
lustful
,
cruel
,
circumventors
,
scorners
:
But
holy
,
venerable
,
continent
,
religious
,
lovers
of
their
Prince
,
who
would
neither
reproach
him
,
nor
be
a
reproach
to
him
,
who
would
take
no
bribes
,
would
not
lye
nor
dissemble
,
nor
betray
their
trust
,
but
love
their
Prince
.
]
such
singly
as
one
of
them
(
Catilius
Severus
)
he
stiles
[
vir
omnium
doctissimus
,
]
another
,
(
Aelius
Serenianus
)
[
vir
omnium
sanctissimus
;
]
another
(
Quintillius
Marcellus
)
[
quo
meliorem
nè
historia
quidem
continet
]
another
(
Fabius
Sabinus
[
Cato
sui
temporis
,
&c.
]
And
altogether
,
such
,
as
gave
occasion
to
the
Senate
(
after
that
,
by
the
overthrow
of
Maximinus
,
the
affairs
of
the
Roman
Empire
were
brought
to
that
state
,
wherein
Alexander
left
them
)
to
congratulate
the
new
Emperours
(
Maximus
and
Balbinus
)
with
the
wish
of
Scipio
Affricanus
[
ut
in
eo
statu
dii
Rempublicam
servarent
in
quo
tunc
esset
,
quòd
nullus
melior
inveniretur
]
(
Julii
Capitolini
Max.
&
Balbin
.
)
That
the
Gods
would
preserve
the
Common-wealth
in
that
State
wherein
it
was
,
there
being
no
better
imaginable
than
that
which
Alexander
following
those
Evangelical
Precepts
(
which
are
at
this
day
given
out
as
the
peculiar
Doctrine
of
our
Saviour
)
had
reduc'd
it
to
:
for
the
publishing
of
which
,
Maximinus
hated
and
persecuted
to
death
the
Christian
Doctors
.
So
that
as
our
ruled
Law-cases
inform
us
what
is
Treason
,
Felony
,
&c.
So
we
may
inform
our selves
of
the
great
things
of
Christs
Law
,
by
observing
what
Pagan
Judges
found
to
be
Christianity
,
and
censur'd
in
them
as
criminal
.
This
is
one
most
unsuspectfull
way
,
whereby
it
hath
pleased
God
to
hand
down
Religion
to
us
,
upon
which
gracious
Providence
let
me
make
these
Reflections
,
to
enforce
it
upon
our
Minds
.
1.
What
we
meet
with
in
such
Records
,
is
Christianity
confest
with
a
witness
;
t
is
Christianity
writ
in
the
blood
of
the
Professors
of
it
;
It
is
Christs
Name
in
Capitals
superscribed
over
his
Cross
,
(
the
truely
venerable
Relicks
of
Martyrs
)
whose
Tombs
would
speak
,
were
the
Scriptures
silent
;
the
preaching
of
the
Cross
by
men
not
coming
from
the
dead
with
it
,
but
(
what
is
more
powerful
)
going
to
death
for
it
.
2.
As
the
Original
Testimony
of
Christian
Confessors
,
is
in
this
case
very
venerable
;
so
the
Transcript
of
that
Testimonie
is
very
credible
:
it
being
conveighed
to
us
from
them
by
the
hands
of
most
malicious
enemies
;
whose
wrath
the
Lord
so
far
restrain'd
,
as
to
make
the
remainder
of
it
praise
him
,
and
serve
his
Church
.
Had
Rome
Heathen
not
been
more
ingenious
than
Rome
Papal
;
she
might
either
have
thrown
the
Confessions
of
Martyrs
into
the
fire
with
their
Authors
,
or
have
left
them
to
Posterity
so
mangled
and
dis-figured
,
as
we
should
not
have
been
able
to
have
pick'd
one
word
of
the
Gospel
Religion
out
of
them
;
nor
have
known
any
whit
better
for
what
they
suffer'd
,
than
we
can
now
know
out
of
Popish
Records
,
what
Jerom
of
Prague
,
John
Huss
,
Wickliff
,
and
the
Waldenses
suffer'd
for
;
scarce
one
of
forty
of
those
Articles
they
are
charged
with
,
being
to
be
found
in
their
own
Writings
,
or
the
most
authentick
Histories
of
them
.
This
is
one
part
of
that
Mystery
of
Iniquity
(
to
put
Saints
into
Devils-hoods
,
Fools-coats
,
and
Wild-beasts
skins
,
that
they
might
have
some
colour
for
bayting
them
;
)
which
was
not
working
so
early
as
Pagan
persecution
;
And
through
Gods
thus
restrayning
the
Heathens
malice
,
it
comes
to
pass
,
that
we
have
a
true
account
out
of
their
own
Court-rolls
,
what
they
charged
Christians
with
,
the
Life-blood
of
the
Gospel
conveighed
to
us
from
the
heart
of
the
Martyrs
,
by
the
hands
of
Persecutors
.
CHAP.
III.
The
Substance
of
Christian
Religion
,
as
it
stands
now
in
the
Gospel
,
is
to
be
found
in
the
Books
of
its
Adversaries
.
§
1.
The
Effigies
of
the
Gospel
is
hung
out
where
it
is
proscribed
.
§
2.
Hierocles
,
attempting
to
out-oye
Jesus
with
Apollonius
,
hath
presented
to
the
World
the
Sum
of
Evangelical
History
.
§
3.
More
Apes
of
Christ
than
Apollonius
.
§
4.
Christ's
Doctrine
may
be
traced
out
by
the
foot-steps
of
the
Hunters
who
pursued
it
.
§
1.
2.
THe
Substance
of
the
Gospel
is
delivered
to
us
in
the
Polemical
Writings
of
such
as
did
most
hotly
and
cunningly
oppose
it
.
As
we
may
learn
,
out
of
the
Thomists
confutations
of
them
,
what
are
the
opinions
of
the
Scotists
:
and
out
of
the
Scotists
opposing
of
them
,
what
are
the
opinions
of
the
Thomists
(
bating
their
mistating
the
Question
,
and
their
wresting
the
Terms
of
it
,
to
serve
their
own
turn
:
)
so
we
may
gather
the
main
Points
of
Christianity
out
of
those
Authors
,
who
set
themselves
to
oppose
it
(
saving
that
here
and
there
they
pervert
its
sence
,
to
make
it
more
odious
.
)
The
Effigies
of
the
Gospel
(
though
bespattered
with
their
dirty
misinterpretations
)
is
hung
forth
there
,
where
it
is
proscribed
,
in
those
Books
,
where
it
is
condemned
.
I
am
perswaded
,
by
that
little
I
have
read
,
and
that
much
I
have
observed
,
in
that
little
reading
,
looking
that
way
;
that
a
man
furnish'd
with
leisure
,
and
the
conveniencie
of
Libraries
,
might
find
out
,
not
only
the
general
Sum
of
the
Gospel
,
but
the
Contents
of
every
Book
,
comprised
in
the
undoubted
Canon
,
under
the
Rubbish
of
Pagan
Controversies
and
Calumnies
against
the
things
therein
specified
.
The
Roots
of
every
material
Gospel-truth
(
that
flower
and
blow
within
the
Pale
of
Christ's
inclosed
Garden
)
may
be
found
(
if
we
dig
there
for
them
)
in
the
outward
Court
or
Waste
that
has
been
troden
down
of
the
Gentiles
.
The
Tables
of
Christ's
Royal
Law
(
that
hang
out
bare
,
and
to
open
view
,
on
the
Pillars
of
the
Church
)
lie
buried
under
the
earth
(
tepidae
&
trepidae
contradictiuneulae
,
to
use
St.
Austins
phrase
)
Of
Pagan
tepid
and
trepid
Contradiction
,
in
the
very
Temple
of
the
Idolaters
,
in
the
strong
holds
of
those
that
have
captivated
them
(
but
as
the
Philistines
did
the
Ark
)
till
we
fetch
them
thence
.
Did
we
mistrust
all
the
Copies
of
the
Gospel
in
our
own
hands
,
we
might
fetch
an
undoubted
one
out
of
the
Enemies
Tents
;
and
as
intire
as
the
Ark
,
and
its
appurtenances
were
(
when
David
brought
it
back
out
of
the
Land
of
the
Philistines
)
not
a
Pin
wanting
in
the
Tabernacle
,
not
a
tittle
wanting
in
the
Book
of
Testimony
.
1.
We
have
a
compleat
History
of
the
Miracles
mentioned
in
the
Gospel
,
in
those
Pagan
Writers
,
whose
drift
is
,
either
to
paralel
or
out-vye
Christ
and
his
Apostles
,
in
those
mighty
Works
were
done
by
them
(
as
Jannes
and
Jambres
withstood
Moses
)
by
presenting
,
to
the
fascinated
eye
of
the
mind
,
shadows
of
those
substantial
Wonders
,
which
Christ
and
his
Apostles
wrought
:
In
their
Writings
you
may
see
the
Star
that
guided
the
Wisemen
to
our
Saviour
,
hear
the
Angels
singing
his
Genethliacum
;
here
you
meet
with
Persons
of
mean
Extract
and
Education
,
arrived
(
ex
tempore
)
to
that
height
of
knowledge
,
as
the
greatest
Philosophers
have
been
silenc'd
by
them
(
as
the
Scribes
,
Pharisees
and
Lawyers
were
by
Christ
)
here
you
have
produced
Examples
of
men
,
that
have
cured
the
blinde
,
lame
,
possest
;
with
a
touch
,
with
a
word
,
with
a
nod
;
that
have
raised
the
dead
,
that
have
themselves
been
restored
to
life
,
after
they
had
been
dead
,
not
only
days
,
but
years
,
have
been
taken
up
into
the
Clouds
;
have
obtained
divine
Honours
,
Temples
and
the
repute
of
Gods
.
This
is
a
manifest
Argument
of
the
Pagans
assenting
to
the
Truth
of
Gospel-history
,
of
their
acknowledging
Christ
to
have
done
those
wonders
the
Gospel
reports
of
him
.
Else
what
needed
this
waste
of
like
Narratives
?
Why
did
the
Aegiptian
Sorcerers
make
shew
,
that
they
could
turn
a
Rod
into
a
Serpent
,
if
they
had
not
seen
Moses
his
Rod
first
turned
?
the
Truth
always
goes
before
the
counterfeit
.
While
I
lead
my
Reader
(
that
I
may
give
him
a
prospect
of
this
Truth
)
into
those
places
which
are
most
infested
with
pestilential
Airs
:
to
secure
himself
from
the
malignity
thereof
,
let
him
take
this
Antidote
,
made
up
of
these
cautionary
ingredients
.
1.
As
to
Matters
of
Fact
,
there
is
as
wide
a
difference
betwixt
our
and
their
reports
(
in
point
of
the
credibility
of
the
evidence
)
as
is
betwixt
the
Fables
of
Tom.
Thumb
,
the
Tales
of
Robin
Hood
;
and
the
most
authentick
Chronicles
.
Ours
being
of
things
done
before
many
Witnesses
,
in
the
open
Sun
;
their
's
in
a
corner
,
and
for
which
we
have
nothing
but
the
bare
word
of
him
that
did
them
,
or
his
that
reports
them
.
Diocles
his
Author
,
Philostratus
,
grounds
all
his
whole
stories
upon
the
report
of
Demaris
,
the
Disciple
and
Servant
of
Apollonius
:
most
of
which
happened
before
Demaris
saw
Apollonius
his
face
,
and
many
of
which
were
done
behind
Demaris
his
back
,
in
his
absence
from
his
Master
:
So
that
all
depend
originally
upon
Apollonius
his
own
Testimony
of
himself
.
2.
As
to
the
Pagans
exceptions
against
the
Articles
of
the
Christian
Faith
,
they
proceed
upon
these
Fallacies
.
1.
Upon
their
misunderstanding
some
words
,
which
we
use
in
a
peculiar
sence
,
or
they
wrest
from
their
common
sence
.
2.
Upon
their
confounding
[
the
divine
Oeconomy
,
]
the
distinction
of
the
two
Natures
,
in
the
person
of
our
Saviour
;
concluding
he
is
not
God
,
from
such
things
as
he
did
or
suffered
,
on
purpose
,
that
he
might
declare
himself
Man
.
3.
And
for
their
Cavils
against
our
Christian
Morals
,
they
are
raised
.
1.
From
their
not
distinguishing
betwixt
God's
changing
of
his
Methods
of
Providence
to
us
,
and
his
changing
of
his
own
mind
in
himself
:
Or
,
2.
From
their
mis-applying
,
to
the
external
Court
,
those
Laws
Christ
intended
for
the
Court
of
Conscience
.
What
falls
not
under
these
I
shall
solve
as
I
meet
with
them
(
if
I
think
them
worth
answering
.
)
In
the
Interim
,
having
thus
secur'd
my
Reader
from
mortal
danger
,
I
shall
venture
to
give
him
a
sight
of
Christ
,
in
the
High
Priest's
Hall
,
before
Pilat's
Judgment-seat
,
in
the
crowd
of
those
that
cried
[
crucifie
him
.
]
Vopiscus
(
in
his
Aurelian
)
hath
this
Story
:
When
Aurelian
found
the
Gates
of
Thiana
shut
against
him
,
he
said
in
a
rage
,
that
he
would
not
leave
a
dog
alive
in
that
Town
:
but
the
Town
being
taken
,
when
his
Souldiers
(
thinking
to
gratifie
his
fury
)
ask'd
him
if
they
should
depopulate
that
place
:
he
bid
them
kill
all
the
Dogs
they
found
there
,
but
not
a
man
save
Heraclommon
,
who
betrayed
his
native
place
,
and
therefore
would
never
be
true
to
him
This
alteration
of
the
Emperour's
mind
(
saith
Vopiscus
)
is
reported
by
some
grave
men
,
and
recorded
in
some
Books
of
the
Ulpian
Library
,
to
have
been
occasion'd
by
Apollonius
Thyanaeus
his
Ghost's
appearing
to
him
,
and
saying
,
[
Aureliane
,
si
vis
vincere
,
nihil
est
quod
de
civium
meorum
nece
cogites
:
Aureliane
,
si
vis
imperare
,
à
cruore
innocentium
abstine
:
Aureliane
,
si
vis
vincere
,
clementer
age
.
]
who
was
there
amongst
men
more
holy
,
more
venerable
,
more
august
,
more
divine
than
this
Apollonius
?
he
raised
the
dead
to
life
,
he
did
and
said
many
things
beyond
humane
Power
,
upon
the
account
whereof
,
he
was
worshipped
as
a
God
,
&c.
But
,
as
such
things
would
never
have
been
invented
of
him
,
if
they
had
not
seen
such
things
done
first
by
Christ
:
So
Vopiscus
hath
no
Author
for
all
the
strange
stories
of
Apollonius
,
but
Philostratus
;
I
shall
therefore
wave
reflecting
upon
him
,
till
I
have
shewed
how
§
2.
Hierocles
(
out
of
the
History
of
Philostratus
)
attempts
to
compare
Apollonius
to
our
Saviour
,
in
the
point
of
Miraculous
Works
,
and
stupendious
Occurrencies
.
(
Upon
the
account
of
this
conceited
resemblance
Alexander
Severus
had
his
Image
,
together
with
Christ's
,
in
his
Chappel
,
amongst
the
Images
of
the
chief
Gods
:
)
(
Lampridius
.
)
The
Angel
Gabriel
appears
to
the
Mother
of
our
Lord
;
to
his
,
a
Fantasm
that
called
himself
the
Egyptian
Proteus
.
Angels
sung
at
Christ's
Birth
;
at
his
a
Flock
of
Swans
:
(
Philostrat
.
de
vita
Apol.
lib.
1.
)
Christ
was
not
brought
up
in
the
Schools
of
the
Prophets
,
yet
attain'd
that
height
of
Knowledg
,
as
he
understood
more
than
all
the
Doctors
;
knew
what
was
in
the
hearts
of
men
.
Apollonius
(
as
Philostratus
reports
from
Damaris
)
told
Damaris
at
their
first
congress
,
that
without
artificial
instruction
in
the
knowledg
of
Tongues
and
Sciences
,
he
was
naturally
endowed
with
a
presention
of
things
,
could
understand
all
Languages
,
the
voices
of
Birds
(
so
as
he
would
ordinarily
discourse
with
them
;
)
yea
the
secret
thoughts
and
conceits
of
men
.
Appollonius
understood
a
Sparrow
,
that
came
to
inform
a
Flock
of
Sparrows
,
that
at
the
Gate
an
Ass
was
fallen
down
under
his
burden
,
and
had
spilt
the
sack
of
Wheat
.
Porphiry
triumphs
in
this
story
,
and
would
prove
its
likelihood
by
two
others
(
Tiresias
and
Melampus
)
who
understood
the
voices
of
Beasts
(
in
3
de
abstinen
.
)
but
Lucian
(
in
his
Alexander
)
affirms
this
Apollonius
to
have
been
an
arrant
Cheater
saith
(
Vossius
de
orig.
idolat.
lib.
3.
cap.
44.
)
Christ
made
an
escape
through
the
throng
of
his
enemies
,
unseen
,
unobserved
by
them
;
Apollonius
could
convey
himself
out
of
prison
,
out
of
the
closest
chains
:
Christ
was
transfigured
before
the
Apostles
;
Damaris
observ'd
Apollonius
frequently
to
have
assumed
a
form
more
august
than
humane
,
to
have
been
elevated
two
cubits
above
the
Earth
,
and
to
have
hung
as
a
glorified
body
in
the
Air
,
by
an
art
he
had
learn'd
of
the
Indian
Brachmans
:
(
Philostratus
,
lib.
1.
&
3.
)
Christ
fed
many
thousands
with
five
Loaves
,
and
at
another
time
four
thousand
with
seven
Loaves
:
Apollonius
was
present
when
the
Indian
Brachmans
entertain'd
King
Jarchus
with
a
Banquet
upon
the
ground
:
where
the
earth
(
ex
tempore
)
brought
forth
grassy
Beds
,
for
the
Guests
to
sit
down
on
;
where
they
were
served
by
four
brazen
Statues
(
in
stead
of
Cup-bearers
)
with
Wine
and
Water
,
flowing
from
four
three-footed
stools
,
as
so
many
living
Fountains
:
(
Idem
Ibidem
.
)
Christ
foresaw
the
Earthquakes
,
Pestilences
,
&c.
that
forerun
the
destruction
of
Jerusalem
:
Apollonius
foretold
the
Pestilence
that
Ephesus
was
afflicted
with
:
(
Philost
.
lib.
4.
)
of
which
being
accused
unto
Domitian
(
as
proceeding
from
his
practising
of
prohibited
Arts
)
he
excused
it
,
by
this
Apology
for
himself
;
that
he
using
a
more
fine
and
sober
diet
than
other
men
,
his
spirits
were
thereby
so
refined
,
as
he
could
perceive
the
corruption
of
the
Air
,
long
before
others
felt
the
mortal
effects
of
it
:
(
Philost
.
lib.
7.
)
But
could
he
sent
at
that
distance
that
Daniel
or
our
Saviour
set
the
Roman
Eagles
?
Moses
and
Elias
confer'd
with
Christ
in
the
Mount
,
in
their
glorified
forms
:
Apollonius
had
discourse
with
the
Ghost
of
Achilles
arising
out
of
his
grave
,
apparel'd
in
a
Souldiers
coat
;
and
of
the
stature
of
five
at
first
,
afterwards
of
twelve
Cubits
)
about
Homer's
History
of
the
Trojan
War
;
till
the
Lyon-like
apparition
was
,
by
the
crowing
of
a
Cock
,
frighted
into
his
hole
:
(
Idem
ibid.
)
Christ
cast
out
Devils
,
so
did
Apollonius
,
and
that
of
both
Sexes
;
one
a
Male
,
out
of
a
lascivious
Youth
;
another
a
Female
,
which
Philostratus
calls
Empusa
(
for
he
must
be
feigned
to
make
the
Devils
confess
their
names
,
as
well
as
Christ
did
that
Legion
,
wherewith
the
Gaderene
was
possessed
.
)
He
is
said
to
raise
a
Roman
Damsel
from
death
to
life
:
Which
if
they
were
any
thing
but
mere
Fictions
,
his
emulous
Rival
in
Philosophy
(
Euphrates
)
then
living
in
Rome
,
would
(
without
doubt
)
have
put
them
in
against
him
,
among
those
Articles
he
prefer'd
to
Domitian
.
Our
Saviour
told
the
Woman
of
Samaria
all
the
Occurrences
of
her
life
:
Apollonius
is
brought
upon
the
Stage
by
Philostratus
(
lib.
5.
)
telling
a
Piper
his
Pedigree
,
Estate
,
and
all
the
Fortunes
he
had
passed
through
,
&c.
Because
Christ
saith
of
himself
,
By
me
Kings
reign
:
Vespasian
is
introduc'd
begging
the
Empire
of
Apollonius
,
and
Apollonius
returning
him
answer
,
that
he
had
already
decreed
him
Emperour
.
Christ
knew
what
was
in
man
;
and
therefore
this
Ape
must
be
reported
,
to
understand
what
the
sufficiencies
of
all
men
were
:
insomuch
as
his
Censures
past
for
Oracles
with
Vespasian
;
who
merely
upon
Apollonius
his
assuring
him
(
from
a
gift
of
seeing
into
men's
hearts
)
that
they
were
wise
and
honest
men
,
retain'd
Dion
and
Euphrates
into
his
Council
,
and
most
secret
designs
:
though
in
the
sequel
of
the
story
,
his
memory
fails
the
Fabler
:
for
him
whom
Apollonius
had
commended
to
the
Father
(
Vespasian
)
as
a
just
and
wise
man
;
he
declaims
against
to
the
Son
(
Domitian
)
as
a
flattering
Parasite
,
&c.
[
Caupo
est
,
cupedinarius
,
publicanus
,
faenerator
,
&c.
]
But
that
was
after
Euphrates
had
cryed
out
first
,
and
accused
him
as
a
Wizard
.
However
this
is
enough
to
spoil
his
Divination
,
and
to
evince
that
he
could
not
foresee
that
Euphrates
would
become
his
enemy
,
any
more
than
he
could
foreknow
that
Domitian
would
not
permit
him
to
repeat
that
elaborate
Oration
,
he
had
with
so
much
pains
pen'd
and
prepared
:
(
Euseb.
in
Hiero.
Clem.
lib.
7
,
8.
)
Had
the
Children
held
their
peace
,
the
stones
would
have
cryed
,
Hosannah
to
the
son
of
David
.
This
was
it
that
put
words
into
the
mouth
of
that
Elm
,
that
in
an
articulate
and
womanly
slender
Voice
,
welcom'd
Apollonius
to
among
the
Egyptian
Gymnosophists
.
(
Philostrat
.
lib.
6.
)
By
the
invocation
of
Christ's
name
after
his
Assension
,
Miracles
were
effected
:
That
they
might
make
Apollonius
vye
in
this
particular
,
with
the
blessed
Jesus
;
there
were
some
who
affirmed
,
they
had
experienc'd
a
Magical
Virtue
in
his
name
towards
miraculous
Operations
.
And
lastly
,
(
for
I
am
weary
of
tracing
him
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
foot
by
foot
,
where
he
is
made
to
tread
in
Christ's
steps
)
As
Christ
ascended
into
Heaven
;
so
did
he
(
if
Philostratus
be
to
be
believed
)
whither
he
was
invited
and
taken
up
by
a
chore
of
Female-angels
,
or
Virgin-nymphs
:
his
Tomb
being
no
where
to
be
found
,
though
Philostratus
sought
for
it
,
through
the
whole
World
:
though
withal
he
tells
us
,
he
knows
nothing
touching
his
death
,
nor
do
Authors
(
saith
he
)
agree
touching
his
departure
;
some
saying
,
it
was
at
Ephesus
;
others
,
in
the
Temple
of
Minerva
Lindia
:
others
,
in
the
Island
of
Crete
:
and
himself
(
a
little
before
)
(
lib.
7.
)
at
the
Bar
,
where
he
stood
indicted
of
Witchcraft
,
before
Domitian
:
to
whom
after
he
had
proclaimed
that
petulant
and
boasting
bravado
:
[
thou
canst
not
keep
my
body
bound
,
nor
kill
me
(
Caesar
)
for
I
am
death-less
:
]
he
presently
vanish'd
out
of
humane
sight
.
§
3.
Hierocles
was
not
the
only
man
that
made
those
odious
Comparisons
,
neither
was
Apollonius
the
only
man
that
was
compared
to
our
Jesus
;
but
Apuleius
and
others
,
as
Marcellinus
tells
St.
Austin
.
[
Apollonium
siquidem
suum
nobis
,
&
Apuleium
aliósque
Magicae
artis
homines
in
medium
proferunt
,
quorum
majora
contendunt
extitisse
miracula
:
]
(
Marcel
.
Augustino
ep.
4.
)
The
Pagans
,
(
saith
he
,
of
whom
we
have
great
store
in
this
City
)
set
before
us
their
Apollonius
,
Apuleius
,
and
other
persons
;
who
by
the
help
of
Magick
have
done
greater
Miracles
than
Christ
.
Insomuch
as
that
question
was
then
worn
thread-bare
,
and
managed
on
their
part
with
all
subtilty
,
and
patronized
by
great
men
and
Wits
,
who
moved
every
stone
,
ransack'd
every
corner
,
of
Divine
and
Secular
History
,
that
they
might
parallel
Christs
mighty
Works
,
and
that
no
line
in
Christ's
face
,
no
lineament
in
his
whole
body
,
might
pass
without
a
parallel
.
Upon
this
subject
,
saith
Celsus
(
in
Orig.
l.
7.
cal
.
76.
)
If
you
have
a
mind
to
believe
stories
of
men
being
made
Gods
,
and
to
fasten
that
Privilege
upon
any
one
,
whose
life
and
death
make
them
worthy
of
that
honour
;
had
not
Hercules
or
Aesculapius
pleased
you
,
you
had
Orpheus
;
who
without
doubt
was
inspired
with
a
divine
Spirit
,
and
died
a
Martyr
to
Philosophy
,
by
the
hands
of
the
enraged
frows
of
Bacchus
.
And
if
the
cause
of
his
death
mislike
you
:
(
and
truly
who
but
a
forbid
Epicure
can
like
it
?
)
for
he
deservedly
contracted
the
just
hatred
of
all
Womankind
,
by
his
singing
the
flagitious
brutishness
of
the
Gods
,
in
their
unnatural
Ganimedian
Lusts
:
[
nonnulli
aiunt
quòd
Orpheus
primus
puerilem
amorem
induxerit
,
mulieribus
visum
contumeliam
fecisse
,
illis
,
ab
haue
rem
interfectum
,
&c.
(
Higini
poetic
.
astron
.
Lyra.
)
some
say
Orpheus
first
introduc'd
the
unnatural
love
of
boys
,
which
women
taking
as
a
reproach
to
their
Sex
did
therefore
slay
him
.
)
However
had
not
Orpheus
pleased
you
(
saith
Celsus
)
you
might
have
pitch'd
upon
Aristarchus
,
who
(
being
cast
into
a
Mortar
)
in
the
midst
of
his
pains
utter'd
this
egregious
speech
,
the
result
of
a
truly
divine
spirit
;
[
pound
,
bray
Aristarchus
his
pelt
,
for
thou
canst
not
bray
Aristarchus
himself
.
]
Or
Epictetus
,
who
when
his
master
was
racking
his
Thigh
,
(
smiling
,
and
without
fear
)
told
him
,
[
if
he
did
not
take
heed
he
would
break
his
Thigh
:
]
and
when
he
had
broken
it
,
did
I
not
tell
thee
(
saith
he
)
thou
wouldst
break
my
Thigh
.
What
did
your
God
utter
(
saith
Celsus
)
in
the
time
of
his
suffering
comparable
to
these
men
?
(
Ans.
he
prayed
for
his
enemies
and
prevented
the
breaking
his
Thigh
or
one
of
his
bones
.
)
The
same
Celsus
(
in
Orig.
1.
21.
)
Does
as
good
as
assent
to
the
truth
of
the
Evangelical
History
that
gives
an
account
of
Christ's
Miracles
;
confessing
,
that
by
reason
thereof
many
believed
in
him
:
and
calumniating
them
,
as
proceeding
from
Magick
:
in
which
point
he
had
been
equall'd
if
not
exceeded
by
many
,
who
never
gain'd
thereby
the
repute
of
being
Gods
.
[
Deum
Deique
Filium
nemo
ex
talibus
signis
&
rumoribus
tàmque
frigidis
argumentis
approbat
:
]
(
2.
24.
)
Xamolxis
,
Pythagoras
,
Rampsinitus
,
who
is
said
to
have
played
at
Chess
with
Ceres
,
and
to
have
brought
away
from
the
dead
,
her
golden
Mantle
as
a
prize
:
Orpheus
,
Protesilaus
,
Theseus
,
Hercules
(
cal
.
41.
)
I
have
often
wonder'd
that
the
blessed
Jesus
would
sit
still
,
while
his
picture
was
drawing
by
such
cursed
hands
,
to
such
a
contumelious
end
,
against
his
sacred
person
.
But
his
omniscience
foresaw
,
that
an
Age
was
approaching
,
when
it
would
be
disputed
;
whether
that
be
his
true
portraiture
,
that
is
drawn
in
the
Gospel
?
whether
he
was
such
an
one
,
and
did
those
miraculous
Works
;
as
he
is
there
described
to
be
,
and
declared
to
have
done
?
And
his
mercy
provided
for
the
satisfaction
of
all
(
that
are
not
peevishly
captious
)
by
permitting
the
Heathen
to
draw
one
after
that
,
in
all
points
so
like
it
,
as
the
most
curious
eye
can
find
no
more
difference
,
betwixt
that
which
the
Church
hangs
forth
(
to
be
worship'd
)
and
that
which
the
Heathen
World
hung
out
(
to
be
scorn'd
)
than
there
was
(
from
it self
)
in
that
homely
piece
,
which
the
Sexton
hung
up
(
for
the
Image
of
our
Saviour
▪
over
the
Altar
:
and
the
Priest
caused
to
be
taken
thence
,
and
hung
in
the
Belfry
(
for
the
Picture
of
the
Devil
;
)
if
I
may
use
,
in
so
sacred
a
business
,
so
homely
an
illustration
.
That
which
the
Pagans
drew
and
hung
in
the
Belfrey
,
is
the
same
with
that
which
the
Church
drew
and
set
over
the
Altar
:
not
one
prodigious
Circumstance
in
this
that
is
not
in
that
;
the
Clay
presents
as
full
a
proportion
of
the
golden
Key
,
as
the
Wax
.
So
that
had
we
lost
the
impression
of
it
in
the
Churches
Wax
(
in
the
sacred
History
)
we
mightmake
another
,
by
taking
the
Pattern
of
it
that
's
drawn
in
the
Clay
of
Pagan
Fables
,
which
emulate
and
counterfeit
the
sacred
stories
of
Christ's
mighty
Works
.
§
4.
2.
We
may
infallibly
know
which
way
the
Lamb
of
God
has
gone
,
by
following
the
steps
of
his
pursuers
,
where
they
have
been
hunting
to
death
his
Doctrine
,
as
well
as
works
.
There
being
not
one
Branch
of
Christ's
Royal
Law
planted
on
the
Tree
of
Life
(
in
the
midst
of
the
Garden
:
)
that
the
Pagan
Antagonists
have
not
attempted
to
graft
,
upon
the
Wildin
of
the
Forrest
;
or
transplanted
grafts
of
,
into
their
Discourses
against
that
Law
.
Can
any
man
question
whether
Christ
preach'd
that
Sermon
in
the
Mount
(
that
Breviate
of
Christian
Morality
)
in
that
very
form
wherein
the
Evangelists
record
it
,
that
observes
,
how
many
exceptions
the
World
made
against
Christianity
,
upon
the
account
of
that
Sermon
,
of
which
Marcellinus
thus
complains
to
St.
Austin
:
(
Epist.
4.
)
The
Pagan
Philosophers
in
this
place
(
saith
he
)
perswade
those
,
that
are
not
well
setled
in
the
Christian
Faith
,
to
waver
;
by
propounding
such
like
Scruples
.
How
can
Christ's
erecting
a
new
Law
,
stand
with
the
goodness
of
the
old
?
if
they
of
old
said
well
,
why
does
he
come
after
them
with
his
;
[
but
I
say
unto
you
:
]
How
is
it
consistent
with
God's
Immutability
,
to
command
one
thing
by
Moses
,
another
by
Christ
:
[
Ista
varietas
inconstantiae
Dominum
arguit
.
]
Respon.
Their
Fellowphilosopher
,
Jamblicus
,
will
tell
them
.
[
Deus
diversos
suppeditat
modos
,
non
quidem
distractus
ipse
,
sed
individuo
nutu
,
formâque
simplici
suggerit
omnes
:
&
diversis
temporibus
suggerit
diversos
,
non
ipse
per
tempora
varius
:
]
(
de
mysteriis
,
pag.
74
,
76.
)
God
vouchsafes
several
ways
to
reveil
himself
;
not
that
he
is
distracted
in
mind
,
but
he
suggests
them
all
by
one
individual
will
and
simple
form
,
divers
in
divers
ways
,
in
divers
times
;
but
he
himself
is
not
various
,
but
one
in
all
times
.
having
so
good
an
Antidote
prepared
by
a
Pagan
Philosopher's
hand
,
I
shall
venture
to
lay
before
my
Reader
the
discourse
of
that
grunting
Philosopher
Celsus
;
who
upon
the
same
Instances
calumniates
Christian
Religion
,
as
charging
Mutability
on
God
.
[
How
comes
it
to
pass
that
God
by
Moses
should
commend
the
getting
of
wealth
and
of
power
,
to
fill
the
Earth
with
Progeny
,
to
extirpate
whole
Nations
,
&c.
but
his
Son
makes
Laws
directly
contrary
:
not
so
much
as
allowing
access
to
the
Father
to
any
man
,
that
shall
seek
to
grow
rich
,
or
aspire
to
greatness
,
dominion
or
honour
in
the
World
:
and
commanding
us
,
to
take
no
more
thought
for
food
,
than
the
fowls
of
the
Air
;
for
cloathing
than
the
Lillies
of
the
Field
,
&c.
]
[
Uter
mentitur
,
Moses
,
vel
Jesus
?
an
forte
Pater
,
cum
hunc
mitteret
,
oblitus
erat
ejus
,
quòd
Mosi
priùs
mandaverat
?
an
damnatis
propriis
legibus
mutavit
sententiam
,
&
cum
contrariis
mandatis
misit
nuntium
?
]
(
Orig.
con
.
Cels.
7.
7.
)
But
let
's
hear
the
remainder
of
the
Philosopher's
Exceptions
,
in
Marcellinus
,
who
thus
proceeds
.
How
destructive
to
Commonwealths
,
how
unpracticable
among
men
,
is
that
Law
of
Christ
which
commands
us
,
[
not
to
return
evil
for
evil
;
to
turn
the
other
Cheek
to
him
that
smiles
on
the
one
,
to
give
our
Coat
also
to
him
that
takes
away
our
Cloak
,
to
go
two
miles
with
him
that
constrains
us
to
go
one
?
]
For
who
can
endure
that
any
thing
should
be
taken
from
himself
by
an
enemy
,
and
not
seek
reparation
?
that
the
plunderers
of
the
Roman
Provinces
should
not
be
forc'd
(
by
right
of
War
)
to
make
restitution
?
&c.
Here
the
Philosoper
mis-applies
to
publick
Justice
,
what
Christ
enacted
against
private
Revenge
.
Deo
gratias
informs
the
same
Father
,
(
St.
August
,
Epist.
49.
)
that
the
Disciples
of
Porphyry
made
these
Exceptions
against
the
Evangelical
Precepts
.
[
If
none
but
he
that
does
these
sayings
of
Christ
lays
a
sure
foundation
of
hope
for
eternal
life
,
what
became
of
those
that
lived
before
Christ
?
must
we
exclude
our
Fore-fathers
from
hope
of
salvation
?
If
there
was
a
door
open
for
them
what
need
any
other
now
?
]
This
hath
been
answered
before
out
of
Jamblicus
.
But
thus
the
Platonicks
proceed
.
[
Does
not
your
Christ
ridiculously
contradict
himself
;
when
in
one
place
,
he
threatens
eternal
punishments
to
them
that
believe
not
in
him
;
and
in
another
saith
,
[
with
what
measure
men
mete
it
shall
be
measured
to
them
again
?
]
for
if
punishment
be
to
be
proportion'd
by
measure
,
and
measure
be
circumscribed
by
the
bounds
of
time
,
what
mean
his
threats
of
infinite
suffering
?
The
Platonick's
Falacy
here
lies
in
two
things
.
1.
In
their
wresting
Christ's
saying
[
with
what
measure
]
into
a
compliance
with
their
Master
's
Placit
.
That
all
penal
Purification
(
as
they
call'd
it
)
was
limited
to
certain
Periods
of
Time
;
after
the
expiration
whereof
the
Soul
was
to
be
restored
into
the
state
wherein
it
was
,
before
it
contracted
guilt
:
in
pursute
of
which
Placit
St.
Origen
thought
the
Devils
should
be
discharged
after
a
long
imprisonment
:
2.
In
their
making
Christ's
expressions
of
[
eternal
fire
]
of
[
the
worm
that
never
dies
,
&c.
]
to
contradict
that
former
notion
of
receiving
by
measure
;
whereas
it
is
manifest
,
that
Christ
speaks
not
of
measure
of
time
,
but
proportion
of
kind
and
degree
,
betwixt
doing
and
receiving
good
or
evil
.
To
return
to
Pagan
Testimony
,
for
the
truth
of
Christ's
delivering
that
his
Royal
Law
,
which
the
New
Testament
hangs
out
the
Table
of
;
we
find
the
Adversary
attesting
to
Christ's
dispencing
of
it
,
as
to
several
other
heads
of
it
.
While
Celsus
will
needs
make
the
Royal
Law
useless
and
needless
,
as
to
the
most
part
of
it
;
There
is
nothing
(
saith
he
)
in
the
Christian
Discipline
new
,
or
worthy
of
commendation
,
but
is
common
to
it
and
the
Philosophers
;
who
,
before
Christ
,
have
taught
[
that
there
is
to
be
expected
Rewards
of
Virtue
,
and
Mulcts
for
Sin
,
in
the
other
World
:
]
(
Orig.
contr.
Cel.
1.
4.
)
Christ
tell
us
(
saith
he
)
we
ought
not
to
worship
Gods
made
with
hands
,
that
the
Father
is
to
be
worship'd
in
Spirit
.
Why
?
we
Philosophers
account
not
Images
of
the
Gods
to
be
Deities
(
we
know
that
the
Workmanship
of
wicked
Artificers
and
villanous
men
(
as
many
times
they
are
that
grave
these
Images
)
cannot
be
Gods
;
)
we
have
learn'd
of
Heraclitus
,
that
they
who
adore
liveless
Statues
do
as
simply
as
they
that
talk
to
Walls
:
of
the
Persians
,
that
the
Deity
is
not
comprehended
within
any
Structure
made
with
hands
:
and
of
Zeno
Citiensis
(
in
his
Book
of
the
Common-wealth
)
that
he
need
not
build
Chappels
,
that
prepares
the
Temple
of
his
own
Soul
,
for
the
entertainment
of
God
.
Those
very
Laws
,
which
the
Madaurencian
Philosophers
blamed
(
as
destructive
to
humane
Societies
)
Celsus
mentions
with
Commendation
:
as
far
more
ancient
than
Christ
.
They
have
also
(
saith
he
)
these
Laws
:
[
Thou
must
not
repel
injuries
:
If
any
man
smite
thee
on
thy
cheek
,
turn
the
other
to
him
:
]
this
is
an
old
Dictate
,
long
since
utter'd
by
Socrates
,
when
he
was
disputing
with
Crito
,
and
mention'd
by
Plato
in
his
Timaeus
:
(
Orig.
contr.
Cel.
7.
17.
)
upon
the
same
account
he
mentions
the
commendations
which
Christ
gives
to
Humility
,
Purity
of
Heart
,
Pacateness
of
Spirit
,
&c.
as
better
expressed
by
Plato
;
(
in
his
Books
of
Laws
)
advising
him
that
would
be
happy
,
to
pursue
Righteousness
with
an
humble
,
pure
and
pacate
Mind
:
(
Id
lib.
5.
cal.
8.
)
And
the
Caution
that
Christ
gives
against
Covetousness
,
Celsus
(
in
the
same
place
)
affirmeth
to
have
been
derived
from
Plato
;
whose
saying
,
[
that
it
is
impossible
,
for
any
man
to
be
very
rich
,
and
very
good
.
]
he
parallels
to
that
of
Christ
:
[
It
is
easier
for
a
camel
to
go
through
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
.
]
(
The
mortiferousness
of
these
Waters
is
to
be
cured
,
by
casting
in
that
cruze
of
Salt
,
which
I
have
already
exhibited
,
and
brought
to
hand
in
the
second
Book
;
where
I
shewed
,
that
whatsoever
points
of
abstruse
knowledge
occurr
in
the
Schools
,
they
are
beholding
to
the
Temple
for
,
and
are
but
Beams
of
that
Light
,
which
Christ
(
or
his
Spirit
in
the
Prophets
)
communicated
to
the
World
,
the
last
of
which
Prophets
Writings
,
are
near
as
old
,
as
the
first
of
Gentile
Philosophers
.
)
It
were
endless
to
enumerate
the
ecchoes
of
Christs
Law
,
which
those
Rocks
that
oppose
it
,
so
articulately
reverberate
;
as
a
steadily
listning
.
Ear
may
take
in
the
beginning
,
middle
and
end
of
every
Evangelical
Precept
,
from
those
mock-sounds
in
Heathen
Authors
.
I
shall
not
therefore
enlarge
this
Section
with
more
Instances
:
but
conclude
it
with
this
Observation
;
That
the
Adversaries
,
in
making
reply
to
our
urging
them
with
the
excellencie
of
Christs
Law
,
would
not
have
taken
that
course
,
as
puts
them
upon
such
self-contradictory
Salvoes
;
if
they
durst
for
very
shame
(
the
contrary
was
so
palpable
)
have
denied
them
to
be
Christs
.
Briefly
we
find
in
the
Pagan
Writers
,
what
they
took
to
be
Christ's
Law
;
and
that
which
they
opposed
(
as
such
)
is
the
very
same
with
that
,
that
the
Gospel
presents
,
as
such
;
not
one
Egg
is
more
like
another
,
than
that
Bracelet
of
Pearls
,
which
our
Saviour
fitted
to
the
necks
of
his
Disciples
,
is
to
that
,
which
these
impure
Swine
trample
under
their
feet
.
CHAP.
IV.
Every
Article
of
the
Apostles
Creed
to
be
found
,
as
asserted
by
the
Church
,
in
those
Writings
which
opposed
Christian
Religion
.
§
1.
Maker
of
Heaven
and
Earth
.
§
2.
His
only
Son
.
§
3.
Conceived
by
the
Holy
Ghost
of
the
Virgin
Mary
.
§
4.
Suffered
under
Pontius
Pilat
,
&c.
§
5.
Rose
again
the
third
day
.
§
6.
Ascended
into
Heaven
:
thence
,
&c.
§
7.
The
holy
Ghost
.
§
8.
Holy
Catholick
Church
,
&c.
§
1.
3.
THe
sum
of
the
Christian
Faith
,
taught
by
Christ
and
his
Apostles
,
is
intirely
(
and
in
every
branch
of
it
)
recorded
,
as
such
in
the
Authors
that
disputed
against
it
.
For
order
and
brevities
sake
,
I
shall
here
instance
in
the
several
Articles
of
it
,
comprised
in
(
that
most
admirable
Compendium
of
it
)
the
Apostles
Creed
;
which
,
as
it
has
been
taken
for
such
by
all
Christians
,
so
it
has
been
opposed
,
as
such
,
by
all
Adversaries
.
Article
1.
[
I
believe
in
God
the
Father
Almighty
,
Maker
of
Heaven
and
Earth
.
]
That
this
Article
,
as
it
is
now
profest
by
the
Church
,
and
laid
down
in
the
New
Testament
,
was
from
the
beginning
held
forth
,
as
a
point
of
that
Doctrine
,
which
Christ
and
his
Apostles
Preach'd
(
and
therefore
not
wrongfather'd
upon
them
)
is
manifest
from
those
quotations
out
of
Pagan
Authors
,
who
affronted
it
,
upon
that
very
account
and
only
Reason
;
because
it
was
Christ's
Doctrine
.
Celsus
,
from
the
practice
of
the
Ophiani
(
Hereticks
who
worship'd
the
Serpent
,
as
bestowing
upon
our
first
Parents
the
knowledge
of
good
and
evil
,
a
gift
which
God
envied
them
,
as
they
blasphemously
speak
)
objects
;
that
Christians
(
contrary
to
that
faith
which
they
profess
)
worship
another
God
than
the
Creator
of
all
things
,
to
wit
,
the
Serpent
(
Or.
Con.
Cels.
5.
16.
)
(
As
Celsus
doth
here
confess
,
that
that
Doctrine
which
our
Bible
exhibites
,
touching
Gods
prohibiting
Adam
to
eat
of
the
Tree
of
Knowledge
,
and
the
Serpents
prevailing
with
Adam
to
eat
of
that
Tree
,
and
the
opening
of
Adam's
eyes
thereupon
to
discern
good
and
evil
,
and
the
Serpents
insinuating
to
Adam
,
that
God
envied
him
that
knowledge
,
&c.
)
was
the
Doctrine
of
Christ
and
his
Apostles
;
so
his
charging
upon
the
Church
that
impious
Practice
of
these
Heriticks
misgrounded
upon
the
Churches
Faith
,
and
which
the
Church
exprest
her
abhorrencie
of
,
was
no
more
equal
dealing
than
that
which
the
Romanists
measure
out
to
the
British
and
other
Protestant
Churches
,
when
they
lay
to
her
charge
the
practices
of
such
as
are
at
as
great
a
distance
from
Communion
with
her
,
as
with
them
.
)
You
Christians
(
saith
Celsus
)
profess
you
believe
in
,
and
worship
God
the
Creator
of
this
Universe
;
but
since
Plato
saith
,
it
is
hard
to
find
out
and
know
that
God
,
and
impossible
to
communicate
the
knowledge
of
him
to
another
,
is
it
like
that
you
(
of
all
other
men
)
should
attain
to
the
knowledge
of
this
God
,
being
fast
bound
in
chains
of
ignorance
,
so
as
you
cannot
see
what
is
pure
(
Idem
.
7.
14.
)
(
Compare
what
the
Christians
teach
,
with
what
the
Philosophers
guess
concerning
God
;
and
the
controversie
,
which
of
us
have
attained
to
a
more
perfect
knowledge
of
God
?
will
easily
be
determined
.
)
That
God
created
man
after
his
own
Image
,
was
the
Doctrine
of
Christ
and
the
Primitive
Church
;
appears
from
Celsus
his
arguing
;
that
if
the
Christans
denyed
,
that
God
was
first
to
be
represented
by
Images
made
like
man
:
they
overthrew
their
own
Doctrine
,
[
that
man
was
made
after
the
similitude
of
Cod.
]
(
Id.
Ib.
cal
.
19.
)
The
Son
is
the
only
express
Image
of
the
Fathers
Person
,
and
therefore
we
worship
him
by
that
Image
only
.
)
Nay
,
he
argueth
for
the
worshipping
of
Angels
and
Daemons
,
from
what
Opinions
Christians
hold
touching
the
Creation
:
you
profess
(
saith
he
)
that
all
Creatures
are
governed
and
order'd
by
the
appointment
of
God
;
that
Angels
,
Devils
,
Men
,
and
all
Creatures
have
assigned
them
,
powers
allotted
(
by
him
)
such
as
he
thinks
meet
to
confer
upon
them
;
why
then
may
not
we
worship
them
,
as
Creatures
endowed
with
power
to
help
or
hurt
us
,
as
the
Princes
Favourites
.
(
Id.
lib.
7.
cal.
20.
)
(
as
if
we
could
not
honour
them
as
Gods
friends
without
imparting
to
them
(
their
Masters
due
)
divine
honour
.
He
gives
still
further
and
clearer
evidence
of
the
delivery
of
this
Article
of
our
Christian
Faith
,
while
he
indulgeth
himself
the
liberty
,
to
deride
that
Truth
which
was
once
delivered
to
the
Saints
.
The
Jews
(
saith
he
)
in
a
corner
of
the
World
(
Palestine
)
conspiring
together
,
invented
the
Fable
of
Gods
forming
Man
,
and
breathing
into
him
the
breath
of
Life
;
of
Woman
brought
out
of
his
side
;
of
man's
receiving
a
Precept
from
God
,
and
preferring
the
Serpents
Precept
above
Gods
;
of
Gods
casting
Adam
iuto
a
sleep
,
and
taking
Eve
out
of
Adam's
rib
,
&c.
(
Orig.
Contr.
Celsum
.
lib.
4.
cal
.
15.
)
(
It
is
easier
to
call
this
Sacred
History
a
Fable
,
than
to
prove
it
one
.
)
This
same
Epicurean
Hog
thus
grunts
out
Calumnies
against
the
Circumstances
,
of
Gods
making
Heaven
and
Earth
(
lib.
6.
23.
24.
&c.
)
[
God
said
let
there
be
light
.
]
Did
the
Maker
of
all
things
borrow
Light
to
work
by
,
as
we
light
our
Candle
at
our
Neighbours
?
God
did
not
borrow
,
but
made
Light
,
not
for
himself
to
see
by
,
but
to
illustrate
his
Creatures
.
Can
any
thing
be
more
ridiculous
,
than
to
assign
certain
days
to
the
Creation
of
the
World
;
in
the
first
whereof
,
God
perfected
one
kind
of
being
;
in
the
second
,
another
;
in
the
third
,
another
,
&c.
and
in
the
sixth
and
last
Man
?
The
Matter
of
visible
and
invisible
things
God
created
in
a
moment
,
and
in
the
same
moment
educ'd
the
invisible
World
out
of
that
Matter
.
But
that
he
should
(
for
instance
)
create
a
Natural
Day
(
which
was
his
first
days
work
)
consisting
of
twenty
four
hours
,
in
less
than
twenty
four
hours
,
implies
a
Contradiction
;
and
that
day
being
the
first
,
and
pattern
of
all
the
rest
(
that
is
)
consisting
the
first
half
of
it
of
night
,
and
the
other
of
day
,
it
was
impossible
but
that
Darkness
must
be
upon
the
face
of
the
Deep
one
twelve
hours
,
and
Light
in
the
upper
Hemisphere
other
twelve
hours
.
Or
that
he
should
(
to
instance
in
the
fourth
days
work
)
make
Sun
and
Moon
,
and
set
them
in
the
Firmament
of
Heaven
,
and
make
them
successively
make
a
day
and
night
in
less
time
than
twenty
four
hours
,
does
equally
imply
a
Contradiction
.
And
for
the
rest
they
being
more
gross
bodily
substances
educ'd
out
of
the
first
Matter
,
it
implies
a
Contradiction
that
they
should
move
in
an
instant
to
those
forms
the
Divine
Power
first
bestow'd
upon
them
;
and
it
was
most
congruous
(
seeing
they
could
not
be
made
but
in
some
time
)
to
perfect
them
also
in
such
a
proportion
of
time
(
by
his
own
free
choice
)
as
the
nature
of
the
things
themselves
required
which
were
made
the
first
and
fourth
day
.
Besides
,
the
Light
created
on
the
first
day
(
which
must
necessarily
move
sphaerically
,
or
it
could
not
have
made
a
natural
day
)
might
be
instrumental
towards
the
producing
those
powers
,
which
God
(
by
his
Fiat
)
gave
the
Matter
,
into
effect
:
and
then
before
the
earth
was
all
over-spread
with
Grass
and
Cattle
,
and
the
Sea
with
Fish
,
&c.
that
Light
must
shine
upon
them
from
one
end
of
the
Heaven
to
the
other
;
which
could
not
be
done
in
less
space
than
twenty
four
hours
.
And
that
God
should
rest
on
the
seventh
day
,
as
if
like
a
lazie
Artificer
he
had
been
tyred
,
and
must
then
keep
holiday
?
Could
there
be
days
before
the
Sun
was
made
;
whose
Motion
measures
Time
?
that
lucid
Cloud
,
created
the
first
day
,
had
a
circular
Motion
,
and
thereby
measured
time
,
till
on
the
fourth
day
God
made
the
Sun
.
(
Vide
▪
Zanch.
de
operibus
Dei
par.
1.
l.
1.
c.
2.
)
There
is
nothing
(
saith
he
)
in
the
whole
History
of
Gods
making
the
World
(
according
to
the
Christian
Hypothesis
)
but
what
is
incompetent
to
the
Divine
Nature
:
but
their
credulity
proceeds
from
their
believing
that
God
made
Man
after
his
own
Image
;
an
opinion
as
absurd
as
any
of
the
rest
:
for
he
is
not
at
all
like
us
,
but
incomprehensible
,
innominable
,
wherein
he
contradicts
,
not
only
his
own
late
recited
opinion
,
but
his
own
Sect
(
for
Apuleius
the
Epicurean
(
in
Tull.
de
Natura
deorum
.
lib.
1.
)
shapes
God
in
all
points
even
of
bodily
Members
like
to
Man
:
)
And
manifestly
wrests
Moses
,
who
discourseth
of
the
Creation
in
such
borrowed
Terms
as
are
most
familiar
in
vulgar
use
,
and
introduceth
God
resting
,
not
out
of
lassitude
,
but
in
complacencie
with
the
Goodness
and
Beauty
of
his
Work
;
and
that
for
our
imitation
,
that
we
might
rest
in
contemplation
of
that
eternal
Wisdom
in
which
he
made
them
:
neither
did
God
in
that
rest
cease
from
work
altogether
but
from
Creating-work
.
§
2.
Article
2.
[
And
in
Jesus
Christ
his
only
Son
our
Lord.
]
If
the
Christians
(
saith
Celsus
)
worship'd
no
other
but
God
the
Father
,
Maker
of
Heaven
and
Earth
,
they
might
without
blame
contemn
all
our
Gods
:
but
who
can
endure
,
that
they
should
despise
those
whom
the
whole
World
(
in
a
manner
)
do
worship
for
Deities
,
and
in
the
mean
time
cry
up
Christ
for
God
:
who
(
we
all
know
)
was
but
born
the
other
day
?
(
Christ
as
to
his
Man-hood
,
was
born
in
the
fulness
of
Time
,
assigned
by
the
Prophets
:
as
he
was
God
,
his
Generation
was
from
Eternity
.
)
Nay
,
that
they
should
not
worship
the
Father
,
but
together
with
this
Author
of
their
Religion
,
whom
they
call
the
Son
of
God
?
(
Orig.
con
.
Cel.
8.
cal
.
3.
4.
)
(
The
Christians
worship
the
Father
through
the
Son
;
and
whosoever
expects
acceptance
with
the
Father
,
but
through
the
Son
worships
an
Idol
,
a
God
of
his
own
framing
.
)
They
avoid
our
Altars
,
Statues
,
Temples
,
sacred
Rites
,
that
they
may
keep
untainted
that
Faith
they
have
plighted
to
Christ
:
they
will
not
(
with
〈◊〉
worship
the
one
God
,
the
common
God
of
all
Nations
,
that
they
may
(
among
themselves
)
worship
Christ
as
God
.
(
Id.
Ib.
cal.
6.
)
To
which
Pliny
gives
his
suffrage
(
in
the
place
fore-quoted
)
[
The
Christians
sing
Psalms
to
one
Christ
,
whom
they
repute
to
be
God
.
And
Licinius
(
in
his
Speech
to
his
Soldiers
)
encouraging
them
to
the
engagement
against
Constantine
;
with
this
Argument
,
that
he
had
cast
off
the
Gods
of
his
Father
and
Country
,
and
put
his
trust
in
a
new
and
strange
God
,
one
Jesus
of
Nazareth
(
Euseh
.
de
vita
Constant.
l.
2.
c.
5.
)
but
this
new
God
of
Constantine
,
was
too
hard
for
all
Licinius
his
old
Gods
;
insomuch
as
being
disappointed
of
their
aid
,
he
exauctorated
them
,
and
run
about
seeking
other
Gods
to
relieve
him
.
(
Id.
Ib.
c.
15.
)
Touching
Christ's
Title
[
the
Son
of
God
]
attributed
to
him
by
Christians
,
Celsus
his
Jew
(
lib.
1.
cal.
26.
)
thus
expostulates
with
the
blessed
Jesus
:
Seeing
thou
sayest
,
that
every
man
is
the
Son
of
God
,
by
Providence
or
Creation
;
and
that
Persons
so
and
so
qualified
are
his
Children
,
by
Favour
or
Grace
;
wherein
dost
thou
excel
all
other
men
,
who
givest
out
thy self
to
be
his
Son
after
a
more
excellent
way
?
(
Resp.
He
was
begotten
of
the
Substance
of
his
Father
,
we
are
born
again
of
the
will
of
God
.
)
The
blasphemous
Familists
and
Quakers
may
here
learn
into
whose
Tents
they
are
removed
.
And
in
the
same
Book
(
cal.
33.
)
thus
he
descants
upon
Gods
calling
his
Son
into
,
and
out
of
Aegypt
:
What
need
was
there
,
that
(
when
thou
wast
an
Infant
)
thou
shouldst
be
carried
into
Aegypt
,
to
escape
the
fury
of
Herod's
Sword
?
for
fear
of
death
cannot
fall
upon
God
.
Was
it
in
obedience
to
thy
Father
,
who
sent
his
Angel
to
call
thee
thither
?
Why
!
could
not
that
great
God
(
whom
thou
calls
Father
)
with
as
little
trouble
have
secured
thy
life
at
thy
own
home
,
in
thy
native
Country
;
as
he
put
himself
and
his
Angels
to
,
in
sending
first
one
,
to
call
thee
into
a
strange
Land
;
and
then
another
,
to
recal
thee
into
thy
own
?
This
was
done
that
the
Scripture
might
be
fulfill'd
[
Out
of
Aegypt
I
have
called
my
Son
]
that
the
Reality
of
his
Humane
Nature
might
be
evidenc'd
;
that
his
glorious
Deity
might
be
demonstrated
by
the
Angels
attending
upon
him
,
as
the
only
begotten
of
the
Father
.
Upon
Herods
murthering
the
Innocents
he
descants
(
lib.
4.
cal.
27.
)
ridiculum
cùm
Herodes
irabundus
occidit
infantulos
;
]
[
Could
not
he
whom
thou
calls
Father
have
secur'd
thee
from
Herod
?
]
He
brings
in
(
in
his
first
Book
)
the
Jew
calumniating
Christ
to
have
learned
Magick
in
Aegypt
;
by
the
improvement
whereof
,
after
his
return●
into
Judaea
,
he
attempted
to
make
men
believe
he
was
King
Messias
,
(
cal.
20.
)
and
(
in
the
28
cal
.
)
he
repeats
the
whole
story
of
the
Wisemens
coming
to
worship
Christ
;
of
their
telling
Herod
,
the
King
of
Israel
was
born
;
of
Herod's
slaying
the
Bethlehemitish
Infants
,
&c.
And
thus
casts
his
scoffs
(
cal.
23.
)
upon
the
voice
that
came
from
Heaven
at
Christs
Baptism
.
Thou
sayest
the
form
of
a
Dove
lighted
upon
thee
,
and
a
voice
(
then
)
came
from
Heaven
,
saying
,
This
is
my
Son
:
What
Witness
is
there
of
this
,
worthy
of
credit
?
who
,
beside
thy self
,
and
thy
Companions
,
saw
this
Vision
,
heard
this
Voyce
?
The
mighty
Works
wrought
by
our
Saviour
,
were
so
many
Witnesses
,
that
he
was
the
Son
of
God
,
and
that
God
was
with
them
,
in
all
they
said
and
writ
.
And
why
doth
not
Celsus
make
the
like
Exception
against
the
reports
of
his
healing
the
Sick
,
casting
out
Devils
,
and
raising
the
dead
,
&c.
but
because
those
Miracles
were
wrought
in
the
sight
and
hearing
of
multitudes
uninterested
.
And
yet
,
even
here
,
John
the
Baptist
saw
and
heard
all
;
whom
not
to
have
been
Christs
Disciple
,
(
but
to
have
been
murdered
,
by
the
command
of
Herod
,
not
for
following
Christ
,
but
reproving
Herod
)
Josephus
testifieth
,
who
also
affirmeth
,
that
multitudes
flocked
to
John's
Baptism
:
and
the
sacred
History
tells
us
that
Jesus
was
baptized
when
all
the
People
were
baptized
(
Luk.
3.
22.
)
and
that
he
came
to
John
to
be
baptized
of
him
,
while
John
was
exhorting
those
multitudes
that
came
out
of
Jerusalem
,
Judaea
,
and
about
Jordan
(
Mat.
3.
5.
13.
)
§
3.
Article
3.
[
Who
was
conceived
by
the
holy
Ghost
,
born
of
the
Virgin
Mary
.
Celsus
in
Orig.
(
4.
cal
.
1
,
2
,
3
,
&c.
)
thus
states
the
Controversie
betwixt
the
Christian
and
Jew
,
touching
the
coming
of
the
Son
of
God
down
from
Heaven
,
for
us
men
and
our
salvation
,
(
as
the
Nicen
Creed
prefaceth
this
Article
:
)
The
Christians
say
,
there
is
already
descended
:
the
Jews
say
,
there
is
to
descend
from
heaven
,
a
certain
God
,
or
Son
of
God
,
who
is
the
Justifier
and
Saviour
of
mortal
men
.
A
Conceipt
(
saith
he
)
so
absurd
,
and
unbeseeming
the
Deity
;
as
it
needs
no
other
Confutation
,
but
its
bare
men
tioning
.
(
Resp.
Celsus
here
verifies
that
of
the
Apostles
,
the
Gospel
is
foolishness
to
the
Greeks
;
but
to
them
that
believe
the
Power
and
Wisdom
of
God
)
and
yet
this
Hypothesis
;
that
God
would
descend
into
this
dungeon
of
the
Earth
,
for
the
salvation
of
Mankind
,
was
held
by
the
Platonicks
,
〈◊〉
hath
been
proved
.
But
hear
we
how
Celsus
cavils
against
it
.
[
For
what
new
thing
could
come
into
Gods
Mind
,
that
he
should
now
,
at
last
,
descend
to
us
?
Did
he
come
to
know
how
the
affairs
of
m●nstood
here
on
earth
?
Did
not
he
know
all
things
without
coming
to
see
?
or
if
there
had
been
any
thing
amiss
,
could
not
he
have
rectified
it
,
by
his
Divine
Power
,
without
sending
his
Son
,
(
what
pity
it
is
,
that
Celsus
was
not
of
Gods
Council
!
)
to
be
born
amongst
us
?
he
must
,
of
necessity
,
desert
his
own
habitation
above
,
if
he
descend
to
us
]
The
Porphyrian
Scepticks
in
St.
Austin
(
Epist.
2.
)
speaks
in
the
same
tenour
[
Mundi
Dominus
&
Rector
tamdiu
à
sedibus
suis
abest
,
atque
ad
unum
corpusculum
totius
mundi
cura
transfertur
]
[
The
Lord
of
the
Universe
was
so
long
absent
from
his
own
seat
,
and
the
care
of
the
whole
World
is
transferr'd
to
the
body
of
one
Woman
]
[
Novit
ubique
totus
esse
,
&
nullo
contineri
loco
,
novic
venire
non
recedendo
ubi
erat
;
novit
abire
,
non
deserendo
quà
venerat
.
]
[
God
is
altogether
every
where
,
and
contain'd
in
no
place
:
he
can
come
without
forsaking
the
place
where
he
was
:
he
can
depart
without
deserting
the
place
from
whence
he
came
.
But
Celsus
proceeds
.
Did
God
or
the
Son
of
God
therefore
come
down
from
Heaven
,
and
dwell
among
us
;
that
he
might
make
himself
known
to
the
World
,
that
had
been
ignorant
of
him
before
?
(
as
Princes
go
on
Progress
,
to
shew
their
Magnificence
to
their
Subjects
in
the
Country
:
)
Did
God
then
,
now
at
last
,
(
after
so
many
Ages
laps'd
)
think
of
justifying
men
,
whose
Salvation
he
neglected
,
for
so
long
a
time
before
?
St.
Austin
(
Epist.
49.
quest.
2
da.
)
proves
,
that
pious
persons
before
Christs
coming
were
saved
by
Christ
,
whose
Grace
was
at
no
time
wanting
to
any
Nation
;
and
that
the
varying
of
the
Mode
of
Worship
,
according
as
the
divine
Wisdom
thinks
expedient
for
mens
salvation
,
does
not
make
a
various
Religion
.
But
hear
we
Celsus
confirming
the
Tradition
of
this
point
of
Christian
Faith
,
while
he
objects
against
the
Doctrine
delivered
.
If
the
Christians
be
in
earnest
,
when
they
say
they
believe
:
that
[
God
so
loved
the
World
,
that
he
sent
his
only
begotten
Son
into
the
World
to
save
it
]
what
other
arguments
than
what
are
drawn
from
that
Love
,
need
be
urged
,
to
constrain
men
to
love
God
,
and
live
unto
him
?
and
therefore
Christ
did
foolishly
in
frightning
men
to
obedience
,
by
menacies
of
Hell-fire
,
&c.
But
all
will
not
be
won
by
Love
:
the
fear
of
approaching
death
was
of
more
avail
to
perswade
Celsus
his
Master
Epicurus
,
that
there
is
a
God
,
than
all
the
sweet
morsels
he
cramb'd
his
belly
with
.
Let
the
Antinomian
here
acknowledge
his
first
Father
.
Besides
,
saith
he
,
(
lib.
6.
19
)
Do
not
the
Christians
charge
God
with
want
of
Power
,
or
Foresight
,
in
his
permitting
the
Serpent
,
so
far
to
deface
his
Image
in
Man
;
as
that
(
in
order
to
the
restoring
of
it
)
he
is
forc'd
to
send
his
only
Son
to
become
Man's
Advocate
?
God
knew
how
to
use
his
Power
and
Wisdom
better
than
in
prevention
of
that
evil
,
viz.
by
bringing
a
greater
good
out
of
it
.
[
Conceived
by
the
Holy
Ghost
.
]
Touching
the
Christian's
belief
,
that
Christ
was
conceived
by
the
Holy
Ghost
:
he
hath
this
Animadversion
:
(
lib.
6.
cal.
35.
)
What
need
was
there
that
the
Holy
Ghost
should
over-shaddow
the
Virgin
,
and
frame
Christ
a
Body
in
her
womb
?
could
not
God
have
shaped
him
a
Body
,
(
he
could
not
have
a
Body
of
the
Seed
of
the
Woman
without
the
Seed
of
the
Woman
)
without
immersing
his
own
Spirit
into
so
great
contamination
?
Celsus
might
have
learn'd
better
Language
of
Proclus
the
Pagan
Philosopher
:
(
Secundum
,
nihil
omnino
providentiam
ex
gubernatis
accipere
,
nec
eorum
natura
repleri
,
nec
eis
alicubi
commisceri
:
non
enim
ex
eo
,
quòd
omnia
disponit
,
admiscetur
proptereà
gubernatis
:
(
Proclus
de
anima
&
daemone
tit
.
[
providentia
per
singula
percurrit
,
&
interim
nullis
addit
:
]
pag.
191.
)
If
he
had
been
conceiv'd
by
the
Holy
Ghost
,
his
Body
would
have
excelled
all
others
in
Stature
,
in
Form
,
in
Strength
,
in
Voice
,
(
nec
vox
hominem
sonat
)
in
Majesty
,
and
in
Elocution
:
for
it
is
incredible
that
he
who
had
so
much
Divinity
,
who
was
formed
by
so
divine
an
hand
,
should
not
surpass
all
men
:
but
Christ
(
as
the
Christians
confess
)
was
but
like
to
(
if
not
inferiour
to
other
men
:
)
His
face
(
according
to
Prophecy
)
was
to
be
mar'd
more
than
any
man's
:
)
low
,
mean
,
humble
,
yea
deformed
.
Why
should
the
holy
Spirit
be
sent
to
one
in
a
corner
of
the
World
,
in
Judea
;
and
not
be
inspired
into
all
men
,
(
man
must
let
the
work
of
Redemption
alone
for
ever
,
)
if
God
have
a
purpose
to
save
all
men
?
As
to
the
last
clause
of
this
Article
,
he
brings
in
a
Jew
(
lib.
1.
cal.
20.
)
thus
scoffing
at
Christ
for
chusing
to
be
born
of
so
mean
a
Woman
,
at
so
mean
a
Town
;
(
he
was
to
be
born
in
the
form
of
a
servant
,
and
Bethlehem-Judah
was
the
least
of
the
Cities
)
of
Judea
as
Bethlehem
,
&c.
did
her
beauty
(
her
inward
Beauty
(
being
full
of
Grace
)
invited
God
to
chuse
her
for
the
Mother
of
the
Son
of
God
before
others
)
invite
God
into
her
embraces
?
how
could
she
conceive
and
bring
forth
a
Son
without
the
knowledg
of
man
?
&c.
which
Origen
retorts
thus
:
how
do
the
Vultures
breed
(
as
your
own
Pagan
Writers
report
)
without
companying
with
the
Male
?
why
could
not
God
make
the
second
Adam
without
a
Father
,
as
well
as
the
first
without
either
Father
or
Mother
?
and
lastly
,
that
we
Christians
are
not
the
only
men
who
embrace
such
admirable
stories
is
manifest
,
from
your
believing
that
Plato
was
conceived
by
Apollo
,
and
born
of
his
Mother
Amphictione
yet
a
Virgin
,
before
her
Husband
Aristo
had
knowledg
of
her
,
being
prohibited
by
a
Vision
to
touch
her
:
At
the
same
point
the
Seeker
,
whom
Volusianus
mentions
,
strains
:
(
August
.
ep.
2.
)
Who
is
there
among
you
(
saith
he
)
so
well
versed
and
established
in
the
Christian
Religion
as
can
resolve
me
,
where
I
stick
;
[
I
wonder
how
the
Lord
of
the
Universe
could
take
up
his
lodging
in
the
body
of
a
spotless
Virgin
!
how
she
could
go
out
her
ten
Months
,
and
then
bring
forth
a
Child
,
and
after
that
continue
a
Virgin
!
how
could
he
lurk
in
the
little
body
of
a
Vagient
Infant
whom
the
Heavens
are
not
able
to
contain
?
how
could
the
Ancient
of
days
endure
to
undergo
so
many
years
of
Infancy
,
of
Childhood
,
of
Youth
,
of
Man-hood
?
or
the
everlasting
God
that
faints
not
,
neither
is
weary
,
submit
to
sleep
,
to
hunger
and
thirst
,
to
cold
and
wearisomness
,
and
the
rest
of
humane
weaknesses
?
]
cease
this
wondring
,
man
:
Christ
did
all
this
,
to
make
it
manifest
that
he
was
the
Son
of
Man
,
as
well
as
of
God
(
Jam
illud
,
[
quòd
in
somnos
solvitur
,
&c.
]
hominem
persuadet
hominibus
,
quem
non
consumpsit
utique
sed
assumppsit
)
(
August
.
epist.
2.
Volusiano
:
)
and
as
to
her
continuing
a
Virgin
St.
Austin
answers
;
[
Ipsa
virtus
per
inviolatae
Mariae
virginea
viscera
,
membra
infantis
eduxit
,
quae
posteà
per
clausa
ostia
membra
juvenis
introduxit
:
]
that
power
which
brought
Christ
through
the
shut
door
,
did
bring
him
out
of
the
shut
womb
.
It
is
St.
Austin's
Observation
,
that
the
Philosophers
,
in
questioning
the
truth
of
the
Church
touching
the
Incarnatlon
,
overthrew
their
own
Principles
.
It
is
their
Assertion
,
saith
he
,
(
de
civit.
10.
29.
)
that
the
intellectual
Soul
may
by
purging
become
consubstantial
[
paternae
menti
]
with
the
Father's
Mind
(
which
they
confess
to
be
the
Son
of
God
)
what
absurdity
then
can
there
be
in
the
Christian
Belief
;
that
one
individual
soul
,
being
the
purest
that
ever
was
created
(
for
the
salvation
of
many
)
was
assumed
into
Union
with
the
Son
of
God
?
Now
that
the
Body
must
adhere
to
the
Soul
,
that
he
may
be
a
perfect
man
,
we
learn
by
the
Testimony
of
Nature
it self
:
which
Union
of
Body
and
Soul
,
if
it
were
not
usual
,
would
be
less
credible
than
the
union
of
an
Humane
Soul
to
the
Mind
,
Word
,
or
Son
of
God
.
For
't
is
casier
to
be
believed
,
that
an
incorporeal
should
be
united
to
an
incorporeal
,
than
that
a
corporeal
and
incorporeal
Being
should
conflate
into
one
.
And
Tertullian
observes
(
Apol.
priùs
citato
)
that
nothing
was
more
common
in
the
Heathen
World
,
than
Virgin-births
of
divine
Conceptions
;
and
yet
they
had
been
more
common
,
if
some
like
Olympias
had
not
been
jealous
of
Juno's
Jealousie
:
after
whose
Copy
she
return'd
this
answer
to
her
son
Alexander's
Letter
,
thus
superscribed
,
[
King
Alexander
the
Son
of
Jupiter
Hammon
to
his
Mother
Olympias
all
health
:
]
I
pray
thee
Son
do
not
traduce
me
and
accuse
me
to
Juno
as
one
that
had
been
naught
with
her
Husband
:
for
I
shall
never
be
able
to
bear
the
burden
of
that
her
spightful
jealousie
which
she
will
conceive
against
me
upon
thy
writing
thy self
the
Son
of
Jove
,
and
thy
insinuating
me
to
be
his
Whore
:
(
Agellius
Noct.
Attic.
lib.
13.
cap.
4.
)
This
Text
of
St.
Austin
,
(
Ep.
2.
)
beside
that
that
I
quoted
it
for
,
points
to
a
great
many
Circumstances
in
the
History
of
the
blessed
Jesus
,
mention'd
in
the
Gospel
:
all
which
are
,
from
this
allegation
of
the
Adversaries
,
acknowledged
to
have
been
the
Doctrine
of
the
Apostolical
,
as
well
as
Modern
,
Church
.
§
4.
Article
,
4.
[
Suffered
under
Pontius
Pilat
,
was
crucified
,
dead
and
buried
:
and
descended
into
Hell
.
]
The
Jew
in
Celsus
(
lib.
2.
6.
)
upbraids
the
Christian
,
for
believing
in
him
that
could
not
avoid
or
evade
those
dangers
,
that
Death
,
he
was
brought
to
,
by
the
Treason
of
his
own
Disciple
;
but
suffer'd
himself
to
be
apprehended
,
arraigned
,
condemned
,
and
crucified
;
for
all
that
he
fore-knew
,
and
fore-told
his
Disciples
of
those
things
that
befell
him
.
And
that
they
put
their
confidence
in
Jesus
,
who
not
only
in
appearance
suffer'd
these
things
,
but
really
,
openly
,
before
many
Witnesses
(
as
themselves
say
;
)
what
God
,
Angel
,
or
but
wise
Man
,
would
wittingly
and
willingly
have
been
taken
in
those
snares
,
which
were
laid
in
his
sight
,
if
he
could
have
help'd
it
?
Is
it
not
a
wonder
,
that
Christ
by
telling
Judas
of
his
Treason
,
Peter
of
his
Denial
,
should
not
have
been
so
far
revered
(
they
believing
him
to
be
God
)
as
to
prevent
the
Apostacy
of
the
one
,
the
Lapse
of
the
other
?
or
did
he
not
by
foretelling
it
,
teach
them
to
do
it
,
and
lay
snares
for
the
Companions
of
his
Table
?
God
is
impassible
;
why
then
did
Christ
,
if
he
were
God
,
suffer
such
an
Agony
for
fear
of
death
,
as
made
him
sweat
like
drops
of
Water
and
Blood
,
and
cry
out
to
be
saved
(
in
the
Garden
)
in
these
words
,
[
Father
,
if
it
be
possible
,
let
this
Cup
pass
from
me
:
]
and
complain
(
on
the
Cross
)
in
these
,
[
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
]
The
Christians
(
after
all
their
Promises
)
produce
,
for
the
Son
of
God
,
not
a
pure
and
holy
Word
(
as
they
term
Christ
)
but
a
man
affected
with
most
ignominious
suffering
;
beaten
with
stripes
,
spit
upon
,
and
nailed
to
the
Cross
;
whence
he
could
not
descend
,
though
provoked
to
do
it
.
It
was
then
(
sure
)
high
time
for
him
to
declare
himself
God
,
when
the
Jews
insulted
over
him
before
Pilat
,
when
in
mockage
they
put
on
him
a
purple
Robe
,
put
a
Reed
for
a
Scepter
into
his
hand
,
and
set
a
Crown
of
Thorns
upon
his
head
;
with
the
pricking
whereof
,
as
also
of
the
Nails
and
Spear
,
Blood
issued
out
from
him
.
I
pray
,
what
kind
of
Blood
was
that
that
flowed
from
your
crucified
God
?
was
it
not
like
that
which
issued
from
the
wounded
hand
of
Venus
?
Cruor
qualis
divis
manat
ille
beatis
.
Can
you
blame
us
Jews
,
for
not
embracing
(
for
our
Prince
Messiah
,
)
one
that
while
he
lived
could
not
get
above
eleven
or
twelve
Disciples
,
and
those
Fishermen
and
Publicans
(
the
most
dis-ingenuous
kind
of
men
,
and
most
easie
to
be
seduc'd
:
)
who
,
rather
than
they
would
run
the
hazard
of
suffering
with
him
,
did
with
most
fearful
execrations
deny
him
.
One
who
(
while
he
was
upon
the
Cross
)
was
so
impatient
of
pain
;
as
he
thirsted
,
and
greedily
gulp'd
in
a
draught
of
Vinegar
;
and
discovered
more
impatiency
,
than
an
ordinary
man
would
have
done
.
You
say
(
indeed
)
he
descended
into
Hell
:
(
Observe
,
by
the
way
,
that
our
over-wise
Disputers
,
who
question
the
Antiquity
of
the
Article
of
the
Descent
,
are
more
ignorant
of
the
Christian
Faith
than
this
dull-pated
Epicurean
Philosopher
:
this
Article
was
so
obvious
to
Celsus
,
as
he
made
it
the
subject
of
Derision
;
and
yet
is
so
dark
to
men
that
can
see
through
a
Mill-stone
,
as
we
must
take
it
for
a
courtesie
,
if
they
will
allow
us
to
make
it
the
Object
of
our
Faith
.
)
Was
it
to
get
Disciples
there
,
seeing
he
could
get
so
few
among
the
living
?
(
lib.
2.
cal.
41.
)
the
Jew
mentions
Christ's
last
words
at
giving
up
the
Ghost
,
the
Earthquake
and
Darkness
that
attended
his
death
.
On
these
Scenes
,
Celsus
as
he
discovers
the
truth
of
the
delivery
of
these
parts
of
the
History
of
Christ
,
and
his
knowledg
of
that
History
;
so
it
bewrays
his
ignorance
in
the
Contents
of
the
Old
Testament
;
wherewith
if
he
had
been
acquainted
,
he
would
never
have
brought
a
Jew
upon
the
stage
thus
to
flout
at
the
blessed
Jesus
for
suffering
those
things
which
their
own
Prophets
foretold
were
to
befal
their
Messias
:
to
wit
,
that
he
was
to
be
apprehended
,
arraigned
,
and
condemned
,
as
a
Lamb
not
opening
his
mouth
,
that
he
was
to
have
Vinegar
given
him
to
drink
,
that
he
was
to
be
betrayed
by
Judas
,
forsaken
of
his
Disciples
,
denyed
by
Peter
,
&c.
So
that
Celsus
could
not
have
devised
how
to
evince
the
Jew
more
effectually
,
that
Jesus
is
the
Christ
,
than
by
these
very
Arguments
that
he
puts
into
his
mouth
against
him
:
nor
more
manifestly
have
confirm'd
the
Truth
of
that
Evangelical
Assertion
.
That
the
Jews
stumbled
on
this
stone
of
Christs
outward
Meanness
:
they
dreaming
of
a
Messias
who
would
come
in
external
Pomp.
While
you
Christians
(
saith
Celsus
unpersonated
,
(
lib.
3.
cal.
9.
)
worship
for
God
,
one
that
was
apprehended
,
and
condemned
,
and
put
to
death
;
you
are
but
Apes
of
the
Getae
,
who
worship
Xamolxis
;
of
the
Cylicians
,
who
adore
Mopsus
;
of
the
Acarnanians
,
who
give
divine
honour
to
Amphilochus
;
of
the
Thebanes
,
who
revere
the
Deity
of
Amphiaraus
;
and
of
the
Lebadiensians
,
who
repute
Trophonius
a
God
.
Upon
this
point
he
beats
again
(
lib.
6.
12.
)
You
contemn
our
Jove
,
because
the
Cretians
shew
his
Sepulchre
in
their
Island
:
why
do
you
then
worship
Jesus
,
who
was
buried
?
(
Their
Jove
never
declared
himself
to
be
the
eternal
Son
of
God
by
his
Resurrection
from
the
dead
as
our
Jesus
did
.
)
And
(
lib.
6.
18.
)
that
prophane
Wretch
thus
scoffs
at
the
Christians
using
these
words
,
[
The
Tree
of
Life
,
the
Blood
of
the
Cross
,
&c.
]
such
words
are
often
in
their
mouths
;
I
suppose
,
because
Jesus
was
crucified
,
and
his
Father
Joseph
a
Carpenter
:
sure
,
had
he
been
thrown
down
from
a
Rock
,
precipitated
into
a
deep
Dungeon
,
or
strangled
in
an
Halter
;
had
he
been
a
Currier
,
a
Bricklayer
,
or
a
Blacksmith
,
we
should
have
heard
the
Christian
extol
to
the
Heavens
the
Rock
of
Life
,
the
Dungeon
of
Resurrection
,
the
Halter
of
Immortality
,
the
blessed
Stone
,
the
Iron
of
Love
,
the
holy
Pelt
.
So
much
foolishness
was
the
Cross
of
Christ
to
this
Grecian
.
—
But
these
Scoffs
Lactantius
well
answers
:
[
tot
latrones
semper
perierunt
,
&
quotidiè
pereunt
;
quis
e●rum
post
crucem
suam
non
dico
Deus
,
sed
homo
appellatus
est
?
]
(
de
justitia
,
l.
5.
cap.
3.
)
And
he
must
be
a
weak
Christian
that
needs
any
other
help
to
get
over
these
Blocks
without
stumbling
,
than
what
Christ
hath
afforded
in
his
Resurrection
:
for
as
in
these
he
declared
himself
Man
,
made
under
the
Law
,
and
pointed
out
by
Prophesie
;
so
in
that
he
demonstrated
himself
God
.
This
Article
was
opposed
(
as
Apostolical
)
by
the
Affrican
Gentiles
,
as
well
as
European
;
the
sound
of
it
went
over
the
Sea
:
But
what
need
we
more
,
than
the
Jews
reproaching
us
with
it
,
in
stiling
our
Saviour
[
Suspensus
]
and
the
confession
of
Benjamin
Tudelensis
(
in
itinerario
)
that
Jesus
was
put
to
death
at
Jerusalem
:
(
Grotii
annotat
.
ad
lib.
2.
pag.
153.
)
and
the
Vote
of
Tacitus
,
annal.
l.
15.
that
Christ
,
of
whom
the
Christians
are
denominated
,
suffer'd
by
Pontius
Pilate
,
the
Governour
in
the
Reign
of
Tiberius
.
§
5.
Article
5.
[
The
third
day
he
rose
again
from
the
dead
.
]
You
therefore
believe
Christ
to
be
God
(
saith
Celsus
his
Jew
,
in
Orig.
2.
41.
)
because
,
according
as
he
had
foretold
you
,
he
that
could
not
save
himself
from
Death
,
did
arise
from
the
dead
,
and
shewed
the
prints
of
the
Nails
(
wherewith
he
had
been
fastned
to
the
Cross
)
to
a
simple
Woman
,
and
one
or
two
more
of
his
Disciples
;
who
,
if
they
were
skill'd
in
the
Magick
Art
of
their
Master
,
were
willingly
deluded
with
vain
Spectrums
:
if
not
,
Christ
astonish'd
them
with
such
like
Prodigies
,
on
purpose
that
they
might
afford
matter
for
lies
to
the
rest
of
the
Tale-bearers
,
by
reporting
those
things
with
confidence
.
This
was
,
then
,
the
report
of
the
Disciples
,
this
their
Faith
;
And
that
Report
and
Faith
so
grounded
;
as
Celsus
,
though
while
(
with
the
Ape
)
he
uses
the
Cats
Claw
to
pull
the
Ches-nut
out
of
the
fire
;
he
puts
the
Jew
upon
this
desperate
piece
of
service
,
to
storm
the
likelihood
of
this
Report
(
lib.
2.
cal.
40.
41.
)
yet
when
he
enters
the
lists
in
his
own
Person
,
he
has
more
regard
of
his
own
credit
,
than
to
forfeit
it
(
with
all
men
)
by
questioning
the
truth
of
a
Fact
was
so
well
known
to
Friends
and
Foes
;
and
therefore
attempts
to
ward
off
the
dirt
of
it
,
by
introducing
examples
of
many
,
who
have
risen
from
the
dead
,
and
yet
have
not
been
reputed
Gods
.
(
lib.
3.
8.
)
The
first
Story
he
brings
to
parallel
this
,
is
(
out
of
Pindar
,
and
Herodotus
his
fourth
Book
)
of
Aristaeus
Proconesius
,
who
going
into
a
Fullers
Shop
,
there
departed
this
Life
:
The
Fuller
,
shutting
the
door
upon
the
Corps
,
goes
to
acquaint
his
Relations
with
this
sudden
accident
:
upon
which
,
as
they
were
discoursing
,
in
comes
a
Cyzicene
,
and
tells
them
,
that
in
his
travelling
homeward
,
he
met
with
the
Ghost
of
Aristaeus
travelling
to
its
long
home
,
trudging
(
as
fast
as
it
could
)
into
the
other
World
:
which
he
confidently
affirming
,
his
friends
(
with
preparations
for
his
burial
)
enter
the
Fullers
Shop
,
where
no
Aristaeus
appears
,
either
alive
,
or
dead
:
nor
was
he
seen
or
heard
of
,
till
that
seven
years
after
,
he
shewed
himself
to
the
Proconnensians
,
and
having
made
that
Paper
of
Verses
which
are
called
Arimaspaei
,
he
again
disappeared
.
This
(
saith
Herodotus
)
I
have
from
the
Relations
of
his
Citizens
:
But
this
I
know
,
that
he
was
seen
alive
,
by
the
Metapontines
,
in
Italy
,
340
years
after
his
second
disparition
:
where
(
after
he
had
play'd
thus
long
at
boe-peep
with
Death
)
by
the
appointment
of
the
Ghost
,
and
the
confirmation
of
that
his
Will
by
the
Pythian
Apollo
,
he
had
his
Statue
erected
,
by
the
Altar
of
Apollo
:
which
was
not
made
of
such
runing
Leather
,
as
was
its
Prototype
,
that
was
standing
,
where
it
was
first
erected
,
in
Herodotus
his
age
.
Besides
the
incoherence
of
this
Story
,
and
the
unlikelihood
that
a
Squire
of
Apollo
should
be
so
many
years
in
making
one
poor
Paper
of
Verses
,
&c.
Agellius
reckons
this
Aristaeus
,
for
one
of
the
Grecian
Fablers
,
deserving
the
Whet-stone
(
Noct.
Attic.
l.
9.
c.
4.
)
The
next
Parallel
that
Celsus
brings
of
our
Saviours
Resurrection
,
is
Cleomenes
Astypulaeus
,
who
to
avoid
the
hands
of
his
enemies
,
hid
himself
in
an
Ark
;
which
when
they
that
sought
for
him
looked
into
,
he
was
not
found
there
,
but
,
by
some
Divine
Fate
,
had
made
a
cleanly
conveyance
of
himself
out
of
his
enemies
clutches
:
but
did
they
set
a
watch
upon
the
Ark
,
as
the
Sanhedrim
did
upon
Christ's
Sepulchre
?
The
third
story
of
Celsus
,
is
of
Clazomenius
,
whom
he
brings
in
as
a
Parallel
of
Christ
;
in
that
he
had
power
to
lay
down
his
life
,
and
take
it
up
again
:
for
Clazomenius
his
Soul
would
often
leave
its
body
,
and
walk
naked
up
and
down
;
and
,
when
it
had
taken
the
Air
,
return
home
again
to
its
old
Lodgeing
.
But
I
suppose
it
never
took
a
three
days
journey
,
nor
was
so
long
absent
;
as
to
let
the
vital
Fire
go
out
,
before
its
return
;
or
the
warmth
of
its
Apparel
be
extinct
,
before
it
put
on
its
cloaths
again
.
The
Story
of
Zamolxis
is
alledged
by
Celsus
to
the
same
purpose
;
though
his
Author
Herodotus
not
only
questions
the
truth
of
it
,
but
relates
it
thus
(
which
makes
nothing
for
Celsus
:
)
that
he
only
withdrew
himself
three
years
into
a
subterraneal
house
he
had
built
,
and
that
on
purpose
to
deceive
the
Scythians
into
an
opinion
that
he
had
been
so
long
dead
,
and
to
the
embracing
of
that
Doctrine
of
his
Master
Pythagoras
,
which
he
taught
amongst
them
,
that
the
soul
of
man
was
immortal
(
Herodotus
Melpomene
.
)
Celsus
vies
Christ's
shewing
his
Hands
and
Feet
with
Pythagoras
his
shewing
,
in
an
assembly
of
Grecians
,
his
Ivory
Shoulder
and
Thigh
;
to
convince
them
that
he
was
that
Euphorbus
,
who
was
famous
in
the
Wars
of
Troy
,
and
whose
Shield
and
Coat
of
Arms
he
challenged
:
(
lib.
5.
cal.
5.
)
And
in
the
same
Book
(
cal.
11.
)
mentions
the
Angels
rowling
away
the
stone
from
the
mouth
of
the
Sepulchre
,
not
without
this
Sarcasm
:
[
as
if
the
Son
of
God
was
not
able
to
do
it
himself
,
but
must
have
it
done
for
him
by
some
other
.
]
(
but
if
he
had
minded
what
he
read
,
he
might
have
learn'd
that
it
was
not
rowled
away
for
Christ's
sake
,
that
he
might
come
out
;
but
for
the
Women
and
Disciples
sake
,
that
they
might
look
in
)
and
not
omitting
so
much
as
the
variety
in
the
Evangelists
story
;
one
,
mentioning
one
;
another
,
two
Angels
.
One
sitting
upon
the
stone
,
two
sitting
,
when
the
Women
first
lookt
in
;
but
standing
,
when
they
spake
to
the
Women
,
one
at
the
head
,
the
other
at
the
feet
of
the
Sepulchre
:
(
August
.
de
consensu
evan.
lib.
3.
cap.
24.
)
Deogratias
,
mentions
Christ's
eating
,
and
shewing
the
prints
of
the
Nails
,
after
his
Resurrection
(
as
points
of
Christian
Faith
)
and
argues
from
those
Points
as
Christian
principles
(
of
which
more
anon
.
)
as
that
Bishop
informs
St.
Austin
.
(
Ep.
39.
quest.
1.
)
Nay
,
the
Adversaries
of
the
Christian
Faith
have
not
only
mention'd
Christs
Resurrection
,
as
an
Article
of
our
Faith
(
which
is
all
I
need
to
prove
now
)
but
have
been
forc'd
to
confess
the
Truth
thereof
,
and
to
acknowledge
that
Christ
did
indeed
rise
from
the
dead
:
by
name
,
R.
Bechai
(
as
he
is
alledged
by
Grotius
de
veritate
Christan
.
rel.
lib.
2.
pag.
89.
)
[
Satis
magnis
testimoniis
convictus
,
Judaeorum
magister
Bechai
,
veritatem
hujus
rei
agnoscit
:
]
But
I
shall
hereafter
alledge
more
Authorities
for
the
proof
of
this
Article
from
the
confession
of
Adversaries
;
and
shall
now
therefore
make
only
this
Reflection
upon
these
Mock-resurrections
.
Be
those
Stories
true
or
false
,
they
are
a
good
argument
that
the
ancient
and
best
Philosophers
did
not
think
the
Resurrection
impossible
:
for
Plato
(
de
repub.
10.
)
(
quoted
by
Eusebius
de
praep.
evan.
11.
35.
)
and
mention'd
by
Valer
.
Max.
(
lib.
1.
c.
8.
)
and
Plutar.
(
Symposiae
9.
5.
)
and
Macrobius
(
Som.
Scipionis
initio
)
reports
,
that
that
happened
to
Eris
an
Armenian
.
Heraclides
Ponticus
,
whom
Pliny
mentions
(
l.
7.
32.
)
writ
a
Book
of
a
Woman
who
was
raised
from
the
dead
after
the
seventh
day
,
saith
Pliny
;
after
the
thirtieth
day
saith
Diogenes
Laertius
(
Proaem
.
&
Empedocle
.
)
Plinius
sic
.
[
nobile
illud
apud
Graecos
volumen
Heraclidis
,
septem
diebus
feminae
exanimis
ad
vitam
revocatae
.
]
The
like
does
Plutarch
report
of
Aristaeus
;
(
in
his
Romulus
)
and
of
Thespesius
,
(
de
sera
numinis
vind.
)
We
have
here
supererrogated
,
having
produc'd
Pagan
Testimony
,
not
only
for
the
proving
of
matter
of
Fact
,
to
wit
,
that
this
Article
which
we
now
profess
,
was
delivered
by
the
Apostles
to
the
Primitive
Church
;
but
also
their
Confessions
of
the
possibility
of
the
thing
believed
.
§
6.
Article
6.
[
He
ascended
into
Heaven
,
and
sitteth
at
the
right
hand
of
God
.
]
The
Argument
of
Christ's
Divinity
drawn
from
his
assumption
into
heaven
,
they
darken
with
so
great
a
volly
of
Examples
of
their
own
Hero's
;
as
it
would
tire
me
to
take
up
those
Arrows
one
by
one
.
But
that
he
ascended
with
that
body
that
was
crucified
:
Celsus
one
while
attributed
to
to
delusion
,
it
being
impossible
(
as
he
argues
)
that
a
body
can
be
made
immortal
,
that
being
the
Creature
of
inferiour
Nature
;
not
of
God
,
as
the
soul
is
,
and
all
other
immortal
beings
.
This
Principle
he
borrows
of
the
Manichees
,
out
of
the
dispute
betwixt
Jason
and
Papiscus
concerning
Christ
(
lib.
4.
cal.
22.
23.
)
Another
while
granting
it
true
,
he
denys
it
to
be
a
sufficient
proof
of
Christ's
Deity
;
because
Cleomenes
had
(
by
what
Art
God
knows
)
obtain'd
that
agility
of
body
,
as
he
could
fly
up
as
fast
,
and
as
far
,
as
a
dart
could
,
even
out
of
sight
;
and
that
was
as
far
,
as
the
Disciples
could
see
Christ
ascend
.
But
the
gift
,
which
Christ
shed
forth
after
his
Ascension
,
spake
him
to
have
ascended
far
above
the
highest
Heavens
.
And
as
to
the
truth
of
this
assertion
[
That
this
was
an
Article
of
the
Apostolical
faith
,
that
Christ
did
ascend
into
heaven
]
This
Epicures
carping
at
it
,
is
proof
sufficient
;
and
his
not
daring
to
stand
to
his
first
Cavil
;
[
that
it
was
impossible
,
]
but
flying
to
another
Salvo
[
But
it
was
no
more
than
others
before
him
bad
done
,
who
yet
thereby
obtained
not
the
repute
of
their
deserving
divine
Honours
]
is
a
tacit
Concession
to
the
Truth
of
the
thing
it self
:
which
is
more
than
I
here
need
to
prove
.
I
will
therefore
hasten
to
the
next
Article
;
which
,
because
of
its
relation
to
this
,
I
shall
annex
to
the
same
Section
.
Article
7.
[
From
thence
he
shall
come
,
to
judge
the
quick
and
the
dead
.
]
The
Epicurean
Beast
runs
full
mouth
upon
this
Article
,
and
raiseth
this
crie
.
It
is
the
common
guise
of
all
Fanatick
Prophets
;
to
profess
themselves
God
,
or
the
Son
of
God
,
or
the
divine
Spirit
:
and
to
give
out
such
pretences
,
as
your
Jesus
made
:
[
I
am
come
into
the
world
to
save
it
,
(
from
those
impending
judgements
,
that
are
ready
to
fall
upon
it
,
for
its
sins
)
happy
they
that
believe
in
me
!
I
will
appear
for
their
salvation
,
when
I
come
again
in
glory
and
great
power
,
with
the
heavenly
host
;
at
which
my
coming
;
I
will
adjudge
all
that
reject
me
to
everlasting
Fire
;
and
they
that
now
despise
my
menacies
,
shall
then
(
when
its
too
late
to
repent
)
mourn
and
lament
:
]
No
Christian
Catechist
can
better
express
the
mind
of
this
Article
,
than
this
Philosopher
here
doth
(
lib.
7.
cal.
3.
)
A
man
of
greater
Reading
than
Celsus
will
be
hard
put
to
it
,
to
find
one
man
,
before
Christ's
coming
,
who
did
so
much
as
pretend
to
his
being
appointed
of
God
,
to
be
the
Judge
of
all
men
.
And
for
those
Mock-christ's
,
who
afterwards
would
have
rob'd
the
blessed
Jesus
of
this
Prerogative
,
and
challeng'd
it
to
themselves
:
not
one
of
them
could
shew
their
Commission
under
Gods
hand
,
as
he
did
.
§
7.
Article
8.
[
I
believe
in
the
holy
Ghost
.
]
1.
As
this
implies
the
Equality
and
Consubstantiality
of
the
Spirit
with
the
Father
and
the
Son
,
and
his
being
,
therefore
,
together
with
them
to
be
worshipped
(
as
the
Nicen
Fathers
expound
it
.
)
Porphyrie
,
(
who
,
for
all
Celsus
his
brags
,
that
he
himself
understood
the
bottom
,
top
and
middle
,
of
our
Religion
;
was
the
best
acquainted
with
our
Scriptures
,
(
both
old
and
new
)
of
any
Heathen
Philosopher
)
parallels
it
with
his
Master
Plato's
Opinion
(
in
St.
Austin
de
Civitate
10.
23.
)
quoted
by
R.
vives
,
and
thus
exprest
by
Porphyrie
(
as
St.
Cyril
contrà
Julianum
relates
it
)
[
Plato
as
well
as
the
Christians
held
three
Subsistences
in
the
divine
Essence
:
to
wit
,
the
All-Good
and
All-Great
God
(
the
Father
;
)
then
the
Creator
God
the
Son
,
and
the
third
,
the
Soul
of
the
World
,
the
holy
Ghost
.
[
Tres
Substantias
in
Essentia
divina
statuit
,
Deum
Opt.
Max.
deinde
Creatorem
,
tertiam
,
Animam
Mundi
:
to
wit
,
that
which
moved
upon
the
Waters
;
the
Lord
and
giver
of
Life
,
as
the
abovesaid
Fathers
describe
him
.
What
Beetle-brow'd
Novices
in
Christianity
are
the
Socinians
,
who
will
not
acknowledge
the
Revelation
of
the
ineffable
sacred
Trinity
to
be
communicated
in
these
Evangelical
Writings
:
wherein
the
Athenian
Owls
,
the
Pagan
Philosophers
,
saw
it
so
plainly
exhibited
;
as
they
not
only
take
notice
of
it
,
as
an
Article
of
our
Religion
,
in
their
Polemical
Animadversions
;
but
offer
to
make
proof
,
that
this
point
of
Doctrine
was
embraced
by
their
Wisemen
,
even
before
it
was
attested
by
those
wonders
which
God
set
as
his
seal
,
for
the
confirmation
of
the
Gospel
.
So
little
did
they
deem
it
to
be
against
Reason
,
as
by
the
conduct
even
of
Reason
they
stumbled
upon
that
Divine
Notion
,
which
the
Socinians
will
not
submit
their
vain
Reason
to
the
belief
of
,
upon
(
the
strongest
of
all
Reasons
)
Divine
Revelation
:
proved
to
be
so
,
by
the
clearest
of
all
evidences
,
the
demonstration
of
power
,
exerted
at
the
first
manifest
revelation
of
this
Mystery
,
at
the
Baptism
of
Christ
;
when
the
heavens
were
opened
,
and
the
Spirit
descended
upon
the
Son
,
and
a
voyce
was
heard
from
the
Father
.
2.
As
it
implies
(
still
to
go
along
with
the
same
Father
)
the
Churches
confession
of
her
belief
;
that
the
holy
Ghost
spake
by
the
Prophets
,
It
is
thus
assronted
by
Celsus
(
lib.
8.
cal.
16.
)
what
you
boast
of
the
Spirit
speaking
by
your
Old
and
New
Testament-prophets
,
we
can
out-vie
,
if
we
had
a
mind
to
repeat
those
many
Oracles
of
our
Prophets
and
Prophetesses
,
(
who
sung
future
things
with
a
Prophetick
voice
,
which
they
suck'd
in
from
the
Recesses
of
the
Gods
)
those
many
which
were
delivered
from
the
Entrails
of
Sacrifices
,
and
premonstrated
from
other
Prodigies
;
or
reveiled
by
the
vive-voyce
of
the
Gods
themselves
,
appearing
in
visible
forms
.
How
many
Cities
have
been
founded
by
the
advice
of
Oracles
,
and
been
freed
from
Famine
and
Pestilence
,
by
following
their
direction
;
or
brought
to
utter
ruine
,
by
forgetting
or
despising
their
Counsels
.
How
many
Colonies
have
been
sent
forth
upon
their
Order
;
thriving
exceedingly
,
while
they
followed
their
counsel
?
To
how
many
Princes
and
private
men
has
it
been
fortunate
or
fatal
,
to
observe
or
sleight
them
?
How
many
barren
Women
have
become
fruitful
?
How
many
maimed
persons
have
recovered
the
use
of
their
Limbs
?
How
many
distracted
persons
,
the
use
of
their
Reason
,
by
following
the
advice
of
Oracles
,
&c.
What
a
vast
distance
there
is
betwixt
these
and
Scripture-prophecies
is
discovered
in
my
fourth
Book
,
pag.
8.
3.
As
it
imports
his
working
of
those
Miracles
,
which
God
hath
set
as
a
Seal
to
the
Gospel
:
It
has
already
been
shew'd
,
what
attempts
the
Heathen
made
,
to
out-vye
that
point
of
the
Church's
Faith
,
and
the
Operations
of
that
Spirit
(
recorded
in
our
Scriptures
)
by
tbe
impostures
and
shadows
of
Miracles
wrought
amongst
them
:
To
which
I
shall
here
add
the
confession
of
Celsus
.
(
in
Origen
.
2.
lib.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
Ye
believe
he
is
the
Son
of
God
,
because
he
cured
the
lame
and
blind
.
]
And
that
of
Julian
(
in
Cyril
.
lib.
6.
)
except
a
man
should
reckon
amongst
great
works
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
]
the
curing
of
the
lame
and
blind
,
and
the
relieving
them
that
were
possess'd
with
Devils
in
Bethsaida
and
Bethanie
.
What
did
Jesus
do
?
Here
the
most
bitter
Adversary
of
the
Christian
Cause
bears
witness
,
that
the
Apostolical
Church
urged
the
World
to
a
belief
of
the
Gospel
,
from
the
consideration
of
Christ's
great
works
,
to
wit
,
his
curing
the
lame
,
blind
,
possessed
,
&c.
And
makes
open
confession
,
that
Christ
did
do
those
great
works
which
the
Evangelists
mention
;
so
that
he
hath
nothing
to
say
against
the
validity
of
the
Churches
Argument
,
but
only
this
,
That
such
works
are
not
indications
of
a
divine
Power
.
It
is
therefore
incumbent
upon
him
,
and
his
party
to
shew
,
what
other
man
did
ever
do
such
works
,
or
by
what
power
less
than
divine
they
can
be
effected
?
§
8.
Article
9.
[
The
holy
Catholick
Church
,
the
Communion
of
Saints
.
How
can
you
call
your
society
,
Catholick
:
either
as
to
time
,
since
it
was
but
erected
the
other
day
(
saith
Celsus
,
lib.
1.
cal.
19.
)
or
place
,
seeing
,
till
of
late
,
it
was
shut
up
in
Judaea
,
a
corner
of
Palestine
(
lib.
4.
14.
)
and
since
it
peeped
out
into
other
parts
of
the
World
,
it
s
celebrated
clandestinely
and
in
holes
(
lib.
1.
cal.
1.
)
That
so
inconsiderable
a
part
of
Mankind
(
as
the
Jews
and
Christians
)
should
boast
themselves
to
be
the
whole
Company
of
Mortals
acceptable
to
the
Gods
;
is
just
,
as
if
a
company
of
Bats
and
Emits
,
or
of
Frogs
and
Worms
should
contend
for
preheminence
,
in
point
of
the
Gods
favour
to
them
;
and
say
,
that
they
are
the
only
creatures
,
to
which
God
vouchsafes
to
reveil
his
mind
;
and
that
neglecting
the
whole
World
beside
,
he
only
takes
care
of
their
welfare
(
lib.
4.
cal.
11.
)
Lastly
,
how
can
your
Church
be
Catholick
,
in
point
of
Doctrine
?
seeing
you
dissent
and
rend
your selves
,
as
a
Sect
from
the
Catholick
Religion
of
the
whole
World
(
lib.
8.
cal.
1.
)
The
truth
is
(
saith
he
,
lib.
1.
5.
)
And
are
rent
your selves
into
so
many
sects
(
lib.
3.
4.
)
We
could
allow
your
Religion
to
be
acceptable
to
the
God
of
Judaea
,
and
your
Society
(
upon
that
account
)
in
favour
with
that
God
.
But
we
cannot
endure
that
pride
,
that
you
will
either
be
all
,
or
none
:
that
you
applaud
your selves
,
as
the
All
of
the
Universe
,
which
God
respects
;
and
exclude
all
,
but
your selves
,
out
of
the
divine
favour
:
that
your
Church
should
be
the
Catholick
Receptacle
of
the
whole
Community
of
Saints
,
and
your
Religion
the
Universal
way
of
Soul-cure
(
a
thing
never
heard
of
before
,
either
among
the
Traditions
of
the
Magi
,
Gymnosophists
,
or
Philosophers
)
this
is
that
we
cannot
but
with
abhorrencie
disgust
.
That
the
Jews
(
for
Christian
Religion
is
orignally
Judaick
)
that
inconsiderable
People
,
(
and
so
much
hated
of
the
Gods
,
as
they
cannot
obtain
of
any
of
them
,
so
much
room
upon
Earth
,
as
to
dwell
upon
together
)
should
prescribe
,
in
matters
of
Religion
,
to
the
whole
World
,
and
not
permit
to
other
Nations
their
own
,
as
best
for
them
:
but
break
the
bond
of
universal
Peace
;
decry
that
National
Independency
,
which
(
till
this
universal
way
of
Salvation
,
this
common
Faith
was
obtruded
upon
the
whole
World
)
kept
all
Nations
in
a
friendly
Communion
of
heart
,
in
a
charitable
correspondency
among
themselves
:
each
one
allowing
other
that
Religion
they
esteem'd
most
convenient
for
themselves
.
The
Evangelical
way
of
Salvation
,
the
Christian
Faith
;
and
Christian
Church
are
therefore
called
Common
,
Universal
and
Catholick
;
because
it
is
that
way
of
Salvation
,
which
God
hath
from
the
beginning
propounded
to
all
Mankind
,
and
been
intirely
embraced
in
all
Ages
and
Places
,
by
all
Persons
,
who
have
preferr'd
divine
Revelations
before
their
own
Inventions
:
who
are
therefore
collectively
stiled
the
Catholick
Church
.
1.
Celsus
therefore
equivocates
in
saying
our
Religion
and
Church
were
but
erected
the
other
day
:
for
though
the
Gospel
,
as
it
is
an
History
of
the
exhibition
of
the
promised
Seed
,
could
not
commence
before
that
Fulness
of
Time
,
when
Christ
came
into
the
World
;
yet
,
as
it
is
the
glad
tydings
of
Salvation
by
that
Seed
,
it
was
preach'd
in
Paradise
:
in
which
respect
Jesus
Christ
is
yesterday
,
and
to
day
the
same
Rock
upon
which
the
Church
hath
been
built
in
all
Ages
.
2.
This
Religion
and
Church
was
not
shut
up
in
Judaea
,
a
corner
of
the
World
,
but
proclaim'd
and
establish'd
in
Eden
,
first
,
by
God
himself
,
to
and
in
the
old
World
:
and
next
by
Noah
,
to
and
in
the
new
World
,
in
the
hearing
and
sight
of
all
Mankind
:
from
whence
,
as
from
the
Center
,
their
Lines
went
to
the
utmost
Circumference
of
suceeding
Generations
:
amongst
whom
whosoever
retain'd
the
fear
of
God
,
and
wrought
righteousness
,
were
accepted
of
God
.
When
indeed
men
grew
weary
of
waiting
for
the
Seed
promis'd
,
and
became
so
vain
in
their
Imaginations
,
as
to
frame
Gods
,
and
Saviours
,
and
Religions
to
themselves
.
God
preach'd
the
Gospel
anew
,
and
repeated
the
old
and
Catholick
Religion
to
his
friend
Abraham
,
annexing
thereto
the
Seal
of
Circumcision
,
as
a
sign
that
the
Seed
was
not
yet
come
,
and
that
it
was
to
come
out
of
his
Loyns
by
Isaac
.
)
This
was
not
only
a
peculiar
Priviledge
to
his
Posterity
,
but
a
general
advantage
to
the
whole
World
:
For
whither
could
men
,
in
common
reason
,
think
themselves
obliged
to
look
(
when
they
found
themselves
at
a
loss
in
point
of
Religion
;
)
but
to
Sem's
Family
,
to
which
they
were
directed
by
Noah's
blessing
the
God
of
Sem
:
And
to
which
of
Sem's
stock
could
they
repair
,
but
to
Abraham
whom
Sem
himself
(
that
King
of
Salem
,
and
Priest
of
the
high
God
(
as
some
think
)
had
blessed
in
the
name
of
that
high
God
.
So
that
Abraham
,
and
his
Seed
by
Isaac
,
were
Gods
Standard
bearers
,
to
lift
up
Christ
as
an
Ensign
to
the
Gentiles
:
And
to
make
these
Standard-bearers
higher
by
the
head
,
than
all
other
Nations
,
and
the
Ensign
more
conspicuous
.
God
lifted
that
People
up
above
all
others
,
by
signal
favours
while
they
walk'd
in
that
way
that
he
had
appointed
them
,
punish'd
them
double
to
any
other
trangressors
,
when
they
cast
off
the
fear
of
Isaac
,
he
built
his
glorious
Temple
amongst
them
upon
his
own
Hill
,
adorn'd
his
Worship
with
such
Ceremonies
,
as
at
once
rendred
it
august
in
the
Eyes
of
Gentiles
,
and
instructive
to
their
minds
:
august
as
out-vying
their
Inventions
in
multitude
,
in
magnificence
:
Instructive
,
as
pointing
to
the
bruised
heel
of
the
Womans
Seed
;
as
being
so
chargeable
and
toilsome
,
as
it
was
not
credible
that
any
Nation
should
(
by
their
own
free
choice
)
encumber
themselvs
with
so
burdensome
a
service
,
nor
possible
they
could
be
induc'd
to
the
embracing
of
it
,
by
any
Motives
inferiour
to
those
dreadful
appearances
of
the
divine
Majesty
(
at
the
promulgation
of
it
)
and
Menacies
annext
to
it
.
Add
to
all
this
,
their
sojourning
in
Aegypt
(
the
Nursery
of
Idolatry
)
so
many
hundred
years
:
Their
settlement
in
Canaan
;
where
the
worship
of
Devils
had
taken
deepest
root
;
so
near
to
Caldaea
,
where
the
Primitive
Tradition
had
been
first
corrupted
;
The
improvement
of
the
Art
of
Navigation
by
Solomon
;
Their
several
dispersisions
into
the
utmost
parts
of
the
inhabited
Earth
,
&c.
And
it
will
appear
;
that
as
the
Earth
was
over-spread
by
degrees
with
people
,
and
people
grew
to
apostatize
from
the
Catholick
Religion
;
God
sent
this
(
then
last
)
Edition
of
the
Gospel
after
them
;
by
the
hand
of
Abrahams
seed
,
bringing
to
their
remembrance
the
almost
forgotten
Promise
of
the
Womans
Seed
:
And
that
therefore
the
Divine
Grace
administred
to
all
men
an
occasion
to
seek
after
God
:
whom
they
might
have
found
,
if
they
would
have
sought
him
where
he
directed
them
:
and
whom
all
did
find
,
who
did
not
maliciously
shut
their
eyes
against
the
Light
,
shining
in
Judaea
,
in
its
full
body
(
as
the
Sun
in
its
Orb
)
and
thence
transmitting
its
Beams
into
the
utmost
Coasts
of
the
World
.
Briefly
,
The
Jews
(
setting
aside
the
Covenant
of
Peculiarity
,
which
consisted
of
Earthly
Promises
and
Carnal
Ordinances
)
was
only
the
Worlds
Cock
,
to
give
it
notice
how
the
time
past
(
till
the
Fulness
of
Time
was
come
)
to
awake
its
drowsie
eyes
to
wait
for
break
of
day
;
to
profligat
those
painted
Lyons
who
had
usurpt
the
Title
of
the
Lyon
of
the
Tribe
of
Judah
;
to
give
notice
,
the
Star
of
Jacob
was
not
yet
risen
,
and
to
direct
them
,
by
the
voice
of
their
Prophets
,
when
and
where
to
look
for
the
promised
Seed
.
In
a
word
;
they
were
not
the
Catholick
Church
,
but
a
Nation
of
Priests
,
separated
for
the
service
of
the
Catholick
Church
,
consisting
of
Jews
and
Gentiles
,
worshipping
the
true
God
,
and
waiting
for
Christ
.
3.
Celsus
his
Exception
,
therefore
,
that
Christian
Religion
opposeth
the
general
Religion
of
the
World
,
is
manifestly
false
:
for
there
never
was
any
Religion
universally
profest
(
as
that
which
bringeth
Salvation
to
all
)
save
the
Christian
;
that
is
,
Faith
in
the
promised
Seed
;
for
Gentile
Religions
were
calculated
to
particular
Climes
,
but
this
publish'd
to
,
and
believed
through
the
whole
World
.
4.
What
he
objects
as
to
Sects
of
Christians
,
I
answer
,
what
ever
Sect
recedes
from
the
Catholick
Church
,
and
the
common
Faith
ceaseth
to
be
Christian
;
that
is
,
whoever
rend
themselves
from
that
body
of
Believers
(
who
in
all
Ages
(
before
Christ
and
since
)
have
held
the
common
Way
of
Salvation
by
the
blood
of
the
Womans
Seed
;
)
become
,
as
to
Religion
,
Heathens
:
and
therefore
the
Church
is
not
chargeable
with
them
.
Article
10.
[
The
forgiveness
of
sins
.
]
This
is
plainly
to
be
read
,
as
a
Point
of
Christ
,
and
his
Apostles
Doctrine
,
and
the
Churches
Faith
,
in
that
odious
Comparison
of
the
Epicurean
Sophist
Celsus
(
lib.
3.
16
,
17.
)
They
that
are
to
be
initiated
in
Pagan
Mysteries
,
are
by
a
Cryer
thus
invited
[
whosoever
is
of
pure
hands
and
heart
,
whosoever
is
free
from
all
impieties
,
whosoever
hath
a
soul
not
conscious
to
it self
of
any
villany
,
whosoever
hath
lived
well
and
justly
,
come
hither
:
]
At
sacer
est
locus
—
procul
ite
prophani
,
&c.
But
the
Christian
Preachers
invite
men
to
the
Christian
Faith
,
after
these
forms
:
[
Whosoever
is
simple
,
wretched
,
wicked
,
prophane
,
here
is
pardon
for
them
.
Come
ye
impure
and
defiled
Souls
,
here
is
a
Fountain
of
Purgation
open
for
you
to
wash
in
.
]
Your
Jesus
(
you
say
)
came
not
to
call
the
righteous
but
sinners
,
(
and
whither
should
the
Physician
come
but
to
the
sick
)
as
Origen
well
replies
.
In
the
exposition
of
the
Apostles
Creed
,
(
among
the
works
of
St.
Cyprian
;
but
by
St.
Jerom
ascribed
to
Ruffinus
,
and
by
Gennadius
commended
as
the
best
piece
of
Ruffinus
;
and
therefore
judged
by
Erasmus
to
be
his
;
)
the
Pagans
object
against
this
Article
,
That
the
Christians
do
miserably
deceive
themselves
in
believing
,
that
sins
can
be
forgiven
;
that
what
is
committed
indeed
,
can
be
purg'd
by
words
;
whether
of
Promise
on
Gods
part
;
or
Confession
on
the
penitent's
part
;
or
Absolution
,
on
the
Priests
part
.
Is
it
possible
(
say
they
)
that
he
that
hath
committed
Murder
or
Adultery
,
should
not
be
reckon'd
a
Murderer
or
Adulterer
:
to
which
it
is
there
well
answered
:
Why
should
I
not
believe
,
that
that
God
who
of
Earth
made
me
a
Man
,
can
make
me
of
guilty
,
innocent
;
that
he
who
made
me
see
,
who
before
was
blind
;
who
made
me
hear
,
who
before
was
deaf
;
who
made
me
sound
,
who
was
before
lame
:
can
restore
innocency
to
me
,
when
I
have
lost
it
,
&
c
?
Article
11.
[
The
Resurrection
of
the
Flesh.
]
Were
this
Article
buried
,
in
the
oblivion
of
whole
Christendom
,
it
might
obtain
a
Resurrection
,
even
out
of
the
grave
of
Pagan
Writers
;
and
loose
no
more
of
its
perfection
,
than
our
bodies
shall
do
at
their's
.
That
fleering
Philosopher
Celsus
,
while
he
laughs
it
out
of
countenance
,
brings
it
to
remembrance
.
All
that
Christ
taught
you
(
saith
he
)
touching
the
Resurrection
of
the
body
,
touching
Eternal
Life
and
Death
,
he
borrowed
from
the
Books
of
the
Jewish
Prophets
(
lib.
2.
3.
)
But
with
how
much
absurdity
do
you
(
with
that
earnestness
,
as
if
you
accounted
nothing
more
desireable
)
hope
and
wait
for
the
Resurrection
of
your
Body
?
when
in
the
mean
while
you
throw
your
Bodies
as
vile
things
to
all
kinds
of
Torments
(
lib.
8.
18.
)
And
(
lib.
3.
cal.
6.
)
The
Christians
amuse
the
unwary
Vulgar
with
vain
and
bug-bear
threats
,
of
eternal
judgement
,
of
the
pains
of
the
damned
:
and
with
the
alluring
promises
of
future
rewards
.
And
yet
the
same
Author
(
lib.
4.
7.
)
confesseth
that
we
in
our
discourses
of
the
day
of
Judgement
speak
congruously
to
the
old
Philosophers
.
And
(
lib.
1.
cal.
4.
)
the
very
first
instance
he
bringeth
of
our
concurrence
with
the
opinions
of
Philosophers
is
that
which
we
teach
touching
rewards
and
punishment
.
Deogratias
relates
to
St.
Austin
this
Quaere
propounded
by
a
Gentile
Philopher
;
Whether
the
promised
Resurrection
would
be
like
that
of
Lazarns
or
that
of
Christ
?
not
like
Lazarus
(
saith
the
Philosopher
;
)
for
he
rose
before
his
Body
was
consum'd
:
but
you
Christians
say
,
that
mens
bodies
shall
rise
many
Ages
after
they
are
crumbled
to
dust
:
not
like
Christ
;
for
he
shew'd
the
scars
in
his
Hands
and
Side
,
and
did
eat
after
he
rose
again
:
but
you
say
,
that
after
the
Resurrection
men
shall
neither
eat
nor
drink
,
nor
have
any
blemish
upon
their
Bodies
(
Aug.
Ep.
49.
)
Here
we
have
not
only
the
Resurrection
,
but
the
manner
of
it
,
as
it
is
described
in
the
Gospel
,
attested
by
Pagans
to
have
been
the
known
Doctrine
of
the
Church
,
viz.
that
our
Bodies
should
rise
glorious
Bodies
.
Hitherto
appertains
that
place
of
Ruffin
.
(
expl
.
symbol
.
)
[
Infideles
reclamant
,
&
dicunt
quomodò
potest
caro
,
quae
putrefacta
,
dissolvitur
,
aut
in
pulverem
vertitur
,
aut
in
mari
profundo
solvitur
,
fluctibùsque
dispergitur
,
recolligi
rursùm
&
reintegrari
in
unum
,
&
corpus
ex
eâ
hominis
reparari
?
Resp.
quod
in
seminibus
quae
tu
in
terra
jacis
,
per
annos
singulos
fieri
vides
,
hoc
de
tua
carne
,
quae
Dei
lege
seminatur
in
terra
futurum
esse
non
credis
?
Cur
,
quaeso
te
nunc
,
tam
angustus
&
invalidus
divinae
potentiae
existmator
es
,
ut
dispersum
uniuscujusque
carnis
pulverem
in
suam
rationem
colligi
&
reparari
posse
non
censeas
;
cùm
videas
quòd
etiam
mortale
ingenium
demersas
in
profundum
terrae
metallorum
venas
rimatur
,
&
artificis
oculus
aurum
videt
in
quo
imperitus
terram
putet
?
nec
tantum
quidem
concedimus
ei
qui
fecit
hominem
,
quantum
homo
,
qui
ab
ipso
factus
est
,
consequi
potest
?
&
cum
auri
esse
propriam
venam
,
&
argenti
aliam
,
aeris
quoque
longè
disparem
,
ferri
quoque
&
plumbi
,
diversas
in
terra
species
latere
terrae
,
mortale
deprehendat
ingenium
:
divina
virtus
invenire
posse
ac
discernere
non
putabitur
uniuscujusque
carnis
proprium
sensum
etiam
si
videatur
esse
dispersum
.
]
Against
this
Doctrine
(
of
the
Resurrection
of
the
Body
)
the
Lufidels
exclaim
,
and
say
;
How
can
the
Flesh
,
after
it
is
dissolv'd
and
turn'd
into
dust
,
or
mouldered
away
in
the
bottom
of
the
Sea
,
and
scatter'd
with
the
waves
,
be
again
gather'd
up
and
reunited
into
one
,
and
the
body
of
a
man
be
made
up
of
it
?
I
answer
,
[
That
which
thou
seest
every
year
done
,
in
the
seed
that
thou
casts
into
the
ground
;
dost
thou
not
believe
this
may
be
done
in
thy
flesh
,
which
by
the
Law
of
God
is
sown
in
the
earth
?
Why
(
I
pray
thee
now
)
hast
thou
so
low
an
esteem
of
the
divine
Power
,
that
thou
caust
not
conceive
how
the
scatter'd
dust
of
every
mans
body
can
be
collected
and
set
in
its
own
rank
?
when
thou
seest
that
even
humane
Wit
searcheth
,
out
of
the
depth
of
the
earth
,
divers
Veins
of
Metals
:
And
that
the
Artificers
eye
discerns
that
to
be
Gold
,
wherein
the
unskilful
perceive
nothing
but
earth
.
And
shall
we
not
ascribe
so
much
to
God
,
who
made
man
,
as
we
see
man
can
attain
to
,
who
is
but
Gods
Creature
?
Or
shall
not
the
divine
Power
be
thought
able
to
find
out
and
discern
the
proper
rank
▪
to
which
every
crum
of
dust
(
of
every
mans
)
appertains
;
seeing
the
Ingenuity
of
Mortals
extends
it self
to
the
discerning
of
the
Veins
of
Gold
,
Silver
,
Brass
,
Iron
,
and
Lead
asunder
?
]
But
we
shall
meet
with
more
upon
this
subject
while
we
present
the
Animadversions
of
Pagans
upon
the
next
and
last
Article
.
Article
12.
[
And
life
everlasting
.
]
If
when
you
speak
of
eternal
Life
(
saith
Celsus
,
lib.
8.
18.
)
you
meant
no
more
,
than
that
you
hope
your
Soul
shall
live
for
ever
;
I
should
cordially
assent
to
you
,
as
rightly
thinking
,
that
they
shall
be
happy
that
have
lived
well
,
and
the
unrighteous
held
in
everlasting
misery
.
From
this
Opinion
,
neither
the
Christian
,
nor
any
body
else
can
recede
:
But
to
think
that
the
Body
shall
be
made
immortal
,
is
a
Conceit
that
cannot
enter
but
into
rustick
,
impure
,
and
brutish
Animals
.
Why
then
did
Plato
think
,
that
Souls
separate
have
a
kind
of
Body
wherein
they
appeared
about
Sepulchres
?
(
Orig.
cont.
Cels.
2.
41.
)
why
did
he
assign
certain
fortunate
Islands
for
the
habitation
of
fortunate
Souls
,
if
he
had
not
some
gimmering
of
the
Resurrection
:
What
need
a
place
so
large
,
(
as
in
comparison
of
that
,
this
habitable
Earth
is
but
an
Ant-hill
)
if
it
be
not
intended
for
glorified
Bodies
as
well
as
Souls
(
lib.
7.
cal.
9.
)
as
St.
Origen
reasons
.
Lastly
,
why
does
this
fleering
Epicure
deride
the
Church
for
believing
the
everlasting
Life
of
the
Body
,
as
a
thing
impossible
?
Seeing
the
Philosophers
are
of
Opinion
,
that
the
whole
world
is
an
Animal
,
a
living
Creature
consisting
of
Soul
and
Body
:
and
yet
an
Animal
most
blest
and
sempiternal
.
And
that
the
Sun
and
the
rest
of
the
Planets
have
not
only
bodies
(
as
every
man's
Eye
may
inform
him
)
but
Bodies
animated
,
and
(
with
these
bodies
of
theirs
)
sempiternal
,
why
cannot
he
,
who
hath
given
so
bright
and
everlasting
a
Body
to
the
Sun
,
cloath
our
Souls
with
Bodies
,
that
shall
shine
as
the
Sun
for
ever
,
as
St.
Austin
argues
(
de
civitat.
10.
29.
)
expostulating
with
the
Philosopers
,
for
that
they
are
forc'd
to
recede
from
their
own
Placits
,
while
they
argue
against
the
Articles
of
our
Faith
.
[
Quid
ergò
est
quòd
cùm
vobis
fides
Christiana
suadetur
tunc
obliviscemini
,
aut
ignorare
vos
fingitis
,
quòd
disputare
aut
docere
soleatis
?
quid
causae
est
quod
propter
opiniones
vestras
quas
ipsi
oppugnatis
Christiani
esse
nolitis
?
]
[
What
's
the
matter
,
that
while
we
argue
with
you
to
imbrace
the
Christian
Faith
,
ye
either
forget
,
or
feign
your selves
ignorant
of
,
such
things
as
you
use
to
defend
and
teach
?
what
's
the
matter
that
for
the
sake
of
those
opinions
of
yours
,
which
your selves
oppose
,
you
refuse
to
bocome
Christans
?
]
Can
a
fuller
demonstration
be
required
than
this
,
that
Christian
Religion
was
deliver'd
(
at
first
)
in
that
very
Form
,
wherein
it
is
now
profes'd
by
the
Church
,
and
delineated
in
the
Gospel
?
That
the
Rose
of
Sharon
,
the
Lilly
of
the
Vallies
,
which
now
sticks
on
the
Churches
bosome
,
is
that
which
was
planted
by
the
hand
of
the
Apostles
,
sixteen
hundred
years
ago
,
may
be
evidenc'd
(
beyond
all
possibility
of
doubt
)
by
comparing
it
,
with
that
,
which
grows
among
these
Thorns
,
with
the
cuts
and
prints
of
it
,
in
those
Herbals
that
were
drawn
on
purpose
to
decry
the
Virtue
of
it
.
I
put
it
here
to
the
Scepticks
Conscience
;
whether
he
would
not
esteem
him
a
sleepy
or
bribed
Judge
,
who
would
not
give
sentence
of
his
Legitimacie
,
would
not
pronounce
him
the
Son
of
that
Woman
he
calls
Mother
,
after
he
had
heard
the
Adversaries
(
and
those
that
would
have
his
Inheritance
to
be
theirs
)
in
their
pleadings
against
him
,
describe
the
Child
,
that
was
then
born
of
that
Woman
,
in
all
points
so
like
the
defendant
;
as
the
Pagan
Adversaries
of
our
Religion
describe
that
Religion
,
which
Christ
and
his
Apostles
publish'd
,
to
be
like
that
is
now
contain'd
in
our
Scriptures
.
Briefly
,
to
rally
up
the
strength
of
this
first
Argument
(
for
the
credibleness
of
that
Testimony
which
commends
the
Gospel
to
us
)
we
have
heard
the
Witnesses
on
both
sides
examin'd
and
those
●gainst
our
cause
give
as
full
evidence
for
us
(
as
to
Matter
of
Fact
)
as
those
of
our
own
party
:
we
have
heard
the
Plaintiff
declare
,
and
his
Declaration
is
a
pleading
of
our
Cause
:
We
alledge
that
Christ
was
born
,
crucified
,
rose
again
,
&c.
we
can
make
proof
of
all
this
by
thousands
of
Evidences
in
our
custody
;
but
to
spare
the
labour
of
perusing
them
,
and
to
prevent
all
suspicion
of
Forgery
,
we
are
content
to
refer
the
business
to
our
Adversaries
Records
:
these
have
been
produc'd
,
and
appear
to
be
all
one
with
ours
(
as
to
the
stating
Matters
of
Fact
:
)
so
that
there
was
never
any
thing
more
unanimously
agreed
in
,
than
Gospel-history
,
Friends
and
Foes
giving
in
their
harmonious
,
Testimonie
to
the
Truth
thereof
:
and
the
busiest
Adversaries
being
not
able
to
make
any
solid
Exception
against
any
thing
reported
in
it
.
CHAP.
V.
The
Truth
of
Gospel-History
attested
by
Secular
Writers
.
§
1.
Old
Antagonists
did
not
persist
in
the
denyal
of
any
point
of
Gospel-history
,
save
that
of
Christs
Resurrection
:
and
the
manner
of
their
denying
it
proves
the
truth
of
it
.
§
2.
Josephus
his
Story
of
John
Baptist
,
accords
with
Gospel-history
.
§
3.
His
Text
in
Testimony
of
Jesus
vindicated
from
the
exceptions
of
Vossius
,
&c.
§
4.
Josephus
his
Date
of
Christ's
,
and
the
Baptists
Story
falls
in
with
Gospel-Chronologie
.
§
5.
The
Stories
of
Herod
,
Herodias
,
Aretus
,
Artabanus
,
Philip
,
Lysanias
,
in
Josephus
,
Tacitus
,
Suetonius
,
timed
to
Sacred
Chronology
.
§
6.
The
twin-Priesthood
of
Annas
and
Caiaphas
at
Christ's
Baptism
and
Passion
cleared
.
§
7.
The
Date
of
Philip
the
Tetrarch's
death
.
§
1.
1.
THat
Christ
was
born
at
such
a
time
,
of
such
a
Mother
,
did
such
things
,
preach'd
such
Doctrine
,
as
our
Scriptures
mention
;
the
Jew
(
who
was
upon
the
place
,
and
his
Contemporary
)
had
not
the
face
to
deny
:
as
being
things
not
done
in
a
corner
,
but
the
greatest
and
most
considerable
part
of
them
,
famously
known
to
thousands
of
Eye
and
Ear-witnesses
.
The
only
Passage
(
in
the
whole
Story
of
Christ
)
he
offer'd
to
make
exception
against
,
was
that
of
Christ's
Resurrection
:
for
the
disproof
of
which
he
hired
Soldiers
,
to
say
,
that
he
was
not
risen
,
but
his
body
stoln
away
by
his
Disciples
.
But
now
the
positive
part
of
their
Testimony
clearly
confutes
the
Negative
,
and
confirms
the
rest
of
the
Evangelical
Story
,
touching
that
matter
:
for
if
the
Soldiers
can
tell
,
that
his
Disciples
stole
him
away
;
then
it
is
certain
;
that
his
Sepulchre
was
watch'd
by
them
;
that
his
body
(
the
third
day
)
was
gone
out
of
the
Sepulchre
;
and
that
his
Disciples
said
,
he
was
risen
.
And
this
is
as
much
as
we
need
strive
for
,
in
this
Question
(
concerning
Matters
of
Fact
reported
by
the
Apostles
)
Whether
this
report
were
true
or
no!
is
another
Question
,
whose
final
and
irrefragable
Determination
depends
upon
the
probat
of
their
divine
Mission
(
of
which
anon
:
)
For
grant
but
this
,
that
the
Apostles
(
to
whose
Doctrine
God
set
his
Seal
)
did
preach
,
that
Christ
rose
again
;
and
Gods
Seal
will
go
farther
(
with
considerate
men
)
than
the
word
of
suborn'd
Buff-coats
:
Soldiers
are
not
generally
,
men
of
over-tender
Consciences
:
To
weigh
the
Evidences
,
at
present
,
in
the
Scales
of
common
Sense
:
That
Christ
was
conveighed
out
of
the
Grave
(
either
by
the
hand
of
his
divine
Power
,
or
of
his
Disciples
)
and
that
the
Disciples
said
he
was
risen
;
is
confes'd
,
is
attested
to
,
by
the
Soldiers
:
the
only
doubt
remaining
,
is
,
whether
in
that
Point
wherein
they
differ
,
we
are
(
in
reason
)
to
believe
the
Apostles
,
or
Soldiers
?
The
Apostles
can
shew
Gods
Hand
and
Seal
,
to
confirm
their
Report
;
do
with
great
power
give
evidence
of
Christ's
Resurrection
:
we
have
only
the
Soldiers
bare
word
,
and
the
syllables
of
it
not
hanging
well
together
:
His
Disciples
(
say
they
)
stole
him
away
while
we
slept
:
a
company
of
armed
men
,
set
on
purpose
to
watch
,
must
certainly
be
asleep
,
if
they
let
his
Body
be
taken
away
by
a
few
unarm'd
and
timorous
persons
,
a
few
scatter'd
sheep
,
now
their
Shepherd
was
smitten
,
and
on
a
dead
sleep
,
if
they
were
not
awaken'd
by
that
noise
(
they
could
not
but
make
)
in
opening
the
mouth
of
the
Sepulchre
:
it
being
shut
up
,
with
a
great
stone
,
firmly
fastned
in
the
Rock
,
with
cramps
of
Iron
soder'd
into
the
Rock
and
Stone
;
and
made
as
sure
as
could
be
,
by
the
wit
of
his
mortal
enemies
:
Make
it
as
sure
as
you
can
(
saith
Pilate
)
so
they
went
and
made
the
Sepulchre
sure
,
sealing
the
Stone
,
Mat.
27.
65.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
use
the
best
of
your
skill
to
make
it
fast
,
so
fast
as
it
cannot
be
removed
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
they
made
the
Sepulchre
sure
:
as
sure
as
a
prison
is
,
when
the
doors
are
fast
lock'd
;
as
feet
are
from
getting
out
,
when
they
are
lock'd
in
the
Stocks
,
Act
5.
23.
Act.
16.
24.
And
this
by
sealing
the
stone
,
not
as
we
seal
bags
(
which
makes
them
not
fast
,
but
is
only
a
sign
of
honest
dealing
;
)
for
no
such
sealing
could
have
hindred
the
Disciples
(
if
they
had
had
a
mind
)
to
steal
away
the
Lords
Body
:
and
therefore
this
sealing
of
the
stone
,
could
be
nothing
else
,
but
their
fastning
it
to
the
Rock
,
as
hath
been
above
expres'd
,
(
Gaill's
Sacred
Philosophy
,
art.
4.
cap.
27.
)
But
then
(
if
they
were
on
so
dead
a
sleep
)
how
can
they
tell
what
was
done
,
or
by
whom
it
was
conveighed
away
?
They
were
awake
(
after
the
Body
of
our
Lord
was
gone
)
when
they
saw
,
it
was
not
in
the
Grave
:
and
the
Disciples
were
awake
,
those
many
times
they
saw
him
,
and
handled
him
,
after
his
Resurrection
.
All
say
,
they
saw
the
Sepulchre
empty
,
on
Sunday
morning
,
when
they
were
broad
awake
:
the
Disciples
say
,
they
saw
him
alive
after
he
was
risen
;
and
knew
that
Body
,
wherein
he
appear'd
,
to
be
that
very
Body
which
was
crucified
,
by
many
infallible
tokens
.
No
(
say
the
Soldiers
)
he
did
not
rise
again
,
but
the
Disciples
stole
away
his
Body
;
yet
confess
,
they
were
asleep
,
while
this
was
done
:
which
is
(
in
effect
)
to
acknowledge
they
cannot
tell
,
how
it
was
conveighed
away
:
and
to
forbid
all
sober
men
to
give
assent
to
what
they
say
,
as
being
incompetent
Witnesses
.
Christ's
Body
we
can
assure
you
is
not
in
the
Sepulchre
;
but
how
it
was
removed
thence
,
or
by
whom
?
ask
them
that
can
tell
,
for
we
were
asleep
.
This
is
just
like
the
evidence
which
Aemilianus
gave
against
Apuleius
.
(
Apolog.
pag.
295.
)
[
Habuit
Apuleius
quaepiam
linteolo
involuta
:
haec
quoniam
ignoro
quae
fuerint
,
iccirco
Magica
fuisse
contendo
:
crede
igitur
mihi
quod
dico
,
quia
id
dico
quod
nescio
.
]
Apuleius
had
certain
things
wrapt
up
in
Linnen
cloath
:
these
,
because
I
knew
not
what
they
were
,
I
strongly
affirm
to
have
been
some
Magical
Tools
;
that
is
,
(
as
Apuleius
truly
represents
to
the
Judges
this
Testimony
)
you
must
therefore
believe
me
,
because
I
affirm
that
of
which
I
am
wholly
ignorant
.
And
had
the
Chief
Priests
themselves
believed
the
Soldiers
Tale
,
why
did
they
not
send
hue
and
cry
after
the
Thief
?
why
did
they
not
rack
those
,
that
were
famously
known
to
be
his
Disciples
,
to
make
them
confess
where
they
had
laid
it
?
why
did
they
not
make
privy
search
for
it
,
while
the
sent
was
hot
?
Why
did
not
the
Soldiers
,
(
if
they
had
believ'd
themselves
)
as
soon
as
they
awoke
(
and
saw
the
stone
roll'd
away
)
disperse
themselves
several
ways
,
in
pursuit
of
those
had
stoln
it
?
why
did
they
not
apply
themselves
(
forthwith
)
to
the
Guards
,
at
every
Gate
?
to
the
Watchmen
,
that
went
up
and
down
the
City
;
with
a
[
Saw
ye
not
,
heard
ye
not
,
can
ye
tell
no
tydings
?
]
why
was
not
Jerusalem
all
in
an
uproar
at
the
news
?
How
easily
might
the
Discipies
have
been
taken
in
the
manner
,
who
(
by
the
Soldiers
own
confession
)
could
not
be
gone
far
,
before
they
awoke
:
for
they
had
not
time
,
(
to
shut
the
Cabinet
,
after
they
had
stoln
the
Jewel
)
to
roll
the
stone
to
the
Sepulchres
mouth
again
,
after
they
had
taken
out
the
Corps
;
which
certainly
they
would
have
done
(
had
they
not
been
prevented
)
on
purpose
to
hide
from
the
Soldiers
so
certain
an
indication
of
the
removal
of
the
Body
,
till
they
were
got
out
of
their
reach
.
It
had
been
worth
the
while
to
have
turn'd
every
stone
,
to
find
whither
the
Disciples
had
convey'd
it
,
that
they
might
have
laid
it
forth
to
open
view
of
the
people
,
to
affront
the
Apostles
preaching
of
the
Resurrection
:
But
the
proud
are
robbed
,
they
have
slept
their
sleep
(
as
their
own
Prophes
,
in
a
holy
scorn
and
derision
of
them
,
had
foretold
)
and
in
the
hands
of
the
mighty
there
is
found
nothing
:
Nothing
,
but
this
palpably
feigned
Tale
,
can
be
invented
,
to
prejudice
the
truth
of
Christ's
Resurrection
,
by
a
Council
of
the
subtilest
and
most
implacable
enemies
Christs
name
ever
had
,
and
that
,
after
whole
nights
plotting
upon
their
pillow
,
(
for
they
suspected
Christ
would
rise
from
the
dead
)
what
to
do
?
what
to
say
,
in
case
their
fears
should
come
to
pass
?
yea
,
after
comparing
notes
,
and
taking
counsel
together
.
Had
they
so
drain'd
their
heads
of
devilish
policy
,
in
compassing
Christs
Death
,
as
they
could
invent
nothing
,
to
disprove
his
Resurrection
by
,
but
this
pitiful
shift
?
(
as
Euphranor
bestow'd
so
much
art
in
carving
the
Image
of
Neptune
,
as
he
could
not
tell
how
to
go
to
work
with
the
other
Gods
.
)
I
begin
(
now
)
less
to
wonder
at
the
observation
I
am
upon
,
than
I
did
,
when
I
first
took
it
up
:
It
seemed
strange
to
me
,
that
Gospel-history
should
pass
through
so
many
Ages
so
currently
,
as
not
to
meet
with
the
least
rational
Contradiction
(
as
to
any
Clause
or
Tittle
of
it
)
from
any
of
those
millions
of
desperate
enemies
it
hath
met
with
(
all
along
in
its
passage
down
to
us
)
save
only
in
this
case
:
But
I
see
(
in
this
very
case
)
the
Devils
good
will
to
oppose
it
,
especially
in
this
Article
of
the
Resurrection
;
(
this
being
that
,
wherein
Christ
triumphed
over
him
;
and
we
,
in
Christ
;
[
'T
is
Christ
that
dyed
,
yea
,
rather
that
rose
from
the
dead
]
is
the
acme
of
the
Apostles
glorying
)
And
his
want
of
skill
,
or
power
,
or
heart
,
to
oppose
it
,
ever
since
Christ
triumphed
so
gloriously
over
him
(
and
his
Instruments
)
in
this
Debate
about
his
Resurrection
;
as
no
man
(
how
great
soever
his
enmity
was
against
it
)
would
so
far
under
value
his
own
Reputation
,
as
to
hazard
it
in
gainsaying
the
Reports
of
the
Gospel
:
So
that
this
little
Stone
(
ever
since
it
was
cut
out
of
the
Mountain
)
has
not
met
with
any
contradiction
,
that
could
put
it
to
a
stop
;
but
what
it
has
with
ease
run
over
.
I
would
not
be
too
peremptory
in
affirming
,
what
hath
not
been
done
;
there
may
be
more
Antagonists
against
our
Religion
,
than
I
have
read
:
but
this
I
may
safely
say
,
that
after
some
considerable
enquiry
,
and
most
serious
perusal
of
all
the
ancient
Authors
opposing
Christianity
(
that
I
could
compass
a
sight
off
;
)
I
have
not
read
,
nor
heard
of
one
person
,
who
offered
to
assert
himself
,
an
Eye-witness
,
of
any
one
thing
,
contrary
to
the
Evangelical
Story
.
§
2.
These
Testimonies
of
Adversaries
are
sufficient
to
evince
the
Truth
of
the
delivery
,
and
though
the
impossibility
of
the
Apostles
,
either
deceiving
or
being
deceived
(
which
hath
been
demonstrated
in
the
first
and
second
Book
)
does
manifestly
evince
that
they
delivered
nothing
but
the
Truth
:
yet
that
the
Atheists
mouth
may
for
ever
be
stopt
,
I
shall
,
ex
abundanti
,
produce
the
Testimonies
of
strangers
and
enemies
,
for
the
proof
of
the
Truth
of
the
things
delivered
.
There
is
(
we
see
)
no
Comparison
betwixt
the
Allegations
of
Plaintiff
and
Defendant
.
Their
exceptions
are
,
to
our
Evidences
;
as
the
dust
upon
the
Ballances
,
to
the
weight
in
the
Scales
;
lighter
than
vanity
.
Were
it
a
drawn
match
betwixt
us
,
were
the
Scales
equally
ballanced
;
the
weight
of
the
Testimony
of
By-standers
,
of
persons
that
did
not
interest
themselves
in
the
quarrel
,
as
it
relates
to
Religion
;
but
nakedly
record
the
great
Emergencies
of
the
World
,
as
Historians
;
especially
of
such
of
them
as
(
in
point
of
Religion
)
side
with
our
Adversary
,
will
add
over
weight
to
our
Scale
,
and
cast
the
ballance
,
on
our
side
so
irrecoverably
,
as
it
shall
not
be
in
the
power
of
Scepticism
it self
(
by
injecting
Queries
)
to
pull
down
the
other
Scale
;
or
,
with
all
the
doubts
it
can
raise
,
to
with-hold
its
assent
to
the
indubitable
Truth
of
our
Evangelist
,
in
those
things
that
are
hardest
to
be
believed
,
and
of
that
importance
,
as
the
belief
of
them
necessarily
inforceth
and
demonstrateth
the
Truth
of
the
rest
of
their
Histories
.
Josephus
,
a
Jew
and
a
Priest
of
Aaron's
Order
(
as
himself
informs
us
in
the
History
of
his
own
life
)
in
that
part
of
his
Jewish
Antiquities
,
for
the
truth
whereof
he
appeals
(
against
the
Exceptions
of
one
Justus
,
a
bold
lying
Pamphleter
)
to
the
Roman
Records
,
in
the
custody
of
Vespasian
and
King
Agrippa
;
that
Agrippa
,
who
was
so
zealous
of
the
Law
,
as
he
wish'd
he
might
no
longer
live
,
than
he
might
be
serviceable
towards
the
promoting
of
the
Jewish
Religion
(
and
therefore
fell
down
dead
at
Caligula's
feet
,
when
he
perceived
him
inexorably
set
against
the
Jews
,
for
refusing
to
erect
his
Statue
in
their
Temple
(
Philo
,
Legatione
ad
Caium
)
And
if
the
Testimony
,
of
such
an
Author
,
confirm'd
by
such
Evidences
,
in
the
custody
of
so
great
an
enemy
to
our
Religion
,
be
not
sufficient
to
prove
the
Truth
of
it
,
in
those
parts
of
it
,
it
hath
relation
to
,
what
will
satisfie
?
Now
this
Josephus
,
(
Jud.
antiq.
lib.
18.
cap.
9.
)
relates
the
whole
History
of
John
Baptist
exactly
in
the
tenour
of
the
Evangelists
,
thus
.
[
Herod
putting
away
his
own
Wife
,
the
Daughter
of
Aretas
,
the
King
of
Arabia
;
and
taking
from
his
Brother
(
yet
living
)
his
Wife
Herodias
,
had
(
not
long
after
)
War
with
Aretas
:
in
which
Battle
Herod's
host
utterly
perished
:
after
which
(
for
Herodias
her
sake
,
and
through
her
ambition
)
he
was
deprived
of
his
Kingdom
,
and
,
with
her
,
banish'd
to
Vienna
in
France
]
What
manner
of
man
doth
this
speak
the
Baptist
to
have
been
,
in
the
opinion
of
the
people
?
when
they
impute
Herod's
mishap
to
the
murthering
of
him
,
rather
than
the
Sanhedrim
(
reputed
sacred
persons
)
or
his
own
Children
(
a
cruelty
more
than
salvage
)
against
which
Barbarities
,
though
Josephus
declaims
,
yet
he
does
not
impute
to
them
Herod's
falling
into
the
displeasure
of
God
,
but
to
his
beheading
John
.
(
lib.
16.
cap.
ult.
)
and
his
following
the
counsel
and
humours
of
Herodias
(
18.
9.
)
wherein
he
had
the
concurrence
of
other
Jews
,
as
himself
writeth
.
[
Many
of
the
Jews
were
perswaded
,
that
those
judgements
befel
them
in
punishment
and
revenge
of
the
death
of
John
Baptist
[
as
he
was
commonly
called
:
)
for
Herod
had
slain
him
,
being
a
just
man
.
This
John
commanded
the
Jews
to
embrace
Virtue
,
to
execute
justice
one
towards
another
,
to
serve
God
in
Piety
,
reconciling
men
by
Baptism
to
Unity
:
for
upon
this
account
Baptism
seemed
unto
him
a
thing
acceptable
to
God
;
if
it
were
used
,
not
for
the
remission
of
sins
only
,
but
for
the
purifying
of
the
body
,
the
soul
being
,
first
,
cleansed
from
unrighteousness
:
he
excited
men
to
the
studie
of
Virtue
,
but
chiefly
of
Piety
and
Justice
,
as
also
to
the
Laver
of
Baptism
;
which
he
then
said
was
grateful
to
God
,
when
they
did
not
give
over
this
,
or
that
,
but
all
sins
;
and
to
minds
,
first
purified
by
righteousness
,
added
the
purity
of
the
body
.
(
lib.
18.
c.
ap.
7.
)
And
when
as
divers
flocked
after
him
(
for
they
were
greatly
delighted
in
hearing
him
)
Herod
fearing
,
that
so
forceable
a
power
of
perswading
,
(
as
he
was
endowed
with
)
might
possibly
lead
the
people
into
Rebelligon
,
sent
him
to
Machaerous
Castle
.
]
How
perfectly
does
this
square
with
our
Evangelists
?
as
to
his
Doctrine
of
Repentance
of
Righteousness
,
&c.
As
to
the
Opinion
the
Jews
had
of
him
,
as
a
just
Person
:
As
to
the
occasion
of
his
confinement
and
death
;
in
pretence
(
and
partly
)
Herods
fear
,
that
he
might
draw
the
people
into
Rebellion
(
and
therefore
Christ
,
hearing
of
John's
Imprisonment
(
and
the
Pharisees
muttering
,
that
Jesus
Baptised
more
Disciples
than
John
)
fearing
that
upon
the
same
score
he
might
be
restrain'd
,
steps
aside
into
Galilee
,
out
of
Judea
;
where
he
saw
the
people
flocking
after
him
,
was
looked
upon
with
an
evil
eye
(
John
4.
1
,
2.
)
as
Scaliger
well
observes
(
de
emendat
.
temp.
lib.
6.
)
But
really
(
and
chiefly
)
John's
telling
him
of
his
Brothers
Wife
,
and
Herod's
gratifying
of
Herodias
:
for
if
they
did
not
rtpute
her
hand
to
be
in
John's
murder
,
why
should
they
deem
her
exile
(
as
well
as
Herod's
)
to
be
the
effect
of
Divine
Vengeance
,
for
the
death
of
the
Baptist.
As
to
the
multitude
of
his
Followers
;
the
End
of
his
Baptism
,
to
be
a
Badge
of
Unity
,
(
a
sign
of
the
reconciliation
of
the
hearts
of
Fathers
to
Children
,
of
Children
to
Fathers
,
and
of
the
unwise
to
the
wisdom
of
the
just
.
)
It
s
ineffectualness
to
save
by
the
outward
Sign
,
without
the
inward
Grace
signified
,
&c.
Non
ovum
ovo
similius
:
never
was
one
more
like
himself
(
in
all
proportions
)
than
that
Baptist
is
,
which
the
Evangelists
,
to
him
,
whom
Josephus
describes
.
§
3.
No
less
a
Similitude
is
there
,
betwixt
that
Jesus
,
whom
the
Evangelists
describe
at
large
in
Iliads
;
and
him
whose
story
Josephus
contracts
,
into
this
Nut-shell
:
(
Antiq.
l.
18.
c.
4.
)
[
About
this
time
there
was
one
Jesus
,
a
wise
man
,
if
it
be
lawful
to
account
him
a
Man
(
and
no
more
;
)
for
he
was
a
worker
of
Miracles
;
a
Teacher
of
them
,
who
gladly
embraced
the
Truth
:
of
whom
he
drew
many
after
him
both
Jews
and
Gentiles
;
this
was
Christ
:
Insomuch
,
as
though
Pilate
(
by
the
advice
and
instigation
of
our
Elders
)
delivered
him
to
be
crucified
,
yet
they
who
had
loved
him
from
the
beginning
,
did
not
forsake
him
;
for
the
third
day
he
appeared
alive
to
them
;
(
as
the
holy
Prophets
had
foretold
,
not
only
these
,
but
innumerable
more
marvelous
things
,
of
Him
.
)
And
to
this
day
the
Christian
people
(
which
of
him
are
so
named
)
cease
not
to
encrease
.
]
Before
I
proceed
to
the
Application
of
this
Testimony
to
our
present
Case
,
I
must
remove
some
Objections
,
whereby
some
of
the
over-wise
Sect
have
attempted
to
alleviate
this
Authority
.
There
are
who
suspect
a
Pious
Fraud
here
;
that
some
Christians
have
been
tampering
with
this
Text
of
Josephus
,
and
turned
what
was
originally
writ
in
dispraise
of
our
Jesus
,
into
this
commendation
;
by
foysting
two
Clauses
into
it
.
-
1.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
if
we
may
call
him
a
man
.
]
And
-
2.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
this
is
Christ
]
But
why
might
not
Josephus
make
honourable
mention
of
Jesus
?
as
well
as
of
his
fore-runner
,
John
the
Baptist
:
or
his
Disciple
,
James
the
Just
?
both
which
he
commends
for
holy
men
,
and
so
far
in
Gods
favour
;
as
,
in
revenge
of
their
Murders
,
Vengeance
fell
upon
Herod
,
and
utter
desolation
upon
Jerusalem
.
Josephus
they
say
was
a
Pharisee
,
and
upon
that
account
would
not
befriend
Christ
with
so
large
an
Encomium
.
1.
If
Interest
will
not
lye
,
he
was
more
an
Essene
than
a
Pharisee
:
for
in
several
places
he
condemns
this
,
but
every
where
extols
that
Sect
)
even
such
as
himself
affirms
Bannus
,
his
Preceptor
,
to
have
been
(
viz.
)
an
Essene
,
and
a
great
admirer
of
John
Baptist
:
whom
,
if
he
followed
in
other
things
,
is
it
like
he
would
desert
him
,
in
his
good
opinion
of
Christ
?
wherein
he
might
come
short
of
a
Christian
,
and
be
no
other
than
Theodoret
and
Origen
present
him
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
]
[
one
that
did
not
embrace
the
Christian
Religion
,
nor
our
Lord
Jesus
Christ
:
]
And
yet
come
so
far
towards
one
,
as
to
believe
,
Jesus
of
Nazareth
to
have
been
the
Messiah
,
according
to
the
Notion
of
the
Ebionites
,
and
Nazarens
,
and
some
other
Jews
,
(
both
in
the
time
of
Christ
,
and
Josephus
)
who
observ'd
the
Mosaical
Rites
,
and
differ'd
not
from
other
Jews
,
save
in
opining
Jesus
to
have
been
born
of
a
Virgin
,
to
have
risen
again
,
to
have
been
a
great
Prophet
,
&c.
whom
Trypho
the
Jew
[
in
Justin
Martyr
)
if
he
do
not
praise
,
does
not
disallow
.
It
is
true
,
he
that
would
look
for
a
Jew
of
this
temper
now
,
had
need
light
up
a
Candle
at
noon-day
,
to
seek
him
out
:
for
the
Sun
affords
not
light
enough
.
But
we
must
not
,
from
our
Modern
(
ignorant
and
malicious
)
Jew
,
take
a
measure
of
those
,
who
lived
a
while
after
Christ
:
and
who
might
,
by
the
Miracles
which
the
Apostles
and
their
Successors
daily
wrought
,
understand
how
great
a
Person
he
must
be
,
in
whose
Name
those
things
were
done
,
and
yet
not
become
Christs
Disciples
any
more
than
those
Egyptian
Christians
,
whom
the
Emperour
Adrian
,
in
his
Epistle
to
Servianus
(
mention'd
by
Vopiscus
,
in
his
Saturninus
:
)
thus
describes
:
[
Illi
qui
Serapin
colunt
,
Christiani
sunt
:
&
devoti
sunt
Serapi
qui
se
Christi
Episcopos
dicunt
:
nemo
illic
Archisynagogus
Judaeorum
,
nemo
Samarites
,
nemo
Christianorum
Presbyter
,
non
mathematicus
,
non
aruspex
,
non
aliptes
.
Ipse
ille
Patriarchacùm
Egyptum
venerit
ab
aliis
Serapidem
adorare
,
ab
aliis
cogitur
Christum
.
]
That
is
,
Christian
Samaritans
,
the
followers
of
Simon
Magus
,
as
Vopiscus
himself
stiles
them
in
his
description
of
the
Egyptians
.
Suntenim
Aegiptii
ventosi
,
furibundi
,
aruspices
,
medici
:
nam
&
Christiani
Samaritae
.
For
the
Egyptians
are
windy
,
rageful
,
South-sayers
,
Quacks
;
and
there
are
also
amongst
them
Christian
Samaritans
;
for
so
should
Vopiscus
be
read
,
and
not
Christiani
,
Samaritae
.
These
Simonians
,
I
say
,
though
,
after
their
master
they
believed
that
Christ
,
in
whose
Name
such
mighty
works
were
done
,
was
a
divine
Person
;
yet
they
retain'd
still
their
old
Heathenish
Religion
,
and
these
are
the
Christians
of
which
Adrian
writes
,
that
they
worship'd
Serapis
,
and
that
their
Bishops
,
for
all
they
said
they
were
Christians
,
were
yet
devoted
to
Serapis
;
and
that
there
was
none
of
that
Sect
,
be
he
a
Ruler
of
the
Jewish
Synagogue
,
a
Samaritan
or
a
Christian
Presbyter
,
who
was
not
a
Conjurer
,
a
Wizzard
,
and
an
Anoynter
.
Insomuch
,
as
when
the
Patriarch
came
into
Aegypt
,
some
solicited
him
to
adore
Serapis
,
some
Christ
.
Though
Adrian
of
all
others
had
least
reason
to
condem
these
mungrel
Christians
;
for
he
himself
notwithstanding
his
adhering
to
the
Gentile
Religion
had
that
honourable
esteem
of
Christ
,
as
he
had
a
mind
to
build
a
Temple
to
him
,
and
canonize
him
for
a
God
(
Lampridti
Alexand.
Severus
.
)
2.
What
if
Josephus
had
been
a
Pharisee
?
could
he
not
lay
the
corruption
of
that
Sect
down
,
when
he
went
to
write
?
truly
,
if
he
keep
promise
with
his
Reader
,
he
every
where
faithfully
performs
the
office
of
an
Historian
,
in
recording
Occurrences
(
as
they
fell
out
)
without
favour
and
affection
:
and
(
I
think
)
never
Pen
,
that
was
not
guided
by
infallible
Inspiration
,
went
more
evenly
,
or
directly
to
the
point
of
Truth
,
than
he
did
;
or
let
fall
less
Passion
.
A
suspicion
of
this
Nature
could
not
have
entred
into
the
head
of
any
man
,
to
whom
Josephus
is
not
a
perfect
stranger
.
3.
Had
the
Pharisees
enmity
against
no
Sect
but
the
Christian
?
do
not
we
find
them
in
opposition
to
the
Sadducees
(
who
denyed
the
Resurrection
,
and
said
there
were
neither
Angels
nor
Spirits
,
and
consequently
no
Miracles
nor
Prophesies
)
siding
and
going
along
with
St.
Paul
,
as
far
as
Josepus
doth
in
this
Text
:
for
what
is
there
in
these
words
that
are
excepted
against
,
as
not
becoming
the
mouth
of
a
Pharisee
,
or
inclining
any
further
to
the
approbation
of
Christianity
,
than
their
opposition
to
Saducism
might
bend
a
Pharisee
to
,
without
prejudice
to
his
own
Sect.
1.
Not
in
that
[
If
it
be
lawful
to
call
him
a
man
,
]
for
,
first
,
that
may
be
taken
in
as
bad
a
sence
,
as
those
paradoxical
wits
put
upon
the
immediat
following
words
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
who
interpret
them
,
as
a
defamation
of
the
blessed
Jesus
;
which
joyn'd
together
(
if
the
Context
did
not
reclaim
,
and
Christian
ears
abhor
the
sound
)
may
,
by
a
sinister
interpretation
,
be
made
to
speak
Josephus
to
have
had
this
opinion
of
our
Saviour
;
that
he
was
not
a
Man
,
but
some
Changeling
or
Fairy-elf
,
who
shewed
apish
Tricks
,
play'd
strange
Pranks
[
mimi
&
histriones
quoque
dicti
sunt
paradoxi
.
]
(
Vos
.
Etymol
.
)
If
therefore
the
Christians
had
had
a
mind
to
periwigg
Josephus
(
to
make
him
look
more
favourably
upon
Christ
)
they
would
never
have
put
upon
him
such
a
border
as
this
;
out
of
which
he
looks
more
a
squint
upon
him
,
than
he
did
without
it
.
Had
Josephus
(
in
opprobry
)
called
Christ
,
a
doer
of
paradoxical
actions
,
it
would
have
been
neither
Piety
nor
Policy
in
Christ's
friends
,
to
have
added
by
way
of
Preface
.
[
I
cannot
tell
whether
I
should
call
him
a
man
:
]
the
worst
sence
which
the
first
clause
is
capable
of
alone
,
being
better
than
the
best
bad
sence
,
that
can
be
put
upon
it
,
in
conjunction
with
such
a
Preface
.
If
it
cast
a
bad
aspect
upon
Christ
alone
,
it
will
cast
a
worse
in
such
company
.
2.
Take
them
both
(
as
Josephus
delivers
them
)
with
the
right-hand
;
as
speaking
(
in
consort
with
the
whole
series
of
his
Discourse
)
the
commendation
of
our
Saviour
;
and
what
is
gain'd
by
taking
in
,
or
lost
by
leaving
out
these
words
[
if
we
may
call
him
a
man
,
]
that
deserves
the
raising
of
so
much
dust
?
does
not
Christ's
doing
miraculous
Works
,
his
rising
from
the
dead
(
according
to
the
Prophecies
that
went
of
him
)
speak
him
to
have
been
more
than
an
ordinary
Man
;
either
the
Messias
,
or
that
Prophet
,
or
Elias
:
which
is
all
that
Josephus
intends
,
or
can
be
deem'd
to
intend
in
those
words
,
(
which
import
no
more
but
his
being
of
an
Opinion
equivolent
to
that
Pagan
Opinion
of
Christ
mention'd
by
St.
Austin
,
(
de
consensu
Evang.
1.
7.
tom.
4.
pag.
162.
)
[
honorandum
enim
tanquam
sapientissimum
virum
putant
,
non
colendum
tanquam
Deum
.
]
(
They
thought
he
was
to
be
honoured
as
a
most
wise
man
,
but
not
to
be
worship'd
as
a
God
.
)
for
he
was
so
far
from
thinking
Christ
to
be
God
:
as
,
in
the
question
about
Messiah
,
he
preferr'd
Vespasian
before
him
;
(
de
Bel.
Jud.
7.
12.
)
(
an
Argument
,
that
he
did
not
apprehend
the
Messias
himself
to
be
God
)
only
,
he
perceiv'd
(
by
the
great
Works
Christ
did
)
that
he
was
more
than
a
common
Man
;
and
(
by
the
Analogy
,
which
those
Works
bare
to
Prophecie
)
that
he
was
one
of
those
extraordinary
persons
,
to
whom
those
Prophecies
had
relation
:
Either
the
Christ
,
or
Elias
,
or
that
Prophet
,
or
one
of
the
Prophets
;
as
some
of
the
Jews
conjectured
our
Saviour
to
be
,
who
were
far
enough
from
believing
in
him
,
as
Christ
the
Son
of
the
living
God
(
Mat.
16.
6.
)
2.
Nor
in
that
,
[
that
is
Christ
]
whereby
it
was
not
in
Josephus
his
thought
to
acknowledge
Jesus
of
Nazareth
,
for
the
Christ
,
but
only
,
to
distinguish
him
(
by
that
appellation
)
from
others
,
his
Coetanians
,
who
were
called
Jesus
;
as
the
Son
of
Ananus
(
who
for
seven
years
together
,
before
the
ruin
of
the
City
,
denounced
wo
against
it
,
(
Bel.
Jud.
7.
12.
)
Jesus
the
son
of
Damneus
,
whom
Albinus
made
high
Priest
,
in
room
of
Ananus
the
younger
,
the
murderer
of
St.
James
,
our
Lords
Brother
;
which
James
,
Josephus
(
in
the
same
Chapter
)
calls
the
Brother
of
Jesus
Christ
,
to
distinguish
him
from
that
other
Jesus
(
Jud.
antiquit.
20.
7.
)
there
mentioned
;
as
also
from
Jesus
,
the
Captain
of
those
Cut-throats
,
whom
the
Imperialists
of
Sephorim
hired
to
surprise
Josephus
:
(
vita
Josephi
)
and
Jesus
,
the
son
of
Saphias
,
that
fire-flinger
,
who
incens'd
the
Galileans
against
Josephus
.
(
Ibid.
)
Jesus
,
the
son
of
Tobias
,
that
Captain
of
Robbers
,
who
,
near
Tiberias
,
surprised
five
of
Valerian's
Soldiers
,
(
Bel.
Jud.
3.
16.
)
Jesus
,
the
son
of
Thebath
,
to
whom
Titus
gave
quarter
at
the
taking
of
the
upper
part
of
the
City
Jerusalem
(
Bel.
Jud.
7.
15.
)
and
Jesus
,
the
son
of
Gamaliel
,
who
succeeded
that
other
Jesus
,
already
named
,
in
the
high
Priesthood
.
(
antiq.
Jud.
20.
7.
)
So
that
,
besides
our
Jesus
,
there
were
six
,
who
(
in
that
Age
)
bare
that
name
,
and
two
of
them
mention'd
in
the
same
Chapter
,
where
he
is
named
Jesus
Christ
(
Ant.
Jud.
20.
7.
)
Briefly
;
so
ambiguous
was
the
name
Jesus
,
in
that
Age
;
as
the
Jewish
Exorcists
,
that
they
might
not
leave
the
unclean
spirits
(
which
they
adjured
[
in
the
name
of
Jesus
]
)
in
doubt
who
that
Jesus
was
;
annex
to
it
,
in
their
form
of
Conjuration
,
this
discriminating
Circumstance
[
whom
Paul
preacheth
;
]
without
which
they
might
have
pleaded
,
they
neither
knew
Jesus
nor
Paul
;
there
being
Jesusses
many
,
and
Pauls
many
;
but
no
Paul
that
preach'd
Jesus
,
saving
the
Apostle
,
nor
any
Jesus
whom
Paul
preach'd
but
Jesus
Christ
:
and
therefore
the
Spirits
are
forc'd
to
confess
[
Jesus
we
know
,
and
Paul
we
know
.
]
Would
our
supercilious
Criticks
have
had
Josephus
(
in
this
Chapter
)
to
have
left
out
that
discriminating
compellation
,
for
fear
of
being
accounted
a
Christian
?
that
had
been
to
make
work
indeed
for
the
Criticks
,
and
an
administration
of
Goats-wool
,
enough
for
them
to
have
spun
an
endless
thread
of
contention
,
who
that
Jesus
should
be
.
But
this
excellent
Author
was
better
skill'd
in
the
Laws
of
History
,
than
to
leave
his
Reader
in
that
ambiguity
;
by
telling
a
story
of
an
individuum
vagum
,
of
one
Jesus
,
without
making
that
name
(
so
common
to
many
)
proper
to
that
person
,
of
whom
he
writes
,
by
the
addition
of
,
Christ
;
as
that
which
distinguished
him
from
all
other
Jesuses
,
and
whereby
he
was
famously
known
and
exprest
by
,
even
in
Heathen
Writers
of
that
Age
,
wherein
Josephus
finish'd
his
Antiquity
(
to
wit
)
the
thirteenth
year
of
Domitian
:
(
as
himself
dates
it
(
Antiq.
20.
9.
)
at
which
time
Suetonius
,
writing
of
our
Jesus
,
calls
him
Christus
[
Judios
impulsore
Christo
tumultuantes
:
]
he
banish'd
the
Jews
Rome
,
for
their
turbulencie
on
occasion
of
Christ
,
(
Sueton.
Claudius
25.
)
And
Tacitus
(
annal.
l.
15.
)
[
Vulgus
Christianos
appellabat
:
auctor
nominis
ejus
Christus
,
qui
Tiberio
imperitante
per
Procuratorem
Pontium
Pilatum
supplicio
affectus
erat
.
]
they
were
commonly
called
Christians
,
the
Author
of
this
name
was
Christ
,
who
in
the
Reign
of
Tiberius
was
crucified
by
Pontius
Pilate
.
Have
the
Christians
been
tampering
with
Suetonius
and
Tacitus
?
or
did
they
embrace
him
as
the
Christ
,
seeing
they
call
him
Christ
?
The
strength
therefore
of
this
Testimony
of
our
Religion
,
does
not
lye
in
those
Locks
,
so
as
to
put
any
well-willer
thereof
upon
thinking
to
advantage
its
cause
,
by
fastning
these
clauses
to
Josephus
his
Text
,
but
they
stood
originally
in
it
,
as
necessary
parts
of
his
History
,
without
which
it
had
been
lame
,
and
unintelligible
;
For
how
will
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
stand
with
the
leaving
out
of
[
this
is
Christ
]
were
the
Christians
nam'd
of
Jesus
,
or
of
Christ
?
And
't
is
far
more
probable
that
Ruffinus
(
of
whose
and
other
Latin
Translations
Gelenius
(
Epist.
nuncupat
.
)
complains
,
that
he
found
in
them
not
only
many
Text's
depraved
,
but
in
many
places
,
not
only
whole
lines
,
but
pages
over-slip'd
)
might
(
for
brevities
sake
)
in
his
quotation
of
Josephus
,
leave
out
the
first
;
and
Cedrenus
in
his
,
leave
out
the
second
;
than
that
either
of
them
should
be
wanting
in
our
Author
:
St.
Jerom's
[
credebatur
]
is
rather
his
addition
to
Josephus
his
[
this
was
the
Christ
]
than
that
,
an
addition
to
him
,
by
any
Fautour
of
our
Religion
;
and
that
Vossius
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
not
in
the
the
last
,
but
last
but
one
Chapter
,
of
the
last
Book
of
his
Antiquities
,
if
I
mistake
not
)
is
better
in
the
translation
of
Gelenius
applyed
to
James
,
than
Jesus
[
fratrem
Jesu
Christi
Jacobum
nomine
]
the
Brother
of
Jesus
Christ
called
James
,
rather
than
the
Brother
of
Jesus
called
Christ
.
§
4.
If
we
please
our selves
in
this
humour
(
of
razing
out
of
the
most
Authentick
Authors
,
whatsoever
our
fanatick
Genius
disgusts
,
or
takes
the
least
(
though
never
so
unreasonable
)
exception
against
)
we
shall
shortly
turn
all
Antiquity
into
razed
Tables
:
we
shall
leave
its
venerable
head
perfectly
bald
,
if
(
as
our
different
Fancies
move
us
)
one
,
pluck
out
the
black
;
and
another
,
the
gray
hairs
.
We
will
therefore
,
notwithstanding
those
Moths
and
Book-worms
attempts
to
deface
this
Text
(
by
their
corrosions
and
nibling
at
the
edges
of
it
)
read
it
as
it
stands
,
and
hath
ever
stood
in
Josephus
,
presenting
us
with
a
Table
of
the
chief
things
contain'd
in
the
Evangelical
story
of
Christ
.
1.
As
to
the
Date
of
Christs
publick
Appearance
,
and
being
taken
notice
of
;
the
Evangelists
state
,
the
dawning
of
it
in
the
Baptists
Ministry
,
in
a
manner
immediately
preceding
Christ's
Baptism
.
[
In
the
fifteenth
year
of
the
Reign
of
Tiberius
Caesar
,
Pontius
Pilate
being
Governour
of
Judaea
,
and
Herod
being
Tetrarch
of
Galilee
,
and
his
brother
Philip
Tetrareh
of
Iturea
,
and
of
the
region
of
Trachonitis
,
and
Lysanias
the
Tetrarch
of
Abilene
:
Annas
and
Caiaphas
being
the
high
Priests
;
]
with
whom
the
History
of
Josephus
will
appear
to
synchronize
in
every
Circumstance
,
if
we
first
remove
such
rubs
as
are
laid
in
our
way
by
some
too
critical
Scholiasts
.
As
to
that
[
In
the
fifteenth
year
of
Tiberius
.
]
The
learned
Vossius
,
that
he
may
reconcile
those
Fathers
to
Scripture
,
who
affirm'd
that
Christ
suffer'd
in
the
fifteenth
of
Tiberius
:
distinguisheth
the
years
of
Tiberius
his
Reign
[
alone
]
and
[
with
his
Father
]
and
conceives
that
St.
Luke
followed
the
Provincial
Account
,
reckoning
Tiberius
his
Reign
from
the
time
that
Augustus
made
him
his
colleague
,
almost
three
years
before
his
death
:
and
the
Fathers
,
the
Roman
Account
of
his
reigning
alone
.
But
,
first
,
as
this
great
Critick
missed
the
mind
of
the
Fathers
,
who
never
dream'd
of
such
a
distinction
,
but
grounded
their
opinions
barely
upon
their
misinterpretation
of
Isaiah
61.
2.
[
To
proclaim
the
acceptable
year
of
the
Lord
]
deeming
that
that
Text
limited
Christ's
Ministry
to
a
precise
year
.
They
are
of
age
,
let
them
speak
for
themselves
,
by
the
mouth
of
Clemens
Alexandrinus
(
stromat.
1.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Christ
was
but
to
preach
one
year
:
for
the
Prophet
speaking
of
him
saith
,
The
Lord
hath
sent
me
to
preach
an
acceptable
year
.
]
And
therefore
he
does
but
wash
the
Aethiopian
,
while
he
seeks
to
salve
the
matter
.
So
,
secondly
,
the
Scheme
which
he
himself
draws
upon
this
ground
,
runs
foul
upon
his
Author
Josephus
;
while
he
assigns
the
beginning
of
Gratus
his
Presidency
over
Judaea
,
to
the
third
year
of
Tiberius
his
Reign
alone
,
which
Josephus
fastens
to
the
beginning
of
his
Reign
,
and
mentions
immediately
after
his
coming
to
the
Crown
.
And
,
thirdly
,
manifestly
contradicts
St.
Luke
.
For
while
he
placeth
the
beginning
of
Gratus
his
Goverment
,
anno
Tiberii
3.
Christi
21.
(
seeing
that
Gratus
continued
that
his
Goverment
cleven
years
)
he
is
forc'd
to
place
the
beginning
of
Pilates
Regencie
;
in
the
fourteenth
year
of
Tiberius
his
Reign
alone
,
and
of
Christ's
thirty
second
;
that
is
,
two
years
at
least
after
Christ's
Baptism
,
upon
his
hypothesis
:
when
as
the
Evangelical
Text
saith
expresly
,
that
at
the
beginning
of
John's
Baptism
,
Pontius
Pilate
was
Governour
of
Judaea
,
in
the
fifteenth
year
of
Tiberius
current
,
(
the
fifteenth
of
his
Reign
alone
)
not
his
twelfth
:
for
Annius
Rufus
was
President
of
Judaea
,
when
Augustus
dyed
:
and
his
successor
Valerius
Gratus
continued
President
eleven
years
;
who
,
if
he
began
(
as
Vossius
thinketh
)
in
Tiberius
his
third
alone
,
Tiberius
his
twelfth
alone
,
must
be
expired
long
before
Pilate
enter'd
upon
the
Government
.
(
Vossii
Chron.
Saer
.
pag.
231.
)
Anno
Christi
.
-
16
—
Tiberius
aequum
ac
Augustus
imperium
habere
incipit
.
-
19
—
Augustus
moritur
;
incipit
Tiberius
regnare
solus
.
-
21
—
Gratus
fit
Judaeae
Procurator
.
Pag.
232.
-
30
—
Christus
baptizatur
.
-
32
—
Grato
succedit
Pontius
Pilatus
.
-
33
—
Christus
crucisigitur
.
This
learned
man
therefore
must
not
only
prove
,
that
Tiberius
was
Emperour
three
years
with
Augustus
,
but
that
Pilate
was
two
years
Governour
of
Judaea
with
Gratus
,
and
that
St.
Luke
intended
that
,
as
well
as
Tiberius
his
Government
with
Augustus
:
or
his
and
St.
Luke's
Chronology
will
never
concur
,
as
to
the
date
of
Christ's
Baptism
.
And
hardly
in
the
date
of
his
Passion
,
so
as
Pilate
could
in
that
time
,
before
it
,
which
he
allows
him
(
one
year
)
bring
his
Family
from
Rome
,
and
settle
it
in
Jerusalem
,
much
less
be
a
long
time
at
enmity
with
Herod
,
(
as
the
sacred
Text
asserts
;
)
so
that
his
hypothesis
hazards
that
Article
of
the
Creed
[
Suffered
under
Pontius
Pilate
]
as
well
as
cancels
that
part
of
sacred
History
[
baptized
under
Pontius
Pilate
]
I
speak
this
in
caution
to
others
,
not
in
disgrace
of
this
excellent
Person
,
to
whose
elaborate
and
judicious
lucubrations
we
cannot
ascribe
too
much
praise
,
except
we
give
them
the
divine
honour
of
Infallibility
.
But
the
impertinency
of
the
application
of
this
distinction
of
the
years
of
Tiberius
,
to
the
Evangelical
History
,
will
be
made
more
apparent
in
our
proving
of
Josephus
his
concurrence
with
St.
Luke
in
the
several
specified
Circumstances
of
the
Date
of
Christ's
Story
.
Instance
1.
Pilate
.
That
Josephus
placeth
the
Story
of
Christs
beginning
to
shew
himself
,
about
the
fifteenth
of
Tiberius
,
and
the
whole
Story
(
from
thence
)
of
his
and
his
Precursor's
,
both
Life
and
Death
,
under
the
Government
of
Pilate
;
will
best
appear
by
reflecting
upon
his
dating
Pilate's
Entrance
and
Exit
.
Tiberius
(
saith
he
)
at
the
beginning
of
his
Reign
,
and
after
the
Death
of
Augustus
,
made
Valerius
Gratus
Governour
of
Judaea
,
in
the
room
of
Rufus
,
whom
Augustus
(
at
his
death
)
left
in
that
place
:
which
Province
,
after
Gratus
had
managed
it
eleven
years
,
he
committed
to
Pontius
Pilate
;
whom
Vitel●ius
,
the
President
of
Syria
sent
to
Rome
,
after
he
had
been
Governour
ten
years
:
But
Tiberius
was
dead
before
Pilate
got
to
Rome
.
So
that
Pilate's
Presidency
,
and
Tiberius
his
Reign
and
Life
ended
near
about
the
same
time
.
Now
Tiberius
dyed
the
twentieth
of
the
Calends
of
April
,
before
the
middle
of
the
twenty
third
year
of
his
Reign
,
which
began
legally
at
the
Death
of
Augustus
,
the
fourteenth
of
the
Calends
of
September
:
upon
which
Consideration
the
Senat
moved
to
have
the
name
of
August
transferr'd
from
the
precedent
to
that
Month
(
saith
Suetonius
.
)
Tiberius
therefore
precisely
reigned
twenty
two
years
,
five
months
and
thirteen
days
.
(
Josephus
Antique
lib.
18.
cap.
1.
cap.
9.
)
or
(
thirteen
according
to
the
Greek
.
)
That
which
I
observe
in
this
part
of
Josephus
his
Chronology
,
and
the
Contingencies
within
that
time
mention'd
,
is
1.
That
he
inserts
the
History
of
Christ
,
and
the
Baptist
in
the
midst
of
the
Story
of
Pilate's
Gests
while
he
was
Governour
.
2.
That
he
placeth
Pilate's
entring
upon
that
Office
in
the
twelfth
year
of
Tiberius
,
that
is
,
ten
years
and
an
half
before
his
Death
:
for
he
assigns
ten
years
to
Pilate's
Regency
;
and
we
cannot
,
in
reason
,
assign
much
less
than
half
a
year
,
betwixt
his
turning
out
of
Office
,
and
his
arrival
at
Rome
(
to
answer
for
the
misdemeanours
,
the
Jews
accused
him
of
to
Vitellius
)
whither
it
is
not
likely
he
would
make
too
much
haste
,
upon
so
unpleasing
an
Errand
,
having
so
good
an
excuse
for
his
making
delay
from
the
season
of
the
year
,
Winter
being
but
ended
upon
his
arrival
there
;
where
he
met
with
the
news
of
Caesars
death
.
And
it
is
no
more
probable
that
his
Predecessor
Gratus
could
enter
upon
his
eleven
years
Presidentship
,
before
the
second
year
of
Tiberius
:
If
we
consider
how
much
of
that
year
he
complemented
away
in
a
seeming
backwardness
to
take
up
the
Imperial
Crown
,
and
the
business
at
home
that
lay
upon
his
hand
,
till
he
had
settled
there
the
Affairs
of
the
Empire
,
before
he
could
look
so
far
abroad
as
Judaea
.
3.
That
,
by
the
Account
of
Josephus
,
Pilate
was
in
Office
above
two
years
before
our
Saviour
came
in
publick
view
;
and
remain'd
about
four
years
in
Office
after
his
ascension
.
So
that
all
that
our
Saviour
did
,
or
suffer'd
after
he
came
under
the
Worlds
Eye
,
is
comprehended
within
the
bounds
of
Pilate's
Story
,
where
Josephus
lays
it
.
Instance
2.
Herod
and
Philip.
§
5.
That
those
occurrences
concerning
the
blessed
Jesus
,
which
Josephus
mentions
,
as
coetaneous
with
the
Acts
of
Pilate
,
fell
out
while
Herod
was
Tetrarch
of
Galilee
,
and
his
Brother
Philip
Tetrarch
of
Iturea
(
the
first
whereof
all
the
Evangelists
mention
in
the
History
of
Christ's
Passion
,
as
he
to
whose
cognizance
Pilate
referr'd
the
Cause
of
Christ
,
after
he
heard
he
was
of
Galilee
,
and
belong'd
to
Herod's
Jurisdiction
)
is
attested
by
Josephus
(
Ant.
lib.
17.
1.
)
who
gives
us
a
Catalogue
of
Herod
the
Great
's
Male-issue
that
supervived
their
Father
,
viz.
Herod
Antipas
,
and
Archelaus
,
his
sons
by
Malthace
a
Samaritan
:
(
Bel.
Jud.
1.
18.
)
And
Herod
Philip
by
Cleopatra
,
the
Daughter
of
Simon
,
whom
he
preferr'd
to
the
Priesthood
to
blanch
over
the
meanness
of
his
Daughters
Parentage
.
(
Antiq.
17.
1.
)
And
in
the
tenth
Chapter
of
the
same
Book
gives
an
account
of
Herod's
changing
his
Will
the
second
time
:
for
whereas
in
the
first
change
,
(
Bel.
Jud.
1.
21.
)
he
had
expung'd
the
name
of
Antipater
(
whom
he
caus'd
to
be
put
to
death
five
days
before
his
own
,
)
and
appointed
Antipas
to
succeed
him
,
passing
by
his
elder
Brethren
Archelaus
and
Philip
,
(
upon
some
prejudice
he
had
taken
up
against
them
,
through
the
information
of
Antipater
;
)
In
his
second
change
thereof
,
he
appointed
Archelaus
,
the
Elder
Brother
of
Antipas
,
to
be
King
:
gave
Philip
Trachonitis
,
and
the
Country
about
it
;
and
to
Antipas
the
Tetrarchate
of
Galilee
.
(
Bel.
Jud.
1.
21.
)
So
that
Archelaus
(
as
St.
Matthew
records
)
reigned
in
his
Father's
stead
:
but
falling
into
the
hatred
of
the
Jews
,
(
his
subjects
)
and
into
the
displeasure
of
the
Emperour
(
his
Lord
)
in
the
twelfth
year
of
his
Reign
,
he
was
banished
by
Augustus
,
and
his
Kingdom
and
Goods
confiscate
;
(
which
is
the
reason
we
hear
no
more
of
him
in
the
History
of
Christ
,
he
being
gone
off
the
Stage
of
the
World
,
before
Christ
shewed
himself
upon
it
.
)
But
the
other
two
,
Herod
and
Philip
,
as
they
are
mentioned
together
by
the
Evangelists
,
so
also
by
Josephus
.
This
being
that
Herod
(
the
Fox
)
who
made
a
prey
of
the
Wife
of
,
(
this
)
his
Brother
,
Philip.
In
telling
of
which
Story
Josephus
indeed
stiles
Philip
only
Herod
(
Herod
Antipas
,
saith
he
)
in
his
travelling
to
Rome
lodg'd
with
Herod
,
his
Brother
,
but
born
of
another
Mother
,
the
Daughter
of
Simon
,
with
whose
Wife
,
Herodias
he
falling
in
love
,
enticed
her
,
at
his
return
,
to
leave
her
Husband
and
go
with
him
.
But
that
he
means
Herod
Philip
,
and
that
I
have
given
the
right
sence
of
his
Catalogue
of
Herod's
Sons
(
though
in
mentioning
the
Issue
of
Herod
,
by
Simon
's
Daughter
,
he
,
in
one
place
,
names
Herod
and
Philip
,
as
if
they
were
two
)
is
manifest
:
For
,
first
,
the
Relative
and
Verb
are
of
the
singular
number
,
in
that
Clause
.
[
Herodem
genuit
&
Philippum
qui
&
ipse
Romae
educabatur
;
)
and
therefore
the
Copulative
(
&
)
is
either
redundant
,
or
the
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
the
incautelousness
of
the
Scribe
put
in
room
of
the
Article
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
or
else
is
explicative
,
and
should
be
rendred
by
[
etiam
]
i.
e.
he
begot
Herod
,
even
(
or
to
wit
)
Philip.
2.
Josephus
,
in
his
mentioning
the
Sons
of
Herod
the
Great
,
does
no
where
name
more
Herods
than
three
;
to
wit
,
Herod
by
Malthace
,
Herod
by
Cleopatra
Simon
's
Daughter
,
and
Herod
by
Mariamne
,
the
Daughter
of
Alexander
the
High
Priest
.
Now
this
last
Herod
dyed
while
he
was
at
School
at
Rome
(
Bel.
Jud.
1.
18.
)
and
therefore
he
could
neither
be
that
Herod
by
whom
,
nor
that
Herod
from
whom
,
Herodias
was
taken
.
3.
Herod
in
his
last
Will
provides
for
no
other
sons
,
but
Archelaus
Antipas
and
Philip
:
and
therefore
both
these
Herods
must
have
starved
,
if
their
Father
had
not
provided
for
one
of
them
,
under
the
name
of
Antipas
;
and
for
the
other
,
under
that
of
Philip.
4.
Josephus
puts
a
Key
into
our
hands
(
Bel.
Jud.
2.
8.
)
The
Kingdom
of
Archelaus
being
reduc'd
to
a
Province
,
the
remainder
of
Herod's
sons
,
to
wit
,
Philip
and
Herod
called
Antipas
govern'd
their
own
Tetrarchates
.
In
this
honour
they
both
continued
,
from
within
one
year
,
after
our
Saviours
Birth
,
to
within
one
year
after
Tiberius
his
Death
;
and
one
of
them
unto
the
Reign
of
Caligula
:
Of
both
which
Josephus
giveth
this
account
,
viz.
Agrippa
,
(
this
was
that
Herod
Agrippa
,
who
was
eaten
up
of
worms
)
after
six
months
grievous
imprisonment
by
Tiberius
,
was
,
at
Tiberius
his
Death
,
not
only
set
at
Liberty
by
Caligula
,
but
had
the
Kindom
of
Judaea
bestowed
on
him
,
and
the
Tetrarchate
of
Philip
,
(
but
then
newly
deceas'd
.
)
This
Preferment
of
Agrippa
did
so
sting
Herodias
,
as
Herod
could
have
no
rest
from
her
importunities
,
till
she
had
got
him
to
Rome
(
in
order
to
his
strengthning
his
Court
interest
for
his
own
,
and
against
Agrippa's
Promotion
)
But
Agrippa
so
well
plays
his
Game
against
his
Uncle
Herod
,
as
he
is
forc'd
to
flee
to
Spain
,
and
leave
his
Tetrarchate
(
by
Caligula's
order
)
unto
Agrippa
(
Antiq.
18.
9.
14.
)
Neither
doth
Josephus
only
mention
these
two
Tetrarchs
as
then
in
being
,
when
our
Saviour
was
upon
earth
,
but
all
the
Circumstances
relating
to
them
,
recorded
in
sacred
Writ
.
We
read
in
the
Gospel
of
Caesarea
Philippi
(
St.
Matt.
16.
13.
)
so
called
because
Philip
the
Tetrarch
of
a
Village
named
Paneas
,
made
it
a
City
,
and
named
it
after
Cesar
,
as
Josephus
writeth
.
(
Jud.
Ant.
l.
18.
cap.
3
:
)
where
he
describes
its
Scituation
,
ad
Jordanis
fontes
,
answerable
to
the
Topography
of
the
Evangelists
,
who
describe
Christ's
peregrination
,
after
he
departed
from
Jerusalem
to
avoid
the
treachery
of
the
Jews
who
sought
to
kill
him
,
into
that
part
of
Galilee
,
which
appeartain'd
to
Philip's
Tetrarchate
;
so
,
as
though
the
Cities
about
the
Sea
of
Galilee
,
or
Tiberias
,
or
the
Lake
of
Geneseret
,
(
all
in
Philip's
Precincts
)
he
passeth
over
that
Sea
,
and
along
the
Coasts
of
Jordan
till
he
came
to
Caesarea
Philippi
:
A
wealthy
Inhabitant
of
which
City
he
had
before
that
cured
at
Capernaum
;
who
,
in
a
grateful
memorial
of
that
mercy
,
had
caused
to
be
ingraven
the
History
of
that
Cure
;
to
wit
,
two
Statues
,
one
representing
her self
kneeling
before
,
the
other
of
our
Saviour
with
a
garment
down
to
his
feet
,
where
there
grew
an
Herb
,
which
,
when
it
became
so
high
as
to
touch
the
Hem
of
his
Garment
,
had
the
medicinal
virtue
to
heal
all
Diseases
:
these
Statues
remain'd
intire
,
till
by
the
command
of
Julian
the
Apostate
,
they
were
cast
down
,
and
his
own
erected
.
This
Statue
Eusebius
affirmeth
to
have
stood
there
in
his
time
;
and
that
when
he
went
to
Caesarea
,
on
purpose
to
inform
himself
of
the
truth
,
he
saw
it
with
his
own
eyes
.
(
Eccl.
Hist.
lib.
7.
cap.
14.
)
I
therefore
mention
this
story
at
large
,
that
the
Romanists
may
see
how
little
it
makes
for
their
Image-worship
,
seeing
it
was
erected
only
,
as
a
Monument
of
that
benefit
this
Woman
receiv'd
,
and
had
not
divine
honour
conferr'd
upon
it
,
for
all
this
miraculous
effusion
of
divine
Virtue
into
its
Neighbour
plant
.
And
that
our
Divines
may
learn
a
more
substantial
way
of
resolving
the
Popish
Sophisms
,
than
by
denying
what
is
most
apparently
true
,
upon
such
weak
Reasons
as
a
learned
man
offereth
,
viz.
why
all
this
at
Caesarea
,
since
the
Woman
was
cured
at
Capernaum
?
But
whoever
affirm'd
the
memorial
of
this
Cure
to
have
been
erected
in
the
place
where
it
was
done
,
and
not
of
the
Womans
aboad
on
whom
it
was
wrought
?
or
who
can
think
but
she
whose
Faith
was
so
strong
,
as
to
believe
she
should
be
healed
,
if
she
could
but
touch
the
Hem
of
Christs
Garment
,
and
Wealth
so
competent
as
she
could
erect
those
brazen
Statues
at
her
door
;
could
want
either
will
or
means
to
travel
(
for
the
Cure
of
so
tedious
and
noisome
a
disease
)
as
far
as
from
Caesarea
to
Capernaum
?
(
not
half
so
far
asunder
as
London
and
the
Bath
)
or
that
she
could
think
to
meet
with
Christ
any
where
more
likely
,
than
at
the
place
of
his
home
,
Capernaum
,
or
of
fixing
the
memorial
of
so
great
a
Mercy
any
where
more
conveniently
than
at
her
own
door
?
This
touch
given
for
the
Cure
of
such
impetuous
Fluxes
of
indigested
Notions
,
I
return
to
Caesarea
,
concerning
which
Josephus
hath
this
story
:
That
antiently
the
head
of
Jordan
was
reputed
to
be
in
its
Confines
,
till
Philip
the
Tetrarch
by
observing
that
the
Chaff
which
he
caused
(
for
trials
sake
)
to
be
cast
into
a
Well
an
hundred
and
twenty
Furlongs
from
it
,
called
Phiale
,
came
out
at
the
Springs
of
Jordan
near
Caesarea
,
discover'd
that
Well
to
be
the
head
of
it
:
from
whence
working
like
a
Mole
underground
,
till
it
came
to
Paneas
,
and
there
breaking
out
in
two
Fountains
,
it
made
those
two
Whirl-pools
in
the
Caverns
under
the
Earth
,
which
swallowed
up
the
Sacrifices
,
which
the
Pagan
Priests
once
a
year
cast
into
Paneas
,
making
the
silly
people
believe
it
was
miraculous
.
This
I
report
not
for
any
mention
is
made
hereof
in
sacred
Writ
;
but
for
the
illustration
of
that
Story
in
Eusebius
(
Eecl
.
hist.
l.
7.
c.
14.
)
which
he
receiv'd
from
the
mouth
of
Astyrius
his
familiars
;
how
Astyrius
by
invocating
the
Name
of
Christ
,
caused
the
Sacrifice
to
swim
at
the
top
,
by
a
miraculous
power
,
contrary
to
that
natural
motion
of
it
downward
,
and
sucking
of
it
in
by
the
subterraneal
Vorago
,
whence
the
Priests
took
occasion
to
abuse
the
Credulity
of
the
Vulgar
.
If
we
slide
down
the
Stream
of
Jordan
thirty
four
Miles
,
we
arrive
at
the
Sea
of
Tiberias
,
or
the
Lake
of
Genesareth
,
and
on
the
Bank
of
that
Lake
,
at
Bethsaida
,
another
of
Philip's
Towns
,
improved
by
him
into
a
City
;
whence
St.
Luke
stiles
it
the
City
Bethsaida
,
as
it
is
called
(
Chap.
9.
11.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
intimating
it
had
but
newly
commenc'd
a
City
.
And
now
we
are
upon
this
Lake
,
we
will
take
notice
of
the
Issue
which
Christ's
Execration
of
Bethsaida
,
Corazin
,
Capernaum
,
and
the
other
Towns
bordering
upon
it
had
,
of
which
Josephus
(
Bel.
Jud.
l.
3.
c.
17.
18.
)
gives
us
this
account
;
That
they
were
so
slaughter'd
by
the
Romans
,
as
one
might
see
the
whole
Lake
coloured
with
Blood
,
and
replete
with
Carkasses
;
insomuch
as
the
Air
grew
thereby
to
that
degree
of
Infection
,
as
became
troublesome
to
the
Conquerour
,
of
those
who
were
on
the
Lake
not
one
escap'd
,
and
those
who
through
Age●staid
at
home
,
were
with
Promises
of
safety
enticed
out
of
their
houses
,
and
in
their
march
to
Tiberias
slain
by
the
Romans
,
except
six
thousand
of
the
stoutest
of
them
,
who
were
sent
captives
to
Nero.
But
that
which
is
remarkable
,
in
the
infliction
of
the
Divine
Vengeance
upon
them
,
is
that
Vespasian
calling
a
Council
of
War
,
to
determine
what
they
should
do
with
the
conquer'd
,
though
they
had
given
them
quarter
,
though
Vespasian
naturally
inclin'd
to
the
more
merciful
side
,
and
though
they
all
confest
it
was
not
honest
,
yet
the
Vote
past
generally
that
the
dismissing
them
alive
,
was
not
safe
in
that
juncture
of
affairs
,
and
therefore
that
they
should
all
be
put
to
the
Sword
.
If
I
were
not
afraid
to
tire
thy
patience
(
Reader
)
I
could
carry
thee
to
other
places
mention'd
in
the
Gospel
,
over
which
Secular
History
,
draws
the
same
Line
that
the
Evangelius
do
,
though
I
have
no
instance
at
hand
of
any
place
in
his
brother
Herod's
jurisdiction
made
famous
by
our
Saviours
Converse
,
for
the
Lamb
of
God
kept
himself
out
of
that
Foxes
walk
,
after
he
had
murder'd
his
Fore
runner
,
and
was
warned
of
Herod's
intent
to
kill
him
.
I
will
therefore
dismiss
the
prosecution
of
that
Topick
,
and
conclude
Herod's
Story
with
that
of
Herodias
so
frequently
mention'd
in
sacred
Scripture
,
of
which
,
besides
those
that
have
already
been
specified
,
Josephus
relateth
these
Circumstances
:
That
so
soon
as
Herod's
Wife
,
the
Daughter
of
Aretas
,
perceiv'd
the
Regal
Bed
to
smell
rank
of
this
Strumpet
,
not
being
able
to
endure
to
be
nosed
by
a
Sow
with
a
gold
Ring
in
her
Snowt
,
having
first
removed
her
Court
to
Macheron
,
not
then
the
Baptists
Prison
:
for
had
John
been
then
shut
up
there
,
she
neither
would
have
desired
to
remove
thither
,
nor
Herod
have
permitted
her
the
society
of
a
person
,
who
had
so
openly
declared
himself
in
that
Cause
against
Herodias
,
and
was
so
well
able
to
represent
it
in
its
most
loathsome
colours
,
to
the
World
,
if
he
had
pleased
;
the
fear
whereof
,
through
Herodias
importunity
,
made
Herod
,
a
while
after
confine
the
Baptist
to
prison
in
the
Castle
of
Macheron
:
from
whence
,
before
he
came
there
,
the
Daughter
of
Aretas
was
fled
to
her
Father
;
who
when
he
could
neither
prevail
with
Herod
to
dismiss
his
Brothers
Wife
,
nor
with
Philip
to
take
her
from
his
Brother
by
force
of
Arms
,
he
himself
begins
a
War
,
at
first
with
Philip
,
hoping
the
fear
of
loosing
her
Daughters
Inheritance
,
might
force
Herodias
back
to
her
own
Husband
,
and
loosen
her
from
those
incestuous
Bonds
,
whereby
,
as
the
Fire-brand
of
Galilee
,
she
was
drawing
an
intestine
War
upon
that
Country
.
And
when
that
succeeded
not
any
farther
than
to
the
begetting
in
Philip's
subjects
a
grudge
against
Herod
;
for
the
convenient
venting
whereof
they
waited
,
even
under
Herod's
Banners
,
whither
(
upon
Aretas
his
expelling
them
from
their
own
habitations
)
they
had
repair'd
;
he
turns
his
revenging
Arms
,
whetted
with
a
Fathers
grief
,
and
back'd
with
the
justice
of
his
Cause
,
upon
his
obscene
Son-in-Law
:
to
whose
forces
by
the
help
of
Philip's
Subjects
,
who
(
more
resenting
the
injury
Herod
had
done
to
the
Daughter
of
Aretas
,
than
that
which
Aretas
had
done
to
themselves
)
turn'd
about
to
his
Standard
,
in
the
heat
of
the
battle
:
he
gave
so
total
a
rout
,
as
made
the
religious
party
of
the
Jews
interpret
that
defeat
to
have
been
Gods
revenge
upon
Herod
,
for
his
rejecting
the
Baptists
Counsel
,
and
delivering
that
good
man
up
to
the
will
of
Herodias
.
And
forc'd
Herod
to
run
puling
to
Caesar
for
aid
against
Aretas
;
Caesar
orders
Vitellius
to
stand
by
Herod
;
against
whose
joynt
Forces
,
while
Aretas
is
preparing
to
march
,
(
with
a
great
deal
of
confidence
,
as
having
been
assured
(
by
a
Dream
)
that
either
he
who
lead
the
adverse
Army
,
or
he
who
appointed
him
to
that
undertaking
,
should
fall
by
the
stroak
of
death
,
before
the
Fight
was
ended
.
)
The
news
of
the
Emperour's
death
is
brought
to
Vitellius
;
after
whose
decease
,
Caligula
coming
to
the
Imperial
Crown
,
uncrowns
Herod
,
and
exiles
him
and
his
Minion
.
How
excellently
doth
Josephus
in
all
this
comment
upon
the
Baptists
Sermon
,
and
prove
him
to
have
been
a
true
Prophet
,
when
he
told
him
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
St.
Mar.
6.
18.
)
no
good
will
come
of
it
;
it
will
not
succeed
well
with
thee
,
these
stoln
Waters
will
prove
bitter
in
the
latter
end
.
§
6.
To
this
pair
of
Tetrarchs
,
I
will
(
for
the
Oneness
of
their
Religion
)
subjoyn
that
Pair
of
High
Priests
Annas
and
Caiaphas
,
whom
St.
Luke
mentions
,
as
being
in
Office
at
the
beginning
of
the
Baptists
Ministry
,
and
to
have
continued
in
that
office
,
till
after
our
Saviours
Crucifixion
.
Sea-men
of
old
took
the
joynt-appearance
of
those
Twins
Castor
and
Pollux
for
a
luckie
omen
,
but
accounted
it
a
presage
of
an
eusuing
Tempest
,
when
one
of
them
appear'd
singly
:
This
Twin-appearance
of
two
High-Priests
together
,
hath
wrought
contrary
effects
,
and
raised
such
Theological
Storms
,
as
have
clouded
the
Skie
of
plain
Truth
,
and
divided
the
Fleet
of
Fishers
of
men
into
as
many
Opinions
,
almost
,
as
there
are
Pilots
:
So
that
they
,
whose
Profession
it
is
to
secure
our
passage
from
falling
upon
inconvenience
,
by
falling
foul
upon
one
another
,
have
run
us
upon
the
hazard
of
shipwracking
the
Faith
.
I
will
first
therefore
clear
the
Vessel
of
those
quicks
wherein
it
sticks
;
that
,
having
gain'd
an
open
Sea
,
we
may
present
it
under
sail
,
steering
its
course
,
by
the
Wind
that
blows
from
Secular
,
to
the
same
Port
which
that
,
which
breathes
from
sacred
History
,
directs
it
to
.
1.
By
divine
Institution
there
could
not
be
two
High
Priests
at
a
time
;
for
nothing
but
the
death
(
either
of
Nature
or
in
Law
)
of
the
High
Priest
could
make
way
for
the
Succession
of
another
.
I
ground
this
Distinction
of
death
upon
(
1
Kings
2.
26.
)
where
Solomon
,
before
he
put
Abiathar
from
the
Priesthood
and
Zadock
in
his
room
,
tells
Abiathar
,
that
he
was
a
man
of
death
(
a
dead
man
in
Law
,
having
forfeited
his
life
by
Treason
)
worthy
to
dye
:
but
for
the
service
he
had
done
for
,
and
the
sufferings
he
had
undergone
with
his
Father
,
he
is
content
to
remit
that
part
of
his
punishment
,
and
in
room
thereof
confines
him
during
life
,
to
the
City
of
the
Priests
,
Anothoth
.
In
rigid
propriety
of
Speech
therefore
,
those
whom
Herod
,
and
his
Posterity
,
or
the
Roman
Deputies
brought
into
the
High-priesthood
over
the
necks
of
one
another
,
were
none
of
them
High
Priests
.
2.
However
,
the
Office
being
necessary
,
and
those
whose
Office
it
was
by
lawful
Succession
not
being
permitted
to
exercise
it
;
that
God
,
who
will
have
mercy
and
not
sacrifice
,
was
pleased
so
far
to
wave
his
own
right
of
instituting
Successors
in
that
Office
by
the
death
(
the
Key
whereof
he
keeps
in
his
own
hand
)
of
his
Predecessor
:
as
to
own
them
for
High
Priests
,
whom
that
civil
Authority
,
which
he
had
set
over
that
Nation
,
put
into
that
Office
.
(
Qod
fieri
non
debuit
,
factum
valet
:
)
It
was
an
Usurpation
of
the
Magistrate
over
God
,
to
put
such
persons
into
possession
,
but
they
being
in
the
possession
it
was
not
then
a
time
to
dispute
Titles
;
to
have
question'd
subjection
to
them
,
as
High
Priests
,
would
have
been
a
greater
Usurpation
,
and
of
more
destructive
consequence
:
and
therefore
we
read
not
only
that
St.
Paul
excuseth
himself
for
not
treating
Annanias
with
that
respect
,
which
was
due
to
Gods
High
Priest
:
but
that
God
himself
vouchsafed
to
inspire
Caiaphas
with
a
spirit
of
Prophecy
in
honour
of
his
Office
,
than
which
a
more
satisfactory
evidence
of
Gods
approbation
could
hardly
have
been
given
;
this
being
,
for
kind
,
that
wherewith
God
honoured
Moses
,
as
that
which
should
have
stopt
the
mouths
of
all
querulous
opposers
,
[
I
have
spoke
face
to
face
to
my
servant
Moses
,
wherefore
then
were
you
not
afraid
to
speak
against
my
servant
Moses
]
(
Num.
12.
18.
)
3.
But
this
would
not
satisfie
the
over-righteous
Jewish
zealots
;
especially
if
those
High
Priests
,
whom
the
Deputies
displac'd
,
were
more
deserving
of
the
Office
,
more
zealous
of
the
Law
,
and
more
complying
with
their
Principles
,
than
those
who
were
thrust
into
their
rooms
.
Now
of
all
those
of
the
Romans
erecting
,
whom
afterwards
they
dispossest
,
there
was
none
after
whom
the
Jews
had
so
hankering
a
mind
as
this
Annas
in
St.
Luke's
Text
:
Of
whom
Josephus
hath
this
Observation
,
That
after
he
had
enjoy'd
the
Priesthood
a
long
while
,
he
had
five
Sons
bare
that
Office
;
and
was
of
all
men
the
most
happy
in
the
love
of
the
people
.
(
Jos.
Ant.
20.
8.
)
It
was
,
doubtless
,
the
dissatisfaction
which
the
people
took
at
his
deposition
,
which
forc'd
Valerius
Gratus
to
thrust
out
,
within
a
year
,
Ismael
(
whom
he
put
into
the
room
of
Annas
)
and
bestow
that
honour
upon
Eleazar
the
Son
of
Annas
;
which
forc'd
Vitellius
to
promote
Jonathan
,
the
Son
of
Annas
,
after
the
deposition
of
Caiaphas
;
which
forc'd
Agrippa
to
elect
Annas
the
younger
,
into
the
room
of
Joseph
Cabi
.
And
yet
this
Annas
was
not
alone
in
partaking
this
favour
of
the
people
,
so
as
to
be
reputed
High
Priest
,
after
his
Ejection
:
For
Jonathan
his
Son
(
whom
Vitellius
made
High
Priest
,
in
the
room
of
Caiapas
,
and
a
while
after
deposed
,
putting
into
his
place
his
Brother
Theophilus
)
gain'd
that
repute
among
the
Jews
,
for
his
refusing
to
be
restored
by
Agrippa
in
the
second
of
Claudius
,
as
the
name
of
High
Priest
was
bestowed
upon
him
to
his
dying
day
,
even
after
the
Election
of
Ananias
;
as
appears
by
this
story
of
him
in
Josephus
,
(
Ant.
l.
20.
c.
2.
)
Faelix
,
bearing
a
grudge
against
Jonathan
the
High
Priest
,
for
admonishing
him
of
his
Duty
,
procured
one
of
his
familiars
to
murder
him
.
(
Jos.
ant.
lib.
20.
c.
6.
)
and
when
he
reports
how
he
pleaded
against
the
Samaritans
before
Quadratus
at
Tyre
,
he
stiles
him
Jonathan
the
High
Priest
.
(
Bel.
Jud.
l.
2.
c.
11.
)
The
like
Privilege
Ananias
obtain'd
,
whom
Herod
King
of
Calchis
(
having
obtain'd
of
Claudius
for
himself
and
Successors
the
power
of
electing
the
High
Priest
,
which
was
continued
to
them
till
after
the
Wars
)
put
into
the
High
Priesthood
,
a
little
before
his
own
death
,
in
the
eighth
of
Claudius
:
And
yet
after
that
Quadratus
,
Governour
of
Syria
,
had
sent
him
bound
to
Rome
,
in
the
twelfth
of
Claudius
,
to
answer
what
the
Samaritans
laid
to
his
charge
,
as
to
his
abetting
the
Galileans
against
them
,
and
above
ten
years
after
that
,
when
Ismael
the
Son
of
Phabeus
,
Joseph
the
Son
of
Cabi
,
Annas
the
Son
of
Annas
,
Jesus
the
Son
of
Damneus
,
and
Jesus
the
Son
of
Gamaliel
had
possest
the
Priesthood
,
after
his
ejectment
,
he
still
retain'd
the
name
of
High
Priest
,
even
then
Josephus
writes
him
High
Priest
,
when
the
doom
which
St.
Paul
had
past
was
executed
upon
him
;
when
this
painted
Wall
was
smitten
and
slain
by
the
Robbers
.
(
Jos.
Bel.
l.
2.
cap.
18.
)
Till
when
,
from
his
deposition
he
grew
daily
(
by
his
largess
to
the
People
,
his
caressing
of
the
Governours
,
and
their
High
Priests
)
into
such
favour
with
the
People
,
as
made
him
in
effect
the
High
Priest
,
and
the
High
Priests
themselves
but
shadows
.
(
Joseph
.
an
t
.
l.
20.
c.
8.
)
This
(
by
the
way
)
is
that
An●nias
,
whom
St.
Paul
called
painted
Wall
,
and
excused
himself
;
for
that
he
knew
not
that
he
was
the
High
Priest
;
that
is
,
not
in
actual
possession
of
that
Office
.
For
,
upon
Cumanus
sending
him
prisoner
to
Rome
,
Agrippa
put
Ismael
into
the
High
Priesthood
:
(
l.
20.
cap.
6.
)
upon
the
same
reason
that
he
put
Joseph
Cabi
into
Ismael's
room
,
when
he
understood
that
he
was
one
of
them
who
went
to
Rome
to
plead
for
the
standing
of
that
blind
to
his
prospect
into
the
Temple
,
which
he
would
have
had
pull'd
down
(
l.
20.
c.
7.
)
Or
if
I
mistake
Josephus
in
this
point
;
in
this
I
am
sure
I
do
not
;
that
Agrippa
conferr'd
the
High
Priesthood
upon
Ismael
soon
after
Faelix
his
coming
into
Office
,
and
his
own
repair
into
Judaea
,
and
long
enough
before
St.
Paul
was
brought
before
the
Council
.
This
might
put
a
wise
man
to
a
stand
,
in
determining
who
was
then
High
Priest
,
there
being
in
that
juncture
three
that
bore
that
name
and
repute
(
according
as
the
interest
of
several
Sects
,
lead
them
to
like
or
dislike
,
)
to
wit
,
this
Ananias
,
a
Sadducee
;
Jonaethan
,
a
Pharisee
(
and
therefore
St.
Paul's
crying
he
was
a
Pharisee
was
in
design
not
only
to
secure
himself
from
the
fury
of
the
rabble
(
by
dividing
them
)
but
to
prevent
this
whited
walls
falling
upon
him
,
(
in
revenge
of
St.
Paul's
affronting
him
;
)
and
Ismael
whom
the
lawful
power
had
estated
(
though
perhaps
unduly
)
in
that
Office
,
and
whom
St.
Paul
therefore
meant
to
be
the
true
High
Priest
,
and
the
pragmatical
Ananias
only
a
shadow
.
For
I
cannot
think
he
intended
to
assert
there
was
then
no
High
Priest
at
all
;
for
what
had
that
been
but
to
equivocate
?
seeing
those
he
replyed
to
,
had
not
yet
heard
him
,
or
any
other
Apostle
preach
Christ
to
be
the
true
High
Priest
,
and
therefore
could
not
be
thought
to
have
any
other
conception
of
that
Title
than
the
common
Notion
:
neither
would
they
have
permitted
such
a
Reply
,
as
he
gave
,
to
have
past
without
examination
,
if
they
had
not
had
some
person
in
their
eye
,
to
whom
that
Office
did
more
legally
appertain
than
to
Ananias
.
Neither
could
Paul
be
ignorant
what
Ananias
was
,
and
therefore
that
he
meant
,
as
his
Reply
plainly
imports
,
that
he
knew
Ananias
was
not
the
High
Priest
,
there
being
another
;
to
wit
,
Ismael
preferr'd
to
that
honour
by
the
same
Authority
from
whence
he
had
formerly
receiv'd
the
High
Priesthood
.
In
which
particular
as
he
vindicated
the
honour
of
Gods
Ordinance
in
bestowing
it
where
it
was
due
;
and
gratefully
pleads
for
that
Power
,
the
priviledge
of
being
born
under
which
,
he
had
pleaded
for
himself
the
day
before
(
Act.
22.
28.
)
praising
now
the
Bridge
he
had
gone
over
then
:
so
he
secured
himself
of
protection
under
that
Power
,
which
God
had
set
over
the
Nation
,
against
the
violence
of
his
inraged
adversary
Ananias
,
the
courage
of
whose
party
he
had
so
lately
quell'd
with
the
terrour
of
the
Roman
Name
,
at
the
hearing
whereof
his
Accusers
and
Examiners
slunck
away
,
(
Act.
22.
29.
)
But
let
the
Learned
judge
as
they
please
of
this
Exposition
of
St.
Paul's
Reply
;
That
to
have
two
High
Priests
at
once
in
those
times
,
(
one
legally
invested
by
the
Roman
Authority
,
and
another
factiously
adhered
to
,
as
unjustly
deposed
:
The
one
called
in
scorn
the
Kings
High
Priest
,
as
ordained
by
man
only
;
the
other
in
honour
,
the
Lords
High
Priest
,
as
elected
of
God
,
and
judged
to
be
so
by
the
Lords
people
,
as
that
si●pering
Faction
proudly
stiled
it self
)
was
no
strange
thing
,
is
manifest
from
that
Passage
in
Josepus
(
Bel.
Jud.
l.
2.
cap.
11.
)
[
Indè
cùm
Lyddam
venit
—
duos
autem
Principes
Sacerdotum
,
Jonathan
&
Ananiam
—
]
When
Quadratus
came
to
Lydda
he
again
heard
the
complaints
of
the
Samaritans
,
and
calling
before
him
twenty
eight
Jews
,
who
were
proved
to
have
been
in
the
fight
,
he
caused
them
to
be
beheaded
,
and
sent
two
Chief
Priests
,
Jonathan
and
Ananias
,
unto
Caesar
;
so
called
,
not
because
they
were
Members
of
the
Sanhedrim
,
but
in
the
then
most
proper
acceptation
of
that
name
;
because
Ananias
was
,
and
Jonathan
had
been
in
the
possession
of
the
Priesthood
.
Nay
,
so
far
did
the
popular
Interest
prevail
over
that
of
lawful
Authority
in
the
deposition
of
Simon
Canthar
;
as
after
his
place
had
been
filled
with
Matthias
,
and
Elionaeus
elected
by
Agrippa
,
Herod
the
King
of
Calchis
was
fain
to
eject
him
,
and
bring
to
the
order
of
a
common
Priest
,
before
he
would
yield
up
the
Office
of
the
High
Priest
(
Antiq.
l.
19.
c.
6.
l.
20.
3.
)
By
all
these
Allegations
it
appears
,
that
St.
Luke
speaks
the
common
Language
of
the
Jews
,
in
the
assigning
the
beginning
of
John's
Ministry
,
to
that
time
when
Annas
and
Caiaphas
were
High
Priests
;
for
so
indeed
they
were
in
the
then
vulgar
acceptation
of
that
Title
;
the
one
being
then
in
Office
by
appointment
of
the
Roman
Deputy
Valerius
Gratus
;
and
the
other
,
though
by
him
deposed
,
yet
so
much
in
favour
with
the
People
,
as
they
still
reputed
him
for
High
Priest
,
amongst
whom
he
privately
,
and
in
Conventicles
,
out
of
the
sight
of
the
Roman
Magistrate
,
carried
it
as
High
Priest
,
and
prepared
Matters
for
the
true
High
Priests
proposal
to
the
Roman
Lievtenants
,
whom
they
imployed
in
things
of
that
nature
,
only
proforma
,
and
to
cast
a
blind
before
their
eyes
;
especially
during
the
High
Priesthood
of
Caiaphas
,
who
being
his
Son-in-Law
,
would
not
scruple
to
gratifie
both
him
and
the
people
with
so
obliging
a
favour
to
them
,
and
a
condescension
advantagious
to
himself
,
he
hereby
preventing
their
solliciting
Pilat
to
turn
him
out
,
as
it
is
like
they
had
to
depose
Ismael
the
Son
of
Fabi
,
and
Simon
the
Son
of
Camuthi
,
those
short-liv'd
High
Priests
,
Caiapas
his
Predecessors
.
By
this
temporizing
he
preserv'd
his
Father-in-Laws
honour
among
his
own
people
,
provided
for
the
satisfaction
of
the
squeamish
Consciences
(
for
so
they
called
their
ignorant
Zeal
)
of
his
Brethren
:
and
yet
reserv'd
to
himself
the
Revenues
of
the
Office
;
which
was
more
than
those
High
Priests
could
do
,
whom
Agrippa
set
up
after
the
deposition
of
Ananias
,
in
after
more
tumultuous
times
,
against
those
Harpyes
,
which
the
ejected
Pontif.
sent
to
rob
the
floores
and
store-houses
of
Tithes
,
and
Oblations
so
bare
,
as
many
Priests
were
famish'd
through
that
plenty
he
brought
into
his
own
Barns
and
Coffers
(
Antiq.
l.
20.
cap.
6.
)
insomuch
,
as
the
High
Priests
themselves
had
nothing
to
live
upon
,
but
his
leavings
,
which
,
falling
short
of
a
Subsistence
,
they
accounted
the
later
Rain
of
his
Benevolence
so
great
an
obligation
,
as
at
last
they
permitted
him
to
do
what
he
pleased
in
managing
that
Office
,
whereof
they
retain'd
only
the
just
Title
,
and
unprofitable
Name
.
Caiaphas
,
as
if
by
a
spirit
of
Political
Prophecie
,
he
had
fore-seen
that
this
would
have
been
the
Issue
of
his
standing
upon
rigid
Terms
with
Annas
and
his
Favourites
,
is
content
to
let
him
do
the
work
,
provided
that
he
may
enjoy
the
benefit
of
the
Office
.
Hence
it
was
that
he
was
not
seen
in
our
Saviours
Condemnation
,
till
the
Godly
party
of
Pharisees
had
satisfied
their
tender
Consciences
,
touching
that
point
,
by
enquiring
at
their
Divine
Oracle
,
and
High
Priest
Annas
;
from
whence
,
having
receiv'd
their
Lesson
,
for
form
of
Law
's
sake
,
they
carry
Christ
bound
to
Caiapas
formally
sitting
in
Council
;
That
is
after
they
had
been
with
him
all
night
,
at
the
house
of
Annas
,
where
our
Saviour
was
examin'd
,
condemn'd
by
the
sentence
of
the
High
Priest
,
as
that
faction
reputed
him
,
contumeliously
reproached
by
the
servants
,
and
denyed
thrice
by
St.
Peter
:
and
all
this
on
the
night
,
that
Pilate
might
not
take
notice
of
their
preferring
Annas
,
the
deposed
,
before
Caiaphas
the
legal
High
Priest
;
they
bring
him
bound
from
Annas
to
Caiaphas
at
break
of
day
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Luc.
22.
66.
)
where
the
Scribes
and
the
Elders
were
assembled
,
(
St.
Matt.
26.
57
)
that
is
into
their
Ecclesiastical
Council
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Ibid
)
where
the
Sanhedrim
were
set
(
St.
Luk.
22.
66.
)
where
without
any
witness
,
but
upon
what
they
heard
out
of
his
own
mouth
,
after
the
High
Priest
had
adjured
him
to
say
,
whether
he
were
the
Son
of
God
or
not
,
and
ask'd
the
Votes
of
the
Council
,
he
is
condemn'd
as
a
Blasphemer
,
(
vers.
70.
71.
)
(
St.
Matt.
26.
63.
66.
)
From
Caiaphas
they
carry
Christ
bound
before
Pilat
into
the
Civil
Council
,
that
Council
into
which
these
Saints
would
not
come
themselves
for
fear
of
defilement
,
that
is
,
into
the
common
Hall
(
St.
Joh.
18.
28.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
while
it
was
but
yet
morning
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
I
walk
by
the
Light
of
that
shining
Lamp
of
Affric
.
(
St.
Aust.
de
consensu
Evang.
l.
3.
17.
)
In
my
stating
St.
Peter's
denials
in
the
house
of
Annas
;
which
as
it
may
be
evinc'd
by
those
Reasons
which
he
alledgeth
(
to
which
I
refer
the
Reader
)
so
it
is
more
than
probable
by
this
,
that
Annas
was
the
High
Priest
of
the
Faction
,
from
his
female
attendants
,
and
their
pragmaticalness
,
Damsels
waiting
in
the
Hall
,
and
keeping
the
door
,
as
busie
with
St.
Peter
below
,
as
their
Master
was
with
his
above
;
whose
Zeal
to
the
Cause
,
either
would
not
permit
them
to
go
to
bed
,
or
rowsed
them
thence
at
the
news
of
our
Saviours
apprehension
;
that
Sex
being
made
up
more
of
Passion
than
Reason
,
are
mark'd
out
in
sacred
Writ
as
most
obnoxious
to
seduction
and
aptest
to
be
proselyted
into
a
Faction
.
As
to
the
rest
,
the
observing
how
inconsiderable
a
while
our
Saviour
was
before
Caiaphas
,
as
it
intimates
the
satisfaction
of
the
Jews
in
the
Sentence
of
Annas
,
and
that
Caiaphas
was
only
their
Stalking-horse
,
to
give
a
Form
of
Law
to
their
Action
,
as
being
that
Person
without
whose
previous
Juridical
Sentence
,
Pilat
would
not
have
proceeded
against
our
Saviour
;
so
it
perfectly
reconciles
the
Evangelists
,
without
putting
us
upon
the
miserable
shift
of
crowding
Pilat
and
Caiaphas
,
or
Caiaphas
and
Annas
into
one
joynt
habitation
.
4.
Notwithstanding
that
Annas
,
though
deposed
,
was
adhered
to
by
the
Faction
,
as
the
Lord
's
High
Priest
,
in
conformity
to
which
Notion
St.
Luke
calls
him
High
Priest
;
(
as
Moses
in
compliance
with
vulgar
apprehension
stiles
the
Moon
one
of
the
great
Lights
,
though
she
be
the
least
of
those
God
hath
set
in
the
Firmament
.
)
Yet
Caiaphas
,
at
the
beginning
of
John's
Ministry
,
and
at
the
Passion
of
our
Saviour
,
was
indeed
the
lawful
High
Priest
,
as
being
put
into
that
Office
by
the
Minister
of
God
,
the
Roman
power
ordain'd
of
God
over
the
Jews
.
To
this
Josephus
gives
his
suffrage
(
Ant.
l.
18.
c.
3.
and
6.
)
Valerius
Gratus
took
the
High
Priesthood
from
Annas
,
and
gave
it
to
Ismael
;
a
while
after
he
bereaves
Ismael
of
it
,
and
bestows
it
on
Eleazar
;
but
deposeth
Eleazar
,
after
he
had
enjoy'd
that
honour
a
year
,
and
sets
up
Joseph
sirnamed
Caiaphas
:
in
which
Office
he
left
him
,
when
he
went
out
of
his
own
:
and
of
which
Caiaphas
held
possession
till
Vitellius
Governour
of
Syria
turn'd
him
out
,
and
put
in
Jonathan
,
at
what
time
he
received
order
from
Tiberius
to
conclude
a
peace
with
Artabanus
,
so
near
the
Death
of
Tiberius
,
as
Pilat
whom
Vitellius
turn'd
out
of
Office
,
and
sent
at
the
same
time
to
Rome
to
answer
for
his
Male-administrations
,
found
him
dead
when
he
arrived
there
.
Josephus
indeed
does
not
write
Caiaphas
the
Son-in-Law
of
Annas
(
it
not
being
his
wont
to
set
down
any
Relations
but
that
of
Father
and
Son
in
his
Catalogue
of
High
Priests
)
but
he
writes
Annas
old
enough
to
have
been
his
Father-in-Law
in
his
mentioning
Eleazar
the
Son
of
Annas
to
have
been
High
Priest
before
Caiaphas
.
So
that
hitherto
the
Chronology
of
St.
Luke
keeps
time
perfectly
with
the
forreign
and
secular
Account
.
Instance
3.
Lysanias
.
That
Lysanias
was
then
Tetrarch
of
Abilene
appears
from
the
story
of
Josephus
:
(
Ant.
15.
13.
)
thus
translated
by
the
judicious
Dr.
Heylin
(
in
his
Palestine
)
This
tract
made
up
the
greatest
part
of
the
Kingdom
of
Calchis
,
possessed
by
Ptolomy
the
son
of
Menneus
,
in
the
beginning
of
Herod's
Rise
,
who
dying
,
left
it
to
Lysanias
his
Eldest
Son
,
murder'd
about
seven
years
after
by
M.
Antony
,
at
the
instigation
of
Cleopatra
:
But
M.
Antony
and
Cleopatra
having
left
the
Stage
,
Lysanias
,
the
Son
of
the
murder'd
Prince
,
enters
upon
his
Fathers
Estate
by
the
permission
of
Augustus
;
during
whose
time
Zenodorus
,
Lord
of
the
Town
and
Territory
of
Paneas
,
farming
the
demesnes
of
Lysanias
,
and
paying
a
very
great
Rent
for
them
,
not
only
permitted
the
Trachonites
to
play
the
Robbers
,
and
to
infest
the
Merchants
of
Damascus
,
but
himself
received
part
of
the
Booty
with
them
.
Augustus
upon
complaint
hereof
,
commits
the
whole
Country
of
Trachonitis
,
Batanea
,
Gaulonitis
and
Auramitis
to
Herod
,
lately
created
King
of
Jewry
,
that
he
might
quell
the
Robbers
,
and
bring
the
Country
into
order
,
leaving
unto
Lysanias
nothing
but
the
City
Abila
,
of
which
he
was
the
natural
Lord
;
whereof
,
and
of
the
adjoyning
Territory
,
he
was
afterwards
created
Tetrarch
,
by
the
name
of
the
Tetrarch
of
Abilene
,
which
he
enjoyed
till
about
the
latter
end
of
the
Reign
of
Tiberius
:
for
his
Tetrarchate
was
not
disposed
of
till
Caligula
gave
it
to
Herod
Agrippa
.
(
Josep
.
Antiq.
18.
19.
13.
)
From
Lysanias
,
the
City
of
his
Residence
,
and
from
whence
his
Tetrarchate
was
called
Abilene
,
was
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
distinguish
it
from
the
Phoenician
Abala
:
(
Scal.
in
notis
Eusebeanis
,
Chron.
ex
Ptolomeo
.
§
7.
There
is
one
passage
in
Josephus
which
hath
found
the
greatest
wits
works
enough
to
reconcile
it
to
sacred
Chronology
,
and
gives
a
better
ground
for
Vossius
his
distinction
,
of
Tiberius
his
Reign
with
Augustus
,
and
alone
,
than
I
elsewhere
meet
with
,
as
seeming
to
force
upon
us
either
the
rejecting
of
Josephus
his
Authority
,
or
the
concluding
that
St.
Luke
calculates
Tiberius
his
years
from
Tiberius
his
Colleagueship
with
Augustus
.
The
place
of
Josephus
(
Antiq.
18.
8.
)
is
this
:
At
this
time
dyed
Philip
the
Brother
of
Herod
in
the
twentieth
year
of
Tiberius
his
Empire
;
after
he
had
justly
and
prudently
managed
his
Tetrarchate
,
thirty
seven
years
.
The
Knot
this
:
If
Herod
had
been
dead
thirty
seven
years
in
the
twentieth
of
Tiberius
,
and
our
Saviour
but
thirty
years
of
age
in
Tiberius
his
fifteenth
,
Christ's
thirty
seventh
falls
in
Tiberius
his
twenty
second
,
and
by
that
acount
he
must
be
born
two
years
after
Herod's
death
,
at
which
Philip
his
Son
enter'd
upon
his
Tetrarchate
.
If
in
solution
hereof
it
be
said
,
that
Josephus
reckons
the
years
of
Tiberius
from
the
beginning
of
his
Reign
alone
,
but
St.
Luke
from
the
beginning
of
his
Colleagueship
with
Augustus
:
that
will
make
Christ's
thirty
seventh
fall
in
Tiberius
his
twentieth
,
and
give
room
to
date
his
Birth
about
half
a
year
before
Herod's
death
:
for
if
Christ
was
thirty
years
of
age
in
Tiberius
his
fifteenth
,
from
his
Colleagueship
with
Augustus
,
he
must
be
thirty
two
,
and
almost
an
half
at
Tiberius
his
fifteenth
from
his
Reign
alone
,
and
by
consequence
thirty
seven
,
at
the
twentieth
of
Tiberius
alone
;
five
added
to
Christ's
thirty
two
,
making
him
thirty
seven
,
and
five
added
to
Tiberius
his
fifteenth
,
making
his
Empire
twenty
years
old
.
But
then
we
contract
a
worse
snarle
,
and
must
be
forc'd
to
date
our
Saviours
Baptism
before
Pilat's
Presidencie
,
which
so
palpably
contradicts
St.
Luke
,
(
giving
this
as
one
of
the
Characters
of
the
time
of
Christ's
Baptism
,
that
it
was
when
Pontius
Pilat
was
president
of
Judaea
)
as
we
break
the
Evangelist's
head
in
thus
plaistering
Josephus's
.
And
yet
we
need
not
with
Scaliger
here
wholly
reject
the
Authority
of
Josephus
,
but
rather
salve
it
,
by
supposing
that
the
Number
twenty
in
Josephus
,
is
falsified
by
the
inadvertency
of
the
Transcribers
,
and
should
be
twenty
two
at
least
,
as
Scaliger
himself
writes
it
,
out
of
Josephus
,
twice
in
less
than
two
lines
;
if
the
Printer
have
not
serv'd
him
as
the
Scribe
serv'd
Josephus
(
Canon
.
Isag.
309.
)
which
I
suppose
he
hath
:
because
,
otherwise
,
Scaliger's
Argument
is
not
cogent
:
for
the
twenty
second
of
Tiberius
concurrs
with
our
Saviours
thirty
seventh
,
even
according
to
St.
Luke's
account
;
who
reckons
Christ
thirty
full
,
at
the
beginning
of
Tiberius
his
fifteenth
,
as
Scaliger
himself
with
strenuous
Reasons
asserts
.
(
de
emend
.
lib.
6.
de
natali
Domini
ad
Canon
.
Isag.
l.
3.
pag.
306.
)
and
is
manifest
from
the
Text
it self
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
he
beginning
to
be
of
the
age
of
thirty
years
,
which
no
man
in
common
speech
can
be
said
to
do
till
he
be
thirty
compleat
:
the
difference
of
which
phrase
from
this
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
he
was
beginning
the
thirtieth
of
his
years
]
is
so
manifest
,
as
every
School-boy
understands
it
,
besides
the
incongruousness
of
such
a
speech
to
Grammar-rules
(
for
had
that
been
the
Evangelists
sence
,
he
would
have
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
he
was
beginning
his
thirtieth
year
)
and
its
insignificancy
,
as
to
the
describing
Christs
age
(
for
he
was
beginning
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
his
thirty
years
,
(
and
all
the
years
besides
he
lived
,
first
on
earth
,
and
since
in
heaven
)
the
first
minute
he
was
born
:
And
therefore
I
wonder
how
it
escapt
that
most
learned
Man's
observation
,
that
Josephus
,
as
he
renders
him
(
if
his
Printer
did
not
mistake
in
his
[
twenty
second
of
Tiberius
]
makes
Philip's
Reign
younger
than
our
Saviour
,
and
a
good
deal
younger
,
if
we
take
in
here
that
note
of
his
(
in
emend
.
temp.
l.
6.
)
concerning
Philip
the
Tetrarch's
Reign
(
to
wit
,
that
according
to
Josephus
he
held
his
Tetrarchate
but
thirty
six
years
compleat
:
)
for
this
perfectly
accords
Josephus
with
his
own
,
and
some
other
Learned
mens
opinion
,
touching
the
time
that
Herod
lived
after
the
Birth
of
Christ
,
which
they
(
at
the
utmost
)
extend
not
to
two
years
.
For
if
Philip
was
but
Tetrarch
full
thirty
six
years
in
Tiberius
his
twenty
second
,
and
Christ
had
begun
thirty
one
in
the
fifteenth
of
Tiberius
;
his
thirty
eighth
must
be
begun
in
Tiberius
his
twenty
second
,
and
so
his
Birth
stated
one
compleat
year
,
and
a
good
part
of
another
before
Herod's
death
.
But
because
I
presume
the
Quotation
out
of
Josephus
of
Philip's
Death
in
the
twenty
second
of
Tiberius
,
was
the
mistake
of
the
Printer
(
for
the
place
in
Josephus
specifies
the
twentieth
year
)
I
will
,
at
present
,
lay
no
greater
stress
upon
this
Argument
,
than
what
may
incline
the
ingenuous
Reader
,
not
to
think
me
immodest
in
this
Proposal
:
That
perhaps
,
what
befel
Scaliger
by
the
Press
,
might
happen
to
Josephus
by
an
inobservant
Pen
;
and
that
twenty
might
be
crept
into
his
Text
,
instead
of
twenty
two
or
twenty
three
,
until
I
give
him
out
of
Josephus
himself
the
Reason
of
this
my
surmise
;
to
wit
,
That
his
dating
Philip's
Death
in
Tiberius
his
twentieth
,
will
no
way
consort
with
those
stories
,
which
(
he
saith
)
bore
the
same
date
with
Philip's
Death
:
such
as
Pilat's
being
turn'd
out
of
Office
,
which
in
all
reasons
,
could
not
be
long
before
the
Death
of
Tiberius
,
in
the
twenty
third
of
his
Reign
;
which
yet
he
layeth
in
the
precedent
Chapter
:
And
that
of
Vitellius
his
making
peace
with
Artabanus
,
and
his
procuring
him
to
send
his
Son
an
hostage
to
Tiberius
:
to
which
he
immediately
subjoyns
the
Narration
of
Philip's
Death
with
this
Chain
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Then
dyed
Philip
,
&c.
Now
that
Artabanus
had
not
made
peace
with
Caesar
in
the
twentieth
year
of
Tiberius
,
appears
out
of
Tacitus
,
(
Annal.
l.
6
pag.
134
,
&c.
)
where
the
first
mention
of
the
occasion
of
Artabanus
his
War
with
Vitellius
is
made
in
the
Consul-ship
of
C.
Gessius
,
and
M.
Servilius
;
who
were
the
last
pair
of
Consuls
,
but
two
in
Tiberius
his
Reign
;
and
therefore
belong
to
his
twenty
first
year
,
of
which
he
gives
this
account
,
That
Artabanus
(
who
till
then
(
for
fear
of
Germanicus
)
had
been
faithful
to
the
Romans
,
and
just
towards
his
own
subjects
)
taking
heart
from
the
decrepid
old
age
of
Tiberius
,
and
successfulness
of
his
own
arms
against
some
neighbouring
Countries
;
and
gaping
after
the
Armenian
Kingdom
,
(
whose
King
Artaxias
was
then●
lately
dead
;
did
not
only
impose
his
eldest
son
Arsaces
upon
Armenia
:
but
also
sent
to
demand
the
treasure
that
Vonon
had
left
in
Syria
and
Cilicia
;
together
with
the
ancient
bounds
of
the
Persian
and
Macedonian
Empire
;
threatning
that
he
would
invade
all
the
Countries
that
Cyrus
first
;
and
afterwards
Alexander
had
posses'd
,
upon
this
his
nobles
(
by
the
practices
of
Vitelius
the
deputy
of
Syria
)
conspire
against
him
;
go
to
Rome
,
and
obtain
of
Tiberius
,
to
appoint
Phrahates
,
King
of
Parthia
.
Phrahates
by
deserting
the
Roman
custom
of
living
(
to
which
he
had
been
inured
)
his
body
not
brooking
that
change
,
contracts
a
mortal
sickness
.
He
being
dead
,
Tiberius
institutes
Tiridates
in
his
room
King
of
Parthia
;
and
Mithridates
King
of
Armenia
.
Mithridates
takes
Artaxata
the
chief
City
of
Armenia
:
and
by
help
of
Pharasmanes
,
forceth
Artabanus
out
of
Armenia
and
Parthia
.
What
is
hitherto
reported
of
Artabanus
(
as
it
cannot
in
reason
be
otherwise
conceiv'd
)
Tacitus
affirmeth
to
have
been
two
Summers
work
:
and
therefore
seeing
the
occasion
of
th●se
transactions
against
Artabanus
(
to
wit
,
the
Embassie
of
his
Nobles
,
and
complaint
against
him
to
Tiberius
)
fell
in
Tiberius
his
twenty
first
,
they
could
not
be
ended
at
the
soonest
before
the
twenty
second
of
Tiberius
,
was
almost
expired
,
[
quae
duabus
●statibus
gesta
coujunxi
,
quo
requiesceret
animus
à
domesticis
malis
:
]
These
Parthian
affairs
(
saith
he
)
which
lasted
two
Summers
,
I
have
here
handled
altogether
,
that
I
might
divert
my
thoughts
from
the
unpleasant
meditation
of
our
domestick
mischiefs
.
Sueton.
(
in
Tiberio
,
cap.
66.
)
reports
Tiberius
his
receipt
of
Letters
from
Artabanus
:
as
that
which
was
the
last
experiment
he
had
of
the
World's
Opinion
of
him
,
and
prest
him
to
write
that
desperate
Letter
to
the
Senate
;
wherein
he
protesteth
,
he
found
God
so
bent
to
his
ruine
,
as
he
knew
not
what
to
write
[
Postremò
semet
ipse
,
pertaesus
talis
epistolae
,
principia
tantùm
non
summam
malorum
suorum
professus
est
:
quid
scribam
,
&c.
]
The
contents
of
Artabanus
his
to
him
,
were
the
upbraiding
him
with
his
Parricides
,
Murders
,
Sloath
and
Luxury
;
and
the
advising
him
,
that
he
would
satisfie
the
great
,
and
most
just
hatred
of
the
Roman
Citizens
by
laying
violent
hands
upon
himself
:
he
would
never
have
writ
at
this
rate
,
had
his
Son
been
then
an
Hostage
with
Tiberius
.
But
Suetonius
is
an
Historian
,
no
Chronologer
;
Tacitus
is
both
:
we
will
therefore
return
to
him
:
who
,
after
he
hath
declared
what
cruelty
Tiberius
exercised
at
home
,
during
those
two
years
wars
with
Artabanus
abroad
,
he
returns
again
to
the
prosecution
of
his
Story
;
telling
how
his
Nobles
repenting
of
the
change
,
restored
Artabanus
to
his
Kingdom
:
of
Tiridates
his
flight
into
Syria
,
and
of
the
fire
that
happen'd
,
the
same
year
at
Rome
:
(
from
whence
Tiberius
taking
occasion
to
redeem
his
credit
with
the
Romans
,
and
making
an
estimate
of
the
value
of
the
streets
and
houses
that
were
consumed
,
he
assigned
1000
Sestertiums
towards
the
repair
,
and
Commissioners
to
assign
to
every
one
their
proportion
thereof
,
according
to
the
loss
they
had
sustain'd
.
This
so
ingratiated
him
with
the
People
,
as
every
one
strives
who
shall
out-wit
others
,
in
inventing
new
honours
for
him
:
which
whether
he
receiv'd
,
or
omitted
by
reason
of
the
so
near
approach
of
his
death
,
is
uncertain
(
saith
my
Author
)
For
soon
after
,
his
last
Consuls
Cn.
Acerconius
and
C.
Pontius
enter'd
into
Office
,
and
the
seventeenth
of
the
Calends
of
the
next
April
,
Tiberius
his
breath
was
stopt
.
Now
it
was
after
this
restoring
of
Artabanus
to
the
Parthian
Crown
(
which
Tacitus
thus
clearly
dates
in
the
twenty
second
of
Tiberius
)
that
the
Emperour
wrote
to
Vitelius
,
to
make
peace
with
Artabanus
[
Ubi
Artabanus
restitutus
est
in
imperium
.
Auditis
his
,
Caesar
petiit
amicitiam
Artabani
&
assentiente
illo
:
]
(
Joseph
.
antiq.
18.
6.
)
and
it
was
after
that
peace
,
that
Artabanus
sent
his
Son
Darius
an
Hostage
to
Tiberius
:
at
what
time
(
saith
Josephus
)
Herod
inform'd
Tiberius
of
the
Articles
of
that
Peace
;
and
therefore
,
when
Vitellius
sent
Caesar
an
account
thereof
,
Caesar
return'd
him
answer
,
that
he
might
have
spared
that
labour
:
for
Herod
had
already
given
him
information
thereof
:
At
which
return
of
Caesar's
Letters
to
Vitellius
,
Josephus
dates
the
Death
of
Philip.
And
therefore
it
could
not
be
long
before
Caesar's
death
that
Philip
dyed
,
by
this
account
of
Josephus
:
to
which
Point
of
Chronology
Josephus
himself
subscribes
;
telling
us
that
at
Caligula
(
the
Successor
of
Tiberius
)
his
preferring
Agrippa
to
the
Tetrarchate
of
Trachonitis
,
Philip
was
but
newly
deceas'd
.
I
leave
it
now
to
any
man
of
common
discretion
to
judge
,
whether
is
most
probable
,
that
Josephus
his
Numericals
have
been
in
this
place
corrupted
;
or
himself
so
fowly
mistaken
in
a
door-neighbour-Story
,
as
to
Philip's
Death
in
the
twentieth
of
Tiberius
,
which
he
makes
coetaneous
with
Vitelius
his
making
peace
(
in
Tiberius
his
Name
)
with
Artabanus
,
after
his
Restauration
:
which
Tacitus
dates
so
near
the
end
of
Tiberius
his
twenty
second
;
as
't
is
hardly
imaginable
,
how
all
those
passages
conducing
to
it
,
and
attending
upon
it
,
could
be
crowded
into
that
small
remnant
of
his
twenty
second
year
,
which
Tacitus
saves
from
the
Conquest
and
Flight
of
Artabanus
,
falling
out
in
,
and
taking
up
the
Summer
of
that
year
:
after
which
,
Artabanus
(
when
he
had
lurk'd
,
and
was
grown
squalid
,
earning
his
sustenance
with
his
bow
,
among
the
Scythians
)
was
restored
,
Tiberius
inform'd
of
his
Restauration
,
Vitellius
inform'd
of
Caesar's
Will
to
make
peace
,
&c.
that
there
could
be
a
return
of
so
many
Posts
as
was
requisite
for
intelligence
within
that
year
,
if
we
reckon
its
end
at
Augustus
his
Death
(
August
19.
)
is
next
to
impossible
;
and
yet
it
is
certain
Josephus
(
and
all
other
Historians
,
who
account
Tiberius
(
whose
death
fell
on
the
seventeenth
of
the
Calends
of
April
)
to
have
reign'd
twenty
two
years
,
five
months
,
and
thirteen
days
)
must
begin
and
end
their
account
there
.
It
is
therefore
most
probable
(
all
Circumstances
consider'd
)
that
Philip's
Death
fell
in
the
twenty
third
of
Tiberius
,
and
that
the
account
stood
so
in
Josephus
,
before
it
was
corrupted
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
as
soon
overslipt
,
by
a
hasty
scribe
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Briefly
,
if
Josephus
his
intire
discourse
be
of
more
weight
,
than
two
Syllables
;
Pen
cannot
describe
,
nor
Heart
wish
,
a
clearer
Computation
of
the
Time
of
Philip's
Death
,
than
in
here
presented
;
to
wit
,
after
Artabanus
his
recovery
of
the
Parthian
Crown
,
and
the
Pacification
betwixt
Tiberius
and
him
:
which
that
it
could
not
be
effected
,
nor
so
much
as
propounded
by
Tiberius
,
(
at
which
Josephus
,
in
this
Chapter
,
begins
the
Story
of
Artabanus
:
and
therefore
,
that
's
the
soonest
we
can
possibly
date
the
Death
of
Philip
)
before
the
twenty
third
of
Tiberius
,
is
most
palpably
demonstrable
,
from
Tacitus
his
placing
his
expulsion
out
of
Parthia
,
in
the
Summer
of
Tiberius
his
twenty
second
;
his
reporting
,
after
that
,
his
residing
in
Hircania
,
till
he
was
grown
so
squalid
,
as
the
sight
of
him
moved
pitty
in
his
Subjects
(
neque
exuerat
pudorem
ut
vulgum
miseratione
adverteret
:
)
Hiero
his
disgusting
the
new
,
making
a
party
among
the
Nobles
for
their
old
King
:
the
Nobles
applying
themselves
to
Artabanus
with
promise
to
restore
him
;
his
gathering
of
Forces
:
Tiridates
his
delaying
to
give
him
Battle
,
till
the
Roman
Legions
came
in
:
The
Parthians
stealing
away
from
Tiridates
,
&c.
To
which
if
we
add
(
what
Tosephus
subjoyns
hereto
)
Tiberius
his
receiving
information
of
all
this
,
his
sending
to
Vitellius
to
offer
peace
to
Artabanus
,
upon
condition
he
would
send
his
Son
and
other
Hostages
to
him
,
Vitellius
his
Transactions
with
Artabanus
,
and
concluding
a
peace
with
him
,
&c.
He
that
can
think
all
this
could
be
done
,
betwixt
the
latter
end
of
Summer
,
and
the
19.
of
August
(
when
Tiberius
his
twenty
second
ended
)
may
,
by
that
time
he
has
given
his
Brain
another
turn
,
imagine
,
that
Rome
was
built
in
a
day
.
CHAP.
VI.
The
Date
of
Christ's
Birth
,
as
it
is
asserted
by
the
Church
,
maintain'd
by
Scripture
.
§
1.
Christ
homaged
by
the
Magi
early
after
his
Birth
.
§
2.
Christ
born
and
baptized
the
same
day
of
the
year
.
§
3.
God
would
have
the
Church
observe
the
day
of
Christ's
Birth
.
The
Priestly
courses
,
the
character
of
it
,
which
from
their
first
Institution
by
Solomon
,
to
the
last
and
fatal
year
of
the
Second
Temples
standing
,
were
never
interrupted
.
§
4.
The
Calculation
of
these
Courses
leads
us
to
the
Conception
and
Birth
of
the
Baptist
and
our
Saviour
.
§
5.
Christ's
Baptism
,
and
John's
Ministry
in
the
same
year
of
Tiberius
Reign
,
point
out
the
same
thing
,
Objections
answer'd
.
§
6.
The
Taxing
of
all
the
World
ill-confounded
with
that
of
Syria
.
§
1.
ANd
now
neither
St.
Luke
nor
Josephus
need
be
beholding
to
Scaliger
,
for
endeavouring
if
not
to
make
them
friends
,
yet
to
prevent
their
being
so
far
at
odds
;
by
his
interpreting
Josephus
,
to
speak
of
Philip's
Death
in
the
thirty
seventh
incompleat
year
of
his
Government
,
(
an
Article
of
Agreement
which
this
Text
of
Josephus
will
not
subscribe
to
[
after
that
he
had
presided
over
Trachonitis
thirty
seven
years
]
)
for
we
may
allow
Philip
to
have
been
Tetrarch
thirty
seven
,
and
to
have
been
well
gone
in
his
thirty
eight
year
,
at
the
pacification
,
in
the
twenty
third
of
Tiberius
,
and
yet
allow
to
Christ's
Birth
,
time
enough
before
Herod's
Death
to
do
all
that
in
,
which
sacred
Scriptures
reports
him
to
have
done
.
Thus
Christ
was
thirty
compleat
in
Tiberius
his
fifteenth
,
December
25.
his
thirty
seventh
year
compleat
,
therefore
falls
in
the
twenty
second
of
Tiberius
,
December
25.
and
his
thirty
eighth
current
from
thence
overtakes
Tiberius
his
twenty
third
,
the
19.
of
August
following
;
at
what
time
Philip's
Government
had
been
going
in
its
thirty
eighth
year
,
but
from
the
middle
of
March.
If
we
therefore
will
take
the
Universal
Churches
word
,
for
this
;
that
our
Saviour
was
born
,
December
25.
by
so
much
sooner
did
Christ's
thirty
eighth
commence
,
than
the
thirty
eighth
of
Philip's
Government
,
as
Christmas
preceds
the
middle
of
March.
So
that
this
does
not
only
reconcile
Secular
and
Sacred
History
;
but
afford
us
a
place
,
where
we
may
fix
our
feet
,
and
stand
our
ground
,
in
the
defence
of
the
Churches
practice
,
against
all
those
opposers
,
who
employ
their
wit
in
removing
old
Land-marks
.
And
therefore
,
for
vindication
of
the
Churches
celebrating
Christ's
Nativity
on
the
25.
of
December
,
I
shall
improve
this
occasion
in
laying
down
these
propositions
.
Propos.
1.
Whatever
the
Gospel
reports
,
touching
the
Occurrences
,
betwixt
our
Saviour's
Birth
,
and
Herod's
Death
,
might
(
in
all
reason
)
fall
out
,
in
as
small
a
parcel
of
time
,
as
intervenes
betwixt
Christmas
and
mid
March
next
ensuing
(
at
which
time
of
the
year
;
to
wit
,
at
the
beginning
of
Nisan
,
Herod
came
to
his
miserable
end
:
as
Scaliger
observeth
out
of
Josephus
;
and
proveth
,
from
the
Celebration
of
his
Funeral
,
a
little
before
the
Feast
of
unleaven'd
Bread
.
)
For
,
the
Magi
found
Christ
at
Bethlehem
,
whither
they
were
sent
by
Herod
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
St.
Matt.
2.
8.
)
where
they
could
not
have
found
him
,
had
they
not
tender'd
their
homage
to
him
,
before
he
was
presented
in
the
Temple
,
at
the
Purification
of
his
ever
blessed
Virgin-mother
;
but
in
Galilee
,
whither
they
returned
,
(
as
to
their
home
)
from
Bethlehem
,
after
they
had
performed
those
things
in
the
Temple
which
the
Law
required
(
Luk.
2.
39.
)
neither
is
it
like
,
that
after
the
Magi
had
enquired
that
at
the
Priests
lips
,
and
been
informed
(
out
of
so
cleara
Prophecy
)
that
the
King
of
the
Jews
was
to
be
born
at
Bethlehem
:
God
,
who
had
been
so
rich
in
grace
towards
them
,
as
to
shew
them
Christ's
Star
,
in
their
own
Country
)
would
put
the
Faith
of
such
young
Proselytes
to
so
great
a
trial
;
as
to
put
their
hopes
of
finding
him
at
Bethlehem
,
to
a
disappointment
,
by
his
removal
thence
,
before
they
found
him
:
for
had
he
been
then
in
any
place
else
,
but
where
they
were
directed
by
Prophecy
to
look
for
him
:
at
how
great
a
stand
and
uncertainty
,
if
not
despondency
,
must
they
have
been
?
I
need
not
here
urge
,
that
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
we
translate
the
house
(
Matt.
2.
11.
)
[
and
when
they
were
come
into
the
house
,
they
saw
the
young
Child
with
Mary
his
mother
:
]
does
more
properly
signifie
an
out-house
(
such
as
a
Stable
)
than
a
dwelling
house
:
at
least
,
indifferently
,
an
habitation
for
Men
,
for
Cattle
,
and
for
Birds
(
as
Scapula
observes
)
which
speaks
it
probable
that
the
Magi
in
their
visit
,
prevented
that
Office
,
of
common
Charity
,
of
removing
the
blessed
Babe
and
his
Mother
out
of
that
cold
Lodging
,
into
a
more
convenient
one
;
and
found
the
Wisdom
of
God
amongst
the
Beasts
that
have
no
understanding
.
Nor
that
St.
Matt.
in
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
seems
to
imply
,
that
the
Magi
came
to
Jerusalem
,
at
the
very
point
of
Christ's
Birth
;
and
enquired
after
the
place
thereof
,
conceiving
,
perhaps
,
that
he
was
just
then
born
,
by
the
indication
of
that
Light
in
the
Air
,
which
shone
upon
the
Shepherds
,
and
which
they
might
,
(
by
as
many
degrees
of
greater
probability
)
see
,
rather
from
Jerusalem
than
their
own
homes
,
as
their
was
degrees
of
difference
betwixt
the
places
,
in
point
of
distance
from
Bethlehem
:
Nor
lastly
,
to
shew
how
manifestly
all
this
makes
,
for
the
justifying
of
the
Churches
Fidelity
,
in
communicating
this
Doctrine
to
her
Children
,
that
the
last
appearance
of
the
Star
to
the
Magi
,
and
their
homaging
our
Saviour
,
was
on
that
very
day
which
we
celebrate
in
Commeration
of
it
,
that
is
the
twelfth
day
after
our
Lords
Nativity
:
For
,
1.
Bethlehem
was
not
so
far
from
Jerusalem
,
as
persons
so
inquisitive
,
and
upon
the
spur
,
would
spend
many
days
in
journeying
thither
,
after
they
had
informed
themselves
touching
the
place
.
2.
Herod
would
not
be
long
of
easing
himself
of
the
fear
of
a
Rival-King
,
by
putting
all
the
Children
of
Bethlehem
to
the
Sword
,
of
whom
,
(
in
point
of
age
)
he
might
entertain
the
least
suspicion
;
to
wit
,
[
all
of
two
years
old
and
under
,
according
to
the
time
which
he
had
diligently
enquired
of
the
wise
men
(
St.
Matt.
2.
16.
)
not
that
it
was
two
years
since
he
had
enquired
,
but
that
the
Wise
men
informed
him
it
was
so
long
since
they
first
saw
the
Star
:
and
he
questioning
,
whether
it
was
an
indication
,
that
the
Messias
was
then
born
,
when
it
first
appeared
;
or
a
Praeludium
to
the
Star
of
Jacob
;
to
make
all
sure
,
on
either
hand
,
he
slays
all
the
Infants
that
were
born
within
the
Precincts
of
Bethlehem
,
from
its
first
appearance
,
unto
the
time
he
sent
out
his
bloody
Executioners
.
§
2.
Propos.
2.
But
because
this
is
an
Argument
only
à
posse
,
and
therefore
does
not
prove
it
necessary
that
Christ
was
born
at
Christmas
.
I
will
therefore
urge
some
that
are
more
cogent
,
drawn
from
these
undoubtedly
true
Chronological
Observations
;
compared
with
the
date
of
our
Saviours
Baptism
,
and
John's
Ministry
.
After
I
have
,
by
way
of
preparation
thereunto
,
laid
down
and
cleared
the
justifiableness
of
that
Universal
Opinion
of
the
ancient
Church
,
(
viz.
)
That
our
Savour
was
born
and
baptized
on
the
same
day
of
the
year
:
(
eàmque
sententiam
omnes
Ecclesiae
scriptis
&
usu
comprobarunt
]
this
opinion
(
saith
Scaliger
Can.
Isag.
l.
3.
)
all
Churches
have
approved
of
both
by
pen
and
practice
:
In
their
practice
by
celebrating
the
Birth
and
Baptism
of
Christ
together
,
on
the
same
day
:
(
1.
)
(
die
Epiphaniorum
.
)
not
the
Epiphany
,
or
appearance
of
him
to
the
Gentiles
,
(
when
the
Magi
found
him
with
his
Mother
)
but
on
the
day
of
his
appearances
:
first
,
to
be
the
Son
of
Man
,
in
his
Nativity
:
secondly
,
to
be
the
Son
of
God
,
by
the
Holy
Ghost
descending
upon
him
,
and
the
Voyce
from
Heaven
,
when
he
was
baptized
.
They
at
once
celebrated
Christ's
Caelestial
Generation
,
promulgated
at
his
Baptism
,
and
his
humane
Birth
.
Gregory
Nazianzen
:
in
his
Panegyrick
de
natali
Domini
(
which
he
therefore
stiles
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
Upon
the
appearances
of
God
,
or
Births
of
our
Saviour
]
)
This
Custom
continued
in
the
Age
of
Eusebius
;
and
long
after
,
in
the
Church
of
Alexandria
.
Cassianus
Monachus
(
Collat.
10.
cap.
2.
)
[
intra
Aegypti
regionem
mos
iste
antiqua
traditione
servatur
,
ut
peracto
Epiphaniorum
die
,
quem
Provinciae
Sacerdotes
vel
Dominici
Baptismi
vel
secundùm
carnem
Narivitatis
esse
definiunt
;
&
iccirco
utriusque
Sacramenti
solennitalem
non
hifarie
,
ut
in
occiduis
Provinciis
,
&c.
]
In
Aegypt
this
Custom
hath
been
observed
by
ancient
Tradition
:
that
the
day
of
the
Appearances
being
celebrated
,
which
the
Priests
of
that
Province
define
to
be
the
day
of
our
Lord's
Birth
,
or
of
his
Baptism
:
and
therefore
commemorate
both
these
Mysteries
,
not
on
several
days
,
as
they
do
in
the
Western
Churches
,
but
on
the
same
day
,
&c.
And
in
the
Armenian
Church
it
was
not
only
practised
,
but
vigorously
pleaded
for
(
in
Epistola
,
Cathol.
Armeniorum
.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
As
for
our
keeping
the
Feast
of
the
Nativity
and
Baptism
,
we
have
very
good
reasons
for
what
we
do
;
first
,
the
Example
of
all
Churches
beginning
from
the
Apostles
;
secondly
,
the
Word
of
God
;
for
St.
Luke
gives
Testimony
of
this
(
that
our
Saviour
was
born
and
baptized
both
on
one
day
of
the
year
(
Vide
Scaliger
Ibid.
)
And
Beroaldus
Chronic.
(
l.
4.
c.
2.
)
where
he
proveth
from
the
joynt-Testimony
of
Authority
,
that
the
Birth
and
Baptism
of
our
Saviour
were
celebrated
and
fell
out
on
the
same
day
of
the
year
,
though
in
computing
Christ's
Age
when
he
was
Baptized
,
he
assigneth
it
to
the
beginning
,
that
is
the
first
day
of
his
thirtieth
year
initiant
;
but
therein
he
is
sufficiently
confuted
by
Scaliger
,
who
,
from
the
plain
Grammatical
sence
of
St.
Luke's
Phrase
,
evinceth
,
that
Christ
was
baptized
the
last
day
of
his
thirtieth
,
and
first
of
his
thirty
first
.
However
this
will
make
no
difference
here
,
for
be
it
first
or
last
,
it
comes
all
to
one
,
as
to
the
vindicating
of
this
commonly-received
Truth
,
that
St.
Luke
dates
Christ's
Birth
and
Baptism
on
the
same
day
.
But
for
the
Reasons
pre-alledged
I
adhere
to
Scaliger
.
And
therefore
,
if
you
demand
where
St.
Luke
testifies
this
?
I
answer
;
where
,
he
saith
,
that
Jesus
,
when
he
was
baptized
,
was
thirty
years
of
age
:
that
is
,
on
that
day
,
which
terminated
his
thirtieth
,
and
gave
beginning
to
his
thirty
first
.
Secondly
,
and
if
St.
Luke
had
not
thus
punctually
delineated
the
Time
of
Christ's
Age
,
when
he
exhibited
himself
to
the
Baptist
,
as
a
Candidate
for
Ordination
.
Yet
the
same
thing
might
be
collected
from
that
Law
(
under
which
the
Law-giver
put
himself
,
that
he
might
fulfill
all
righteousness
)
prohibiting
the
Priests
,
to
officiate
till
they
were
thirty
,
and
commanding
them
,
then
to
enter
upon
the
exercise
of
their
sacred
Function
.
(
Numb
.
4.
They
shall
serve
from
thirty
years
old
and
upwards
.
)
By
virtue
of
this
Law
,
Christ
would
have
been
a
Transgressor
,
had
he
intruded
himself
into
the
sacred
Ministry
,
before
his
thirtieth
year
was
compleated
:
and
therefore
till
then
,
he
doth
not
shew
himself
to
Israel
,
no
not
to
his
own
Parents
(
for
his
Mother
was
uninstructed
in
the
knowledge
of
her
Son
)
not
to
his
Fore-runner
(
for
the
Baptist
,
though
he
knew
Christ
was
in
the
croud
,
yet
who
was
he
,
he
knew
not
,
till
he
saw
the
Spirit
descending
upon
him
)
but
kept
at
home
,
and
was
subject
,
to
and
under
the
Nurture
of
Father
and
Mother
.
So
wide
is
that
Gloss
from
the
sence
of
that
Text
,
(
where
we
have
account
of
Christ's
being
amongst
the
Doctors
)
which
stiles
it
,
Christ's
disputing
with
them
,
which
was
nothing
else
,
but
his
exhibiting
himself
at
twelve
years
,
as
an
Israelitish
Catechumen
,
to
ask
the
Law
(
the
Tearms
of
the
Covenant
,
which
he
enter'd
when
he
receiv'd
Circumcision
)
and
to
receive
their
Answers
,
to
what
he
propounded
,
or
to
answer
their
Questions
(
not
as
their
Doctor
,
but
Scholar
:
)
and
upon
his
examen
,
and
their
approbation
of
him
(
who
sate
in
Moses
Chair
)
personally
to
enter
into
that
Covenant
,
which
his
Sureties
had
enter'd
into
in
his
name
,
at
his
Circumcision
.
The
Work
of
his
Father
which
he
had
there
to
do
,
was
to
be
a
Scholar
,
not
a
Teacher
.
And
on
the
other
hand
,
he
would
not
have
been
an
exact
fulfiller
of
that
Law
,
if
he
had
delaid
the
tender
of
himself
to
Ordination
,
beyond
the
time
fixt
by
the
Law
,
and
not
applyed
himself
to
the
Baptist
,
at
whose
laying
hands
upon
him
,
he
knew
,
he
was
to
receive
the
Holy
Ghost
,
and
be
visibly
separated
to
that
Work
,
which
his
Father
had
fore-ordained
him
to
,
assoon
as
ever
he
was
legally
capable
of
it
,
in
respect
of
Age
:
upon
this
account
Christ
urged
the
Baptist
in
these
words
[
suffer
it
now
,
for
thus
it
behoves
us
to
fulfill
all
righteousness
,
]
Christ
had
no
need
to
be
baptized
with
John's
Baptism
(
the
Baptism
of
Repentance
for
remission
of
sins
)
neither
did
he
receive
that
Baptism
:
but
John's
Baptizing
of
him
,
was
of
another
kind
,
than
his
Baptizing
of
other
persons
;
to
wit
,
and
external
Rite
,
in
the
administration
whereof
,
Christ
was
to
be
visibly
set
apart
,
and
called
by
God
to
his
Office
of
Preaching
,
(
See
Dr.
Hamond's
Annot.
)
the
Law
,
therefore
,
the
Righteousness
whereof
Christ
fulfill'd
,
in
being
baptized
by
John
,
was
that
which
prohibited
Prophets
to
run
,
till
they
were
sent
of
God
.
But
this
was
not
all
the
Righteousness
which
Christ
fulfill'd
now
,
but
also
of
that
other
Branch
of
the
Law
commanding
them
,
whom
God
had
separated
to
the
service
of
the
Sanctuary
,
to
enter
upon
that
Function
,
as
soon
as
they
were
thirty
years
of
Age
:
and
therefore
our
Saviour
inserts
this
note
of
time
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
suffer
it
[
now
]
now
,
that
the
impediment
of
Age
is
removed
,
I
must
not
defer
my
entrance
upon
the
work
of
Teaching
:
Nay
,
if
there
had
not
been
such
a
Law
,
Christ's
Love
to
us
would
have
been
a
Law
to
himself
.
He
,
who
when
the
time
was
come
that
he
should
be
offer'd
,
was
straightned
till
his
Baptism
of
blood
was
accomplish'd
,
that
went
into
the
Garden
to
meet
the
Traytor
;
would
sure
not
be
well
at
ease
,
when
the
time
was
come
(
assigned
by
the
Law
of
his
Father
)
that
he
should
be
inaugurated
in
the
Office
of
the
great
Prophet
,
till
he
was
baptized
with
that
Baptism
,
of
Water
by
John
,
and
of
the
Holy
Ghost
,
by
his
Father
,
by
which
he
was
to
be
consecrate
to
that
Office
.
Would
this
tender
Shepherd
of
Souls
,
for
his
love
and
for
his
pitty
,
let
a
day
pass
,
after
the
removal
of
the
impediment
of
Under-age
,
before
he
put
himself
into
a
capacity
of
seeking
and
saving
the
lost
Sheep
of
Israel
!
How
have
they
learned
Christ
,
either
as
to
his
Obedience
to
his
Father
,
or
his
Compassion
to
his
Brethren
,
who
scruple
the
belief
of
this
point
,
which
the
Primitive
Church
Universally
embraced
upon
so
good
and
solid
Reasons
,
as
who
so
questions
the
force
of
them
,
must
present
the
blessed
Jesus
to
their
own
minds
,
as
a
person
that
cared
not
what
the
Father
said
,
not
what
we
ail'd
.
§
3.
Propos.
3.
This
being
concluded
on
,
and
laid
for
a
Ground
,
that
Christ's
Birth
and
Baptism
fell
on
the
same
day
of
the
year
,
I
proceed
with
this
Light
before
me
,
(
by
the
help
of
those
Chronological
Observations
I
have
,
or
shall
irrefragably
make
good
,
)
to
find
out
the
Day
of
Christ's
Nativity
.
The
Mother
of
John
Baptist
was
going
in
her
sixth
month
at
the
Annunciation
of
the
Blessed
Virgin
,
and
Conception
of
Christ
(
St.
Luke
1.
36.
)
[
And
loe
thy
cousin
Elizabeth
hath
conceived
a
son
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
this
is
her
sixth
month
]
saith
the
Angel
Gabriel
,
when
he
was
sent
to
Mary
the
blessed
Mother
of
our
Lord
,
[
in
the
sixth
month
]
that
is
,
of
Elizabeth's
Conception
(
vers.
26.
)
[
about
these
days
]
(
of
Zacharie's
returning
home
)
(
from
fulfilling
his
Office
in
the
Temple
,
in
the
Course
of
Abias
,
that
is
the
eighth
in
order
,
of
those
twenty
four
,
into
which
David
divided
the
Priests
(
1
Chron.
24.
10.
the
eighth
Lot
fell
to
Abijah
)
[
Elizabeth
conceived
,
and
hid
her self
five
months
,
and
in
the
sixth
month
the
Angel
Gabriel
was
sent
by
God
to
a
City
of
Galilee
,
named
Nazareth
,
unto
a
Virgin
espoused
to
an
husband
,
whose
name
was
Joseph
,
and
the
name
of
the
virgin
was
Mary
.
]
Certainly
,
if
it
had
not
been
of
use
to
us
to
know
the
Time
of
our
Saviour's
Conception
,
the
Holy
Ghost
would
not
have
given
this
Character
of
it
twice
,
in
ten
Verses
:
Nor
a
Rule
to
find
it
out
,
in
his
specifying
the
Course
of
Abias
falling
out
immediately
before
the
Baptist's
Conception
,
if
that
Rule
had
not
been
both
sure
and
applicable
to
this
Question
.
He
would
never
have
beaten
the
Air
with
those
Chronological
Descriptions
of
it
,
had
it
been
vain
for
us
to
know
the
time
,
or
impossible
for
us
to
find
it
out
(
so
manifestly
false
is
that
Fanatick
Conceit
,
which
the
Novelist
propounds
as
his
main
Principle
,
to
wit
,
that
God
hath
conceal'd
the
time
of
Christ's
Nativity
,
(
as
he
did
the
Body
of
Moses
)
to
prevent
our
observation
of
it
:
and
so
dim-sighted
was
the
industrious
Beroaldus
at
noon-day
,
who
though
he
confesses
(
Chronic.
l.
4.
c.
2.
)
that
the
ignorance
of
the
day
of
Christ's
Birth
proceeds
from
meer
supine
sloath
in
not
sifting
those
means
of
its
discovery
which
God
hath
propounded
to
us
:
and
if
we
could
tell
when
,
or
how
long
Zacharie's
Course
begun
and
continued
:
the
Question
would
quickly
be
determin'd
:
yet
waves
that
enquiry
,
as
a
fruitless
undertaking
:
chusing
rather
to
pin
that
Character
of
time
,
assigned
by
St.
Luke
,
upon
Herod's
sleeve
,
as
denoting
only
his
Reign
(
to
which
it
cannot
possibly
have
the
least
relation
)
than
to
fasten
it
upon
the
Baptists
Conception
,
where
St.
Luke
so
manifestly
fixeth
it
,
as
he
must
be
blind
,
that
sees
not
the
drift
of
the
Evangelist
in
this
and
the
other
forementioned
marks
of
time
,
to
be
the
leading
us
by
the
hand
to
the
investigation
of
the
Baptists
,
and
,
by
it
,
our
Saviours
Birth
.
I
will
therefore
follow
the
Conduct
of
Gods
Spirit
,
and
this
Holy
Angel
,
in
pursute
after
the
knowledge
of
that
acceptable
day
,
which
God
would
not
have
the
Church
either
ignorant
,
or
unmindful
of
.
2.
These
several
twenty
four
courses
of
Priests
(
by
the
Computation
whereof
the
Holy
Ghost
directs
us
to
the
Time
of
Christs
Conception
and
Birth
by
comparing
them
with
the
Baptists
)
served
their
week
about
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
(
Joseph
.
antiq.
l.
7.
cap.
1.
)
[
David
appointed
one
Course
to
attend
upon
the
service
of
God
eight
days
,
from
Sabbath
to
Sabbath
]
eight
inclusively
;
for
they
began
at
the
Morning-sacrifice
of
the
first
,
and
went
out
at
the
Morning-sacrifice
of
the
next
Sabbath
,
after
that
the
High
Priest
entring
with
the
Course
which
succeeded
,
had
blessed
that
Course
which
had
serv'd
(
Joseph
.
B.
Jud.
6.
6.
)
[
the
High
Priest
went
into
the
Temple
with
the
other
Priests
,
not
every
day
,
but
only
every
Sabbath-day
,
and
the
Calends
of
every
Month
,
and
the
aniversary
Feasts
.
]
And
that
the
High
Priest
dismiss'd
the
Course
that
served
the
preceding
week
at
the
going
out
of
their
weekly
service
,
the
Book
of
the
Jewish
Liturgy
affirmeth
[
Sabbato
autem
adjiciebant
benedictionem
unam
ephemeriae
illi
,
quae
exibat
ex
ministerio
.
]
(
Libro
Liturgarum
Judaic
.
)
[
On
the
Sabbath
they
added
one
benediction
upon
that
Course
,
that
then
went
out
of
their
ministration
.
]
The
compleat
days
therefore
of
the
Function
of
one
Course
were
seven
days
,
of
all
,
168
days
,
that
is
,
seven
times
twenty
four
:
so
that
they
returned
to
the
same
day
,
whereon
they
officiated
at
the
first
Institution
of
these
divisions
,
at
the
end
of
487
Courses
,
which
they
fulfill'd
precisely
in
the
space
of
224
years
.
But
more
of
this
anon
.
3.
This
order
lasted
unto
the
time
of
Josephus
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Judaic
.
antiq.
l.
7.
c.
1.
)
and
was
so
precisely
observed
to
the
very
last
,
while
the
Second
Temple
stood
,
that
in
the
year
of
its
fall
,
the
solem
fast
on
the
seventeenth
day
of
Tamuz
(
whereon
the
Jews
to
that
day
,
afflicted
their
souls
,
in
commemoration
of
Moses
his
breaking
the
Tables
of
the
Law
)
(
Judaic
.
comput
.
in
Scal.
de
emend
.
l.
7.
pag.
651.
)
was
omitted
,
by
reason
that
the
Family
,
to
which
that
weeks
Course
appertain'd
was
absent
from
Jerusalem
,
because
of
the
close
siege
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
17
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Joseph
.
Bel.
Jud.
7.
4.
)
[
Titus
had
heard
that
on
that
day
the
daily
Sacrifice
ceas'd
to
be
offered
to
God
,
through
want
of
persons
to
officiate
;
and
that
for
that
cause
the
Jews
were
exceedingly
afflicted
.
]
Insomuch
,
as
they
celebrate
to
this
day
the
sad
commemoration
of
that
accident
,
on
the
seventeenth
of
Tamuz
(
which
is
our
fifteenth
of
July
,
Scaliger
emend
.
fragm.
)
as
render'd
thereby
unfortunate
,
as
it
had
been
of
old
by
the
breaking
of
the
Tables
.
Observe
here
,
that
rather
than
they
would
break
the
Order
of
the
Courses
,
by
permitting
(
even
in
that
case
of
extream
necessity
)
any
other
Division
to
officiate
,
than
that
whose
lot
it
was
to
attend
that
week
,
they
will
omit
the
service
it self
,
on
one
of
the
most
solemn
Fasts
they
had
in
the
whole
year
.
When
notwithstanding
they
were
so
zealous
of
this
,
as
nothing
else
but
meer
force
,
could
procure
them
to
wave
the
daily
sacrifice
;
of
the
continuance
whereof
they
were
more
sollicitous
than
of
their
own
safety
.
Hence
when
the
Temple
was
besieged
by
Sosius
,
all
the
request
they
made
to
him
was
,
that
he
would
permit
Beasts
for
the
daily
Sacrifice
to
be
brought
in
(
Joseph
antiq.
14.
c.
ult.
)
of
which
Dion
also
,
a
Gentile
Historian
makes
mention
(
lib.
49.
)
when
Pompey
besieged
Jerusalem
,
he
with
greatest
wonder
observ'd
that
they
intermitted
nothing
of
their
Religion
,
in
the
midst
of
arms
:
but
as
if
they
had
enjoy'd
the
greatest
peace
,
did
offer
their
daily
Sacrifices
and
Victims
:
and
while
his
Soldiers
were
upon
the
slaughter
of
the
Citizens
,
and
put
them
daily
to
the
Sword
(
even
before
the
Altar
)
they
abstain'd
not
from
that
Divine
Service
,
which
by
their
Law
they
were
to
celebrate
day
by
day
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Nay
,
the
Priests
when
they
saw
the
Soldiers
rushing
into
the
Temple
(
with
drawn
swords
)
did
undauntedly
persevere
,
in
fulfilling
their
Divine
Courses
,
and
were
themselves
sacrificed
to
the
Roman
revenge
in
the
very
instant
when
they
were
offering
Victims
to
God
,
and
burning
Incense
:
preferring
the
discharge
of
their
Office
before
their
Lives
(
Josep
.
Bel.
Judaic
.
l.
1.
c.
5.
)
Yet
how
zealous
soever
they
were
of
maintaining
the
daily
Service
,
they
were
more
zealous
of
observing
the
Order
of
the
Priests
and
Levites
Courses
:
For
at
this
time
,
when
the
daily
Oblation
ceas'd
,
there
were
Priests
enough
in
the
Temple
(
Josephus
,
in
the
place
above
quoted
,
writeth
that
when
Titus
sent
him
to
John
,
the
Captain
of
the
Templars
,
upon
occasion
of
his
hearing
that
the
daily
Sacrifice
was
interrupted
:
many
Priests
,
(
by
name
Joseph
and
Jesus
)
taking
that
opportunity
,
made
their
escape
out
of
the
Temple
to
Titus
;
and
therefore
it
was
not
simply
for
lack
of
Priests
,
but
Priests
of
that
Course
,
whose
Lot
it
was
then
to
officiate
,
that
the
Divine
Service
ceas'd
:
whence
appears
the
invalidity
of
Scaliger's
Herculean
Argument
,
for
the
abruption
of
the
Priests
Courses
,
when
the
daily
Oblation
was
taken
away
by
Antiochus
:
for
they
placed
more
Religion
in
keeping
their
Courses
,
than
in
performing
the
Service
:
and
therefore
might
possibly
stand
in
[
procinctu
]
according
to
their
Lots
,
when
they
were
prohibited
,
(
by
main
force
)
to
offer
sacrifice
,
waiting
for
the
removal
of
that
force
.
Whatever
therefore
befel
the
daily
sacrifice
,
Josephus
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
affirming
,
that
the
Courses
set
by
David
were
not
interrupted
unto
his
time
,
is
proof
sufficient
,
that
the
Priests
Courses
kept
their
course
.
But
since
it
is
questioned
by
some
,
whether
in
the
several
Apostacies
during
the
first
Temple
,
those
Courses
were
canonically
observed
?
And
determin'd
by
Scaliger
,
that
during
the
persecution
under
Antiochus
,
they
were
interrupted
in
the
Second
Temple
(
upon
which
Principle
he
proceeds
,
to
invalidate
the
Ancient
and
Catholick
Opinion
[
that
our
Saviours
Birth
was
on
the
25.
of
December
.
]
So
that
nothing
need
be
said
more
,
in
reply
to
his
reasoning
,
and
vindication
of
the
Church
,
than
to
shew
his
mistake
,
in
that
point
which
he
so
peremtorily
asserts
,
and
the
groundlessness
of
his
and
other
learned
mens
questioning
upon
that
account
,
the
cessation
of
the
Priests
Courses
,
I
shall
prove
from
sacred
Testimony
,
that
no
such
cessation
fell
out
,
either
under
the
First
or
Second
Temple
,
nor
till
the
year
of
the
last
Temples
Fall
,
and
the
last
part
of
that
year
:
when
God
was
departed
from
the
Temple
,
as
Josephus
himself
testifieth
to
his
Country-men's
faces
,
(
Bel.
Jud.
6.
11.
)
leaving
upon
Record
to
the
Censure
of
all
Ages
this
Sentence
upon
Jerusalem
,
[
Jam
enim
Dei
locus
non
eras
]
thou
hadst
then
ceas'd
,
to
be
Gods
habitation
.
(
Bel.
Jud.
6.
1.
1.
Not
under
the
First
Temple
,
as
is
manifest
from
that
mournful
Song
of
the
Jews
thus
render'd
by
Scaliger
,
Die
Nona
mensis
,
hora
vespertini
temporis
,
Cum
essem
in
vigilia
mea
,
vigilia
Joiarib
,
Introiit
hostis
—
wherein
speaking
of
the
Desolation
of
the
First
Temple
,
they
introduce
the
Priest
,
whose
Course
it
was
then
to
wait
,
thus
lamenting
.
[
On
the
ninth
day
of
the
month
,
at
the
hours
of
the
Evening-sacrifice
,
when
I
was
in
my
Course
;
the
Course
of
Joiarib
.
(
to
whom
fell
the
first
lost
,
1
Chron.
24.
7.
)
the
enemy
enter'd
,
&c.
]
which
could
not
have
been
his
Course
,
if
the
Order
of
serving
had
been
computed
,
either
from
Hezechias
or
Josias
,
his
setting
the
Priests
in
order
.
But
falls
out
exactly
to
be
his
lot
,
if
we
reckon
from
Solomon's
Dedication
(
as
that
never
to
be
sufficiently
praised
Keeper
of
the
Clock
of
Time
hath
demonstrated
,
in
his
Fragments
annext
to
his
Emendation
)
And
that
there
was
no
cessation
of
these
Courses
under
the
First
Temple
may
be
irrefragably
evidenc'd
from
that
plain
Text
(
Ezech.
44.
15.
)
[
The
Priests
that
kept
the
charge
of
my
Sanctuary
,
when
the
children
of
Israel
went
astray
from
me
after
their
Idols
;
they
shall
come
near
to
me
to
minister
,
and
they
shall
stand
before
me
to
offer
.
]
And
they
are
rebuk'd
by
that
Prophet
,
that
did
not
keep
Gods
charge
by
course
in
their
own
person
(
whether
in
compliance
with
the
Court-interest
under
idolatrous
Kings
,
or
in
scorn
of
those
meaner
Offices
,
to
which
their
lot
assign'd
them
,
(
for
the
several
services
was
distributed
by
lot
weekly
,
amongst
the
Priests
of
every
Course
at
their
entrance
upon
their
service
,
whence
it
is
said
of
Zacharias
,
that
[
his
lot
was
to
burn
incense
]
)
subrogated
others
in
their
room
(
just
as
our
Pulpit-Pearchers
(
either
in
compliance
with
the
Rabble
of
their
brainless
Proselytes
,
or
out
of
scorn
,
after
the
promotion
to
a
Lecturer's
place
,
to
stoop
so
low
as
the
Desk
,
)
used
to
procure
the
Minister
of
the
Parish
to
read
the
Divine
Service
to
the
Walls
;
but
yet
with
so
much
more
impious
contempt
,
as
the
offering
of
the
daily
Sacrifice
excell'd
the
kindling
of
a
fire
,
or
sweeping
away
the
ashes
of
the
Altar
:
the
Common-Prayer
being
that
very
daily
Incense
,
and
pure
Oblation
which
God
promised
should
be
offer'd
in
all
places
under
the
Gospel
,
and
as
far
surpassing
the
best
Pulpit-exercises
,
both
in
point
of
preaching
the
pure
Gospel
,
and
praying
according
to
the
Will
of
God
,
as
the
most
rational
Service
surpasseth
the
Sacrifice
of
Fools
.
)
This
irreligious
shifting
of
the
charge
of
God's
holy
things
to
others
,
God
taxeth
and
menaceth
the
Jewish
Priests
for
.
Vers.
8.
[
Ye
have
not
kept
the
charge
of
my
holy
things
,
but
have
set
keepers
of
my
charge
in
my
sanctuary
for
your selves
.
]
2.
Not
under
the
Second
Temple
;
as
appears
,
from
Gods
Promse
to
the
Priests
who
had
kept
his
charge
under
the
First
,
that
they
should
stand
before
him
in
their
Courses
under
the
Second
Temple
(
Ezcch.
44.
15.
16.
)
[
They
shall
keep
my
charge
]
which
as
it
is
every
whit
as
good
a
medium
,
for
the
probat
of
a
Non-cessation
under
the
Second
;
as
the
pre-alledged
Text
(
which
Scaliger
urgeth
to
that
purpose
)
is
for
the
proof
of
a
Non-cessation
under
the
First
Temple
:
so
it
might
seem
strange
how
it
could
escape
the
observation
of
that
Eagles-eye
;
(
but
that
we
see
it
usully
thus
fall
out
,
when
men
approach
sacred
ground
,
with
their
shooes
on
their
feet
;
address
themselves
to
sacred
Scripture
,
prepossess'd
with
their
own
Conclusions
;
and
do
not
strip
themselves
of
all
private
preconceptions
,
when
they
come
to
enquire
for
Truth
,
at
that
sacred
Oracle
.
But
to
proceed
;
the
Non-cessation
of
these
Courses
,
during
either
Temple
,
is
clearly
asserted
by
God
himself
,
in
his
Promise
to
Zadok
:
whom
Solomon
advanced
,
(
at
the
deposition
of
Abiathar
,
)
to
fulfill
Gods
threatning
to
Elie's
house
(
1
Reg.
2.
27.
)
and
of
whom
Samuel
carried
from
God
to
Elie
,
this
Message
(
1
Sam.
2.
35.
)
[
I
will
raise
me
up
a
faithful
Priest
,
and
he
shall
walk
before
mine
anoynted
for
ever
.
]
Which
Promise
never
receiv'd
accomplishment
in
any
other
sence
but
this
;
to
wit
,
that
the
Priesthood
in
that
Line
,
should
keep
their
Stations
or
Courses
continually
,
till
the
rejection
of
the
whole
Nation
.
For
in
all
other
points
the
Priestly
Office
had
been
interrupted
,
they
did
not
walk
before
God
,
or
his
anoynted
perpetually
,
in
their
offering
of
Sacrifices
,
or
actual
performance
of
their
charge
of
holy
things
;
but
only
in
their
standing
in
their
Courses
,
ready
to
perform
their
several
charges
,
when
the
impediments
were
removed
:
they
stood
in
their
weekly
lots
perpetually
,
(
waiting
for
times
of
refreshing
,
and
break
of
day
,
)
in
the
darkest
nights
of
interruption
of
actual
services
,
which
befel
them
during
the
standing
of
both
Temples
.
And
this
is
farther
evident
from
the
deep
silence
of
the
Jewish
Records
,
as
to
any
interruption
of
their
Courses
,
till
the
year
that
Jerusalem
was
desolated
by
Titus
:
of
which
we
should
certainly
have
heard
(
as
well
as
of
that
last
and
final
Catastrophe
thereof
)
had
such
an
accident
befaln
them
.
They
who
kept
a
Fast
,
for
the
extinction
of
the
holy
Lamp
(
through
want
of
Oyl
by
the
neglect
of
the
Priest
,
whose
Lot
it
was
to
supply
it
)
in
the
Reign
of
Ahaz
,
(
on
the
18.
of
Ab.
)
in
Commemoration
of
the
Israelites
,
ceasing
to
present
their
First-born
in
the
Temple
under
Jeroboam
,
(
the
23.
of
Sirvan
)
in
memory
of
Gedoliah's
slaughter
(
the
3.
of
Tisri
)
of
the
bickerings
betwixt
the
Schools
of
Shammai
and
Hillel
,
and
more
contingencies
of
far
less
concern
(
lib.
angariarum
)
would
sure
have
celebrated
the
day
,
whereon
so
sad
an
accident
had
happened
,
in
the
afflicting
of
their
Souls
:
but
more
of
this
anon
.
3.
The
only
Scruple
(
then
)
remaining
is
,
what
became
of
these
Courses
,
in
the
interval
betwixt
the
two
Temples
,
during
the
Babylonish
Captivity
.
It
is
commonly
taken
for
granted
,
that
they
then
ceas'd
:
and
if
they
did
,
it
will
not
prejudice
my
account
:
for
if
we
begin
at
Zorobabel's
restoring
of
the
Hierarchical
Courses
,
the
Lot
will
fall
orderly
upon
the
Course
of
Abias
,
(
wherein
Zachary
serv'd
,
wherein
he
receiv'd
the
Promise
of
a
Son
)
in
such
a
time
of
the
year
,
as
thence
may
be
demonstratively
evinc'd
the
Time
of
Christ's
Nativity
to
have
been
at
that
season
,
wherein
the
Church
celebrates
the
memorials
of
it
.
To
which
Calculation
I
find
the
account
drawn
from
Solomon's
Dedication
of
the
Temple
,
to
agree
so
perfectly
;
as
encourageth
me
to
assert
(
without
all
hesitance
,
)
that
the
Courses
of
the
Priests
,
during
that
long
Vacation
of
the
exercise
of
their
Function
,
were
reckon'd
by
Zorobabel
(
much
more
,
in
that
short
interruption
under
Antiochus
,
by
Judas
Maccabeus
)
at
their
restoring
them
to
the
actual
serving
in
their
proper
Courses
;
as
vertually
fulfill'd
,
(
as
the
years
of
the
Reigns
of
exil'd
Princes
are
put
into
the
account
at
their
Restauration
,
as
if
they
had
actually
during
the
time
of
their
Banishment
exercised
the
Royal
Function
.
)
So
that
from
the
fall
of
Jerusalem
by
the
Babylonians
(
in
the
1.
Course
,
the
Course
of
Joiarib
)
there
had
so
many
weeks
passed
,
unto
the
3.
of
Adar
(
when
at
the
Dedication
of
the
Second
Temple
,
the
Priests
were
set
in
their
Divisions
)
as
the
same
division
was
then
appointed
to
serve
;
whose
Course
it
would
have
been
to
serve
,
had
the
Service
not
been
interrupted
;
for
otherwise
their
putting
in
Order
,
would
have
been
a
putting
them
out
of
Order
,
and
an
injury
to
those
Families
,
whose
turn
by
the
Series
of
intervening
years
(
according
to
David's
Order
)
fell
out
before
theirs
,
who
first
served
at
that
Dedication
,
by
the
appointment
of
Zorobabel
:
And
indeed
what
use
can
be
made
of
St.
Luke's
mentioning
the
eighth
Course
in
our
Calculations
of
the
Time
therein
pointed
at
,
if
it
was
not
the
eighth
course
from
the
first
Institution
?
§
4.
This
will
be
both
more
intelligible
and
apparent
,
if
we
compute
the
Courses
themselves
.
In
order
whereto
(
though
I
plough
with
Scaliger's
Heifer
,
I
shall
not
let
her
run
wild
over
the
ancient
bounds
,
but
accustom
her
to
bear
the
Churches
yoak
,
and
inure
her
to
tread
out
the
good
Corn
of
Catholick
Verity
)
I
shall
first
premise
these
two
infallible
dictates
of
that
great
Oracle
of
Chronology
.
1.
The
compleat
Cycle
,
or
Period
of
Time
,
wherein
the
twenty
four
Courses
of
Priests
(
appointed
by
David
,
and
set
to
serve
in
the
Temple
by
Solomon
)
return
to
the
same
day
and
hour
,
wherein
they
first
waited
,
is
224
years
.
2.
There
is
a
less
,
but
incompleat
,
Cycle
of
these
Hieratical
Courses
containing
fifty
Revolutions
,
and
concluding
at
the
end
of
twenty
three
years
,
after
their
first
Institution
,
or
Revolution
of
the
great
Cycle
;
with
the
overplus
of
ninteen
hours
.
Secondly
,
and
these
common
Chronological
Notes
,
1.
From
the
Dedication
of
the
Second
Temple
,
in
the
sixth
of
Darius
Nothus
,
Adar
the
third
,
(
about
our
February
19.
)
to
the
Fall
of
that
Temple
,
are
490
years
Daniel's
seventy
Weeks
,
Chap.
9.
24.
)
2.
From
our
Saviour's
Birth
to
the
Fall
of
Jerusalem
are
seventy
one
years
(
Scaliger
append
.
)
Phlegon
,
quoted
by
Origen
(
tractat
.
in
St.
Matt.
29.
)
reckons
from
the
fifteenth
of
Tiberius
,
to
Titus
his
desolating
Jerusalem
,
forty
years
:
this
falls
in
with
Scaliger
,
if
we
understand
him
to
mean
(
as
his
words
plainly
import
)
after
the
expiring
of
Tiberius
his
fifteenth
,
and
we
cannot
pitch
upon
an
Author
better
vers'd
in
the
Roman
Annals
,
than
he
was
.
Upon
these
Principles
,
I
proceed
thus
to
collect
the
Time
of
Zacharie's
Service
,
from
the
Courses
of
the
Priests
intervening
,
betwixt
that
and
the
Dedication
of
the
Second
Temple
.
In
the
490
years
that
that
Temple
stood
,
there
are
two
compleat
Hieratical
Cycles
ending
|
Anno
|
448
|
And
there
remains
years
to
Temples
Fall
|
|
42
|
Deduct
this
42
,
out
of
Christ's
at
Temple
Fall
|
|
71
|
And
there
remains
29
;
which
denotes
the
year
of
Christ
,
when
the
second
great
Hieratical
Cycle
ended
,
and
the
third
began
.
Out
of
this
|
|
29
|
Deduct
a
smaller
Cycle
,
of
fifty
Revolutions
,
in
the
space
of
years
|
|
23
|
And
the
remainder
from
that
sum
:
Years
|
|
6
|
Denotes
the
year
of
Christ
,
when
the
Courses
began
on
the
same
day
they
did
at
first
,
with
the
overplus
of
ninteen
hours
:
Thus
in
Christs
6
the
1
course
began
.
Feb.
19
5
|
January
|
19
|
4
|
December
|
19
|
3
|
November
|
19
|
2
|
October
|
19
|
1
|
September
|
19
|
The
first
course
therefore
,
the
year
of
Christ's
Conception
,
began
|
August
|
19
|
From
whence
if
we
reckon
to
the
eighth
week
,
we
come
to
the
|
its
beginning
falls
October
|
7
|
eighth
Course
(
that
of
Abias
)
&
find
its
end
|
October
|
14
|
At
what
time
Zacharias
,
having
fulfill'd
his
Weeks
Ministration
,
return'd
home
,
and
his
Wife
conceiv'd
precisely
five
months
and
three
Weeks
,
before
the
Annunciation
.
With
the
like
Certainty
and
Perspicuity
may
the
same
Date
of
Zacharias
his
Ministration
be
collected
,
if
we
compute
the
courses
from
Solomon's
dedication
.
From
the
Dedication
of
first
,
on
Adar
29
Mart.
30.
(
Scaliger
)
to
fall
of
the
Second
Temple
,
Josephus
accounts
|
1130
y.
7
m.
15
d.
|
From
which
deduct
the
year
of
Christ
at
the
fall
|
71
|
There
remains
|
1059
y.
7
m.
15
d.
|
In
which
1059
there
are
Cycli
Hieratici
|
4
|
Whose
Period
896
taken
out
of
|
1059
|
There
remains
the
year
before
Christs
Birth
when
those
four
Cycles
ended
,
and
the
fifth
began
:
—
|
0163
|
Divide
these
163
by
23
(
the
space
of
the
lesser
Hieratical
Cycle
,
the
Quotient
is
—
|
7
|
Denoting
seven
of
these
Cycles
to
have
run
out
their
course
in
that
Period
:
and
the
remainder
|
2
|
Pointing
to
the
second
year
before
Christ
,
when
the
Courses
began
again
,
where
they
began
at
first
(
viz.
at
Solomon's
Dedication
of
the
Temple
)
within
five
days
,
(
which
the
19
overplus
hours
,
in
each
Revolution
,
make
up
in
the
whole
seven
Cycles
.
)
The
first
Course
therefore
,
the
second
year
before
Christ
began
,
April
4.
and
the
same
Course
,
the
year
preceding
Christ's
Birth
commenc'd
,
Mart.
4.
Whose
first
Revolution
of
twenty
four
Weeks
ended
August
.
19.
where
the
second
Revolution
began
:
and
therefore
the
eighth
Course
in
that
Revolution
(
the
Course
of
Abias
)
began
at
the
end
of
the
seven
weeks
thence
,
to
wit
,
Octob.
7.
and
ended
,
Octob.
14.
the
very
same
day
we
have
found
it
fall
,
by
computing
the
courses
from
the
Dedication
of
the
Second
Temple
.
An
admirable
Correspondence
;
and
such
as
must
satisfie
all
persons
,
who
have
so
much
ingenuity
,
as
to
enter
upon
such
kind
of
disquisitions
,
with
that
caution
,
which
the
Philosopher
presented
to
the
Candidates
for
admission
into
his
School
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
These
Way-marks
set
,
the
way-faring
man
,
though
an
Idiot
,
cannot
err
;
in
fixing
the
Date
of
Christ's
Conception
,
the
25
of
March
:
and
of
his
Birth
,
the
25
of
December
.
And
if
Zacharies
Wife
,
Elizabeth
,
conceiv'd
in
the
week
after
her
Husband's
return
,
from
his
serving
in
the
Course
of
Abias
(
which
ended
Octob.
14.
)
precisely
five
month
's
and
three
weeks
before
the
Angel
was
sent
to
the
Blessed
Virgin
(
at
what
time
Elizabeth
was
going
in
her
sixth
month
)
who
sees
not
upon
what
substantial
grounds
the
Church
proceeded
,
in
her
fixing
the
Baptist's
Birth
upon
the
24
of
June
;
there
being
in
that
space
,
to
wit
,
from
the
14.
of
October
(
when
Zachary
ended
his
Ministry
)
to
the
24.
of
June
following
(
when
the
Church
celebrates
the
Baptist's
Birth
)
exactly
nine
months
and
one
day
,
the
ordinary
time
of
a
womans
going
with
Child
,
in
the
common
opinion
of
Physiologists
:
who
assign
six
weeks
,
for
the
plastick
Virtue
to
do
its
work
in
;
and
seven
months
and
a
half
,
for
the
perfect
vegetating
of
the
Embrio
(
●echerm
.
Sy●●
.
Phys.
l.
3.
c.
14.
Aristot.
de
Historia
animal
.
l.
7.
c.
4.
)
(
〈◊〉
in
〈◊〉
.
Scip.
l.
1.
c.
6.
)
[
cum
nono
mense
absolutio
est
,
&c.
]
this
reckoning
the
Mother
of
the
seven
Brethren
makes
,
2
Mac.
7.
27.
[
Oh
my
son
,
have
pity
on
me
t●●t
●are
〈◊〉
nine
months
in
my
womb
.
]
So
that
if
the
Baptist's
Birth
was
〈◊〉
the
most
common
course
,
his
Mother
Elizabeth
conceiv'd
the
15.
of
October
,
that
is
the
day
of
her
Husbands
returning
home
;
for
his
Ministry
in
the
Temple
beginning
and
concluding
with
the
Morning
of
the
Sabbath
(
when
the
Shew-bread
was
renewed
)
and
his
habitation
being
distant
from
Jerusalem
,
in
the
hilly
Country
of
Judaea
(
and
therefore
probably
more
than
a
Sabbath
days-journey
from
the
Temple
)
it
is
not
like
,
but
he
would
stay
in
Jerusalem
,
till
the
Sabbath
was
over
.
Now
from
the
15.
of
October
to
the
Annunciation
,
on
which
day
the
Church
celebrates
the
Virgins
Conception
are
five
months
,
three
weeks
,
and
one
day
precisely
;
so
long
was
Elizabeth
gone
with
Child
at
the
Angels
Salutation
,
as
her
sixth
month
was
upon
its
last
week
:
which
is
not
only
hinted
by
Gabriel
,
but
by
St.
Luke
in
the
sequel
of
that
story
,
vers.
39.
[
In
those
days
Mary
arose
and
went
into
the
hill-country
to
visit
her
cousin
Elizabeth
,
and
she
abode
with
her
about
three
months
]
that
is
till
her
Cousin
was
delivered
,
and
the
Baptist
circumcised
:
for
it
is
improbable
,
that
she
(
whose
affection
carried
her
so
far
from
home
to
give
her
a
visit
,
and
detain'd
her
with
Elizabeth
so
long
)
would
leave
her
in
her
greatest
exigent
:
or
that
so
near
and
dear
a
Relation
(
who
had
she
been
at
her
own
home
,
would
have
been
sent
for
to
the
Baptist's
Circumcision
,
amongst
the
rest
of
the
Kindred
)
being
with
Elizabeth
,
so
near
the
end
of
her
nine
months
;
would
go
home
in
that
juncture
,
and
not
stay
till
she
had
perform'd
that
Office
of
a
Kinswoman
:
And
most
of
all
,
that
the
blessed
among
Women
,
(
whom
the
Evangelists
signally
commend
,
for
laying
up
in
her
heart
all
special
Emergencies
of
Providence
)
should
not
stay
,
till
she
saw
what
became
of
Zacharie's
dumbness
,
or
not
be
one
of
those
Kinsfolks
,
who
,
upon
the
day
of
Circumcision
,
are
said
to
ponder
,
what
befel
,
then
,
in
their
hearts
.
By
this
reckoning
our
Saviour
,
indeed
,
was
ten
months
in
the
Virgins
womb
:
but
as
it
is
no
strange
thing
for
women
to
go
so
long
,
so
a
fitter
Period
could
not
have
been
pich'd
upon
,
for
the
Lord
of
Hosts
pitching
his
Tent
in
the
blessed
Virgin
:
if
it
were
but
barely
to
answer
the
expectations
of
the
Gentiles
,
who
(
out
of
Sybils
Books
)
had
got
this
notion
by
the
end
,
that
the
Eastern
Monarch
,
the
Jews
Messias
,
the
Restorer
of
all
,
was
so
long
to
Tabernacle
in
his
Mothers
Womb
;
well
exprest
by
Virgil
,
in
that
Eclogue
which
Constantine
the
great
(
in
his
Oration
to
the
Clergy
)
shews
can
be
applyed
to
none
but
the
blessed
Jesus
.
Matri
longa
decem
tulerint
fastidia
menses
.
When
ten
months
shall
have
inflicted
tedious
weakness
of
stomack
upon
thy
teeming
Mother
.
How
much
more
convenient
was
it
,
that
Christ
should
fulfill
that
Period
in
the
Womb
,
which
of
all
others
is
most
canonical
,
in
the
opinion
of
that
great
Oracle
of
Learning
,
Varro
,
who
(
in
his
first
Book
de
Hebdomadibus
.
)
as
he
's
quoted
by
Agellius
(
noct.
Attic.
l.
3.
c.
10.
)
thus
dictates
[
Hi
qui
justissime
in
utero
sunt
,
post
ducentos
octoginta
dies
,
postquam
sunt
concepti
,
quadragessima
denique
hebdomade
nascuntur
.
[
They
who
stay
in
the
womb
,
the
most
exact
time
,
after
they
have
been
conceiv'd
,
are
born
in
the
fortieth
week
.
]
The
learned
Author
of
the
wisdom
of
Solomon
(
chap.
7.
2.
)
brings
him
in
,
affirming
that
he
was
fashioned
to
be
flesh
,
in
his
Mothers
Womb
,
in
ten
months
.
And
behold
here
is
a
greater
than
Solomon
.
Taruntius
being
employed
by
Varro
to
calculate
the
Nativity
of
Romulus
,
did
with
a
great
deal
of
confidence
and
alacrity
declare
to
him
that
Romulus
was
conceiv'd
on
the
twenty
third
day
of
that
month
,
which
the
Egyptians
call
Choe
,
we
December
,
and
born
in
Thoth
,
that
is
,
September
the
20.
day
,
the
12.
before
the
Calends
of
October
(
Plutarch
.
Romulus
)
that
is
,
he
was
born
in
the
fortieth
week
,
in
the
last
week
of
the
tenth
month
after
his
conception
:
and
I
suppose
,
if
the
Births
of
Heroes
were
examin'd
,
it
would
be
found
that
antiquity
assigned
them
commonly
one
month
in
the
Womb
beyond
the
account
of
ordinary
persons
.
§
5.
But
I
leave
this
to
be
disputed
by
Mid-wives
,
while
,
to
the
proof
of
my
Assertion
,
that
Christ
was
born
at
Christmas
,
(
drawn
from
the
time
of
Zacharie's
Ministration
,
)
I
add
another
drawn
from
the
Circumstances
of
Christ's
Baptism
.
St.
Luke
dates
the
Beginning
of
John's
Ministry
,
and
Christ's
Baptism
,
both
in
one
and
the
same
fifteenth
year
of
Tiberius
;
and
Christ's
Baptism
,
before
Easter
in
that
year
.
Now
St.
Luke
reckons
Tiberius
his
Reign
,
from
the
death
of
Augustus
(
as
hath
been
already
proved
)
that
is
,
the
19
of
August
.
And
this
clearly
evinceth
the
absurdity
of
that
Hypothesis
,
that
Christ
was
born
in
September
:
and
manifesteth
all
those
strong
Reasonings
of
ill-imploy'd
wits
for
it
,
to
be
meer
Paralogisms
.
For
since
our
Saviour
was
born
,
and
baptized
on
the
same
day
of
the
year
;
had
that
been
in
September
,
John
must
bestir
himself
at
that
rate
,
as
no
man
in
his
right
wits
can
make
haste
to
believe
he
did
,
if
betwixt
then
and
the
19
of
August
preceding
(
which
is
the
utmost
latitude
we
can
allow
in
the
fifteenth
of
Tiberius
,
which
commenc'd
that
day
)
he
could
come
into
all
the
Country
about
Jordan
,
and
draw
such
multitudes
of
Disciples
to
his
Baptism
,
from
Jerusalem
and
all
Judaea
,
and
all
the
Region
round
about
Jordan
(
St.
Luke
3.
1.
3.
St.
Matt.
3.
5.
)
How
vain
doth
this
,
by
name
,
prove
Beroaldus
to
be
in
his
imagination
,
that
our
Saviours
Birth
fell
in
September
at
the
autumnal
Equinox
:
for
from
the
19
of
August
,
which
was
the
first
day
of
Tiberius
,
his
fifteenth
year
of
Reign
(
in
which
year
,
the
Divine
Oracle
saith
,
the
Baptist
began
his
Ministry
)
to
the
fourteenth
of
September
(
on
which
day
Beroaldus
saith
our
Saviour
was
both
born
and
baptized
)
are
but
three
weeks
and
four
days
;
now
whether
Christ's
Forerunner
could
,
in
that
scantling
of
time
,
fulfill
the
Prophecies
which
went
of
him
,
and
the
work
which
the
Evangelists
say
he
did
,
in
preparing
Christ's
way
before
his
face
;
I
refer
to
the
determination
of
all
unbiass'd
and
intelligent
persons
.
If
it
be
,
here
replyed
,
that
he
began
his
Preaching
towards
the
Spring
,
and
after
he
had
spent
that
Summer
,
baptized
our
Saviour
about
September
;
that
indeed
gives
him
time
enough
,
but
then
the
fifteenth
of
Tiberius
would
have
been
expired
,
and
his
sixteenth
began
,
before
our
Saviour's
Baptism
:
And
besides
this
supposition
leaves
our
Saviour
more
time
unto
the
Passover
,
for
the
effecting
those
things
,
which
he
is
reported
to
have
done
in
that
space
,
than
his
zeal
to
the
work
of
Redemption
would
permit
him
to
take
,
who
came
into
publick
,
as
a
Gyant
refresh'd
with
Wine
,
ready
to
run
his
race
.
But
now
all
these
inconveniencies
are
avoided
by
dating
Christ's
Birth
and
Baptism
at
Christmas
.
For
,
1.
the
Baptist
being
,
in
respect
of
Age
,
capable
of
a
call
to
the
Ministry
at
Mid-Summer
,
had
a
sufficient
time
to
prepare
himself
for
the
exercise
of
it
,
after
his
call
by
fasting
in
the
Wilderness
:
so
that
by
that
time
that
Tiberius
his
fifteenth
year
commenc'd
,
he
might
begin
to
perambulate
the
Regions
about
Jordan
:
and
by
Christmas
,
his
fame
might
be
spread
so
far
abroad
,
as
to
bring
persons
of
all
ranks
out
of
all
Judaea
to
his
Baptism
:
that
Nation
being
at
that
time
big
with
the
expectation
of
the
Messias
,
then
to
be
exhibited
:
which
is
hinted
by
St.
Luke
in
his
saying
that
[
all
men
were
musing
of
John
whether
he
were
the
Christ
]
And
2.
Our
Saviour
by
this
account
had
time
sufficient
,
and
no
more
than
sufficient
,
before
Easter
:
for
his
forty
days
fast
in
the
Wilderness
:
for
his
coming
to
Bethabara
(
where
the
Baptist
gave
Testimony
of
him
,
that
he
was
that
Lamb
of
God
,
that
takes
away
the
sins
of
the
world
;
that
Christ
the
Son
of
the
living
God
,
whom
they
looked
for
)
for
his
setting
his
Fathers
Seal
to
the
Testimony
of
John
,
three
days
after
,
in
Cana
of
Galilee
;
for
his
going
down
with
his
whole
retinue
to
Capernaum
,
where
he
continued
not
many
days
before
the
Passover
was
at
hand
,
at
the
approach
whereof
,
he
went
up
to
Jerusalem
,
purged
the
Temple
,
&c.
Briefly
(
for
it
were
endless
to
enumerate
particulars
.
)
The
perspicuity
of
this
Calculation
,
as
it
gives
light
to
several
sacred
Texts
,
otherwise
unintelligible
:
so
it
discovers
the
Vanity
of
all
attempts
,
to
pitch
Christ's
Birth
upon
any
other
day
but
that
(
wheron
it
hath
been
commemorated
in
all
Ages
)
the
25.
of
December
:
whether
of
those
that
go
in
that
Analytical
way
which
Beroaldus
chalk'd
out
,
who
,
though
he
hath
sufficiently
invalidated
the
Argument
of
the
Decembrians
drawn
from
the
Feast
of
Exipiation
,
yet
he
hath
not
offer'd
any
Arguments
against
the
practice
of
the
Church
(
which
is
not
presently
to
be
concluded
unreasonable
and
groundless
,
as
soon
as
some
weak
defenses
,
which
some
of
more
zeal
than
knowledge
make
of
it
,
are
cast
down
)
but
what
proceeds
upon
more
manifest
mistakes
.
Such
are
(
that
I
may
,
for
the
honour
I
bear
to
his
Learning
and
Parts
,
particularly
confute
them
)
his
professing
he
will
shoot
at
an
hairs-breadth
(
ad
unguem
)
to
the
mark
in
Daniel's
Bow
.
But
he
casts
that
Bow
so
,
as
it
shoots
not
near
Daniel's
scope
.
1.
In
assigning
the
Term
of
Daniel's
seventy
Weeks
at
Christ's
Passion
,
which
Daniel
aim'd
at
the
Fall
of
Jerusalem
,
as
hath
been
prov'd
in
my
Discourse
upon
those
weeks
.
2.
In
expounding
Daniel's
middle
of
the
Week
to
denote
the
precise
middle
of
the
year
of
Christ
at
his
Passion
,
he
pareth
the
Prophet
too
close
;
for
,
as
Mr.
Meed
observeth
,
that
Phrase
of
speech
implys
no
more
,
than
that
the
Messias
should
be
cut
off
within
the
space
of
the
last
Septimane
,
the
last
not
of
the
70
but
62.
3.
He
is
wide
of
Daniel's
mind
in
expounding
the
cutting
off
of
the
Messias
to
be
his
death
,
for
Daniel
meant
it
of
his
rejection
by
the
Jewes
from
being
their
King
.
So
that
he
fixeth
not
one
of
these
steps
upon
firm
ground
,
which
he
maketh
in
travelling
for
this
Conclusion
,
Christ
was
born
at
the
Autumnal
Equinox
,
from
this
medium
;
His
Passion
fell
out
in
the
midst
of
this
last
year
,
at
the
Vernal
Equinox
.
His
Argument
from
the
Type
of
expiation
stands
upon
no
better
ground
,
yea
makes
against
him
:
for
grant
the
world
was
created
at
the
Autumnal
Equinox
,
that
then
the
ancients
began
to
reckon
the
year
,
that
then
the
Promise
of
Expiation
was
made
in
Paradise
,
that
then
the
Feast
of
Expiation
was
observed
:
did
not
God
himself
alter
the
beginning
of
the
year
to
the
Vernal
Equinox
,
at
what
time
Christ
expiated
for
sin
by
his
death
,
and
recreated
the
World
by
his
rising
from
the
dead
:
and
what
fitter
expedient
could
Wisdom
it self
have
found
out
to
draw
peoples
minds
from
expecting
to
see
the
Redeemer
come
in
September
.
Or
of
those
who
are
not
so
industriously
,
but
more
subtilty
,
vain
in
their
reasonings
,
than
Beroaldus
:
that
pack
of
lazie
Curs
that
will
not
take
the
pains
to
range
Chronology
for
Arguments
against
the
Churches
Practice
,
but
lye
barking
in
Chimney-corners
,
and
manage
their
attempts
against
it
,
not
by
hunting
out
the
account
and
marks
of
time
set
out
by
the
holy
Ghost
,
but
by
representing
to
us
the
complexion
of
the
Season
,
when
these
things
and
others
accompanying
them
fell
out
.
Such
is
the
objection
from
the
coldness
of
that
Winter-month
:
Calculated
indeed
to
the
effeminacy
of
this
degenerate
Christian
Age
(
wherein
nothing
passeth
for
Gospel-preaching
,
but
Flesh-indulgency
,
wherein
men's
love
to
Christ
and
Zeal
for
their
own
Souls
welfare
is
grown
so
cold
,
as
they
will
scarce
wet
their
foot
in
serving
Christ
,
or
in
working
out
their
own
Salvation
;
and
therefore
shrug
at
the
thought
of
men's
watching
their
Flocks
by
night
,
of
such
multitudes
descending
into
the
Water
,
of
the
Virgins
travelling
to
Bethlehem
,
and
of
Christ's
travelling
for
our
salvation
in
the
greatness
of
his
strength
into
the
deep
of
Jordan
,
in
the
depth
of
Winter
:
)
but
not
bottom'd
upon
any
thing
,
will
go
for
Reason
among
any
persons
,
but
such
as
live
by
Sense
.
As
to
the
Virgins
journeying
in
that
Brumal
season
,
it
may
put
to
a
stand
the
Faith
of
the
Sibarites
(
who
were
so
dainty
as
they
would
not
permit
those
Manufuctures
that
made
a
din
to
come
within
the
hearing
of
their
City
)
or
those
mincing
Daughters
of
Jerusalem
(
who
could
not
walk
but
where
they
could
make
a
tinckling
with
their
feet
,
nor
abide
that
wind
that
would
ruffle
their
well-set
Hair
:
)
But
how
Credulity
should
stick
so
deep
in
this
mire
,
as
it
cannot
get
out
amongst
us
:
whose
high-ways
are
never
unoccupied
(
but
terms
and
Markets
frequented
,
by
both
Sexes
Winter
and
Summer
;
)
is
scarce
conceivable
;
except
we
think
the
Air
be
full
of
frosty
Daemons
,
in
Christmasweek
,
above
all
the
weeks
in
the
year
;
and
that
upon
that
account
the
Country
carriers
come
not
up
to
London
that
week
.
As
to
the
Shepherds
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
abiding
in
the
Field
,
&c.
]
Though
Scaliger
render
it
[
sub
dio
]
[
in
the
open
air
]
or
rather
if
we
speak
properly
in
translating
[
sub
dio
]
in
the
open
Sun-light
,
or
day-clarity
of
the
Air
(
and
that
will
be
very
proper
to
the
night
;
but
we
must
first
imagine
,
that
the
Light
which
those
Shepherds
saw
shining
round
about
them
,
came
from
the
Sun
in
the
other
Hemisphere
,
darting
its
Beams
through
some
holes
or
clefts
of
the
Earth
:
for
otherwise
they
could
not
possibly
be
[
sub
dio
]
in
the
night
.
)
Yet
the
word
most
properly
signifies
,
[
stabulantes
in
agris
]
[
being
in
their
huts
]
or
rather
their
Field-halls
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
keeping
court
in
the
fields
]
whence
both
Homer
and
Hesiod
ascribe
it
,
as
the
Epithete
of
all
Shepherds
,
[
men
living
in
the
fields
]
and
though
they
were
not
fire-houses
,
yet
they
might
with
Straw
(
or
that
Hay
they
prepar'd
to
feed
their
Cattle
with
next
morning
)
make
them
as
warm
as
they
pleased
?
If
it
be
replyed
how
then
could
they
either
see
to
their
Flocks
,
or
observe
the
shining
of
that
glorious
Light
,
if
they
lay
snugging
in
their
Cabines
.
The
Text
exhibites
this
answer
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
they
watched
their
watchings
over
their
flocks
,
that
is
,
[
they
kept
watch
by
turns
]
and
that
they
might
do
without
detriment
to
themselves
in
the
coldest
Season
,
and
with
as
much
advantage
to
their
Flocks
,
as
if
they
had
all
watch'd
at
once
:
and
sure
what
instinct
teacheth
Crows
,
reason
would
teach
them
,
that
one
pair
of
attentive
ears
and
eyes
would
as
well
hear
or
see
what
befel
,
as
if
they
were
all
awake
,
who
might
call
up
the
rest
,
if
he
descried
the
approach
of
any
strange
occurrence
:
Lastly
,
put
the
Case
at
the
worst
,
say
they
had
no
Cabines
(
which
yet
it
is
unlike
they
were
without
,
even
in
Summer
,
to
defend
them
from
the
days
heat
,
as
well
as
nights
cold
)
was
this
any
greater
hardship
,
than
the
Heir
of
that
whole
Land
their
Father
Jacob
endured
in
Laban's
service
?
Or
can
St.
Lukes
words
sound
harsher
than
those
wherein
Moses
expresseth
Jacob's
complaint
(
Gen.
31.
40.
)
In
the
day
the
drought
consumed
me
,
and
the
frost
by
night
.
As
to
the
multitudes
flocking
in
to
John's
Baptism
,
notwithstanding
the
extremity
of
the
Season
.
The
Baptist
himself
,
even
with
a
wet
finger
,
wipes
that
stain
off
from
the
Churches
practice
,
which
some
from
thence
cast
upon
it
,
in
the
observation
he
made
thereupon
:
that
they
came
to
his
Baptism
,
that
they
might
flee
from
,
and
escape
that
wrath
which
,
by
the
information
of
their
Prophets
,
they
believed
would
fall
upon
those
whom
their
Messias
at
his
coming
should
find
impenitent
.
Can
it
then
seem
strange
,
that
men
should
run
through
fire
and
water
,
to
avoid
that
excision
,
which
the
Axe
(
laid
to
the
root
)
threatned
to
every
Tree
,
that
did
not
bring
forth
fruit
meet
for
Repentance
;
to
escape
that
Damnation
of
Hell
,
that
unquenchable
fire
,
which
they
believed
was
to
be
the
portion
of
such
as
would
not
listen
to
the
voyce
of
the
Cryer
.
And
as
to
our
Saviours
submitting
himself
to
the
tolerance
of
Winters
cold
,
his
acquainting
himself
with
grief
,
as
soon
as
he
came
out
of
the
Womb
,
and
his
exposing
his
sacred
Body
to
Jordan's
chillest
Streams
;
as
they
were
part
of
his
Cross
and
Expiations
for
that
pleasure
we
take
in
sin
,
so
they
were
the
products
of
that
inconquerable
Love
of
his
to
Mankind
,
a
Love
stronger
than
Death
,
and
which
many
Waters
could
not
quench
(
Cant.
8.
)
And
would
doubtless
be
so
taken
;
if
men
,
who
turn
Grace
into
wantonness
,
did
not
fear
,
that
the
Example
of
it
would
force
them
from
their
Epicurism
,
unto
the
most
ingrateful
austerities
of
Mortification
,
which
rather
than
themselves
will
undergo
,
they
will
loose
the
benefit
of
Christ's
Mediation
.
§
.
6.
If
thou
beest
as
nice
(
Reader
)
as
these
fine-dame-Divines
,
I
shall
not
know
how
to
make
my
Apology
before
thee
,
for
this
large
digression
;
however
I
will
not
hazard
the
bringing
of
thee
to
another
qualm
,
by
pleading
my
excuse
at
large
;
but
only
beg
thy
pardon
,
and
bring
thee
back
from
whence
I
diverted
(
viz.
the
Testimony
of
Josephus
in
confirmation
of
the
Verity
of
the
Evangelical
History
,
as
to
its
Date
of
Christ's
Baptism
)
to
that
Testimony
he
gives
,
touching
the
time
of
Christ's
Birth
,
as
to
that
other
Character
of
it
specified
by
the
Evangelists
,
to
wit
,
[
the
first
Taxing
under
Cyrenius
:
]
wherein
,
though
some
would
make
him
disagree
with
St.
Luke
,
and
Maldonat
by
name
,
who
will
needs
have
that
Taxing
which
he
mentions
(
lib.
18.
c.
3.
)
to
be
mistaken
by
Josephus
,
for
that
which
was
made
at
our
Saviours
Birth
:
yet
that
there
is
a
fair
Correspondencie
betwixt
him
and
the
Evangelists
in
that
point
,
will
appear
,
if
we
consider
,
that
that
which
Josephus
there
mentions
is
the
last
under
Cyrenius
,
which
he
gives
an
account
of
;
and
that
that
which
St.
Luke
speaks
of
,
as
coincident
with
our
Saviour's
Birth
,
is
specified
by
him
to
have
been
the
first
of
those
two
Taxings
,
which
were
made
during
Cyrenius
his
presidency
over
Syria
.
The
first
of
all
the
World
,
that
is
,
the
whole
Roman
Empire
(
of
which
St.
Luke
speaks
[
Tunc
breviarium
totius
Imperii
conficere
Augustus
in
animo
habebat
;
in
quo
opes
publicae
continebantur
;
quantum
civium
sociorumque
in
armis
,
quot
classes
,
regna
,
provinciae
tributa
,
vectigalia
&
hujusmodi
alia
.
]
which
was
therefore
made
,
because
Augustus
had
a
mind
to
make
a
doomsday-book
of
the
whole
Empire
;
wherein
was
set
down
,
the
Revenues
of
the
Empire
;
what
Train-bands
the
Citizens
,
what
the
associates
found
:
what
Navies
,
Kingdoms
,
Provinces
,
what
Tribute
,
Customs
and
such
like
,
belonged
to
the
Empire
;
as
Scaliger
(
de
emendat
.
6.
pag.
551.
and
in
Euseb.
Chron.
numb.
2018.
)
collect
out
of
Tacitus
and
Suetonius
.
The
second
nine
years
after
that
,
in
the
thirty
seventh
year
after
the
War
of
Actium
,
wherein
Augustus
overthrew
M.
Anthony
(
Joseph
.
antiq.
18.
3.
)
of
Syria
only
(
and
Judea
,
as
annexed
to
the
Province
of
Syria
by
Augustus
)
after
the
Banishment
of
Archelaus
,
and
confiscation
of
his
goods
:
for
the
Sale
of
which
also
,
at
that
time
Cyrenius
came
into
Judaea
.
Of
the
first
of
these
Taxings
Josephus
is
silent
;
and
his
very
silence
gives
consent
to
the
truth
of
that
Circumstance
related
by
St.
Luke
that
it
was
[
the
taxing
of
the
whole
world
;
]
which
therefore
he
omits
,
as
not
falling
in
with
his
Subject
the
Jewish
Antiquities
;
in
relation
to
which
only
he
glanceth
at
the
affairs
of
the
Empire
,
which
peculiarly
concern
Judaea
,
but
passeth
over
those
that
were
of
common
Influence
upon
all
the
Imperial
Provinces
,
as
Suidas
(
in
Augusto
)
affirms
this
to
have
been
.
[
Augustus
Caesar
decreed
to
number
by
head
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
the
inhabitants
of
the
Romans
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
that
he
did
not
only
intend
but
perform
this
intent
,
he
assures
us
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
Augustus
sent
out
unto
all
those
Regions
,
that
were
subject
to
him
,
Officers
by
whom
he
made
the
enrolings
.
]
and
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
he
tells
how
many
Myriads
were
found
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
inhabiting
the
Roman
Empire
.
These
places
of
Suidas
do
also
confirm
another
Passage
in
St.
Luke's
History
of
this
Taxing
,
that
thereby
Augustus
took
account
of
Women
,
as
well
as
Men
;
and
of
both
as
to
their
Lineage
,
Extract
and
Condition
.
[
all
went
to
be
taxed
every
one
into
his
own
City
,
and
Joseph
went
up
out
of
Nazareth
unto
the
City
of
David
,
Bethlehem
,
because
he
was
of
the
house
and
Lineage
of
David
;
to
be
taxed
with
Mary
his
espoused
Wife
]
This
kind
of
Taxing
and
Enroling
was
in
Custom
in
his
time
,
saith
Dionysius
Halicarnassaeus
(
lib.
4.
)
who
came
to
Rome
presently
after
the
Conquest
of
M.
Anthony
at
Actium
;
where
after
he
had
learn'd
the
Latine
Tongue
,
he
gave
himself
up
wholly
to
the
study
,
and
writing
of
the
Roman
History
(
argumentum
in
historiam
Dionys.
)
and
though
he
either
lived
not
to
finish
that
History
,
or
Fate
hath
deprived
us
of
that
part
of
it
,
which
succeeds
the
ejectment
of
the
Decem
Virale
Tyranny
:
yet
in
the
account
he
gives
of
the
first
institution
(
by
Servius
Tullius
)
of
that
way
of
enroling
,
which
he
saith
was
used
in
his
time
,
in
the
Reign
of
Augustus
:
he
fully
agrees
with
the
Evangelical
Description
of
it
[
Jussit
omnes
,
qui
eandem
pagam
incolehant
,
in
singula
capita
certum
numismatis
genus
conferre
,
sed
aliud
viros
,
aliud
mulieres
,
aliud
impuberes
:
quibus
connumeratis
apparebat
quis
esset
hominum
numerus
per
sexus
&
per
aetates
distinctus
.
]
He
commanded
all
that
appertain'd
to
the
same
Town
to
give
in
by
head
,
a
certain
kind
of
Coyn
;
the
men
,
of
one
stamp
;
the
women
,
of
another
:
they
of
under-age
,
another
:
by
counting
whereof
the
number
of
persons
appeared
,
distinguish'd
by
sex
,
age
,
&c.
This
was
done
,
saith
Florus
(
Hist.
l.
1.
c.
6.
)
[
Ut
omnia
patrimonii
,
dignitatis
,
aetatis
,
artium
,
officiorúmque
discrimina
:
]
that
all
the
differences
of
Patrimony
,
Dignity
,
Age
,
Craft
,
Office
might
be
recorded
.
For
,
as
Dionysius
(
in
the
place
fore-cited
)
saith
;
the
Coyns
which
were
given
in
at
this
Enrolment
were
differently
stampt
,
according
to
the
distinction
of
Estates
and
Degrees
into
Nobles
,
Plebeians
,
Artificers
,
&c.
And
they
also
gave
oath
,
that
they
had
truly
rated
their
Estates
,
and
gave
in
the
names
of
their
Parents
,
their
Ages
,
their
Wives
,
their
Children
,
together
with
the
place
of
their
Habitation
,
saith
the
same
Dionysius
.
The
Learned
Dr.
Hammond
hath
given
an
hint
of
one
other
particular
,
wherein
secular
History
agrees
with
the
Evangelists
touching
this
Taxing
,
out
of
the
relations
of
Sepulvada
and
Gerundensis
:
That
twenty
seven
years
before
the
Birth
of
Christ
,
Augustus
appointed
that
there
should
be
an
enrolling
of
the
whole
Empire
,
and
proclaim'd
it
a
Tarracon
,
a
City
of
Spain
;
after
he
had
subdued
the
Cantabri
,
and
others
that
had
in
that
Country
broke
off
from
him
(
with
whom
Velleius
Paterculus
seems
to
agree
:
)
but
upon
this
Proclamation
,
he
finding
new
stirs
breaking
out
again
,
deferr'd
the
execution
,
till
a
fitter
time
,
which
was
this
very
point
of
time
wherein
Christ
was
born
:
of
which
the
whole
Christian
World
was
so
well
perswaded
,
as
the
Christians
of
Spain
(
taking
this
Taxing
to
have
been
made
when
the
Decree
went
first
out
)
dated
the
Birth
of
Christ
twenty
seven
years
before
all
other
Christians
,
taking
it
for
granted
on
all
hands
that
this
Taxing
did
concurr
with
the
Birth
of
Christ
.
This
going
out
of
the
Decree
,
some
considerable
time
before
the
Tax
was
made
,
St.
Luke
seems
to
imply
in
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
there
went
(
or
there
had
gone
)
out
a
decree
:
and
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
but
this
Taxing
(
though
decreed
before
)
was
first
made
when
Cyrenius
was
Governour
of
Syria
.
But
I
remit
this
to
the
judgement
of
Criticks
:
being
more
solicitous
to
unty
a
Knot
,
which
he
hath
made
upon
this
sacred
Chronology
,
while
(
from
a
misunderstood
place
in
Tertullian
)
he
makes
C.
Sentius
Saturninus
to
have
been
president
of
Syria
,
at
what
time
this
first
Taxing
was
made
,
and
will
have
Cyrenius
to
be
sent
only
upon
this
extraordinary
occasion
,
and
not
to
have
had
any
setled
Dominion
there
;
directly
against
St.
Luke's
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
Cyrenius
being
Governour
,
or
(
as
Erasmus
translates
it
)
President
of
Syria
]
against
the
Authority
of
Suidas
thus
(
which
he
alleageth
and
translates
)
[
Augustus
desiring
to
know
the
strength
and
state
of
his
Dominions
,
sent
twenty
chosen
men
into
his
Dominions
,
one
into
one
part
,
another
into
another
,
to
take
this
account
:
and
P.
Sulpitius
Quirinius
,
had
Syria
for
his
Province
:
]
and
against
the
mind
of
Tertullian
,
who
in
the
place
quoted
by
the
Dr.
(
advers.
Marcionem
.
l.
4.
c.
19.
)
thus
answers
that
Heretick
,
perverting
that
Text
(
St.
Luke
8.
)
[
who
is
my
Mother
?
]
(
to
this
fence
,
as
if
Christ
thereby
denyed
he
had
a
Mother
.
)
[
It
is
manifest
,
saith
Turtullian
,
there
was
a
taxing
at
the
time
of
Christ's
Birth
under
Augustus
in
Judaea
by
Sentius
Saturninus
,
by
which
they
might
have
found
out
Christ's
stock
:
]
he
does
not
say
that
Sentius
Saturninus
was
then
Governour
of
Syria
,
but
only
that
he
assisted
[
tanquam
Princeps
in
magistrorum
auguralium
numero
,
]
at
the
making
of
that
Enrolment
[
as
the
chief
of
the
Colledge
of
Augures
]
as
Franc.
Junius
observes
(
in
his
Notes
upon
that
place
)
and
as
Tertullian
explains
himself
(
de
pallio
.
Cap.
1.
)
[
ubi
maenia
Statilius
Taurus
imposuit
,
solennia
Sentius
Saturninus
enarravit
:
]
Taurus
the
Proconsul
(
what
time
the
Tax
was
made
there
,
and
the
liberty
of
Carthage
restored
by
Augustus
)
built
the
Walls
,
[
and
Sentius
Saturninus
,
the
Augure
recounted
the
solemnities
,
]
that
is
,
he
performed
those
sacred
Offices
,
which
Servius
Tullius
had
appointed
to
be
celebrated
,
at
his
instituting
of
this
Tax
,
or
Enrolment
,
and
which
Dionysiu●
saith
were
in
use
under
Augustus
,
one
of
which
was
[
to
reckon
up
the
tokens
,
which
persons
of
all
conditions
had
brought
in
by
pole
,
and
to
compute
how
many
there
were
of
every
estate
,
age
and
sex
]
[
Quibus
connumeratis
per
sacrorum
Praesides
,
&c.
Romani
autem
ad
meam
usque
aetatem
hac
lustratione
post
Censum
perfectum
lustrantur
à
sacratissimo
magistratu
.
]
(
Dionysius
Halicarnassaeus
lib.
4.
)
We
need
not
therefore
here
betake
our selves
to
that
shifting
distinction
of
[
Governour
standing
and
extraordinary
]
to
make
this
passage
in
St.
Luke's
comport
with
Secular
Chronology
:
For
Saturninus
might
make
this
Description
of
Judaea
(
as
a
chief
Augure
)
and
yet
Cyrenius
be
,
as
the
Evangelist
then
stiles
him
,
Governour
of
Syria
.
Of
that
second
Taxing
under
Cyrenius
,
St.
Luke
makes
mention
,
from
Gamaliel
(
Act.
5.
)
as
that
which
gave
occasion
to
Judas
of
Galilee
his
Insurrection
,
with
his
cut-throat
Crew
of
St.
Levellers
.
To
which
Josephus
gives
a
most
clear
Testimony
(
Antiq.
l.
18.
c.
1.
)
[
Quirinius
a
Roman
Senator
is
sent
into
Syria
by
Caesar
,
to
administer
the
Law
,
and
rate
every
man's
estate
:
with
whom
came
Coponius
,
to
take
up
the
administration
of
the
affairs
of
Judaea
.
Yea
,
moreover
,
Quirinius
himself
came
into
Judaea
,
now
laid
to
the
Province
of
Syria
;
that
he
might
enroll
the
Estates
of
the
Citizens
of
that
Region
,
and
put
to
sale
Archelaus
his
goods
.
The
Jews
,
though
at
first
they
took
heavy
the
mention
of
a
Tax
,
yet
did
not
pertinaciously
resist
,
but
by
the
perswasion
of
the
high
Priest
permitted
the
Tax
to
be
perfected
.
But
a
while
after
their
stood
up
one
Judas
Gaulanites
of
the
Town
Gamale
,
who
with
his
Companion
,
Sadducus
a
Pharisee
,
solicited
the
people
to
defection
;
saying
that
the
Taxing
was
nothing
else
but
a
manifest
profession
of
servitude
.
It
is
not
to
be
imagin'd
(
saith
Josephus
)
how
much
these
men
disquieted
the
whole
Nation
;
while
they
fill
all
places
with
slaughter
and
plunder
,
and
a
promiscuous
robbing
of
friends
and
foes
;
and
the
murder
of
the
best
men
,
under
the
pretext
of
asserting
the
publick
Liberty
.
Insomuch
,
as
they
created
such
a
deadly
few'd
in
the
Nation
,
as
neither
forreign
War
,
nor
Extremity
of
Famine
could
draw
the
enraged
Factions
from
one
anothers
Throats
:
till
at
last
the
mischief
proceeded
so
far
,
as
the
Temple
of
God
was
consumed
with
hostile
flames
;
for
to
speak
the
truth
,
Judas
and
Sadduck
were
the
Authors
of
all
the
succeeding
Calamities
,
while
to
the
three
old
ones
of
Pharisees
,
Sadducees
,
and
Esseans
,
they
introduced
this
fourth
Sect
of
Gaulonites
:
and
drew
multitudes
of
such
after
them
,
as
were
given
to
change
and
affected
Novelties
:
which
did
not
only
for
the
present
disturb
the
publick
Weal
,
but
was
the
seminary
of
all
future
slaughters
.
]
But
for
the
date
of
this
Insurrection
of
Judas
(
or
as
he
names
him
(
Bel.
Jud.
2.
7.
)
Simon
of
Galilee
)
he
sets
it
down
most
exactly
in
Gamaliel's
Phrase
(
Jud.
Antiq.
l.
20.
23.
)
where
speaking
of
two
sons
of
this
Judas
or
Simon
,
James
and
Simon
,
whom
Alexander
the
Successor
of
Cuspius
Fadus
,
crucified
:
he
calls
them
the
sons
of
that
Judas
of
Galilee
[
qui
agente
Syriae
Censum
Quirinio
Judaeos
solicitavit
ad
defectionem
à
populo
Romano
,
&c.
]
[
who
,
while
Quirinius
was
making
the
Tax
of
Syria
,
solicited
the
Jews
to
a
defection
from
the
Romans
.
]
At
one
breath
informing
us
:
that
Cyrenius
began
to
make
that
Tax
of
Syria
in
Judaea
,
and
that
after
he
had
laid
it
there
(
Leaving
Coponius
to
gather
it
)
he
himself
went
into
Syria
to
lay
it
there
;
during
which
Leavy
,
Judas
made
Insurrection
against
Coponius
,
while
he
was
collecting
it
in
Judaea
.
Or
as
Josephus
(
De
Bel.
Jud.
l.
2.
c.
7.
)
yet
more
clearly
expresseth
the
precise
juncture
[
Coponio
disceptante
,
Galilaeus
quidam
,
Simon
nomine
,
defectionis
arguebatur
;
quia
indigenas
increparet
,
si
tributum
Romanis
pendere
paterentur
,
dominósque
post
Deum
ferrent
mortales
]
[
While
Coponius
was
reasoning
(
with
them
,
about
paying
their
Tax
laid
by
Cyrenius
)
a
certain
Galilaean
,
Simon
by
name
(
the
Greek
hath
Judas
)
was
convict
of
making
defection
;
because
he
reproach'd
his
Country-men
,
as
grievously
offending
God
,
if
they
should
permit
Tribute
by
head
,
to
be
paid
to
the
Romans
,
or
acknowledge
mortal
Rulers
,
after
God
had
been
their
King
]
From
the
whole
we
learn
,
that
there
were
two
Taxings
while
Cyrenius
was
Governour
of
Syria
:
the
first
(
as
St.
Luke
stiles
that
which
was
made
at
our
Saviour's
Birth
)
an
enrolling
of
the
whole
Empire
(
a
Term
so
equipollent
to
that
of
the
whole
World
,
both
in
Sacred
and
Secular
Writ
,
as
Bartolus
pronounceth
him
an
Heretick
,
that
will
not
say
,
the
Emperour
is
Lord
and
Monarch
of
the
whole
World
)
that
this
first
Tax
was
a
mere
enrolment
of
mens
Ages
,
Dignities
,
Lineages
,
&c.
and
therefore
no
wonder
if
we
hear
of
no
commotion
in
Judaea
,
upon
the
account
of
that
;
nor
find
it
mention'd
in
Josephus
,
the
Jews
being
in
that
no
more
concern'd
than
the
rest
of
the
World
;
And
least
of
all
,
that
St.
Luke
should
be
so
ready
in
drawing
the
Line
of
Joseph
,
(
and
by
consequence
of
the
blessed
Virgin
)
up
to
David
(
even
through
those
Generations
,
which
the
Sacred
Old
Testament-rolls
make
no
mention
of
(
notwithstanding
that
Herod
had
burnt
all
the
Genealogies
,
he
could
,
and
durst
,
lay
hands
on
)
seeing
Joseph
had
now
given
in
an
account
of
his
Line
,
into
those
mens
hands
;
out
of
which
Herod
durst
not
have
snatcht
it
,
if
he
had
lived
to
an
opportunity
of
attempting
it
;
which
he
did
not
,
but
deceased
within
one
half
year
after
our
Saviour's
Birth
;
leaving
behind
him
this
new
Edition
of
Judaean
Chronology
;
to
serve
the
Christian's
use
,
and
stop
the
Worlds
mouth
,
from
excepting
against
those
Records
which
were
so
solemnly
delivered
to
the
Custody
of
the
Roman
Archives
,
before
the
name
of
the
blessed
Jesus
was
known
,
or
Controversie
concerning
him
raised
in
the
World
:
as
St.
Chrysostom
(
in
his
8.
Hom.
on
St.
Matthew
)
observes
,
and
Tertullian
suggests
(
in
his
fourth
Book
against
Marchion
)
A
providence
which
St.
Luke
sets
an
accent
upon
,
in
his
prefacing
the
Genealogy
of
Joseph
(
which
he
lays
down
in
his
third
Chapter
)
by
giving
us
this
Circumstance
of
our
Saviour's
Birth
(
in
his
second
)
that
it
fell
out
,
at
what
time
Joseph
of
the
House
and
Lineage
of
David
was
gone
up
with
Mary
to
the
City
of
David
,
Bethlehem
,
there
to
have
his
Lineage
enroll'd
,
in
such
a
crowd
of
his
more
wealthy
Kindred
(
who
would
certainly
have
excepted
against
the
draught
of
his
Line
,
if
they
could
have
found
any
flaw
in
it
)
as
took
up
all
the
Inns
in
the
Town
,
and
forc'd
this
poor
kinsman
into
a
Stable
.
And
this
enrolment
made
by
Roman
Officers
,
with
the
assistance
of
their
Augures
,
to
take
him
sworn
to
the
truth
of
what
he
alleaged
touching
his
stock
,
and
with
other
such
Formalities
(
mention'd
by
Dionysius
Hallicarn
,
lib.
4.
)
as
it
was
not
possible
that
Forgery
could
in
this
case
escape
undetected
.
Our
Josephs
name-sake
,
this
famous
Jewish
Historian
,
in
the
History
of
his
own
Life
,
presseth
this
very
Argument
against
the
Calumniators
of
his
Pedigree
;
against
whose
suggillations
he
proveth
his
Extract
from
the
Priests
of
the
first
Order
,
and
of
that
Family
of
Priests
,
who
for
a
long
time
obtain'd
,
both
the
High
Priesthood
and
Kingdom
of
of
Juda
;
out
of
that
Succession
of
his
Kindred
,
which
was
inserted
into
the
publick
Tables
,
that
is
,
into
those
Roman
Records
,
which
were
taken
of
every
mans
Stock
,
at
the
universal
Taxing
;
for
the
publick
Records
of
the
Jews
had
been
burnt
by
Herod
,
before
Josephus
was
born
:
and
there
is
no
Track
in
History
of
transcribing
Genealogies
,
after
that
,
into
any
publick
Registers
,
but
what
Augustus
caused
to
be
made
at
the
first
Enrolment
of
the
Empire
.
Yea
,
what
evidence
,
but
that
which
was
transcribed
out
of
that
Dooms-day-book
,
could
be
ground
sufficient
of
that
triumph
which
Josephus
sings
[
Hanc
generis
nostri
successionem
,
ut
est
in
tabulas
publicas
relata
,
huc
transcripsi
,
parvi
faciens
calumnias
]
[
This
succession
of
our
Family
,
as
it
is
enter'd
in
the
publick
Rolls
,
I
have
transcribed
hither
:
and
now
I
value
not
the
calumnies
of
busie
wicked
men
.
]
For
whatever
Records
he
could
appeal
to
besides
those
were
,
in
comparison
of
them
,
but
private
,
and
not
exempted
from
possibility
of
adulteration
,
which
that
first
description
left
no
place
for
.
Neither
were
the
Priests
enroll'd
at
the
second
Tax
,
they
being
exempted
from
payment
of
such
Taxes
as
were
at
that
time
levied
.
The
second
Taxing
(
and
under
Cyrenius
also
)
was
this
which
Gamaliel
mentions
,
and
Josephus
writes
at
large
of
,
as
being
of
Syria
only
,
to
which
Province
Judaea
then
belong'd
,
and
therefore
pertinent
to
his
subject
.
This
being
not
only
an
enrolling
of
Persons
,
but
a
laying
of
a
Tax
upon
their
Estates
,
administer'd
occasion
to
turbulent
over-holy
Hypocrites
,
to
make
head
against
that
Roman
Power
which
God
had
set
over
them
:
which
I
therefore
mention
the
story
of
,
from
the
mouths
and
pens
of
persons
of
the
Jewish
Religion
,
to
evince
,
that
St.
Luke
hath
the
approbation
of
foreign
Testimony
,
to
the
validity
of
that
distinction
which
he
makes
of
Taxes
,
when
he
saith
[
the
first
taxing
]
As
for
Theudas
,
who
,
as
Gamaliel
saith
,
made
an
insurrection
before
Judas
;
he
must
be
another
Theudas
,
than
he
of
whom
Josephus
gives
the
story
(
Antiq.
l.
20.
c.
5.
)
under
the
Regencie
of
Fadus
,
long
after
the
discourse
of
Gamaliel
.
For
it
is
not
to
be
imagin'd
,
that
either
Josephus
or
Gamaliel
should
be
so
far
out
,
in
a
story
so
modern
to
them
,
as
one
of
them
must
be
,
if
they
speak
of
one
and
the
same
person
.
But
I
am
less
careful
to
reconcile
this
Text
to
Josephus
;
because
the
Controversie
which
it
adminsters
,
is
not
betwixt
Josephus
and
St.
Luke
,
but
Gamaliel
;
whose
saying
St.
Luke
only
records
as
an
Historian
,
but
undertakes
not
to
justifie
it
:
So
that
if
their
be
any
error
therein
,
in
point
of
Chronology
,
let
the
Scribes
of
the
Law
look
to
it
,
and
study
Arguments
to
perswade
intelligent
persons
,
that
the
Dictates
of
their
Master
are
,
in
this
case
,
to
be
preferr'd
before
the
judgement
of
so
exact
both
Historian
and
Chronologer
:
Who
though
he
may
,
perhaps
,
disagree
with
Gamaliel
,
yet
we
have
found
him
(
and
other
secular
Authors
;
so
unanimously
agree
with
St.
Luke
in
those
grand
Synchronisms
:
As
if
the
question
be
;
Whether
in
the
Reign
of
Tiberius
;
while
Pilat
was
Governour
of
Judea
;
Herod
,
Tetrarch
of
Galilee
;
his
Brother
Philip
,
Tetrarch
of
Ituraea
;
Lysanius
,
Tetrarch
of
Abilene
;
and
Caiaphas
the
High
Priest
;
Jesus
Christ
shewed
himself
to
Israel
,
and
during
all
their
continuance
in
their
respective
Offices
,
perform'd
miraculous
works
,
preach'd
the
Evangelical
Doctrine
,
suffer'd
death
,
rose
again
,
&
c
?
If
the
Question
be
,
Whether
this
Jesus
had
for
his
Fore-runner
,
the
Baptist
,
who
preach'd
repentance
to
all
that
came
to
his
Baptism
,
rebuked
Herod
for
Herodias
,
for
which
he
was
beheaded
?
And
lastly
,
if
the
Question
be
:
Whether
at
that
time
when
the
Evangelists
date
the
Birth
of
Christ
,
there
was
not
a
Taxing
,
in
all
points
,
as
St.
Luke
describes
,
&
c
?
He
that
will
not
acquiess
in
the
Testimony
of
the
Evangelists
,
may
hear
all
these
Questions
determin'd
affirmatively
,
by
strangers
to
our
Religion
,
and
so
suitable
in
every
punctilio
to
our
sacred
History
;
as
if
they
had
laid
the
Gospel
(
and
not
only
common
fame
)
before
them
,
to
shape
their
Histories
and
Chronologies
after
,
they
could
hardly
have
come
nearer
to
the
Evangelists
,
than
they
do
CHAP.
VII
.
Josephus
his
Suffrage
to
the
Evangelists
in
the
Substance
of
their
History
of
Christ
.
§
1.
He
appropriates
the
Compellation
[
Christ
]
to
our
Jesus
,
speaks
of
the
Churches
growth
in
a
Gospel-stile
.
§
2.
Describes
Christs
Disciples
by
Evangelical
Characters
;
gives
the
Evangelists
Reasons
why
others
did
not
embrace
the
Gospel
.
§
3.
He
peremptorily
asserts
Christ's
Miracles
,
how
he
came
to
a
certain
information
thereof
.
Appion
and
Justus
would
have
found
it
out
,
if
he
had
proceeded
here
upon
presumptions
and
uncertainties
.
§
4.
He
describes
Christ's
Miracles
after
the
Evangelical
Model
;
§
5.
And
affirms
them
to
have
been
such
as
the
Prophets
had
foretold
.
The
Touch-stone
of
canonical
History
.
§
6.
He
asserts
Christ's
Resurrection
with
all
its
Circumstances
.
§
1.
JOsephus
keeps
time
with
the
Evangelists
in
the
date
of
Christs
History
.
And
if
we
lay
our
sound-trying
ear
to
the
History
it self
,
we
shall
find
that
therein
he
keeps
tune
with
them
.
1.
He
giveth
him
the
Name
by
which
he
was
in
common
speech
distinguished
from
others
[
Jesus
Christ
:
]
What
will
you
(
saith
Pilate
.
)
I
shall
do
unto
Jesus
who
is
called
Christ
?
Insomuch
,
as
his
compellations
from
the
place
of
his
education
and
converse
[
Jesus
of
Nazareth
]
[
Jesus
of
Galilee
]
grew
so
far
out
of
use
,
as
his
Disciples
ceas'd
to
be
stiled
[
Galileans
and
Nazarites
;
]
except
by
the
Jewish
or
Pagan
enemies
to
the
Name
of
Christ
,
when
they
would
either
cast
scorn
upon
them
or
calumny
;
as
denominated
from
a
place
of
which
they
had
this
Proverb
[
Can
any
good
come
out
of
Nazareth
?
]
Whence
our
Saviour
inferrs
to
the
man
that
called
him
[
good
]
that
thereby
he
confes'd
,
he
was
God
,
and
something
more
than
came
out
of
Nazareth
,
that
he
had
another
Birth
,
before
,
and
beside
that
he
had
in
Nazareth
(
for
the
Jews
thought
he
was
born
there
)
or
from
a
place
,
whence
the
common
opinion
was
that
no
Prophet
was
to
come
;
[
Search
and
see
,
for
out
of
Galilee
ariseth
no
Prophet
.
]
These
denominations
(
I
say
)
except
in
such
mens
mouths
quickly
grew
out
of
use
,
that
of
Christian
being
entail'd
upon
them
by
consent
of
Nations
:
for
which
Names
sake
they
were
called
before
Kings
and
Governours
,
persecuted
,
hated
of
all
men
[
Christiani
,
not
Galilaei
ad
leones
]
was
the
common
acclamation
of
the
whole
World
of
Heathens
[
negato
te
esse
Christianum
,
]
was
the
advice
which
was
given
to
the
Disciples
of
the
blessed
Jesus
,
when
they
were
following
him
either
to
,
or
under
his
bloody
Cross
:
by
all
that
cruelly
pittied
them
,
that
apishly
loved
them
,
and
would
have
killed
them
with
kindness
,
have
had
them
lose
eternal
,
by
saving
a
temporal
Life
[
Christianum
se
negat
]
was
the
Court-form
of
acquitting
,
of
suspending
proceedings
against
,
those
unhappy
men
,
who
apostatized
from
the
Faith
,
and
withered
,
for
want
of
root
and
depth
of
earth
,
when
the
Sun
cast
its
scorching
Beams
upon
them
,
[
Christianus
sum
]
was
the
Catholick
Form
,
wherein
all
Martyrs
made
a
good
Confession
before
their
Persecutors
.
(
With
what
face
can
the
Jesuits
,
and
their
fruitful
Spawn
of
Sectaries
,
who
suffer
under
other
names
than
that
of
Christian
,
challenge
the
Crown
of
Martyrdom
,
or
lay
the
odious
Crime
,
of
persecution
,
to
the
charge
of
Gods
Ministers
,
while
they
suffer
as
evil
doers
?
Is
this
the
silence
of
the
Sheep
before
the
Shearer
,
the
voyce
of
the
dumb
Lamb
under
the
hands
of
the
Butcher
?
and
not
rather
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Jude
16.
)
the
murmuring
of
sturdy
Malefactors
,
while
they
are
whipt
deservedly
for
their
faults
,
the
grunting
of
Hoggs
(
ut
porcus
saginatus
:
)
(
Aret.
)
who
derives
that
word
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
grunt
.
)
better
fed
than
taught
,
against
their
Keeper
;
or
the
cry
of
Swine
,
while
they
are
a
ringing
,
to
prevent
their
rooting
up
the
Vineyard
of
Christ
;
yea
,
the
Field
of
the
World
,
and
thereby
so
tainting
it
with
their
earth-poysoning
Snout
,
as
nothing
but
Soul-poysoning
Weeds
grows
after
such
ploughing
(
I
have
stept
out
of
my
way
to
turn
this
devouring
and
make-spoil
Herd
out
of
the
Corn.
)
The
good
Shepherds
Flock
suffer'd
under
another
Name
,
were
known
,
as
by
other
properties
,
so
by
another
compellation
,
even
this
of
Christian
,
imposed
upon
them
at
Antioch
,
and
derived
to
them
from
Jesus
his
compellation
,
Christ
,
as
Josephus
here
testifieth
,
therein
agreeing
with
the
Evangelical
History
.
2.
To
which
he
gives
his
suffrage
,
as
to
the
growth
and
wonderful
increase
of
the
Christian
Religion
,
both
among
Jews
and
Gentiles
,
Josephus
his
Text
[
And
to
this
day
the
Christian
people
,
which
of
him
are
so
called
,
cease
not
to
increase
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
the
Tribe
of
Christians
is
not
in
its
wane
,
but
increase
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
many
Jews
,
and
many
out
of
gentilism
]
(
some
copies
have
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
infinite
numbers
)
became
his
Disciples
.
He
lived
to
see
,
that
Grain
of
Mustard-seed
,
the
Kingdom
of
Heaven
,
(
the
least
of
all
Societies
)
planted
by
Christ
(
in
a
Corner
of
the
World
,
Judaea
)
grown
up
to
a
Tree
,
that
spread
its
Branches
all
over
the
World
:
that
little
Leven
hid
in
the
three
Measures
of
Meal
(
Judaeans
,
Grecians
and
Barbarians
)
levening
the
whole
Lump
:
That
light
,
which
arose
in
the
East
,
shining
unto
the
West
,
and
spreading
its
Beams
all
over
the
World
:
that
Grain
of
Wheat
,
which
fell
into
the
earth
,
and
dyed
there
,
bearing
great
increase
,
according
to
the
Prophecies
of
Christ
,
related
in
the
Gospel
,
and
the
accomplishment
of
those
Prophecies
;
related
in
the
Acts
and
Epistles
of
the
Apostles
.
What
is
there
more
said
by
St.
Luke
,
when
he
tell
us
,
[
souls
were
added
to
the
Church
daily
;
that
the
word
of
God
grew
and
increased
mightily
;
that
multitudes
,
both
of
Greeks
and
Jews
believed
:
]
by
St.
Paul
,
when
he
writes
[
that
the
Gospel
brought
forth
fruit
in
all
the
world
,
was
made
known
in
all
places
,
&c.
]
than
Josephus
here
attesteth
;
manifestly
implying
,
it
did
not
only
increase
at
first
,
but
ceased
not
to
increase
under
the
persecutions
raised
by
Nero
and
Domitian
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
To
this
very
day
the
Tribe
of
Christians
decreaseth
not
]
now
Josephus
concluded
these
Books
of
Jewish
Antiquities
,
in
the
latter
end
of
Domitian
,
after
that
,
by
him
and
Nero
,
all
the
means
for
the
suppressing
it
had
been
used
,
which
humane
Wit
could
invent
,
or
Power
use
.
[
In
praesentem
usque
diem
,
quae
incidit
in
decimum
tertium
annum
principatùs
Domitiani
]
(
Autiq.
l.
20.
c.
9.
)
In
spite
of
all
which
,
it
grew
,
as
our
Saviour
had
fore-told
,
and
St.
Luke
,
and
St.
Paul
frequently
report
.
If
they
shed
Christian
blood
,
it
manured
the
World
,
and
made
it
more
fertile
of
Christians
;
if
they
burnt
them
,
not
single
Phaenixes
,
but
whole
Nests
of
them
arose
out
of
their
Ashes
.
The
more
the
Olive
was
beaten
,
the
more
fruitful
it
grew
:
The
Story
of
St.
Steven's
Martyrdom
is
seconded
with
that
of
Paul's
Conversion
;
St.
Paul's
Chains
made
the
Gospel
more
famous
,
&c.
Insomuch
,
as
in
Tertullian's
time
the
greatest
part
almost
of
every
City
were
Christians
;
which
he
mentions
as
an
argument
of
the
loyalty
of
Christians
,
in
his
Apologie
to
Scapula
,
President
of
Africa
:
[
Ex
disciplina
patientiae
divinae
agere
nos
satis
manifestum
esse
vobis
potest
,
cùm
tantà
hominum
multitudo
pars
pene
major
civitatis
cujusque●in
silentio
&
modestiâ
agimus
,
singuli
forte
magis
noti
quam
omnes
,
]
In
all
which
expressions
of
the
Christian
Faith
,
bearing
up
against
all
winds
,
what
is
said
more
,
than
both
Suetonius
and
Tacitus
(
in
places
already
alleadged
)
and
Josephus
(
in
this
place
)
testifies
the
truth
of
.
§
2.
What
other
reasons
of
the
Prevalency
of
Christianity
(
notwithstanding
all
attempts
made
against
it
)
are
given
in
the
Gospel
,
than
what
Josephus
lays
down
in
the
Text.
1.
The
nature
of
Christ's
Doctrine
,
and
the
qualification
of
them
that
received
it
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
A
Teacher
of
them
that
willingly
received
the
Truth
:
]
wherein
Josephus
bears
witness
to
the
truth
of
these
points
,
so
often
inculcated
by
the
Evangelists
;
that
the
generality
of
Common
People
reputed
Christ
,
as
they
did
the
Baptist
,
a
Preacher
sent
from
God
,
a
Teacher
of
the
Truth
:
insomuch
,
as
for
fear
of
the
people
,
who
held
them
Prophets
,
the
Pharisees
durst
neither
deny
John's
Baptism
to
be
from
Heaven
,
nor
cause
Jesus
to
be
apprehended
,
but
on
the
night
,
and
in
the
absence
of
the
people
,
lest
they
should
have
raised
a
tumult
.
That
the
reason
,
why
they
gladly
heard
both
him
and
his
Fore-runner
,
but
did
not
practically
conform
to
their
Doctrine
,
was
,
because
though
their
Judgements
were
convinc'd
,
that
they
taught
Truth
,
and
injoyn'd
nothing
but
what
was
holy
,
just
,
and
good
;
yet
their
Affections
being
over-born
with
carnal
interest
,
some
were
kept
,
from
giving
up
themselves
to
the
observance
of
his
Law
,
by
Envy
(
Act.
13.
45.
)
some
,
by
Covetousness
(
Luke
16.
14.
)
some
,
by
Ambition
,
and
seeking
praise
of
men
.
(
John
12.
42.
)
And
that
they
,
who
,
by
the
preventing
Grace
of
God
,
were
better
disposed
and
qualified
,
for
the
reception
of
the
Truth
,
when
it
should
be
reveiled
to
them
,
became
Christ's
followers
,
were
peculiarly
evangelized
,
effectually
wrought
on
,
by
the
preaching
of
the
Gospel
:
where
this
seed
fell
on
[
a
good
and
honest
heart
]
it
took
root
and
brought
forth
fruit
(
St.
Matt.
13.
)
where
God
had
open'd
the
door
of
the
heart
(
by
the
preventing
Grace
,
of
an
humble
teachableness
,
of
a
sincere
desire
to
know
and
do
Gods
Will
)
there
this
King
of
Glory
came
in
and
was
entertain'd
.
If
any
man
will
do
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
[
sincerely
desire
to
do
the
Will
of
God
]
he
shall
know
of
the
doctrine
that
I
preach
,
whether
it
be
of
God
.
(
Joh.
7.
17.
)
that
is
,
acknowledge
it
for
divine
,
as
it
is
:
These
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
fitted
for
the
Kingdom
of
God
]
(
Luke
9.
62.
)
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
the
disposed
for
eternal
life
]
(
Act.
13.
1.
)
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
the
meet
for
,
worthy
of
becoming
Christ's
Disciples
.
)
(
Act.
13.
46.
)
This
point
of
Evangelical
Doctrine
is
well
exprest
by
St.
Austin
,
in
that
Socratical
Sentence
he
minds
Longinus
the
Pagan
of
(
Epist.
20.
)
[
quibus
satis
persuasum
est
,
ut
nihil
mallent
se
esse
,
quam
viros
bonos
,
his
reliqua
facilis
est
doctrina
:
]
[
to
them
who
are
sufficiently
perswaded
,
to
desire
nothing
more
than
to
be
good
men
,
the
remainder
of
(
Christian
)
Doctrine
is
easie
.
]
But
it
were
endless
,
to
quote
all
Texts
looking
this
way
:
for
I
believe
a
Tythe
of
the
Gospel
beats
upon
these
three
Ponts
last
specified
;
and
therefore
how
much
of
it
does
Josephus
bear
witness
to
,
and
comment
upon
,
in
this
succinct
Sentence
[
Christ
was
a
Teacher
of
(
had
for
Followers
and
Disciples
)
such
as
willingly
received
the
Truth
.
]
Which
how
it
could
fall
from
his
pen
,
and
not
soak
into
his
heart
(
to
make
it
compliant
with
Christ
,
and
his
heavenly
Doctrine
)
can
hardly
be
resolv'd
,
if
not
by
this
observation
:
That
he
,
and
such
like
admirably
moralized
persons
,
who
came
thus
near
the
Kingdom
of
Heaven
,
as
to
think
thus
honourably
of
the
Christian
Religion
,
had
the
same
opinion
of
it
,
as
the
Romanists
have
of
those
they
call
special
Religions
among
themselves
,
profess'd
by
several
Orders
of
Fryars
:
the
Rules
and
Grounds
whereof
they
look
upon
,
as
Evangelical
Counsels
of
perfection
(
advantageous
to
those
that
will
put
themselves
to
the
trouble
of
such
heroick
acts
of
Self-denyal
and
Mortification
,
in
order
to
their
obtaining
a
far
more
exceeding
weight
of
eternal
Glory
:
)
but
not
universal
Precepts
obliging
all
Christians
.
(
Gerson
de
religionis
perfectione
:
)
[
Religio
Christiana
sub
uno
supremo
Abbate
Christo
sola
est
salutaris
&
perfecta
:
nibilominùs
distincta
gradibus
meritorum
&
ordinum
.
—
qui
votis
aliquibus
se
subjiciunt
ultrà
legem
commune●
Christi
.
]
[
Christian
Religion
,
profes'd
under
one
supreme
Abbat
,
Christ
,
is
the
only
saving
and
perfect
Religion
.
It
is
notwithstanding
,
distinguish'd
,
according
to
the
degrees
of
Merits
and
Orders
;
So
as
they
are
most
perfect
,
who
subject
themselves
to
certain
Rules
,
beyond
the
common
Law
of
Christ
]
Thus
did
these
esteem
the
Royal
Law
to
be
an
excellent
Rule
of
Life
and
Heart
;
for
such
as
aim'd
at
perfection
of
Grace
and
Glory
:
but
for
those
that
could
content
themselves
with
the
common
scantling
,
they
might
be
saved
by
that
Religion
,
by
which
their
Fore-fathers
had
been
saved
,
there
was
no
necessity
of
practising
so
chargeable
and
austere
a
Doctrine
,
as
that
of
Christ
.
The
moralized
Gentile
had
that
Opinion
of
the
Christian
Religion
,
in
comparison
of
his
own
,
as
he
had
of
his
own
,
in
comparison
of
all
the
rest
:
the
Jew
had
that
esteem
of
Christ
,
compared
with
Moses
;
as
he
had
of
Moses
,
compared
with
all
other
Legislators
;
or
(
to
come
to
an
Instance
,
will
both
administer
more
light
to
this
business
,
and
whereof
we
have
from
the
Ancients
a
better
account
)
as
he
had
of
the
common
Jewish
Religion
in
comparison
of
those
stricter
Sects
of
the
Pharisee
and
Essene
:
as
leading
to
that
height
of
Virtue
,
as
few
are
capable
of
attaining
to
;
to
that
Communion
with
God
,
as
is
inaccessible
,
saving
by
persons
of
a
better
Clay
:
and
therefore
obtains
the
good
word
of
all
,
that
are
not
brutified
and
led
by
untamed
Passions
(
as
that
which
leads
to
the
most
perfect
Beatitude
,
and
a
trade
of
Life
far
excelling
all
others
;
)
but
not
practicable
in
common
Converse
,
and
therefore
obtains
observance
from
few
.
As
Philo
speaks
of
the
Essenes
.
[
Meritò
ut
absolutae
probitatis
receptum
in
multis
orbis
regionibus
,
a
Graecis
atque
barbaris
ordo
tendens
ad
faelicitatem
perfectissimam
:
]
(
Philo
de
vita
contemplativa
.
)
They
are
deservedly
entertain'd
,
as
men
walking
by
a
Rule
of
absolute
perfection
,
in
many
regions
of
the
World
:
both
Grecians
and
Barbarians
applaud
their
Order
,
as
tending
to
the
most
perfect
happiness
.
It
is
adored
and
reverenc'd
at
a
distance
by
all
;
but
not
approach'd
to
,
except
by
such
,
as
a
kind
of
divine
fury
drives
on
,
to
lay
violent
hands
upon
it
;
having
first
laid
violent
hands
upon
themselves
,
and
thereby
become
dead
to
this
mortal
Life
.
(
amore
correpti
rerum
caelestium
,
&
quasi
divino
furore
perciti
prae
immortalis
cupidine
,
vitâ
hac
mortalidefuncti
]
(
Id.
Ibid.
)
Josephus
himself
is
a
notable
Example
of
this
praising
the
Heroick
degree
of
Virtue
(
as
absolutely
the
best
)
but
yet
chusing
a
more
remiss
degree
(
as
best
for
him
:
)
for
though
he
far
prefers
,
in
point
of
worth
,
the
Essene
above
the
Pharisee
(
in
his
discourses
of
them
.
)
(
Antiq.
15.
13.
)
he
presents
the
Pharisee
,
as
indulg'd
by
Herod
out
of
that
respect
he
bore
to
Pollio
,
a
chief
Master
amongst
them
,
but
out
of
the
reverence
which
Herod
had
to
the
Religion
it self
of
the
Essenes
,
he
remitted
to
them
the
taking
of
the
Oath
of
Allegiance
,
which
he
imposed
upon
the
other
two
Sects
,
as
conceiving
the
Essenes
Virtue
and
Justice
,
would
oblige
them
more
to
duty
,
than
an
Oath
would
the
Pharisees
or
Sadducees
.
And
he
spends
so
much
of
a
long
Chapter
(
cap.
7.
de
Bell.
Judaic
.
2.
)
in
commending
the
Essenes
for
that
admirable
degree
of
Temperance
,
Tolerance
,
Pacateness
of
Spirit
,
contempt
of
Earth
,
love
of
Heaven
,
which
they
attain'd
to
;
as
he
almost
forgets
to
describe
the
two
other
Sects
,
as
not
worthy
to
stand
in
competition
with
this
.
And
in
the
History
of
his
own
Life
,
gives
the
preheminency
for
Virtue
to
the
Essenes
,
whose
Rules
he
followed
,
under
Bannus
,
three
years
without
intermission
.
Yet
when
he
came
to
near
twenty
,
and
began
to
consider
,
where
he
was
,
and
how
to
provide
for
a
subsistence
in
this
world
,
sutable
to
his
mind
;
he
chose
the
Religion
of
the
Pharisees
,
whom
he
saw
on
the
sunny-side
of
the
hedge
,
as
most
conducible
to
a
Civil
Life
;
as
a
way
wherein
he
might
safely
walk
,
towards
the
obtaining
immortal
happiness
;
though
not
administring
so
large
an
entrance
into
it
,
as
that
of
the
more
mortified
Essenes
;
yet
more
easie
to
be
kept
,
without
loss
of
his
Secular
Interests
,
and
laying
more
in
the
way
Preferment
,
&c.
As
he
himself
informs
us
(
in
the
History
of
his
own
Life
)
[
Jamque
undeviginti
annos
,
natus
,
civilem
vitam
aggressus
sum
,
addictus
Pharisaeorum
placitis
.
)
Of
whom
,
notwithstanding
,
he
gives
this
Character
;
that
they
were
a
slie
,
and
arrogant
kind
of
Men
,
pragmatical
in
Affairs
of
State
,
enemies
to
Kings
,
beguiling
silly
Women
with
shews
of
holiness
.
(
Antiquities
,
l.
13.
c.
3.
)
But
however
that
Sect
he
chuseth
as
most
convenient
for
a
Civil
Life
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
]
(
Isocrat
de
pace
:
)
Thus
he
adhered
to
the
Religion
of
Moses
in
practice
,
though
he
honour'd
Christ's
Doctrine
in
heart
before
it
:
with
Philo
his
Eunuch
philosopher
(
Philo
de
Josepho
.
)
approving
it
in
judgement
as
the
most
wholesome
,
but
relishing
the
other
as
more
tooth-some
:
[
loquitur
ut
oportet
,
sed
sapit
contrarium
.
]
Of
the
same
make
were
those
multitudes
of
Believers
,
to
whom
Jesus
would
not
trust
himself
,
knowing
what
was
in
them
;
those
of
the
Rulers
and
Pharisees
,
who
believed
,
but
did
not
practice
his
Doctrine
,
for
fear
of
being
cast
out
of
the
Synagogue
;
through
love
of
the
praise
of
men
,
&c.
such
were
the
Gnosticks
,
the
Ebionites
,
the
Hemerobaptists
,
and
the
whole
Frie
of
Mungrel-Christians
:
who
not
being
able
to
expung
out
of
their
Minds
an
honourable
Opinion
of
Christ
,
nor
out
of
their
Wills
an
enmity
to
the
pureness
of
his
Doctrine
,
compounded
the
quarrel
betwixt
Conscience
and
Affection
,
betwixt
Reason
and
Passion
.
§
3.
Of
Christ's
working
of
Miracles
,
which
he
propoundeth
as
another
Cause
of
so
many
Disciples
flocking
after
,
and
adhering
to
him
;
Josephus
thus
writes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
[
hic
fuit
mirabilium
operum
patrator
,
He
was
a
d●er
of
admirable
Works
:
]
Every
word
,
and
almost
syllable
hath
its
Emphasis
.
1.
The
Works
wrought
by
Christ
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
wonderful
,
beyond
and
beside
the
ordinary
course
of
Nature
;
]
not
only
in
the
opinion
of
the
Vulgar
,
who
are
easie
to
be
imposed
upon
by
Thaumatourgists
(
by
reason
of
their
ignorance
in
the
Reason
and
Cause
of
Effects
)
but
in
the
judgement
of
the
most
knowing
persons
;
for
doubtless
such
was
Josephus
,
and
such
those
with
whom
he
convers'd
,
in
order
to
his
receiving
satisfaction
in
this
Case
:
and
therefore
if
he
had
not
been
well
assured
,
that
as
it
was
beyond
the
power
of
the
most
approved
minds
,
to
find
out
;
so
it
was
out
of
the
Sphere
of
Natures
Activity
,
to
afford
Causes
of
such
Effects
:
he
would
not
have
given
them
this
Atrribute
.
Upon
the
same
account
,
that
bitter
enemy
of
Christ
,
Celsus
also
confesseth
,
that
Christ
by
means
of
the
Miracles
he
wrought
,
procured
many
Disciples
(
Origen
.
Contr.
Celsum
.
lib.
1.
cal
.
21.
)
2.
He
casts
not
in
here
that
common
allay
,
of
,
[
as
it
is
reported
.
]
nor
gives
that
Caution
against
his
Readers
too
facil
Credulity
,
which
he
usually
inserts
,
where
either
himself
questions
the
Truth
of
Matter
of
Fact
,
or
fears
his
Prudence
may
be
called
in
question
,
for
not
questioning
that
;
but
roundly
affirms
Christ
to
have
done
wonderful
works
;
not
fearing
the
Censure
of
his
critical
Readers
,
upon
either
his
reporting
it
for
a
certain
Truth
,
or
believing
it
[
nec
meis
scriptis
timui
conscius
enim
mihi
eram
veritatis
servatae
:
]
Vita
Josephi
)
[
I
was
not
afraid
of
mens
censuring
my
writings
,
for
I
was
conscious
to
my self
,
that
I
have
kept
strictly
to
the
Truth
.
]
He
writes
in
another
strain
,
when
he
reports
the
dream
of
Archelaus
expounded
by
Simon
the
Essean
;
the
appearance
of
Alexander's
Ghost
to
Glaphyra
,
and
an
hundred
more
historical
Passages
,
out
of
which
I
single
this
,
for
its
proximity
of
time
to
our
Saviour's
working
and
preaching
.
These
stories
,
though
reported
to
him
by
the
familiars
of
the
Queen
Glaphyra
,
though
one
of
them
came
from
an
Essene
(
to
the
Professors
of
which
Religion
Josephus
ascribed
more
holiness
than
all
other
the
most
strictest
Sects
)
he
concludes
thus
;
[
Though
I
thought
good
to
communicate
these
Relations
,
as
being
of
great
use
towards
the
proving
the
immortality
of
the
Soul
,
and
divine
Providence
;
yet
they
that
think
these
things
incredible
,
I
give
them
leave
to
enjoy
their
Opinion
.
]
(
Jud.
ant.
17.
ult.
)
And
another
thus
(
Antiq.
l.
15.
c.
13.
)
[
Haec
tametsi
fidem
excedere
videntur
,
visum
est
tamen
Lectori
indicare
,
quia
multi
sunt
in
eo
genere
,
quibus
ob
morum
probitatem
,
divinitas
aperire
dignatur
sua
decreta
&
consilia
:
]
These
things
,
though
they
seem
to
exceed
belief
,
yet
I
thought
good
to
acquaint
the
Reader
with
them
:
because
there
are
some
of
this
Sect
,
to
whom
for
the
probity
of
their
Manners
,
God
vouchsafes
to
reveil
his
Decrees
and
Counsels
.
What
reason
can
be
given
of
his
confidence
,
thus
peremptorily
to
dictate
,
while
he
discourseth
of
Christ
?
is
he
,
in
so
short
a
while
,
as
the
writing
of
two
or
three
Chapters
takes
up
,
grown
so
regardless
of
his
Credit
(
that
he
was
,
so
lately
,
so
tender
of
)
as
,
without
any
Salvo
,
or
reserve
;
thus
positively
to
affirm
,
that
Jesus
wrought
admirable
Works
?
or
proceeds
not
this
rather
from
the
assurance
he
hath
of
the
Authentickness
of
his
Intelligence
;
this
being
a
point
,
that
he
had
the
fairest
opportunity
to
inform
himself
about
,
of
any
that
are
recorded
by
him
,
except
those
he
was
an
Eye-witness
of
,
for
before
the
end
of
Claudius's
Reign
,
at
sixteen
years
of
age
,
he
committed
himself
(
for
five
years
together
)
to
the
Discipline
of
the
Essenes
,
Scribes
and
Pharisees
in
order
to
his
making
,
a
prudential
Choice
of
the
best
Religion
;
who
,
doubtless
,
out
of
an
inveterate
odium
against
Christ
,
would
taint
this
new
Vessel
with
all
imaginable
Prejudices
against
the
Gospel
;
from
his
one
and
twentieth
year
he
resigned
up
himself
to
the
Placits
of
(
the
greatest
enemies
our
Saviour
had
while
he
was
upon
Earth
)
the
Pharisees
,
and
to
the
Society
of
their
Brethren
in
iniquity
,
the
Priests
of
Jerusalem
.
(
Josephi
vita
)
thus
armed
against
the
Christian
Faith
,
in
the
Judaean
troubles
under
Gessius
Florus
,
he
betakes
himself
into
Galilee
,
the
Stage
of
our
Saviours
great
Works
:
in
managing
of
which
Province
he
staid
till
he
was
taken
Prisoner
by
Titus
;
having
in
the
mean
while
his
residence
,
by
turns
,
in
all
the
Towns
of
note
,
in
that
tract
which
the
blessed
Jesus
had
so
worn
with
his
feet
,
as
he
could
scarce
come
any
where
,
where
he
might
not
yet
see
the
recent
prints
of
them
,
and
converse
with
thousands
,
upon
whom
,
and
in
whose
sight
,
those
Miracles
were
wrought
;
he
might
yet
,
at
the
Sea
of
Tiberias
,
where
he
first
quarter'd
,
see
the
Ships
which
those
Disciples
were
called
out
of
to
be
Fishers
of
Men
;
wherein
Christ
taught
multitudes
,
that
stood
on
the
shore
,
wherein
he
commanded
the
Winds
,
and
the
Sea
to
be
still
.
At
Gadera
,
the
next
place
he
march'd
to
,
he
might
speak
with
the
Relations
of
that
man
,
out
of
whom
Christ
cast
Legion
,
and
with
some
of
the
owners
of
that
Herd
of
Swine
,
into
which
the
Devils
enter'd
.
At
Cana
he
might
see
the
Water-potts
whence
the
true
Vine
made
Wine
flow
in
room
of
Water
.
After
quarter
given
him
by
Vespasian
,
he
followed
the
Roman
Ensigns
,
as
a
Prisoner
,
to
Caesarea
;
where
he
might
feel
the
Prison
and
Moot-hall
,
almost
yet
warm
with
St.
Paul's
Breath
;
the
Judgement-seat
,
yet
quaking
with
Felix
his-trembling
,
yet
resounding
the
Eccho
of
St.
Paul's
pleadings
,
and
Agrippa's
Confession
,
that
he
was
half
perswaded
to
be
a
Christian
:
if
not
infested
by
that
Vermine
,
which
insinuated
into
that
other
Herod
,
the
knowledge
of
his
being
a
Man
,
while
the
flattering
voyce
of
the
people
cryed
him
up
for
a
God
:
where
he
might
,
with
his
Keeper
,
walk
to
the
House
where
Cornelius
was
praying
,
when
he
saw
the
Angelical
Vision
;
where
he
and
his
Family
were
brought
in
,
and
consecrated
to
Christ
,
as
the
First-fruits
of
the
Gentiles
;
and
converse
with
that
Italian
Band
that
Cornelius
had
command
over
.
(
Bel.
Jud.
3.
14.
)
From
whence
he
had
as
fair
an
opportunity
of
sending
to
Joppa
,
to
enquire
for
the
Tanners
house
where
St.
Peter
lodged
,
and
on
whose
Battlements
he
received
his
Commission
to
go
to
the
Gentiles
,
as
could
be
offered
;
for
at
that
very
time
Vespasian
,
sent
a
party
thither
.
(
Bel.
Jud.
Ib.
)
But
I
must
not
write
a
Journal
of
his
March
with
the
Army
in
Chains
,
though
all
that
while
he
had
freedom
and
leisure
enough
to
inform
himself
in
the
Truth
of
those
things
he
then
intended
to
commit
to
Posterity
.
Follow
we
him
,
whither
the
Eagles
lead
him
,
after
he
has
liberty
granted
him
by
Vespasian
,
(
now
made
Emperor
)
and
we
find
him
at
Alexandria
in
Aegypt
:
where
was
a
famous
Christian
Church
,
then
gathered
by
St.
Mark
the
Evangelist
,
and
a
Society
of
four
thousand
Essenes
,
mentioned
by
his
Co-etanean
Philo
the
Learned
Jew
;
if
they
were
not
all
one
(
as
Eusebius
thinks
)
they
were
so
near
a
kin
,
in
the
Judgement
of
the
World
;
as
the
ancient
Church
,
(
to
wash
her
hands
of
those
stains
were
cast
upon
her
Virgin-purity
,
by
the
Worlds
deeming
the
Essenes
to
be
of
her
Society
,
)
was
fain
to
explode
them
together
with
the
Ebionites
,
Nazarites
,
and
Hemerobaptists
:
or
rather
the
Essenes
were
really
the
greatest
opposers
of
Christians
,
and
the
Christian
the
most
perfect
hater
of
them
,
of
any
Society
of
men
,
as
coming
nearest
him
in
outward
shape
(
as
the
Ape
to
a
man
)
but
having
a
divers
Soul
,
and
therefore
the
most
odious
of
all
Beasts
:
However
Josephus
his
venerable
Opinion
of
that
Sect
,
and
his
three
years
Pupilage
,
in
his
Minority
,
under
Bannus
the
strictest
of
the
Judaean
Essenes
,
could
not
but
invite
him
to
the
acquaintance
of
the
Alexandrian
:
among
whom
the
fresh
memory
of
Jesus
,
and
his
Fore-runner
the
Baptist
,
(
a
person
of
blessed
memory
with
both
him
and
them
)
must
needs
lead
them
to
confer
upon
the
Stories
of
them
,
and
to
compare
Notes
.
With
Titus
we
find
him
at
Antioch
:
where
the
Name
of
Christian
(
by
which
he
commemorates
Christ's
Followers
)
was
first
imposed
upon
Christians
,
taken
up
(
as
the
learned
Junius
thinks
)
by
themselves
,
to
distinguish
them
from
such
as
called
themselves
Galileans
and
Nazarites
,
as
if
they
embraced
the
Gospel
,
but
of
whom
for
their
Judaizing
the
Church
was
ashamed
,
and
wiped
their
names
out
of
her
Calendar
.
At
Jericho
,
at
Bethany
,
and
all
Judaean
Towns
where
Christ
convers'd
;
from
the
Inhabitants
and
inspection
of
which
places
he
either
saw
those
manifest
tracks
,
or
received
that
full
satisfaction
of
what
he
reports
of
Christ's
miraculous
Works
,
as
makes
him
thus
positively
assert
the
Truth
of
those
Matters
.
For
where
else
,
among
whom
else
,
could
he
gain
that
certain
knowledge
,
that
he
himself
requires
in
an
Historian
,
and
professeth
himself
to
have
had
of
those
things
he
records
,
both
in
his
Books
of
Antiquities
,
and
the
Wars
.
He
that
promiseth
to
others
(
saith
he
)
the
Tradition
of
Facts
really
done
,
must
himself
first
have
a
perfect
understanding
of
those
things
(
either
because
he
was
present
at
the
doing
of
them
,
or
understood
them
by
those
that
saw
them
done
)
which
Rule
I
have
strictly
observed
in
both
my
Treatises
,
(
Josep
.
contrà
Appion
,
l.
1.
)
He
could
not
be
a
Spectator
of
the
Works
,
of
the
Effects
of
them
he
might
,
(
upon
those
persons
,
upon
whom
they
were
wrought
,
in
those
places
where
Monuments
of
them
remain'd
:
)
but
where
could
he
have
better
information
by
Eye-witnesses
,
than
the
Inhabitants
of
those
Countries
and
Villages
where
Christ
manifested
his
Glory
,
and
Josephus
so
long
convers'd
?
Of
the
Truth
of
such
information
that
he
was
undoubtedly
assured
,
will
be
yet
more
evident
,
if
we
observe
,
how
narrowly
he
was
watch'd
by
those
two
men
of
an
evil-Eye
,
towards
him
and
his
History
.
Appion
,
a
learned
Gentile
Philosopher
,
and
Justus
so
zealous
a
Jew
,
as
Agrippa
became
his
Advocate
to
the
Emperour
(
against
the
accusations
of
the
Decapolitanes
,
presenting
him
as
the
sole
Author
of
his
Countries
Apostacy
from
its
Allegeance
)
and
born
and
living
in
that
part
of
Galilee
,
where
our
Saviour
chiefly
convers'd
.
How
glad
would
either
of
these
have
been
,
to
have
taken
Josepus
tardy
,
in
so
considerable
a
point
of
his
History
?
and
how
easily
might
they
have
catch'd
him
tripping
here
,
if
he
had
not
look'd
so
well
to
his
feet
,
as
to
deliver
nothing
concerning
our
Saviour
,
but
what
he
was
certain
of
,
and
could
make
good
against
all
cavils
?
How
comes
it
to
pass
that
those
critical
Adversaries
,
(
who
scarce
leave
one
Story
,
in
either
of
his
Treatises
,
untouch'd
,
against
which
they
could
make
any
plausible
Exception
)
have
not
a
word
to
say
against
this
,
but
because
the
Evidence
of
its
Truth
was
so
apparent
,
as
there
was
no
contradicting
of
it
?
Nay
,
would
not
these
pick-quarrels
have
found
fault
,
if
not
with
the
falsity
,
yet
at
least
with
the
presumption
of
this
Passage
;
if
they
had
not
been
convinc'd
,
that
he
went
not
upon
presumptions
,
but
undoubted
Grounds
.
Photias
(
de
Justo
Tiberiadensi
)
writes
,
that
in
Emulation
of
Josephus
,
he
wrote
the
History
of
the
Jews
(
from
the
time
of
Moses
,
unto
the
death
of
Agrippa
,
the
seventh
King
of
the
Herodian
Race
,
and
last
of
the
Jews
,
who
began
his
Reign
under
Claudius
,
augmented
his
Kingdom
under
Nero
,
and
more
under
Vespasian
,
and
dyed
in
the
third
year
of
Trajan
,
to
whom
Justus
dedicated
his
History
.
)
I
report
this
quotation
at
large
:
as
well
to
certifie
a
mistake
of
my
own
,
touching
Josephus
his
Appeal
to
Agrippa
,
for
the
Truth
of
his
Judaick
Wars
;
it
being
this
Agrippa
,
and
not
(
as
I
then
supposed
)
he
whom
Caligula
preferr'd
,
for
that
was
he
,
of
whom
the
Text
of
St.
Luke
speaks
,
who
dyed
in
the
fourth
of
Claudius
,
of
worms
,
while
Josephus
was
in
his
Nonage
:
as
also
to
shew
,
that
this
Justus
had
time
enough
,
betwixt
Josephus
his
finishing
his
History
(
under
Domitian
)
and
his
finishing
his
own
(
under
Trajan
)
to
examine
,
and
find
fault
in
it
:
and
that
if
he
could
have
detected
Josephus
of
falsity
,
in
this
his
Story
of
Christ
:
the
Heathen
World
,
and
this
persecuting
Emperour
(
who
hated
Christians
to
death
)
would
have
been
sure
to
have
heard
of
it
by
Justus
.
Never
did
any
Secular
Historian
pass
a
more
severe
scrutiny
than
Josephus
did
:
and
in
no
part
of
it
more
than
this
of
Christ
,
and
the
Baptist.
To
proceed
therefore
in
his
Testimony
.
§
4.
1.
By
the
Characters
he
stamps
upon
Christ's
mighty
Works
,
he
manifestly
distinguisheth
them
from
all
others
,
and
points
them
out
to
be
those
very
individual
ones
,
which
are
recorded
in
the
Gospel
.
1.
In
that
he
makes
Christ
the
Maker
of
them
[
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Former
of
them
by
his
own
power
;
a
word
more
properly
attributed
,
by
the
Christian
Church
(
in
our
common
Creed
)
unto
God
,
to
express
his
creating
Heaven
and
Earth
,
without
pre-existent
Matter
,
or
co-existent
Helpers
:
than
that
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
the
Philosophers
(
as
Justin
Martyr
observes
in
his
Protrepticks
ad
gentes
)
the
Christian
Word
expressing
the
Christian
Sence
of
that
Article
(
est
enim
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
qui
ex
nihilo
aliquid
facit
)
and
Plato's
word
expressing
the
Philosophers
sence
of
the
Original
of
the
World
,
to
wit
,
that
of
Matter
eternally
pre-existing
,
was
made
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
well
order'd
Frame
of
the
Universe
)
the
confused
Chaos
was
brought
into
shape
,
by
the
Ministry
of
co-eternal
petty
Gods
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
chief
worker
,
drawing
the
Model
,
and
over-seeing
the
Work
.
Or
if
the
Sirname
of
Martyr
fright
our
dainty
Scepticks
from
reading
that
Author
.
Sir
Philip
Sidney
,
that
Prince
of
Romancers
,
(
in
his
commendation
of
the
Art
of
Poetry
)
will
inform
him
what
the
proper
importance
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
.
According
to
which
,
Josephus
his
applying
it
to
Christ
,
implies
,
that
he
thought
those
strange
Effects
wrought
by
Christ
,
not
to
have
been
educ'd
out
of
the
active
Potentiality
of
the
Matter
upon
which
,
or
means
by
which
he
operated
;
but
to
have
been
the
immediate
Emanations
of
Christ's
Power
,
as
the
Fountain
cause
:
and
hereby
he
discriminates
Christ's
Miracles
,
not
only
from
the
Effects
of
natural
Magick
,
produc'd
out
of
natural
Causes
(
though
latent
to
us
Owls
,
yet
naked
and
barefac'd
to
those
Spirits
,
that
have
their
name
from
Intelligence
)
but
from
those
which
were
wrought
by
Moses
,
by
the
Prophets
,
or
Apostles
,
those
being
effected
by
another
Power
,
in
another
name
,
than
their
own
:
but
what
Jesus
of
Nazareth
did
,
he
did
as
having
power
in
himself
,
not
as
a
subordinate
Agent
,
but
principal
.
That
which
never
man
pretended
to
but
he
,
that
which
never
was
ascribed
to
any
man
but
him
,
and
yet
ascribed
to
him
by
such
as
did
not
write
Christian.
He
describes
Christian
Miracles
according
to
the
Gospel
rule
.
2.
In
his
affirming
these
Works
to
have
been
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
[
inopinata
,
praeter
omnem
expectationem
,
&
contrà
omnium
opinionem
]
A
word
which
may
seem
to
have
faln
into
his
Pen
;
either
from
the
mouth
of
the
people
,
or
the
Text
of
the
Evangelist
(
Luke
5.
26.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
we
have
seen
strange
things
to
day
;
unexpected
things
,
which
we
look'd
not
for
,
from
Joseph's
Son
(
chap.
4.
22.
)
from
him
,
whose
Father
,
and
Mother
,
and
Sisters
we
know
.
This
was
the
Vulgar
Vote
,
though
the
Christ
,
when
he
comes
,
will
not
,
cannot
do
greater
Miracles
than
this
man
doth
:
yet
that
this
man
(
whose
Generation
we
can
declare
,
and
know
it
to
be
so
mean
)
should
thus
speak
and
work
,
is
that
which
we
little
expected
.
The
whole
Nation
were
now
big
with
expectation
of
some
great
Man
,
who
should
do
great
Things
(
they
looked
when
the
Mountains
would
bring
forth
,
when
God
would
shake
the
Heavens
,
and
thence
send
the
Desire
of
all
Nations
:
)
while
they
are
thus
musing
,
the
Branch
springs
up
out
of
the
wither'd
Stem
,
the
dryed
Root
of
David's
Stock
,
without
form
,
without
comeliness
;
one
wherein
they
could
see
no
beauty
:
here
they
are
as
much
frustrated
of
their
expectation
,
as
those
in
the
Fable
were
,
when
they
saw
nothing
but
a
Mouse
born
of
the
swelling
Mountains
.
But
when
they
see
this
Mouse
gnaw
asunder
the
Cords
wherein
Satan
had
kept
the
Seed
of
Abraham
fast
bound
;
when
they
see
this
Worm
stinging
the
old
Serpent
to
death
;
when
they
see
this
little
Stone
bearing
down
all
adverse
power
before
it
:
this
was
as
much
above
what
they
looked
for
,
from
so
contemptible
a
Person
:
as
his
external
Form
was
below
that
Grandeur
,
they
looked
for
in
their
Messias
.
Besides
,
Impostures
filled
their
Followers
with
expectation
of
great
things
from
them
,
by
their
boasting
of
their
power
to
work
Miracles
,
they
had
a
Trumpet
before
them
to
call
men
in
to
see
the
show
:
Here
goes
the
mighty
Power
of
God
,
who
will
come
and
see
it
exerted
,
was
the
cry
of
the
Simonists
?
Come
with
me
to
the
Mount
of
Olives
,
and
I
will
make
the
Walls
of
Jerusalem
fall
flat
to
the
ground
,
by
a
Battery
of
omnipotent
Words
,
crys
one
:
Go
with
me
to
Mount
Gerazim
,
there
I
'l
shew
you
what
has
been
hid
from
Ages
,
cries
another
:
March
with
me
into
the
Wilderness
,
and
I
'l
there
do
wonders
,
crys
another
.
But
the
Powers
of
the
Kingdom
of
Heaven
exert
themselves
,
in
the
works
of
our
Saviour
,
without
ostentation
,
his
Miracles
(
I
mean
those
he
wrought
to
convince
the
Jews
before
his
Passion
)
were
unpremeditate
and
extempore
:
the
maladies
he
kill'd
,
felt
the
Bullet
,
before
the
by-standers
heard
the
Crack
:
he
rung
no
Bell
to
that
Dinner
he
prepared
,
for
many
thousands
,
of
a
few
Loaves
and
Fishes
:
his
Acts
of
wonder
were
without
Prologues
,
surprised
the
Spectators
with
their
suddenness
,
were
done
before
they
could
forethink
he
would
do
them
,
and
upon
that
account
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strange
things
they
looked
not
for
.
§
5.
And
yet
Josephus
affirms
,
that
the
Jews
had
all
the
reason
in
the
World
to
expect
the
doing
of
such
things
,
as
Christ
did
,
by
some
Person
of
note
,
whom
God
was
to
raise
up
for
the
benefit
of
that
Nation
:
for
thus
he
writes
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
The
divine
Prophets
having
feretold
these
and
other
wonderful
things
concerning
him
]
wherein
he
fully
accords
with
our
Evangelists
in
this
main
Foundation-point
.
3.
That
the
Wonders
which
Jesus
of
Nazareth
wrought
,
were
such
as
the
Prophets
of
God
had
foretold
,
should
be
wrought
by
the
Christ
,
when
he
came
.
A
point
which
is
constantly
prest
by
our
sacred
Historiographers
,
and
appealed
to
by
our
Saviour
,
in
the
answer
he
returned
to
John
the
Baptist
(
when
he
sent
his
Disciples
to
enquire
,
whether
he
were
the
Christ
?
)
Go
and
tell
John
what
you
see
,
that
the
blind
see
,
the
lame
walk
,
the
lepers
are
cleansed
,
the
deaf
hear
,
the
dead
are
raised
,
&c.
If
these
be
not
the
Works
assigned
to
the
Messias
by
the
Prophets
,
believe
me
not
that
I
am
he
.
The
Miracles
that
Christ
did
were
not
elective
Works
(
as
those
were
which
false
Christs
pretended
to
)
but
fore-appointed
and
prescribed
him
by
the
Spirit
of
Prophesie
;
and
therefore
as
they
point
him
out
to
be
him
that
was
to
come
;
for
never
man
but
he
applyed
himself
to
work
by
the
Rule
of
Prophecy
(
and
I
challenge
all
Reading
to
produce
one
Example
of
a
person
,
beside
him
,
that
so
much
as
pretended
to
the
doing
of
those
wonders
that
the
Prophets
cut
out
for
the
Christ
)
So
they
clearly
evince
those
Wonders
that
were
reported
by
common
and
undoubted
Fame
,
in
the
Age
of
Josephus
,
to
be
those
very
Works
of
Christ
that
are
specified
in
the
Evangelical
History
;
there
being
none
of
them
but
bear
this
Character
,
are
such
as
the
Prophets
fore-told
the
Messias
should
work
:
and
none
but
those
in
the
Gospel
,
being
by
any
persons
fasten'd
upon
Christ
,
that
will
abide
that
Test
,
or
have
not
been
reprobated
upon
that
Rule
of
Trial.
The
Enemy
began
betimes
to
sow
the
Tares
of
Forgeries
with
the
good
Seed
of
Evangelical
History
.
Some
,
as
the
Carpocratians
,
reporting
other
things
of
Christ
,
than
what
the
Gospel
relates
;
upon
this
pretence
,
that
Christ
did
or
taught
those
things
in
private
,
to
some
choice
Disciples
(
Irenaeus
cont.
Haeretic
.
lib.
1.
)
And
that
false
Merchant
Isidore
is
not
ashamed
to
feign
the
holy
Bishop
Clemens
(
whom
St.
Paul
mentions
in
his
Epistle
to
the
Romans
)
to
make
the
same
Plea
in
his
Apostolical
Canons
.
Under
the
same
Pretext
the
Ebionites
,
Gnosticks
,
Carpocratians
,
&c.
forged
the
Gospel
by
St.
Thomas
,
St.
Andrew
,
St.
Philip
,
St.
Matthias
,
St.
Peter
,
St.
Thaddaeus
,
St.
James
the
younger
,
St.
Barnaby
,
St.
Bartholomew
,
the
Book
of
the
Infancy
,
and
another
of
the
Nativity
of
our
Saviour
,
of
his
Mother
and
her
Midwife
,
the
Manichees
Book
called
the
Foundation
:
(
Crab.
conc
.
tom.
1.
Gelasii
decreta
.
pag.
992.
)
Tertullian
(
in
his
Prescription
against
Hereticks
)
affirms
,
that
when
they
could
not
make
good
their
Conceipts
by
Scripture
,
they
pretended
that
either
the
Disciples
did
not
know
all
that
was
necessary
for
the
Church
,
(
Christ
telling
them
he
had
many
things
to
say
unto
them
,
which
they
were
not
able
to
bear
)
or
else
that
they
did
not
communicate
all
they
knew
to
all
,
but
that
they
reserved
the
greatest
Mysteries
for
them
that
were
perfect
.
Others
boasted
,
that
what
they
reported
of
Christ
,
beside
what
was
contain'd
in
the
Gospel
,
they
had
from
the
Apostles
by
word
of
mouth
:
This
was
Artemon's
Plea
,
(
Euseb.
5.
28.
)
Clemens
(
Strom.
7.
)
tells
us
,
that
Basilides
gloried
in
his
having
for
his
Master
one
Glancias
,
the
Interpreter
of
St.
Paul
:
that
Valentinus
father'd
his
Fanatick
Whimsies
upon
Theodate
,
St.
Paul's
Familiar
:
and
that
the
Marcionites
bragged
,
that
the
Disciples
of
St.
Matthias
were
their
Teachers
.
And
Athanasius
(
2.
contrà
Arrianos
)
recites
this
Exordium
of
a
writing
of
Arrius
[
I
have
heard
these
things
of
the
Elect
of
God
,
of
the
most
knowing
and
even
paced
servants
of
God
.
]
These
they
called
Depths
of
knowledge
,
but
Christ
calls
them
Depths
of
Satan
;
and
the
Church
proved
them
to
be
such
,
and
rejected
them
,
as
soon
as
ever
they
saw
the
light
,
for
spurious
;
upon
this
Ground
,
because
they
did
not
bear
Correspondency
,
to
what
,
the
Prophets
had
fore-told
:
Pope
Leo
rejected
Apochryphal
Miracles
by
this
Rule
,
that
which
the
Prophets
did
not
foretel
should
be
done
,
and
the
Gospel
reports
not
to
be
done
is
spurious
.
[
Quod
Prophetia
non
cecinit
,
quod
Evangelica
Veritas
non
praedicavit
.
(
Leonis
Epist.
50.
Crab.
con
.
tom.
1.
pa.
715.
)
[
per
Prophetas
&
per
Evangelium
.
]
(
Clem.
Alex.
Strom.
7.
pag.
242.
a.
)
[
Sicut
improbi
pueri
excludunt
praeceptorem
;
ita
etiam
hi
(
haeretici
)
arcent
Prophetias
à
suâ
Ecclesiâ
]
(
Id.
Ib.
)
[
As
naughty
boys
shut
out
their
School-master
(
saith
Clem.
Alexand.
)
so
those
Hereticks
exclude
the
Prophets
from
their
Church
:
whereas
the
full
proof
of
a
Truth
is
this
that
both
the
Prophets
and
Evangelists
give
their
joynt
Testimony
to
it
.
]
And
therefore
he
concludes
,
that
that
Faith
that
is
not
cloven-foot'd
,
that
depends
not
on
both
Testaments
(
the
Prophesie
of
the
Old
,
the
History
of
the
New
)
is
unclean
(
Id.
Ib.
245.
)
But
of
all
other
most
Divinely
,
Lactant.
(
de
Justicia
l.
5.
cap.
3.
)
[
Disce
igitur
si
tibi
cordi
est
,
non
idcirco
à
nobis
deum
creditum
Christum
,
quia
mirabilia
fecit
:
sed
quia
vidimus
in
eo
facta
esse
omnia
quae
nobis
annunciata
sunt
vaticinio
Prophetarum
.
Fecit
mirabilia
:
magnum
putassemus
,
si
non
illa
ipsa
facturum
Christum
Prophetae
omnes
uno
spiritu
praedixissent
.
Itaque
Deum
credimus
non
magis
exfactis
mirandis
,
quam
ex
illa
ipsa
Cruce
,
quam
vos
sicut
canes
lambitis
,
quoniam
simul
&
illa
praedicta
est
:
]
[
Learn
therefore
if
thou
hast
a
mind
that
we
do
not
believe
Christ
to
be
God
,
barely
because
he
wrought
wonders
:
but
because
he
wrought
such
wonders
as
the
Prophets
foretold
should
be
wrought
by
the
Messias
at
his
coming
:
He
wrought
wonders
,
we
should
have
thought
that
a
great
matter
;
but
that
is
nothing
in
comparison
of
this
,
that
those
very
works
that
Christ
did
,
all
the
Prophets
with
one
breath
did
predeclare
should
be
done
by
him
.
We
therefore
believe
Christ
to
be
God
,
not
more
upon
the
account
of
his
admirable
Facts
,
than
of
that
very
Cross
which
ye
doggs
snarl
at
:
because
that
also
amongst
other
things
was
foretold
.
]
And
yet
more
clearly
:
That
Christ
(
saith
Tertullian
)
which
Marcion
describes
(
out
of
the
Gospel
of
St.
Luke
,
as
he
hath
perverted
chopt
and
changed
it
)
is
not
the
true
Christ
:
[
for
God's
Christ
,
is
the
Prophets
Christs
;
one
that
,
every
where
,
and
in
all
things
,
bears
a
resemblance
of
Prophecy
.
]
(
Contra
Marc.
4.
8.
)
[
Caeter●m
verus
Christus
Prophetarum
erat
Christus
,
ubicunque
secundùm
Prophetas
invenitur
]
That
which
Petilian
affirms
of
Christ
cannot
be
true
(
saith
St.
Austin
)
(
contra
literas
Petiliani
.
3.
6.
)
for
whosoever
(
I
do
not
say
of
us
men
,
but
)
of
the
holy
Angels
,
shall
say
any
other
things
of
Christ
,
than
what
is
foretold
in
the
Old
,
as
well
as
reported
in
the
New
Testament
,
let
him
be
accursed
.
The
same
Father
(
contr.
Faustum
Manichaeum
,
lib.
12.
)
hence
concludes
the
Manichees
Christ
,
to
be
a
Christ
of
their
own
invention
,
because
he
was
not
(
talis
qualem
patres
Hebraei
prophetaverunt
,
)
[
such
an
one
as
the
Hebrew
Prophets
had
described
:
]
We
will
not
believe
(
saith
he
)
those
Preachers
,
who
would
deceive
us
with
a
Christ
,
that
not
only
is
a
counterfeit
Christ
,
but
never
was
at
all
;
seeing
we
have
the
true
Christ
,
even
him
[
that
was
really
described
aforehand
by
the
Prophets
,
and
preach'd
by
the
Apostles
who
make
proof
of
what
they
say
of
him
,
out
of
the
Law
and
Prophets
.
]
The
learned
Chancellor
of
Paris
,
(
in
his
Book
de
examine
Doctrin.
1.
)
alledgeth
this
gloss
upon
the
Text
,
[
And
there
appeared
with
him
Moses
and
Elias
]
[
suspecta
est
omnis
revelatio
quam
non
confirmant
Lex
&
Prophetae
cum
Evangelia
,
]
[
That
is
no
true
Picture
of
Christ
,
which
answers
not
the
Model
drawn
by
Moses
and
the
Prophets
.
]
The
Law
is
the
Touch-stone
of
the
Gospel
,
by
which
we
may
discriminate
the
good
Money
in
the
Apostles
Scrip
,
from
the
adulterate
in
the
Cheaters
Bag
:
the
Genuinness
of
their
History
(
while
they
make
known
unto
us
the
Power
and
Coming
of
our
Lord
Jesus
)
from
all
other
the
most
cunningly-devised
Fables
that
ever
were
invented
of
him
.
Their
drawing
Christ
after
the
Pattern
they
saw
in
the
Holy
Mount
,
(
when
Moses
and
Elias
talked
with
him
,
)
with
those
Rays
of
Glory
,
those
Emanations
of
such
mighty
Works
,
as
the
Prophets
speak
off
,
as
they
give
the
Platform
and
rude
draught
off
(
when
they
speak
of
his
Glory
)
puts
the
matter
out
of
all
possibility
of
delusion
,
beyond
the
Power
of
the
subtilest
Imposture
to
counterfeit
;
and
affords
us
,
if
we
attend
to
this
sure
Word
of
Prophecie
,
as
clear
a
Light
to
discern
,
that
the
Description
which
the
Evangelists
make
of
Christs
Acts
and
Person
,
is
a
perfect
representation
of
the
Prototype
,
(
and
all
Apochryphal
Pieces
that
write
not
after
that
Copy
,
therefore
spurious
Mis-representations
)
as
I
could
have
to
judge
,
whether
the
Painter
has
hit
it
or
mist
it
in
drawing
my
Picture
,
by
comparing
it
with
the
Image
in
my
Glass
.
Briefly
,
Josephus
in
this
Character
which
he
gives
of
Christ's
Miracles
(
that
they
were
such
as
the
Jewish
Prophets
had
assigned
in
their
Predictions
to
be
performed
by
the
Christ
)
doth
both
discriminate
Christ's
Miracles
in
point
of
Excellency
from
all
others
(
for
as
the
veriest
Dunce
may
have
conn'd
some
Lessons
so
by
heart
,
as
to
have
them
at
his
singers
end
:
that
if
he
be
left
at
liberty
to
read
where
he
pleases
,
one
that
hears
him
would
think
he
reads
perfectly
;
when
perhaps
he
scarce
knows
one
Letter
of
the
whole
row
and
therefore
,
the
way
of
trying
his
sufficiency
,
is
to
turn
him
to
,
and
make
him
read
the
Lessons
which
we
prescribe
him
:
)
So
the
most
sottish
Wizzard
,
if
he
may
chuse
what
Pranks
to
play
,
may
shew
one
or
two
,
which
may
pass
for
Wonders
:
But
if
you
prescribe
him
what
to
do
,
he
forth
with
bewrays
his
inability
:
nothing
but
Omnipotency
could
keep
pace
with
the
Prophets
Prescriptions
in
working
Miracles
;
)
And
also
evinceth
those
,
of
which
the
Evangelists
make
report
,
to
have
been
those
very
individual
great
Works
,
of
which
Josephus
writes
:
seeing
all
these
,
and
these
only
,
(
of
all
those
that
either
Christ
hath
been
reported
to
do
by
apochryphal
Authors
,
or
any
man
pretended
to
do
in
any
other
Name
)
do
manifestly
bear
the
Impresses
of
this
Character
,
that
they
are
such
,
as
the
Prophets
predicted
should
be
performed
by
the
Christ
,
at
his
appearance
.
§
6.
Of
all
Christ's
Miracles
,
the
greatest
and
of
most
use
to
the
Christian
,
(
as
being
the
crowning
and
confirmation
of
all
the
rest
,
)
was
his
Resurrection
;
concerning
which
Josephus
gives
as
full
a
Testimony
to
what
the
Evangelists
deliver
,
as
he
could
have
done
,
had
he
been
a
fifth
Evangelist
:
for
thus
he
writes
.
Though
Pilat
upon
the
accusation
of
the
chief
of
our
Nation
,
sentenc'd
him
to
be
crucified
,
yet
they
that
had
loved
him
from
the
first
,
did
not
relinquish
him
;
for
he
shewed
himself
again
alive
to
them
the
third
day
after
his
death
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
In
which
Text
this
Jewish
Priest
gives
witness
to
the
Truth
of
what
the
Evangelists
declare
touching
the
most
material
points
of
Christ's
Death
:
that
he
was
crucified
,
and
that
under
Pontius
Pilat
;
and
that
by
the
instigation
,
and
accusation
of
the
Jewish
Elders
,
and
Chief
Priests
:
and
the
main
Circumstances
of
his
rising
from
the
dead
,
that
it
was
on
the
third
day
;
that
he
gave
Demonstration
of
it
,
the
very
day
he
rose
,
not
to
all
,
but
certain
Witnesses
,
whom
he
had
chosen
to
go
in
and
out
with
him
from
the
beginning
;
that
this
Demonstration
was
so
palpable
and
convincing
,
that
it
animated
the
Disciples
to
adhere
to
him
,
not
withstanding
his
preceding
ignominious
Death
.
This
is
all
so
clear
that
it
need
no
Comment
,
no
other
Reflection
but
this
.
That
as
Josephus
could
not
be
ignorant
of
the
Allegation
of
the
Jewish
Priests
(
he
being
himself
a
Priest
,
and
afterwards
an
Associate
of
the
Priests
of
Jerusalem
)
that
his
Disciples
had
stole
him
away
;
so
he
makes
so
little
account
of
it
,
as
he
thinks
it
not
worth
the
mentioning
:
but
,
not
withstanding
that
report
,
without
any
circumlocution
,
affirms
plainly
,
that
Christ
did
shew
himself
alive
the
third
day
to
his
Disciples
:
on
whom
he
bestows
that
Epethete
which
our
Saviour
gave
them
in
his
question
to
St.
Peter
.
[
Simon
lovest
thou
me
more
than
these
?
]
How
strong
is
that
Truth
,
upon
which
the
whole
Fabrick
of
Christian
Religion
is
built
?
since
the
Evidence
of
it
prevail'd
so
far
with
a
Jew
(
in
Religion
more
than
Birth
)
as
to
obtain
from
him
this
full
Testimony
,
and
that
upon
Record
for
the
perpetual
memory
of
the
thing
,
and
in
a
Book
dedicated
to
him
that
persecuted
the
Professors
of
this
Truth
!
CHAP.
VIII
.
Josephus
confirms
St.
Lukes
History
of
Herod
Agrippa
.
§
1.
He
paints
him
in
Evangelical
Colours
,
as
the
Jews
Favourite
,
as
a
Prodigal
,
as
much
in
the
Tyrians
debt
,
and
therefore
displeased
with
them
,
&c.
§
2.
He
dates
his
Death
according
to
St.
Luke
.
St.
James
martyred
in
the
third
:
and
Famine
at
Rome
in
the
second
and
third
:
In
Judaea
in
the
fourth
of
Claudius
.
§
3.
He
describes
his
Death
after
St.
Lukes
Stile
.
Two
Acclamations
:
immediately
after
the
second
,
he
was
struck
by
a
Messenger
of
Death
,
an
Owl
.
§
4.
Angels
assume
what
form
the
divine
mandat
prescribes
:
Evil
Angels
God's
Messengers
.
§
5.
Herod
the
Great
dyed
of
the
like
stroke
.
Josephus
gives
the
natural
Symtomes
of
Agrippa
'
s
disease
.
§
6.
A
digression
,
touching
St.
Paul
'
s
Thorn
in
the
Flesh.
§
1.
HE
gives
as
full
a
Testimony
to
the
History
and
Acts
of
the
Apostles
,
as
to
Christ
,
in
all
those
particulars
where
the
Affairs
of
the
Church
are
interwoven
with
the
Affairs
of
the
Empire
,
or
the
Kingdom
of
Judaea
,
that
is
,
where-ever
their
History
comes
in
his
way
.
1.
Herod
Agrippa
the
Son
of
Aristobulus
,
his
Story
in
Josephus
goes
hand
in
hand
with
St.
Luke's
Story
of
him
.
1.
As
to
his
personal
Qualifications
,
He
is
described
by
St.
Luke
(
Act.
13.
)
to
have
been
so
great
a
Favourite
of
the
Jews
,
so
ambitious
to
gratifie
them
,
and
so
zealous
and
forward
a
Professor
of
their
Religion
,
that
to
serve
their
interest
,
and
to
do
them
a
pleasure
,
he
beheaded
St.
James
,
and
imprisoned
St.
Peter
,
with
an
intention
to
have
sacrificed
his
Blood
also
to
that
Peoples
humour
.
In
the
same
habit
of
Soul
does
Josephus
paint
him
;
not
only
in
those
Texts
which
have
been
formerly
alledged
,
but
also
in
the
seventh
Chap.
of
his
ninteenth
Book
of
Antiquities
:
Where
,
shewing
his
different
Temper
from
that
of
Herod
Antipas
,
he
tells
us
that
Antipas
,
out
of
an
odium
against
that
Nation
,
manifestly
shewed
more
good
will
to
the
Grecians
than
Jews
,
adorning
foreign
Cities
with
Gifts
,
Bathes
,
Theaters
,
Temples
,
&c.
but
not
vouchsafing
to
grace
any
one
Town
of
the
Jews
with
any
memorable
,
either
Ornament
or
Bounty
.
But
Agrippa
,
on
the
other
hand
,
though
he
was
beneficent
,
liberal
,
and
courteous
to
all
;
yet
he
was
above
all
others
benign
to
,
and
ready
to
help
in
their
greatest
exigencies
,
his
own
Country-men
the
Jews
;
willing
to
have
had
his
constant
residence
in
Jerusalem
;
being
so
religious
an
observer
of
his
Countries
Rites
,
as
he
let
no
day
pass
without
sacrifice
,
nor
suffered
himself
at
any
time
to
be
polluted
with
Legal
uncleannesses
:
insomuch
,
as
when
one
Simon
who
had
in
a
publick
Assembly
calumniated
him
behind
his
back
,
as
impure
,
and
not
fit
to
be
admitted
to
Temple-Worship
,
was
convented
before
him
,
he
was
not
able
to
instance
one
particular
,
wherein
Agrippa
had
miscarried
touching
the
Law
.
Another
of
his
Qualifications
;
hinted
by
St.
Luke
,
is
his
profuse
Gallantry
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Because
their
Country
was
maintained
by
the
Trade
they
drive
at
Court
,
(
Acts
12.
20.
)
the
Royalty
and
Gallantry
of
Herods
Court
maintain'd
their
Country
with
Trade
.
The
Maritine
Towns
and
Countries
of
Tyre
and
Sidon
being
chiefly
maintain'd
,
by
their
Court
trade
,
by
vending
there
their
rich
and
costly
Commodities
for
back
and
belly
,
those
Peacock-feathers
that
made
him
so
gay
on
the
Judgement-seat
,
as
to
procure
him
divine
adoration
:
if
their
acclamations
were
any
thing
else
than
an
artifice
of
those
cunning
Tyrian
Merchants
,
to
cry
up
and
inhance
the
price
of
their
own
Wares
,
and
to
intimate
to
this
ambitious
Prince
,
that
what
had
gain'd
him
the
repute
of
a
God
,
was
well
worth
the
price
he
had
given
for
them
;
for
I
cannot
think
that
Royal
Apparel
could
dazle
those
Eyes
,
which
were
dayly
inured
to
the
richest
Rarities
of
Nature
or
Art
:
and
I
have
strong
impulses
to
opine
;
that
Herod's
fine
Cloaths
stood
yet
unpaid
for
in
those
Merchants
Books
,
and
that
he
stormed
so
furiously
against
them
,
either
for
that
they
had
set
the
Dice
upon
him
in
their
price
,
or
dun'd
him
for
payment
:
for
I
could
never
yet
learn
,
what
other
cause
of
quarrel
he
could
have
with
those
Merchant-Towns
;
nor
how
that
ambitious
Prodigal
could
maintain
that
Pomp
he
kept
,
without
running
upon
the
Tick
,
;
nor
for
what
they
,
that
(
but
five
days
before
)
call'd
him
a
God
,
should
at
his
death
,
curse
his
Memory
:
but
because
he
died
so
much
in
their
Books
,
and
his
Lands
were
not
bound
to
pay
his
Debts
.
And
I
doubt
not
but
my
intelligent
Reader
will
be
partly
of
my
mind
,
by
that
time
he
has
heard
Josephus
speak
to
this
point
.
This
King
,
(
saith
he
)
was
so
born
to
Liberality
and
demeriting
of
people
by
Largesses
;
as
he
took
extream
pleasure
in
making
his
name
famous
by
Munificence
,
and
cared
not
what
expence
he
was
at
,
to
purchase
the
repute
of
a
munificent
Prince
,
(
l.
19.
7.
)
Before
Calignla
prefer'd
him
,
(
Joseph
.
Antiq.
lib.
18.
8.
)
he
brought
himself
to
that
penury
,
(
with
the
Splendour
of
his
dayly
Attendance
,
and
immoderate
Liberalities
)
that
he
durst
no
longer
shew
his
face
in
Rome
;
but
taking
Sanctuary
(
from
his
many
and
importunate
Creditors
)
in
a
Castle
of
Idumaea
,
bethought
himself
how
he
might
put
an
end
to
his
miserable
life
:
which
hunger
would
quickly
have
determin'd
,
had
not
his
Sister
Herodias
(
by
the
instigation
of
his
Wife
Cypros
)
obtain'd
of
her
Husband
Herod
,
a
stipend
for
him
,
and
an
Office
at
Tiberias
;
till
his
Uncle
(
in
the
midst
of
their
Cups
)
upbraiding
him
with
it
,
he
left
him
in
scorn
,
and
betook
himself
to
the
Trencher
of
Flaccus
the
President
of
Syria
:
from
whose
friendship
he
falling
,
doth
(
with
much
difficulty
and
disadvantage
)
obtain
,
of
his
Mothers
Freeman
,
the
Loan
of
20000
Attick
Drams
:
with
which
he
makes
for
Italy
,
but
is
intercepted
and
arrested
by
Herennius
Capito
,
for
300000.
he
was
indebted
to
Caesar.
Follow
him
whither
you
will
,
till
he
come
to
the
Crown
,
you
shall
find
him
immersing
himself
in
Debt
.
And
when
he
comes
to
that
,
he
leaves
not
his
old
wont
:
for
,
though
then
his
yearly
Revenues
were
1200.
Myriades
,
yet
he
outrun
the
Constable
in
his
Expences
,
his
Disbursements
did
so
far
exceed
his
Incomes
,
as
he
was
still
forc'd
to
borrow
and
take
up
upon
trust
.
(
Joseph
.
Antiq.
lib.
19.
7.
)
But
we
need
no
other
Instance
of
his
excessive
profuseness
,
nor
evidence
of
his
being
deeply
in
the
Books
of
the
Tyrian
and
Sidonian
Tradesmen
,
than
that
Description
of
the
Royal
Apparel
(
mention'd
by
St.
Luke
)
which
Josephus
makes
,
viz.
[
He
was
arrayed
in
Cloath
of
Silver
so
admirably
wrought
,
as
the
Beams
of
the
rising
Sun
beating
upon
it
,
it
cast
so
wonderful
radiant
a
splendour
,
as
begat
veneration
in
the
beholders
.
We
will
proceed
to
his
external
Character
,
[
Herod
the
King
]
whereby
he
is
distinguish'd
from
Herod
Antipas
,
the
Tetrarch
of
Galilee
,
who
slew
the
Baptist
,
and
simply
[
the
King
]
without
the
addition
[
of
Judaea
]
to
difference
him
from
Herod
the
Great
,
in
whose
son
Arebelaus
,
the
Kingdom
of
Judaea
expired
,
being
annext
to
Syria
,
and
made
a
Roman
Province
,
at
the
latter
end
of
the
Reign
of
Augustus
,
and
administred
by
the
Governours
of
Syria
,
(
Jos.
ant.
18.
15.
)
from
which
time
to
the
Reign
of
Caligula
the
Herodian
Family
had
not
so
much
as
the
Title
of
King
;
and
when
Caligula
bestowed
that
Title
upon
this
Herod
Agrippa
,
he
made
him
not
King
of
Judaea
,
but
only
of
those
Tetrarchates
which
he
gave
him
,
(
the
Tetrarchates
of
Philip
,
Lysanias
,
and
Herod
)
together
with
some
part
of
those
Territories
which
Archelaus
had
held
.
And
this
Herodian
Kingdom
(
of
the
second
Edition
)
though
it
throve
to
as
great
dimensions
,
under
the
favourable
influences
of
Claudius
,
Vespasian
,
Domitian
,
and
Trajan
,
upon
the
Junior
Agrippa
,
as
that
of
Herod
the
Great
,
had
done
,
under
Julius
and
Augustus
,
[
Claudius
added
to
Agrippa
'
s
Jurisdiction
,
Judaea
and
Samaria
,
which
had
of
old
belonged
to
the
Kingdom
of
his
Grandfather
Herod
,
]
(
Jos.
ant.
19.
4.
)
yet
it
never
recover'd
that
Grandure
,
either
to
be
,
or
to
be
so
much
as
reputed
,
the
Kingdom
of
Judaea
,
till
either
Eusebius
or
St.
Jerome
miscalled
it
so
,
(
to
make
it
comport
with
their
former
mistakes
,
about
Daniel's
Weeks
,
and
the
Departure
of
the
Scepter
.
)
Against
which
mistake
both
the
sacred
Historian
,
(
in
giving
Herod
the
Great
,
and
Archelaus
,
the
formal
Title
of
Kings
of
Judaea
:
but
Herod
Agrippa
,
and
his
Son
,
that
only
of
,
King
;
)
and
Josephus
(
by
giving
us
the
Story
at
large
of
both
those
Kingdoms
)
have
given
us
sufficient
Caution
,
have
set
up
so
plain
Way-marks
,
as
the
way-faring
Ideot
cannot
erre
,
if
he
attend
to
those
palpable
differences
of
those
Kingdoms
,
pointed
out
by
those
Mercuries
;
nor
possibly
overlook
their
perfect
Correspondency
in
that
particular
.
For
this
Herod
is
not
so
much
as
stiled
King
of
Judaea
,
except
once
,
by
Josephus
,
and
that
for
brevity's
sake
,
with
the
addition
of
[
totius
:
]
[
Tertium
Judaeae
totius
regni
annum
agens
:
]
(
an
t
.
19.
7.
)
by
that
distinguishing
that
his
three
years
Reign
,
from
his
four
precedent
,
under
Caius
(
wherein
he
had
only
some
part
of
its
Territory
,
which
under
Herod
the
Great
made
up
the
Kingdom
of
Judaea
)
but
not
intending
thereby
,
that
he
was
,
,
in
due
form
,
King
of
Judaea
:
for
he
presents
him
as
coap-mated
and
check'd
by
Marsus
,
the
Deputy
of
Syria
,
in
his
building
the
walls
of
Jerusalem
,
and
his
entertainment
of
the
five
Kings
,
whom
Marsus
commanded
forthwith
to
depart
Herod's
Court
unto
their
own
homes
,
much
against
Herods
will
,
if
he
could
have
helpt
it
:
(
Joseph
.
Antiq.
19.
7.
)
§
2.
The
like
agreement
there
is
betwixt
St.
Luke
and
Josephus
,
in
their
dating
the
remarkable
Death
of
Herod
.
At
that
time
,
while
(
upon
Agabus
his
Prophecy
of
a
general
Dearth
)
the
Church
of
Antioch
sent
St.
Paul
and
Barnabas
,
with
relief
to
the
Christians
which
dwelt
in
Judaea
,
St.
Luke
dates
it
,
for
having
mentioned
their
Mission
,
he
subjoynes
the
stories
of
Herod
murdering
James
,
imprisoning
Peter
,
and
his
own
miserable
End
;
after
which
he
tells
of
Paul
and
Barnabas
their
return
,
(
from
performing
that
Ministry
,
and
Office
of
Charity
)
unto
Antioch
,
from
whence
they
had
been
sent
:
which
though
it
do
not
necessarily
inforce
this
Conclusion
,
that
all
those
things
mentioned
in
that
intervall
,
fell
out
in
that
order
,
wherein
they
are
related
(
for
St.
Luke
might
lay
the
Actions
in
the
12
Chapter
,
before
the
sending
out
of
Paul
and
Barnabas
to
the
Gentiles
,
on
purpose
that
the
story
of
St.
Peter
might
be
taken
up
together
,
and
concluded
,
)
before
the
Story
of
St.
Paul
come
in
,
which
is
to
be
prosecuted
to
the
end
of
the
Book
(
as
Dr.
Lightfoot
well
observes
,
)
and
therefore
St.
Paul's
Mission
to
the
Gentiles
might
,
possibly
fall
out
,
before
some
part
of
the
story
of
Herod
,
and
yet
properly
enough
be
mentioned
after
,
)
Yet
this
intertexture
,
plainly
enough
teacheth
us
,
that
their
former
Mission
,
to
carry
the
benevolence
of
the
Church
of
Antioch
,
to
the
Saints
of
Jerusalem
,
happen'd
before
the
Commencement
of
Herod's
Story
,
and
that
this
is
contemporary
with
that
Famine
which
fell
out
in
the
days
of
Claudius
,
as
St.
Luke
states
it
.
That
is
Herod's
murder
of
James
fell
out
in
the
third
,
and
his
own
death
in
the
beginning
of
the
fourth
year
of
the
Reign
of
Claudius
,
as
Josephus
expresly
affirmeth
,
(
antiq.
19.
7.
)
Herod
Agrippa
died
at
the
age
of
54.
after
he
had
reigned
seven
years
.
That
is
,
in
the
Tetrarchate
of
Philip
,
three
years
:
and
one
,
in
the
Tetrarchate
of
Herod
(
added
to
that
,
by
Caligula
.
)
And
three
years
more
,
under
Claudius
,
who
bestowed
upon
him
.
Iudea
,
Samaria
,
and
Caesarea
.
And
that
Herods
murdering
of
James
could
not
be
before
the
third
of
Claudius
,
is
manifest
,
from
Josephus
his
affirming
,
that
Claudius
sent
not
Agrippa
into
Judaea
,
till
after
he
had
sent
forth
his
general
Edicts
in
favour
of
the
Jews
,
not
only
unto
Alexandria
,
but
throughout
the
whole
Empire
.
[
his
edictis
Alexandriam
&
per
totum
orbem
dimissis
;
moxque
Agrippam
,
]
(
Jos.
ant.
19.
5.
)
which
bare
Date
the
second
year
of
his
Reign
:
(
chap.
4.
5.
l.
19.
)
and
of
his
being
Consul
the
second
time
:
which
Consulship
beginning
the
First
of
January
,
it
was
so
near
impossibility
,
that
those
things
should
be
done
at
Rome
,
and
Herod
provide
for
his
journey
,
and
travel
it
,
and
come
to
Jerusalem
;
and
there
perform
all
those
things
touching
the
settlement
of
his
own
Affairs
,
which
Josephus
reports
he
did
,
and
proceed
to
the
condemning
of
James
,
and
all
this
before
Easter
,
(
for
then
it
was
that
he
apprehended
St.
Peter
,
Acts
12.
3.
)
unless
he
hasted
as
if
it
had
been
for
a
wager
;
that
he
that
can
believe
St.
Peter
to
have
been
imprisoned
,
in
Claudius
his
second
year
of
Consulship
and
Reign
,
must
exceedingly
straiten
the
time
of
these
occurrences
,
to
make
way
for
his
belief
.
It
was
therefore
at
the
Passeover
in
the
third
of
Claudius
,
that
St.
Peter
was
apprehended
;
and
Herod
missing
of
his
prey
,
betakes
himself
to
his
Progress
;
wherein
he
stays
at
Berytum
,
during
the
pompous
Dedication
,
and
impious
handselling
of
the
Amphytheatre
he
had
there
built
.
At
the
Galilean
Tiberias
,
while
he
caresseth
the
five
Kings
of
Comagena
,
Emosine
,
Armenia
the
Less
,
Pontus
and
Chalcis
.
From
thence
he
removes
his
Court
to
Cesarea
,
whence
he
departs
not
,
till
he
departs
the
world
:
having
at
his
coming
thither
,
fulfill'd
the
third
year
of
his
reign
,
since
Claudius
began
his
,
(
pag.
19.
)
and
therefore
the
tenth
of
the
Calends
of
February
,
on
which
Claudius
began
to
reign
,
was
then
past
,
when
Herod
arrived
at
Caesarea
,
and
not
so
much
of
Herods
fourth
years
reign
remaining
,
as
unto
Easter
following
,
before
his
decease
,
for
that
would
have
made
so
considerable
an
addition
of
months
and
dayes
to
the
years
of
Herod
,
as
Josephus
would
not
have
omitted
the
mention
of
them
;
neither
would
Herod
have
cast
his
progress
so
,
as
not
to
have
been
return'd
to
Jerusalem
(
had
he
lived
)
before
the
passeover
:
he
being
a
man
so
punctual
in
observing
the
Law
.
It
was
therefore
in
the
beginning
of
both
Claudius
,
and
of
Herods
reign
under
him
,
the
fourth
year
,
that
Herod
came
to
this
wretched
end
.
(
Jos.
ant.
20.
1.
)
puts
this
beyond
all
doubt
:
for
there
he
tells
,
how
that
Claudius
,
after
the
death
of
Herod
,
sent
Fadus
to
look
after
the
affairs
of
Judaea
,
after
whose
coming
thither
,
and
demanding
the
high
Priests
stole
and
Crown
to
be
deliver'd
into
his
custody
,
the
Jews
sent
an
Embassie
to
Rome
,
to
deprecate
that
impeachment
of
their
privileges
:
this
request
Caesar
grants
,
and
writes
to
Fadus
:
to
suffer
the
Jews
to
enjoy
that
,
and
other
favours
,
granted
them
by
the
Romans
;
and
these
Letters
of
Claudius
bear
date
the
fourth
of
the
Kalends
of
July
,
in
the
fourth
year
of
his
Reign
:
four
or
five
moneths
is
little
enough
,
for
all
these
transactions
,
and
journeyings
betwixt
Rome
and
Judaea
.
Let
us
now
see
how
well
this
accords
with
that
Character
,
which
St.
Luke
sets
upon
these
occurrences
,
[
The
time
of
the
Famine
,
]
Dion
.
(
l
,
60
,
p.
410.
)
Placeth
the
beginning
of
it
indeed
,
in
the
second
year
of
Claudius
,
but
hints
the
continuance
of
it
,
some
years
after
:
for
Claudius
is
reported
by
him
,
to
have
made
that
preparation
for
the
importing
of
Corn
at
all
seasons
of
the
year
,
(
in
his
building
that
Haven
,
from
the
attempting
whereof
,
the
Workmen
discouraged
him
with
the
greatness
of
the
charge
)
as
the
Horse
must
have
starved
while
the
Grass
grew
;
if
,
that
year
,
the
famine
had
dilated
it self
so
far
,
as
the
City
could
not
be
reliev'd
out
of
the
circumjacent
Countries
,
(
the
way
by
Sea
being
blockt
up
,
while
the
Haven
was
a
building
.
)
In
his
third
year
,
the
Dearth
of
necessaries
bred
that
disturbance
among
the
Commons
,
as
the
Emperour
was
fain
for
their
Pacification
,
to
go
into
Campus
Martius
,
and
himself
set
the
price
of
Commodities
.
But
what
progress
soever
the
famine
might
make
in
other
parts
,
it
reached
Judaea
in
the
fourth
year
of
Claudius
,
Rufus
and
Pompeius
Sylvanus
Consuls
,
and
Fadus
Governour
of
Judaea
:
as
Josephus
dates
it
,
(
l.
20.
1.
)
at
the
same
time
that
Helena
Queen
of
Adiabenum
,
being
turned
Jew
,
went
to
Jerusalem
:
in
an
happy
time
for
the
poor
distressed
Inhabitants
,
whom
she
seeing
to
be
opprest
with
a
grievous
famine
,
and
multitudes
of
them
to
dye
of
hunger
;
sent
some
to
Alexandria
,
for
Corn
;
others
to
Cyprus
,
for
dryed
Figs
:
wherewith
she
relieved
the
almost
famish'd
people
,
(
l.
20.
c.
2.
3.
)
So
that
upon
supposition
of
Dions
faithfulness
in
the
account
he
gives
of
the
time
when
this
Famine
began
at
Rome
,
and
his
reconcileableness
with
Josephus
,
who
placeth
the
heat
of
it
at
Jerusalem
two
years
after
,
viz.
the
fourth
of
Claudius
;
Josephus
his
date
agrees
exactly
with
St.
Luke's
:
the
Sacred
Historian
assigning
Herod's
Death
to
that
time
,
when
the
Messengers
of
the
Church
of
Antioch
were
carrying
the
Contributions
of
that
Church
to
Jerusalem
,
for
their
relief
in
that
grievous
Famine
;
which
fell
(
as
Josephus
saith
)
in
the
fourth
year
of
Claudius
,
at
the
same
time
when
Queen
Helen
succour'd
the
Circumcision
,
and
King
Herod
expired
.
Upon
which
Hypothesis
,
I
rather
proceed
,
with
Dr.
Lightfoot
,
than
upon
that
of
Scaliger
,
that
Dion
speaks
of
one
Famine
,
and
Josephus
of
another
:
because
't
is
usual
for
Famines
to
be
of
as
long
continuance
,
as
we
make
that
to
have
been
;
and
chiefly
because
the
sacred
Text
seems
to
look
that
way
;
if
we
either
leave
out
the
full
point
after
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
or
render
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
with
Dr.
Hammond
,
according
to
its
limited
sence
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
There
will
be
a
great
Famine
over
all
this
Nation
,
even
that
which
is
now
and
hath
been
some
while
at
Rome
,
]
For
we
may
with
more
reason
and
correspondencie
to
the
Context
,
supply
the
want
of
a
word
to
follow
the
latter
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
repeating
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
than
by
adding
[
in
the
reigns
or
the
days
,
]
The
Question
is
but
,
whether
we
should
add
a
word
signifying
time
,
or
place
?
for
the
later
;
Agabus
,
in
fixing
the
Article
betwixt
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
seems
to
point
to
the
ground
,
on
which
he
stood
while
he
prophecied
;
and
to
say
,
[
On
this
whole
Land
there
will
be
a
grievous
Famine
,
]
and
to
be
expounded
by
Josephus
,
thus
describing
that
Famine
,
(
antiq.
20.
3.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
There
was
a
grievous
Famine
all
over
Judaea
,
]
and
therefore
it
is
most
congruous
,
to
repeat
that
word
in
the
next
Clause
,
and
to
read
it
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
[
Even
that
,
that
hath
been
(
this
last
year
)
and
yet
is
,
in
Italy
,
the
Native
Country
of
Claudius
Caesar.
]
But
if
this
be
rejected
as
a
Singularity
,
this
other
Translation
is
not
guilty
of
that
fault
,
viz.
[
This
Famine
,
that
is
begun
under
Claudius
Caesar
,
will
within
a
while
spread
over
this
whole
Nation
:
]
and
this
exactly
agrees
to
Christs
Prophecy
of
the
same
thing
,
(
St.
Mat.
24.
7.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
[
There
shall
be
Famines
in
divers
places
;
]
that
is
,
successively
,
from
place
to
place
;
this
Meager
Plague
that
now
infects
Italy
,
will
shortly
remove
into
Iudaea
:
and
sutes
the
Course
was
taken
by
the
Church
of
Antioch
,
in
sending
Contribution
thence
,
and
from
the
neighbouring
Provinces
,
where
the
Famine
was
not
(
at
least
,
not
then
,
)
into
Judaea
,
which
was
wholly
infested
with
it
:
that
the
Equality
that
St.
Paul
speaks
of
(
2
Cor.
8.
14.
)
might
be
observ'd
in
their
disposing
of
benevolence
;
that
at
this
time
,
the
abundance
of
the
Antiochians
,
might
be
a
supply
to
the
Jews
,
in
their
penury
,
that
when
the
Famine
reach'd
them
,
the
plenty
of
the
Judean
and
other
Churches
might
supply
their
wants
.
§
3.
As
to
the
substance
of
this
Story
,
Josephus
attesteth
to
these
particulars
.
1.
That
Herod
,
upon
a
set
day
,
presented
himself
in
glorious
Apparel
,
to
the
view
of
the
People
of
Cesarea
:
to
wit
,
on
the
second
day
of
that
great
Solemnity
he
had
appointed
to
celebrate
there
,
for
the
Health
of
the
Emperour
:
to
which
were
assembled
a
great
multitude
of
Nobles
and
Gentry
,
out
of
the
whole
Province
:
at
which
Assemblies
they
that
bid
those
extraordinary
Festivals
,
used
to
make
Speeches
,
in
praise
of
Caesar
,
Panegyricks
upon
the
happiness
of
his
Regiment
,
to
stir
the
people
up
to
more
Devotion
in
praying
for
his
Health
.
On
which
day
,
he
had
appointed
them
of
Tyre
and
Sidon
(
saith
St.
Luke
)
to
have
an
hearing
,
and
to
sue
out
their
pardon
,
by
crying
Peccavi
;
that
his
Greatness
in
bringing
them
upon
their
knees
,
and
his
Goodness
in
pardoning
of
them
,
might
be
so
far
more
conspicuous
as
the
Audience
,
before
whom
these
matters
were
transacted
,
was
more
august
.
2.
That
while
he
was
pleasing
his
ambitious
Mind
,
with
the
expectation
of
the
peoples
grateful
Acclamations
,
the
Spectators
and
Auditors
(
amazed
with
the
splendidness
of
his
Attire
,
and
ravished
with
the
sweetness
of
his
Voyce
)
salute
him
for
a
God
:
uttering
that
voice
of
Beasts
,
It
is
the
Face
,
it
is
[
the
voice
of
a
God
;
]
and
that
no
Demy-god
,
as
the
Hero's
were
esteemed
,
but
one
altogether
a
God
[
not
a
man
,
]
one
of
the
immortal
Gods
:
some
crying
out
,
[
Hitherto
we
have
rever'd
thee
as
a
Man
,
now
we
are
forc'd
to
acknowledge
something
in
thee
more
excellent
than
Humane
Nature
;
Oh
,
be
thou
a
propitious
and
favourable
Deity
to
poor
Mortalls
prostrate
at
thy
sacred
feet
!
]
Josephus
does
not
tell
the
story
,
of
the
Tyrians
and
Sidonians
in
St.
Luke's
Form
of
words
;
but
yet
he
presents
them
in
Hieroglyphicks
and
Rebuses
:
out
of
which
we
may
spel
their
deep
sence
of
his
displeasure
against
them
,
and
their
deprecating
,
with
all
humility
,
the
insupportable
effects
thereof
:
and
smell
the
Chamberlain's
contrivance
of
the
whole
Plot
,
that
he
,
as
the
Master
of
those
Ceremonies
,
had
taught
the
Phaenician
Merchants
(
who
really
had
no
other
God
than
Hercules
,
the
God
of
gain
)
this
Lesson
of
Flattery
,
to
erect
this
Chair
of
State
,
this
Bed
of
Honour
for
Herods
pride
to
rest
in
,
with
as
much
complacential
quiet
,
as
the
Center
of
his
Ambition
obtain'd
could
confer
upon
him
.
A
Lesson
which
Tiridates
King
of
Armenia
took
out
,
and
repeated
to
Nero
,
after
he
had
con'd
it
over
before
his
Statue
,
unto
whose
image
,
in
the
presence
of
Corbulo
and
the
Roman
Legions
,
that
fawning
Prince
Sacrificed
,
and
made
oblation
of
his
Crown
,
(
Tacitus
an.
15.
)
[
Caesis
ex
more
victimis
,
sublatum
capiti
Diadema
Imagini
imposuit
,
]
and
to
whose
self
,
before
the
Senate
and
People
of
Rome
(
as
dazel'd
with
that
pompous
Majesty
in
pretence
,
but
)
in
design
to
obtain
of
him
the
Armenian
Crown
,
he
bleated
out
this
sheepish
speech
(
unworthy
of
the
Family
of
the
Arsacides
,
)
[
I
am
come
,
Caesar
,
to
worship
thee
for
a
God
,
not
inferiour
to
Mithra
,
my
Country-deity
;
to
profess
that
I
will
be
nothing
but
what
thou
art
pleas'd
,
by
a
kind
of
destiny
,
to
make
me
,
for
thou
art
my
fate
.
]
(
Xiph.
ex
Dion
.
Nero.
)
Pride
at
this
height
is
not
far
from
its
Fall
,
(
and
therefore
Tiberius
wisely
avoided
all
Deifying
Compellations
,
as
bad
Auguries
,
and
unlucky
Presages
of
approaching
Ruine
,
)
(
Suetonii
Tiberius
,
)
Nero's
shameful
death
did
not
tarry
long
after
this
blasphemous
Sacrilege
of
Divine
honour
:
But
Herod
is
taken
with
the
mannour
,
struck
down
in
the
Act
of
his
Pride
,
the
report
whereof
,
3.
Is
the
third
Point
,
wherein
Josephus
gives
his
Suffrage
to
St.
Luke's
Story
,
[
immediately
(
upon
the
peoples
shout
)
the
Angel
of
the
Lord
smote
him
,
and
he
was
eaten
up
of
worms
and
gave
up
the
Ghost
.
]
Josephus
instead
of
St.
Luke's
[
immediately
]
hath
[
by
and
by
,
]
but
therein
he
contradicts
him
not
,
but
explains
the
former
part
of
his
own
Story
,
touching
the
Acclamation
was
given
Herod
,
when
he
enter'd
the
Theater
,
and
gives
Reason
it self
room
to
think
,
that
after
Herod
was
sate
down
upon
the
Judgment-seat
(
where
St.
Luke
begins
his
account
of
the
Reason
of
God's
smiting
him
,
leaving
out
what
befell
at
his
first
appearance
,
as
that
which
he
might
on
his
part
be
excused
for
not
shewing
his
dislike
of
,
while
he
was
passing
through
the
throng
)
when
the
first
thing
he
should
have
done
there
,
was
to
have
check'd
the
peoples
Blasphemy
,
he
begins
his
Speech
in
praise
of
Claudius
:
upon
the
Conclusion
whereof
,
followed
that
second
Acclamation
,
upon
which
immediately
he
received
his
Deaths-wound
:
for
it
will
not
stand
with
the
Reason
of
his
celebrating
that
Festivity
for
the
Health
of
Caesar
,
that
he
should
not
,
as
soon
as
he
was
well
composed
on
his
Tribunal
,
prefer
his
own
good
wishes
for
him
,
and
perswade
the
people
to
say
Amen
;
but
only
sit
there
as
a
gazing-stock
,
and
make
a
dumb
show
of
his
own
Attire
,
and
the
richness
of
his
own
Wardrobe
:
nor
with
the
Divine
Patience
,
to
strike
immediately
upon
the
peoples
Acclamations
,
before
he
could
possibly
shew
his
dislike
thereof
;
had
he
not
shown
his
approbation
of
it
,
in
not
rebuking
them
for
their
first
sacrilegious
ascribing
to
him
divine
honour
,
which
he
had
time
enough
to
have
restored
to
God
,
while
he
made
his
speech
,
during
that
[
by
and
by
,
]
which
intervened
betwixt
the
first
and
second
Acclamation
;
which
he
not
doing
,
but
on
the
contrary
,
by
his
silence
,
giving
consent
to
,
is
now
immediately
arrested
by
the
hand
of
Divine
Justice
,
as
a
Partaker
with
them
,
in
their
first
;
as
the
Author
of
their
second
Shout
:
which
he
might
have
prevented
,
had
he
either
repuls'd
or
chastised
that
first
impious
Flattery
;
for
the
neglect
whereof
,
as
Josephus
saith
,
by
and
by
(
that
is
,
after
that
which
he
mentions
)
the
Angel
of
God
smote
him
.
For
it
is
manifest
,
from
the
Comparison
of
St.
Luke's
and
Josephus
his
Stories
,
that
at
Herod's
first
appearance
in
his
gay
Robes
,
the
People
adored
him
as
a
God
:
and
after
he
had
made
his
Speech
,
they
renew'd
their
deifying
Acclamations
;
which
multiplying
of
Divine
honour
upon
him
,
Herod
,
liked
so
well
,
as
at
the
Conclusion
of
his
Oration
,
and
their
blasphemous
applauses
;
instead
of
casting
down
a
frowning
Countenance
upon
the
People
,
he
casts
up
an
ambitious
eye
upon
the
Cieling
,
(
as
men
do
that
think
scorn
of
others
;
)
or
looked
about
him
,
as
Orators
do
,
when
they
please
themselves
with
having
pleased
the
Audience
;
or
cast
up
his
eyes
as
men
do
in
suddain
apprehensions
of
fear
of
Divine
vengeance
;
and
in
this
twinkling
of
an
eye
,
he
espies
an
Owle
sitting
over
his
head
,
upon
a
Curtain-rod
,
or
one
of
the
Cords
that
bore
up
his
Canopy
:
and
perceived
(
saith
Josephus
)
that
this
Bird
was
the
Angel
or
Messenger
of
Calamity
,
a
German
Southsayer
having
foretold
him
,
that
when
he
saw
that
Bird
again
(
which
was
then
a
Messenger
of
glad
tidings
to
him
;
as
he
interpreted
an
Owls
sitting
upon
a
Tree
,
(
on
which
Herod
Agrippa
lean'd
and
rested
his
weary
body
,
born
down
with
grief
of
mind
,
)
to
be
)
he
must
expect
death
,
within
five
days
.
(
Antiq.
l.
18.
13.
)
§
4.
It
would
be
too
large
a
Digression
here
,
to
discuss
the
Art
or
rather
Craft
of
this
kind
of
Divination
,
the
Vanity
of
it
has
already
been
discovered
,
and
is
sufficiently
evinc'd
by
this
Example
;
for
this
German
promis'd
Herod
an
happy
Death
,
and
that
he
should
leave
his
Children
in
the
possession
of
his
Wealth
;
neither
of
which
proved
true
:
his
Son
being
kept
many
years
from
the
possession
of
his
Fathers
Crowns
,
during
which
time
he
was
the
Emperours
Beads-man
:
and
his
Soul
passing
out
of
his
Body
,
through
those
faetid
Pores
the
Worms
made
in
his
Entrails
.
Though
God
permitted
the
Augure
to
hit
the
point
of
truth
,
in
his
Prediction
,
that
within
five
dayes
after
his
second
sight
of
that
Bird
,
he
should
die
;
as
he
did
,
the
Witch
of
Endor's
Familiar
(
in
Samuels
mantle
)
to
tell
Saul
the
sad
tidings
of
his
next
days
loss
of
Field
and
Life
:
the
divine
Wisdom
ordering
mens
Curiosity
and
Credulity
,
in
such
cases
,
to
be
their
torment
.
That
other
Point
,
of
Apparitions
of
Spirits
,
this
Text
of
Iosephus
,
forceth
me
to
speak
to
,
that
I
may
illustrate
his
Paraphrase
upon
St.
Luke
,
and
proceed
upon
clear
grounds
,
in
paralleling
the
remaining
parts
of
the
story
.
But
yet
I
shall
not
be
so
prodigal
of
my
Readers
patience
,
as
to
discuss
,
whether
this
Angel
of
Herods
mishap
,
this
Messenger
of
his
death
,
sate
upon
his
Canopies
Cord
,
or
only
upon
his
Optick
Nerve
:
that
is
,
whether
a
Spirit
,
assumed
this
form
upon
it self
,
or
painted
it
on
Herod's
Fancy
?
For
't
is
all
one
,
as
to
our
Case
,
whether
the
File
,
was
a
real
one
,
upon
the
Book
;
or
a
painted
one
,
upon
the
Spectacles
.
Nor
whether
good
Angels
appear
in
any
but
august
Forms
?
and
,
by
consequence
,
whether
this
was
a
good
or
an
evil
Spirit
?
I
profess
not
to
cure
the
itch
of
mens
Curiosity
,
but
only
to
shew
the
agreement
of
St.
Luke
and
Josephus
in
sence
,
while
one
calls
that
an
Owl
,
which
the
other
calls
an
Angel
;
in
order
to
which
it
will
be
sufficient
to
observe
,
That
good
Spirits
are
more
obedient
,
than
to
refuse
any
form
,
that
God
bids
them
take
,
for
the
service
of
his
Providence
,
or
the
Ministry
of
his
Saints
,
(
as
this
was
;
for
St.
Luke
reports
it
,
as
an
occasion
of
the
growth
and
multiplying
of
the
Word
)
why
then
should
a
good
Angel
more
scruple
at
appearing
in
this
homely
form
,
than
a
whole
host
of
them
did
,
at
appearing
in
the
shape
of
Centaures
and
Chariot-horses
,
for
the
encouragement
of
one
poor
servant
of
the
Prophet
:
nay
,
than
the
eternal
Spirit
did
,
at
the
appearance
in
the
form
of
a
Dove
?
Is
there
not
infinitely
more
distance
betwixt
the
holy
Ghost
,
and
an
Arch-angel
;
than
is
betwixt
a
Dove
,
and
an
Owl
:
Nay
,
hadst
thou
been
of
Gods
council
,
what
form
couldst
thou
have
advised
him
to
command
his
Angel
to
take
,
whom
he
sent
to
bring
message
to
Herod
of
his
approaching
Death
,
(
to
torment
him
in
the
midst
of
his
jollity
,
with
the
fore-thought
of
it
)
than
of
that
Creature
which
he
(
being
perswaded
of
the
Infallibility
of
the
German
Oracle
,
in
the
last
,
by
experiencing
the
truth
of
the
first
part
of
it
)
thought
as
verily
to
see
five
days
before
his
Death
,
as
Simeon
hoped
to
see
the
Lord
Christ
;
before
his
departure
.
But
that
the
Sceptick
may
not
laugh
in
his
sleeve
,
at
my
transforming
an
Angel
into
an
Owl
(
though
had
he
so
much
of
Athenian
Learning
,
as
he
boasts
of
,
he
would
not
think
Minerva's
Squirell
,
so
contemptible
a
Bird
,
but
that
an
Angel
might
assume
her
form
,
and
therein
be
more
congruously
plac'd
,
than
his
(
so
brutified
a
Soul
,
as
it
lives
by
nothing
but
Sense
)
is
,
in
an
humane
Body
.
I
do
not
positively
assert
this
to
have
been
a
good
Angel
;
for
as
the
heavenly
attend
as
Voluntiers
,
so
the
infernal
Spirits
,
as
prest
Soldiers
,
are
at
the
command
of
the
Lord
of
Hosts
;
and
when
he
imploys
them
,
they
are
his
Messengers
,
the
Angels
of
the
Lord
.
God
march'd
through
Aegypt
,
when
the
First-born
were
slain
with
the
Pestilence
,
in
the
head
of
an
Army
of
evil
Angels
,
Psal.
78.
50.
[
by
sending
evil
Angels
among
them
,
]
[
he
weighed
his
anger
]
(
distributed
it
by
a
just
proportion
,
to
the
Egyptians
,
while
the
Israelites
were
passed
over
;
and
among
the
Egyptians
,
so
as
it
fell
upon
the
First-born
of
Man
and
Beast
,
while
the
rest
escap'd
)
[
they
were
given
over
to
the
Pestilence
]
by
the
immission
of
so
many
Asmodei
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
(
Septuagint
.
)
Sent
by
the
hands
of
evil
Angels
.
Chald.
Indeed
which
of
his
Creatures
can
God
more
properly
make
use
of
to
be
the
Executioners
of
his
wrath
than
evil
Angels
:
and
yet
the
destroying
Angel
is
called
[
the
Angel
of
the
Lord
]
(
2
Samuel
24.
16.
)
the
Hangman
is
the
Kings
Officer
.
Be
this
therefore
a
good
or
bad
Angel
,
it
was
that
Angel
of
the
Lord
that
smote
Herod
,
as
both
St.
Luke
stiles
this
Apparition
,
and
Josephus
conformably
unto
him
.
To
proceed
now
in
his
Story
:
therein
the
blewness
of
the
Wounds
this
Messenger
gave
him
,
is
apparent
both
upon
Herod's
Soul
and
Body
:
for
as
soon
as
he
perceiv'd
this
ill-boading
Angel
,
he
is
struck
to
the
heart
with
grief
[
ex
intimis
praecordiis
indoluit
;
]
and
his
belly
with
gripings
,
[
secuta
sunt
ventris
tormina
.
]
whereupon
turning
his
eyes
to
his
Parasites
,
Behold
,
(
saith
he
)
I
,
whom
ye
called
a
God
,
am
commanded
to
depart
this
life
;
fatal
Necessity
proves
you
layrs
;
and
I
whom
you
stiled
immortal
,
am
posting
to
the
Chambers
of
Death
:
with
his
speech
his
pain
increaseth
:
they
therefore
forthwith
carry
him
to
his
Bed
;
where
,
after
five
days
racking
and
gnawing
pain
in
his
Bowels
,
he
gives
up
his
weary
Ghost
.
§
5.
This
part
of
Josephus
his
Text
agrees
with
St.
Luke's
:
1.
In
his
assigning
this
stroak
to
a
supernatural
hand
,
as
inflicted
upon
him
by
the
Angel
of
the
Lord
,
so
palpably
,
as
Herod
himself
perceived
that
Spectrum
,
to
be
the
Messenger
of
God
,
upon
sight
whereof
he
received
these
stroaks
in
Mind
and
Body
,
as
proved
mortal
;
of
this
supernatural
immission
Josephus
speaks
not
so
dubiously
,
as
he
does
of
the
last
and
mortal
disease
of
Herod
the
Great
.
(
Bel.
Jud.
1.
8.
)
upon
whom
the
same
malady
of
worms
(
was
,
as
he
saith
)
by
some
conceived
to
be
inflicted
,
(
assiduis
vexabatur
coli
tormentis
,
inflatio
ventriculi
putredoque
virilis
membri
vermiculos
generans
;
)
in
revenge
of
Judas
(
not
he
of
Galilee
,
but
)
the
Son
of
Sepphoraeus
,
and
Matthias
the
Son
of
Margalus
;
whom
that
Herod
,
a
little
before
his
Death
(
as
this
a
little
before
his
,
slew
St.
James
)
had
put
to
death
;
for
taking
down
that
Golden
Eagle
which
Herod
had
erected
over
the
chief
Gate
of
the
Temple
,
and
thereby
profan'd
the
sacred
place
:
so
that
those
were
Martyrs
for
the
Law
,
as
St.
James
was
for
the
Gospel
:
and
therefore
his
imbruing
his
hands
in
their
Blood
,
was
reputed
by
the
religious
Party
,
to
be
that
which
fill'd
up
the
measure
of
that
bloody
Herod's
sins
,
and
ripen'd
him
for
this
Judgement
.
But
in
his
assigning
the
meritorous
Cause
of
this
our
Herod's
being
struck
,
he
is
positive
in
affirming
,
it
was
immitted
from
Heaven
.
2.
And
as
peremtory
in
fathering
it
upon
his
Pride
,
as
its
procuring
Cause
;
because
he
gave
not
glory
to
God
,
by
repulsing
the
peoples
sacrilegious
Shout
:
of
which
his
sin
,
this
was
no
small
aggravation
,
that
he
had
before
him
such
two
recent
Examples
,
the
one
of
Tiberius
,
who
might
have
led
him
to
an
expression
of
his
dislike
of
such
Flattery
;
for
he
,
when
he
saw
a
Consular
person
attempting
,
to
prefer
a
Petiton
to
him
upon
his
knees
;
by
making
haste
from
him
(
as
if
he
had
seen
a
Ghost
come
towards
him
)
gave
himself
a
fall
:
if
he
heard
any
man
either
in
common
Discourse
or
a
set
Speech
,
fawn
upon
him
,
he
never
doubted
to
interrupt
and
reprehend
him
,
till
he
had
forc'd
him
to
change
his
stile
:
when
one
stiled
his
Occupations
,
sacred
;
and
another
told
him
,
he
had
been
the
Author
of
his
advancement
into
the
number
of
Senators
;
Say
I
was
the
Adviser
of
the
Senate
to
it
(
faith
he
)
to
him
:
and
call
my
Imployment
,
laborious
(
saith
he
to
the
other
:
)
and
to
one
that
stiled
him
[
Lord.
]
Let
me
no
more
(
saith
he
)
hear
my self
called
by
this
ignominious
name
,
which
belonging
to
the
immortal
Gods
,
cannot
without
a
reproachful
taunt
be
attributed
to
any
mortal
Man
.
(
Sueton.
Tiberius
,
cap.
27.
)
The
other
of
Caligula
;
whose
untimely
end
and
general
hate
(
pull'd
upon
him
by
challenging
Divine
Honours
to
himself
)
might
have
deterr'd
him
from
treading
in
his
steps
:
to
say
nothing
of
the
inconstancy
of
those
popular-breezes
,
with
which
Caligula
fill'd
his
sails
;
Herod
having
seen
(
in
less
than
a
years
time
)
his
Statues
,
yet
smelling
of
the
Founders
and
Engravers
hand
,
dispossest
of
the
Temples
they
had
usurped
,
and
some
of
them
thrown
into
Tyber
;
into
which
his
Carcase
had
been
dragg'd
(
as
the
case
of
an
incarnate
Devil
)
had
the
people
dared
to
believe
he
was
dead
,
before
it
was
,
in
an
hurry
(
before
,
for
haste
,
it
could
be
above
half
burnt
)
buried
under
a
few
Clods
,
in
Samian
Gardens
.
(
Sueton.
Caligula
)
So
vain
a
Breath
will
Herod
purchase
with
the
displeasure
of
Heaven
;
and
is
therefore
blasted
by
the
Angel
,
deliver'd
over
to
this
Tormentor
;
not
as
Job
was
into
Satan's
hands
,
for
trial
;
nor
as
St.
Paul
was
buffeted
,
for
Diet
and
Discipline
sake
,
(
to
keep
him
from
ascribing
glory
to
himself
;
)
but
in
revenge
for
his
Pride
.
3.
Josephus
particularly
specifics
,
what
St.
Luke
generally
hints
,
some
space
of
time
,
betwixt
the
Angel's
giving
of
the
stroke
,
and
Herod's
giving
up
the
ghost
;
to
wit
,
five
days
:
and
that
his
Death
is
described
by
our
sacred
Author
,
as
not
following
the
blow
so
immediately
,
as
the
blow
did
the
peoples
Acclamation
;
appears
both
from
the
pointing
,
the
interserting
the
narrative
of
the
Cause
betwixt
them
,
and
the
words
whereby
he
expresseth
his
Disease
and
Death
,
there
being
a
full
point
after
[
because
he
gave
not
glory
to
God
]
and
that
being
inserted
,
as
the
qua
〈…〉
that
God
had
against
him
,
as
that
for
which
he
sent
his
Angel
to
〈◊〉
him
:
and
St.
Luke's
Words
,
after
that
pawse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
being
〈◊〉
up
of
worms
:
arguing
that
〈◊〉
had
some
time
of
breathing
(
after
the
Angel
had
,
as
it
were
,
f●●-blown
him
)
before
he
gave
〈◊〉
the
〈◊〉
;
that
these
Vermine
might
grow
;
that
this
Army
of
Insects
might
muster
and
consume
his
Vitals
by
browzing
upon
them
.
He
was
immediately
after
the
second
Acclamation
Thunder-struck
,
and
upon
that
began
to
vermiculate
;
not
after
a
few
days
according
to
the
Course
of
Nature
,
but
perhaps
,
immediately
,
in
a
few
minutes
(
fulmine
icta
,
intra
paucos
dies
,
verminant
.
)
(
Seneca
,
lib.
2.
Nat.
quaest.
cap.
17.
)
But
yet
Herod
,
after
he
became
a
stable
for
Worms
(
as
the
Syriack
Translation
renders
it
)
was
not
presently
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
crudus
comesus
[
devoured
raw
at
a
morsel
]
but
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
gradually
corroded
]
till
he
dyed
:
the
Worms
laying
at
rack
and
manger
in
that
Stable
,
till
they
had
eaten
out
a
passage
for
Herod's
Soul
.
The
worms
did
not
swallow
him
up
at
a
morsel
;
but
,
by
corroding
his
inwards
,
did
,
within
a
few
days
render
,
them
unable
to
perform
their
Office
.
Erasmus
renders
it
[
Erosus
]
the
Vulgar
[
consumptus
]
à
vermibus
[
he
was
gnawn
off
,
or
rather
gnawn
through
]
as
consumed
by
Worms
:
both
well
;
not
only
as
to
the
Terms
,
but
in
that
their
Terms
are
capable
of
Tense
,
and
may
best
thus
be
rendred
[
And
when
he
was
eaten
through
,
or
his
Vitals
consumed
of
Worms
,
he
gave
up
the
ghost
]
but
neither
of
them
express
fully
St.
Luke's
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
.
[
becoming
gnawn
with
worms
]
that
is
,
becoming
(
verminosus
)
[
full
of
Worms
]
when
those
Worms
had
consumed
him
,
he
dyed
:
implying
the
Germination
of
them
,
the
Vermiculation
(
inflicted
supernaturally
)
and
their
eating
of
Herod's
inwards
(
their
natural
operation
)
for
the
effecting
whereof
,
they
have
time
allotted
them
here
,
though
not
so
long
as
they
spent
in
dispatching
Herod
the
Great
:
for
after
they
were
immitted
into
him
,
he
went
to
Calliroe
,
and
finding
no
help
in
those
Waters
,
struggled
so
long
with
his
Worms
,
as
weary
of
his
loathed
and
painful
Life
,
he
attempted
to
cut
his
own
throat
,
and
prevented
of
that
,
made
shift
to
get
his
Son
's
Antigonus
head
struck
off
,
and
yet
lived
after
that
five
days
;
as
long
as
our
Herod
lived
in
all
,
after
he
had
received
his
Deaths-wound
.
4.
Though
he
does
not
,
in
terminis
,
say
,
that
this
Herod
was
eaten
up
of
Worms
;
yet
he
concurrs
with
St.
Luke
in
sence
,
in
laying
down
the
most
proper
Symptoms
of
that
Malady
,
[
ex
intimis
praecordiis
dolor
,
ventris
tormina
—
&c.
]
the
very
first
Symptom
of
Herod
the
Great
,
his
mortal
Disease
,
which
Josephus
himself
mentions
:
and
the
Symptom
of
that
distemper
,
that
's
caused
by
the
Worm
call'd
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
the
name
which
St.
Luke
(
the
beloved
Physician
)
gives
to
them
that
eat
up
Herod
)
which
Riverius
specifies
(
prax
.
med.
l.
10.
)
[
dolor
in
ventre
morsum
&
erosionem
repraesentans
]
[
a
grief
in
the
Belly
,
representing
biting
or
gnawing
:
]
exprest
thus
by
Senertus
(
pract.
med.
l.
2.
par.
2.
Sect.
1.
cap.
5.
)
[
Symtomata
vermium
,
morsus
&
vellicatio
in
abdomine
:
]
And
by
Duretus
,
upon
Hollerius
de
vermibus
,
(
in
Josephus
his
own
words
)
[
tormina
in
alvo
;
]
Nay
,
such
griping
and
erosions
of
the
inwards
,
are
so
signal
indications
of
Worms
:
that
the
same
word
[
vermina
]
which
signifies
Worms
:
(
Donec
eos
vitâ
privarant
vermina
saeva
.
Expertes
opis
,
ignaros
quid
vulnera
vellent
.
Luc.
lib.
5.
Until
the
Worms
that
bred
in
their
undefiled
wounds
kill'd
them
,
)
signifies
also
,
that
kind
of
griping
in
the
Bowels
,
which
resembles
the
gnawing
of
Worms
.
[
Vermina
dicuntur
,
dolor
corporis
cùm
quodam
minuto
motu
quasi
à
vermibus
scindatur
]
(
Festus
)
Hence
,
because
the
pain
,
that
attends
the
Dropsie
,
resembles
that
of
the
Worms
,
(
and
hath
this
name
sometimes
alotted
to
it
)
grew
that
dangerous
mistake
of
Eusebius
;
that
Herod
the
great
dyed
of
the
dropsie
;
who
yet
(
if
I
mistake
not
)
affirms
,
that
Herod
Agrippa
dyed
of
the
same
Malady
:
in
that
,
opposing
Josephus
;
in
this
,
both
him
and
St.
Luke
.
And
verminatio
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
St.
Luke's
word
in
the
Text
)
is
used
to
signifie
in
general
,
any
gripings
in
the
inwards
,
like
to
the
gnawing
of
Worms
,
which
it
particularly
signifies
.
[
Vossii
Etymologicon
.
)
Can
this
common
notion
(
of
both
Greeks
and
Latines
)
hint
to
us
any
thing
less
,
then
this
:
that
the
[
tormina
]
in
the
Bowels
are
commonly
[
vermina
]
the
grief
of
the
Worms
,
and
properly
a
Symptom
thereof
,
except
it
appear
,
by
other
Symptoms
joyn'd
with
it
,
that
it
is
not
that
Distemper
:
and
I
am
perswaded
,
were
the
Symptoms
of
Herod's
Disease
propounded
to
a
skilful
Physician
,
and
the
question
put
,
what
distemper
the
patient
was
afflicted
with
?
he
would
,
without
any
long
pause
,
resolve
,
that
he
who
is
held
,
as
Josephus
represents
Herod
,
must
,
as
St.
Luke
reports
him
,
be
afflicted
with
Worms
.
§
6.
If
it
might
not
be
thought
a
digression
,
and
(
which
I
more
fear
)
a
culpable
singularity
:
I
would
shew
mine
opinion
of
St.
Paul's
Thorn
in
the
slesh
(
2
Cor.
12.
7.
)
[
And
lest
I
should
be
exalted
above
measure
through
the
hyperbole
of
the
Revelations
,
there
was
given
me
a
thorn
in
the
flesh
,
the
messenger
of
Satan
to
buffet
me
.
]
It
s
proximity
to
Herod's
Case
will
alleviate
the
first
:
and
the
plausibleness
of
the
Reasons
,
inducing
me
to
it
(
together
with
my
propounding
it
as
a
matter
of
Opinion
,
not
Faith
)
the
second
crime
,
with
candid
Readers
:
in
which
presumptions
,
I
shall
hint
these
brief
Observations
.
[
There
was
given
me
a
thorn
in
the
flesh
.
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
1.
They
that
make
this
Thorn
to
be
Concupicense
,
should
do
well
to
consider
:
how
they
can
free
God
from
being
the
Author
of
Sin
:
while
they
make
it
his
gift
to
St.
Paul
:
for
mine
own
part
,
I
shall
not
need
to
put
into
my
Letany
[
from
such
gifts
of
God
good
Lord
deliver
me
,
]
for
I
am
well
assured
,
that
that
God
whom
I
serve
,
cannot
(
by
reason
of
his
Holiness
)
open
such
a
Pandora's
Box
;
can
no
more
tempt
,
than
he
can
be
tempted
,
to
evil
:
and
if
he
were
such
an
one
,
as
bestows
such
Gifts
(
as
Concupiscence
)
upon
his
friends
:
I
would
bless
my self
from
him
,
and
chuse
to
be
listed
among
his
enemies
.
As
also
,
how
such
an
immission
can
be
a
gift
(
for
any
man's
good
)
to
him
that
receives
it
?
as
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
implies
this
was
for
St.
Paul's
advantage
:
Besides
,
how
Concupiscence
(
which
is
the
Fleshes
right
Eye
and
right
Side
)
can
be
a
Thorn
to
it
to
grieve
,
and
prick
it
?
how
that
can
be
a
Thron
in
its
eye
,
a
Goad
in
its
side
,
which
is
the
very
Life
and
Soul
of
it
?
is
so
hard
to
conceive
,
(
or
else
I
am
so
dull
of
apprehension
)
as
I
cannot
(
with
a
Pitch-fork
)
thrust
that
Fancy
into
my
head
,
any
more
than
Musculus
could
into
his
:
who
thus
staves
us
off
,
from
embracing
the
Antinomian
Gloss.
[
Non
simpliciter
dicit
esse
sibi
stimlum
,
sed
esse
sibi
datum
stimulum
;
utique
non
allunde
quam
à
Deo
ipso
,
loco
videlicet
antidoti
,
quae
à
medico
contrà
periculum
pestis
datur
(
Musc.
in
locum
.
)
He
does
not
say
simply
[
that
he
had
a
thorn
]
but
[
that
a
thorn
was
given
him
]
It
proceeded
therefore
from
none
but
God
,
by
whom
it
was
bestowed
as
an
antidote
against
the
danger
of
that
plague
,
which
St.
Paul
might
possibly
have
caught
,
after
his
Rapture
.
[
Disertè
dicit
[
datus
est
mihi
stimulus
]
ut
significet
illum
reputari
à
se
pro
〈…〉
s●ngulari
Dei
dono
]
Of
which
he
therefore
saith
expresly
[
there
was
given
me
a
thorn
.
]
that
he
might
give
us
to
understand
,
that
he
reckon'd
it
for
a
singular
benefit
of
God
.
2.
It
must
therefore
imply
the
infliction
of
the
evil
of
pain
,
not
of
sin
:
some
sad
and
sharp
affliction
,
some
pricking
anguish
immitted
by
some
instruments
of
Satan
.
Irenaeus
(
lib.
4.
cap.
ult.
)
Theodoret
and
Theophilact
(
on
the
place
)
think
some
of
the
Gnosticks
,
the
Followers
of
Simon
Magus
,
that
great
Sorcerer
to
have
been
the
instrument
of
buffeting
St.
Paul
(
Vide
Dr.
Hamond
in
locum
.
)
whose
Teachers
,
in
the
stile
of
this
Apostle
,
were
Minsters
of
Satan
(
2
Cor.
11.
15.
)
as
vying
with
the
Apostles
,
in
their
lying
Wonders
wrought
by
a
Satanical
power
(
2
Thes.
2.
9.
)
Chrysostom
names
Alexander
the
Copper
smith
,
Himenaeus
and
Philetus
,
as
those
among
whom
we
may
like●iest
find
this
Messenger
of
Satan
.
And
judicious
Musculus
singles
out
Alexander
,
as
that
Minister
of
Satan
that
was
given
to
St.
Paul
,
for
a
Thorn
,
as
it
were
sticking
in
his
flesh
,
and
every
where
pricking
and
afflicting
him
.
But
I
am
not
solicitous
to
determine
the
numerical
Instrument
:
it
will
give
more
light
to
the
Text
,
if
we
can
resolve
,
what
this
pungent
affliction
was
,
wherewith
St.
Paul
was
kept
humble
?
since
it
could
not
be
Concupiscence
;
for
that
had
been
to
cast
out
Satan
by
Satan
:
to
expel
one
Devil
,
by
bringing
in
seven
,
nay
,
the
whole
legion
of
unclean
Spirits
:
the
Body
of
Sin
,
to
subdue
one
Member
.
St.
Chrysostom
thinks
(
Epist.
15.
to
7.
pag.
101.
)
this
Thorn
was
the
Calumnies
,
the
Persecutions
,
raised
against
the
Apostle
.
But
these
were
:
1.
So
usual
and
daily
,
and
so
universally
inflicted
by
all
the
enemies
of
the
Cross
of
Christ
,
as
will
hardly
comport
with
this
[
Thorn
]
in
the
Text
;
which
as
it
was
signally
given
(
upon
this
special
occasion
)
so
it
was
inflicted
by
some
particular
emiment
Tool
of
Satan
.
2.
It
will
not
be
easie
to
conceive
how
this
kind
of
Physick
could
be
proper
for
this
distemper
,
but
should
rather
imp
the
Apostles
Wings
,
for
an
higher
flight
of
self
exultation
;
and
occasion
him
to
think
that
those
Consolations
in
Christ
,
in
the
Anticipations
of
Paradise
,
were
set
to
counterballance
his
afflictions
for
Christ
,
if
not
God's
rewarding
his
sufferings
.
They
guess
most
probably
,
in
mine
Opinion
,
that
conceive
this
Thorn
to
have
been
some
corporeal
Disease
(
whether
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
some
Iliac
Passion
,
is
not
much
material
:
the
buffeting
,
that
is
,
beating
about
the
ears
or
head
,
favouring
the
first
:
and
the
Thorn
in
the
flesh
,
the
second
.
)
That
as
Job
was
delivered
,
for
his
Trial
,
to
Satan
,
to
inflict
what
Diseases
he
would
upon
his
Body
,
provided
they
were
not
mortal
;
and
as
the
Apostle
,
in
mercy
to
men's
Souls
,
and
in
order
to
their
recovery
from
some
fowl
Lapses
,
gave
some
over
to
Satan
,
for
the
destruction
of
the
Flesh
,
that
their
Spirits
might
be
saved
,
(
that
they
reflecting
upon
the
sad
Effects
of
the
Apostolical
Rod
,
might
study
to
reconcile
themselves
to
the
Church
.
)
(
1
Cor.
5.
5.
)
so
the
Lord
(
in
favour
to
St.
Paul
,
and
to
prevent
his
being
exalted
above
measure
)
sent
Satan
to
buffet
him
,
to
infix
some
pungent
Disease
in
his
flesh
(
Dr.
Hammond
(
on
1
Cor.
5.
5
)
reckons
St.
Paul's
buffeting
as
an
effect
of
God's
delivering
him
unto
Satan
)
which
caused
the
like
pain
as
they
feel
,
that
have
a
Thorn
in
their
Body
,
or
a
barbed
Arrow
stuck
in
their
Flesh
,
or
a
sharp
stake
run
through
their
body
,
upon
which
they
are
,
as
it
were
,
spitted
,
as
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
word
that
is
here
translated
Thorn
,
signifies
:
or
any
other
sharp-pointed
thing
stuck
in
Man's
Body
(
as
the
Learned
Cameron
)
having
its
derivation
from
a
Verb
that
signifies
,
to
dig
or
make
holes
in
,
or
bore
through
,
a
thing
:
(
affine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pasor
,
circumcirca
scalpo
.
)
the
same
from
whence
comes
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
kind
of
Worm
that
consumed
Herod
:
which
makes
me
think
St.
Pau's
Thorn
might
be
a
spice
of
his
disease
:
and
to
have
been
so
apprehended
by
St.
Paul
himself
,
as
also
to
have
been
sent
in
his
apprehension
,
as
Herod's
was
,
as
a
Judgement
of
God
upon
him
,
for
his
priding
himself
in
that
glorious
priviledge
of
being
rapt
up
into
the
third
Heaven
.
Of
which
sin
he
suspected
himself
guilty
,
not
so
much
from
any
feelings
of
Prides
working
in
his
Soul
,
as
of
these
prickings
and
gnawings
in
his
Flesh
;
which
resentment
he
could
not
have
express
in
fitter
terms
,
than
by
the
Metaphor
,
of
a
pricking
Thorn
:
(
which
as
it
creates
the
same
kind
of
pain
,
and
shooting
that
Worms
do
,
so
the
Word
which
the
Apostle
uses
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
comes
as
near
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
worm
,
as
to
that
other
word
,
signifying
a
Thorn
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
&
all
three
have
their
names
from
the
sharpness
of
their
heads
or
points
,
which
makes
them
apt
to
prick
and
pierce
:
)
Or
than
by
the
Metaphor
of
[
Satans
buffeting
]
which
as
it
implies
the
Vermination
of
the
Ears
,
of
which
both
Pliny
and
Celsus
affirm
the
cure
to
be
very
difficult
,
(
Vess●i
Etymolog
.
)
and
therefore
might
occasion
St.
Paul
to
suspect
,
that
he
was
punish'd
in
that
Organ
,
through
which
he
had
(
in
his
Extasie
)
received
unutterable
words
;
so
it
alludes
to
Herod's
being
smitten
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
the
angel
gave
Herod
a
patt
:
]
Or
than
by
his
more
than
importunate
begging
the
removal
of
this
Thorn
:
his
beseeching
thrice
,
speaks
that
veSpan●cy
of
desire
to
be
quit
of
this
affliction
,
as
is
scarce
consistent
with
that
greatness
of
Christian
Courage
he
shewed
,
in
bearing
all
other
afflictions
:
if
he
had
not
apprehended
this
to
have
had
that
poysonful
sting
of
Pride
complicated
with
it
,
as
its
procuring
Cause
.
Hence
,
signanter
,
he
prayes
not
that
[
this
thorn
]
but
that
[
this
thing
]
might
be
taken
away
;
that
is
,
the
Affliction
with
its
Circumstances
;
of
his
too
much
exaltation
,
if
he
were
(
as
Satan
suggested
)
really
guilty
;
or
if
not
,
his
fear
of
it
;
for
that
he
was
jealous
of
himself
,
as
faln
into
Herod's
sin
;
because
he
found
himself
in
Herod's
Disease
,
and
thought
he
read
his
sin
,
in
the
judgement
,
is
yet
more
manifest
by
the
answer
that
God
return'd
.
[
My
grace
is
sufficient
for
thee
,
my
strength
is
made
perfect
in
weakness
]
and
St.
Paul's
triumph
upon
that
Answer
[
most
gladly
will
I
glory
in
my
infirmities
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
his
now
reading
and
repeating
the
gracious
end
of
God
in
this
Dispensation
,
which
answer
of
God
,
is
not
a
Promise
,
but
an
adjudging
the
Victory
to
St.
Paul
,
the
Spirits
witness
to
his
spirit
,
that
that
favour
,
which
had
rapt
him
up
into
the
third
Heaven
,
had
prevented
his
being
lifted
up
above
measure
,
in
the
sence
of
that
Priviledge
;
and
that
by
means
of
Gods
sending
Satan
to
inflict
this
Disease
upon
him
;
in
which
weakness
,
this
tenderness
of
his
heart
(
exprest
in
this
godly
jealousie
)
and
the
strength
of
his
Faith
(
exprest
in
his
recumbency
upon
God
,
&
not
letting
his
hold
go
,
when
Satan
by
these
suggestions
pull'd
so
hard
)
were
more
glorious
Effects
of
God's
both
Favour
to
him
,
and
grace
in
him
,
than
his
preceding
Rapture
.
And
St.
Paul's
Inference
,
from
this
Answer
,
speaks
him
to
have
learn'd
,
by
this
,
what
the
purpose
of
God
was
in
thus
afflicting
him
,
which
he
knew
not
before
:
(
vide
Musculum
in
locum
)
and
to
resolve
that
he
would
now
,
to
chuse
,
be
so
far
from
fear
of
over
doing
it
,
in
boasting
,
as
he
would
glory
more
in
this
sickness
,
than
in
his
former
exaltation
,
as
an
occasion
of
bringing
more
Glory
to
God
,
and
an
indication
of
a
greater
Vertue
and
Strength
of
Grace
.
—
But
I
digress
too
far
;
only
I
took
occasion
,
from
the
Parity
of
St.
Paul's
and
Herod's
Disease
,
to
vindicate
this
Text
,
out
of
the
bad
handling
of
those
,
who
to
the
perdition
of
themselves
,
(
and
millions
of
their
Disciples
)
wrest
it
to
a
sence
,
whereby
it
is
given
out
to
speak
of
Concupiscence
,
or
sinful
Infirmities
,
whereas
it
manifestly
intends
a
bodily
Disease
:
except
we
will
make
God
an
Author
of
sin
,
and
his
chosen
Vessel
to
glory
in
his
shame
,
as
themselves
do
in
theirs
.
I
return
to
Josephus
,
who
witnesses
a
better
Confession
of
the
Christian
Faith
,
and
gives
a
more
honourable
Testimony
of
Christ
,
than
they
do
in
their
Glosses
;
and
speaks
more
consonantly
to
the
Apostolical
sence
,
in
all
those
Texts
of
his
,
we
have
conferr'd
with
the
Sacred
:
and
in
all
the
rest
,
that
any
way
concern
the
Emergencies
specified
in
the
Gospel
,
the
comparing
of
all
which
would
tire
my
Reader
,
and
my self
;
and
one
would
think
it
should
put
Impudency
her self
to
the
blush
,
to
demand
more
Instances
than
have
been
produced
,
or
better
Evidence
for
the
proof
of
the
Truth
of
Matters
of
Fact
reported
in
the
Gospel
,
than
the
Testimony
of
such
an
Author
:
yet
that
the
Atheist
may
know
,
the
Church
hath
,
in
this
case
,
more
than
one
such
Witness
,
I
shall
offer
to
Examination
the
Testimony
of
other
Secular
Records
.
CHAP.
IX
.
Other
Secular
Witnesses
to
the
Truth
of
Sacred
History
.
§.
1
Phlegon
of
the
Darkness
and
Earthquake
at
Christs
Passion
.
§
2.
Thallus
his
mistaking
that
Darkness
for
an
Eclipse
.
§
3.
The
Records
of
Pagan
Rome
,
touching
that
and
other
Occurrences
.
§
.
4.
The
Chronicles
of
Edessa
,
though
Apochryphall
,
yet
true
.
Julian'
s
Prohibition
of
the
use
of
Secular
Books
in
Christian
Schools
,
his
Testimony
.
§
5.
Moses
his
History
of
Joseph
attested
by
Pagans
.
§
6.
His
History
of
himself
.
§
7.
Of
Noah
,
Balaam
,
&c.
avouched
by
Secular
Writers
.
§
1.
OF
Phlegon
,
a
Pagan
Writer
,
under
Adrian
the
Emperour
,
(
who
wrote
16
Books
of
Olympiads
,
and
therein
the
memorable
Accidents
that
fell
out
in
the
space
of
229
Olympiads
.
)
He
,
in
his
13
,
or
14.
Book
,
affirms
,
(
as
he
is
quoted
by
St.
Origen
,
in
Cels.
l.
2.
cal
.
8.
9.
)
That
Christ
foretold
many
things
to
come
,
which
accordingly
fell
out
:
and
from
this
his
foreknowledge
of
Contingencies
,
is
forc'd
there
to
confess
,
that
his
Doctrine
was
super-humane
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
—
]
And
mentions
the
Eclipse
that
happen'd
at
our
Saviours
Passion
,
(
as
the
same
Father
in
his
Treatise
upon
St.
Matthew
,
chap.
35.
affirms
,
)
and
St.
Jerom
upon
Eusebius
(
his
Chronicle
notes
)
giving
this
Testimony
of
that
miraculous
defection
.
In
the
fourth
year
of
the
202
Olympiad
in
the
Reign
of
Tiberius
,
(
this
Olympiad
concurrs
with
the
18
of
Tiberius
,
(
Gualter's
Chronolog.
Bullenger
in
Daniel
)
happened
the
greatest
and
most
famous
Eclipse
of
the
Sun
that
ever
was
,
the
day
being
,
at
the
sixth
hour
,
turn'd
into
night
;
so
as
the
Stars
appeared
:
which
Eclipse
was
accompanied
with
such
an
Earthquake
,
as
many
Houses
of
Nice
in
Bithynia
fell
to
the
ground
.
Of
which
Earthquake
Phlegon
(
out
of
the
History
of
Apollonius
the
Grammarian
)
gives
this
further
account
,
that
by
it
were
overthrown
many
and
the
most
famous
Cities
of
Asia
,
which
Tiberius
afterwards
repaired
:
in
memorial
whereof
were
stampt
those
Silver-pieces
,
that
had
on
one
side
,
the
Image
of
Tiberius
;
on
the
other
,
of
Asia
,
with
this
Motto
,
[
Civitatibus
Asiae
restitutis
,
]
one
of
which
Scaliger
saw
in
the
custody
of
William
Gorlaeus
:
(
Scal.
in
Euseb:
Chron:
)
And
Pliny
this
description
,
[
Maximus
terrae
,
memoriâ
mortalium
,
extitit
motus
,
Tiberii
principatu
,
12
urbibus
Asiae
unâ
nocte
prostratis
,
]
There
was
in
the
Reign
of
Tiberius
,
the
greatest
Earth-quake
that
has
faln
out
in
the
memory
of
man
;
whereby
in
one
night
12
Cities
of
Asia
were
ruin'd
.
]
Tacitus
,
this
,
Twelve
of
the
Famous
Cities
of
Asia
fell
that
year
by
an
Earthquake
;
of
which
many
men
were
swallowed
up
,
by
which
the
highest
Mountains
were
levelled
,
the
lowest
Vallies
elevated
.
(
lib.
2.
)
where
he
mentions
most
of
the
Cities
that
underwent
this
sad
accident
,
And
Seneca
,
this
hint
,
(
upon
occasion
of
that
,
which
afterward
happen'd
in
Campania
.
)
[
Asia
duodecim
urbes
simul
perdidit
,
]
Asia
lost
twelve
Cities
at
once
by
Earth-quake
,
(
Natur.
quest.
lib.
6.
cap.
1.
)
Whether
Tacitus
have
stated
this
Earth-quake
so
long
before
the
Passion
of
our
Lord
,
as
he
seems
to
do
at
the
first
and
overlie
sight
?
and
whether
he
has
then
stated
it
right
,
and
might
not
be
mistaken
in
that
,
as
he
is
frequently
in
his
Chronology
?
or
how
the
stating
it
so
early
,
stands
with
his
interweaving
it
with
the
story
of
Artabanus
,
which
fell
out
so
near
the
latter
end
of
Tiberius
?
I
shall
leave
to
the
Sceptick
to
discuss
;
and
am
content
,
to
shake
out
of
the
lap
of
my
discourse
these
Testimonies
,
concerning
this
Earthquake
,
when
he
shall
have
disproved
my
Opinion
:
that
this
was
it
,
which
happen'd
at
that
time
,
when
the
veile
of
the
Temple
rent
and
the
Rocks
trembled
—
(
vide
Scal.
de
emend
.
l.
6.
pag.
564.
)
§
2.
Of
this
same
miraculous
darkness
wrote
Thallus
the
Chronographer
:
whose
Testimony
the
most
Learned
and
Ancient
Christian
Antiquary
,
Affricanus
cites
in
these
words
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Thallus
calls
that
Darkness
,
which
overshadowed
the
Sun
at
Christs
Crucifixion
,
an
Eclipse
,
but
without
all
reason
,
as
I
conceive
,
for
it
happen'd
at
the
full
of
the
Moon
,
when
she
was
so
far
from
being
perpendicular
under
the
Sun
,
as
she
was
in
opposition
to
him
:
in
so
much
as
the
Moon
her self
suffered
an
Eclipse
that
day
at
Sun-setting
,
as
Scaliger
hath
demonstrated
by
Astronomical
Calculation
(
de
emendat
.
6.
Of
which
also
,
as
well
as
of
this
twofold
Heathen
Testimony
S.
Tertullian
takes
notice
in
his
Apology
for
the
Christian
Religion
:
[
Eodem
momento
dies
,
medium
orbem
signante
sole
,
subducta
est
,
deliquium
utique
putaverunt
,
qui
id
quoque
super
Christo
praedicatum
non
sciverunt
.
]
At
the
minute
of
time
when
our
Lord
suffered
,
the
Sun
in
the
mid
Heaven
,
day
with-drew
it self
:
so
as
they
that
never
knew
how
it
had
been
prophesied
of
Christ
,
that
while
that
Shepherd
was
smitten
it
should
be
neither
day
nor
night
but
betwixt
both
,
a
Nucthemeron
of
God's
own
creating
,
thought
that
diminution
of
light
to
have
been
an
Eclipse
.
§
3.
The
Roman
Archives
and
publick
Records
.
Into
which
was
entred
and
ingross'd
(
amongst
other
strange
accidents
)
this
also
of
darkness
,
in
the
Reign
of
Tiberius
:
where
this
wonder
was
to
be
read
,
in
Tertullian's
time
,
as
himself
testifieth
,
in
his
Apology
:
[
eum
mundi
casum
relatum
in
Archivis
vestris
habetis
.
]
[
Sane
egregium
tam
celebris
diei
monumentum
,
(
Scalig.
de
emend
.
6.
)
An
excellent
monument
of
so
famous
a
day
,
as
that
was
,
whereon
the
darkness
was
so
great
and
universal
,
as
to
be
thought
worthy
of
an
intrado
into
the
publick
Records
,
amongst
the
portentous
Contingencies
of
that
Age.
But
Pilate's
Letter
to
Tiberius
,
concerning
our
Saviours
Crucifixion
;
with
what
past
thereupon
at
Rome
,
(
preserv'd
till
Tertullian's
days
,
in
the
same
Records
)
is
a
more
remarkable
piece
of
Roman
Antiquity
:
for
that
Apocryphal
Gospel
,
as
in
point
of
Time
it
got
the
start
of
the
Canonical
,
so
it
contains
the
sum
thereof
,
viz.
That
the
blessed
Jesus
through
the
envy
of
the
Elders
of
the
Jews
(
for
the
fame
he
got
,
by
his
miraculous
healing
of
Diseases
,
stilling
the
wind
and
seas
,
raising
the
dead
,
&c.
)
was
deliver'd
to
Pilate
to
be
Crucified
:
that
though
his
Sepulcher
by
Pilate's
order
,
upon
the
motion
of
the
Elders
,
was
watch'd
;
yet
his
Sepulcher
was
found
empty
the
third
day
;
after
which
,
he
convers'd
upon
Earth
forty
days
,
and
then
ascended
into
Heaven
,
[
Ea
omnia
super
Christo
Pilatus
Tiberio
nunciavit
.
(
Ter.
ap.
cont.
gent.
21.
)
upon
which
information
given
to
Tiberius
,
by
Pilate
and
other
Roman
Officers
,
that
lived
in
Judaea
(
the
place
where
Jesus
exerted
those
indications
of
his
Divinity
)
the
Emperour
made
a
motion
in
the
Senate
,
that
Jesus
should
be
Canonized
for
a
God
:
which
though
,
upon
a
Maxime
of
State
,
the
Senate
refused
to
grant
,
yet
Caesar
persisting
in
an
honourable
esteem
of
Christ
,
prohibited
the
Jews
to
persecute
Christians
,
upon
severe
penalties
,
to
be
inflicted
upon
those
that
did
disturb
them
,
by
the
Roman
Deputies
in
Judaea
and
elsewhere
,
where
the
Jews
inhabited
:
for
the
proof
of
all
which
he
appeals
to
the
Roman
Chronicles
,
(
Tertul.
apol.
cont.
gentes
.
5.
)
upon
which
Francis
Zephirus
thus
paraphraseth
:
So
famous
and
so
many
were
the
Miracles
of
Christ
,
reported
to
Tiberius
out
of
Judaea
,
as
though
the
Secular
Historians
(
whether
out
of
envy
to
the
Christian
name
or
adulation
to
the
Emperours
,
whose
Gests
they
would
be
thought
alone
to
admire
)
had
not
mention'd
them
,
yet
a
great
part
of
them
might
have
been
read
in
the
Writings
of
those
who
were
enemies
to
the
Christian
name
,
as
long
as
the
Books
of
Fasts
,
the
Acts
of
the
Senate
,
and
the
Commentaries
of
the
Emperours
were
extant
.
§
4.
The
Ed●ssen
Chronicles
shared
,
with
the
Roman
,
in
the
honour
of
being
the
Repository
of
the
Evangelicall
Stories
,
concerning
the
mighty
works
of
the
blessed
Jesus
.
Out
of
whose
Annals
(
extant
in
the
Syrian
Tongue
in
his
dayes
)
Eusebius
(
Eccles.
hist.
lib.
1.
cap.
13.
)
translates
word
for
word
this
Story
.
The
fame
of
Christs
Miracles
drew
infinite
numbers
of
persons
,
to
apply
themselves
to
him
for
cure
of
their
Maladies
,
among
whom
Abgarus
the
King
of
Edessa
,
(
Tacitus
mentions
this
King
of
Edessa
,
(
annal.
12.
pag.
157.
(
though
he
miswrite
him
Abbaras
,
as
Scaliger
observes
,
de
emend
.
temp.
6.
tit
.
quinta
pascha
.
pag.
561.
)
being
faln
into
a
grievous
,
and
in
humane
appearance
,
incurable
Disease
,
sent
a
Messenger
to
Jesus
,
with
a
supplicatory
Letter
,
that
he
would
please
to
come
and
heal
him
:
of
these
contents
.
Abgarus
,
Prince
of
Edessa
,
to
the
propitious
Saviour
,
that
hath
appeared
in
the
Flesh
,
in
the
Confines
of
Jerusalem
,
health
.
I
have
heard
of
those
miraculous
Cures
,
which
thou
doest
without
application
of
Medicines
and
Herbs
,
(
for
it
is
reported
that
thou
givest
sight
to
the
blind
,
causest
the
lame
to
walk
,
cleansest
the
Leprous
,
castest
out
Devils
and
unclean
spirits
,
curest
the
most
inveterate
sicknesses
,
and
recallest
the
dead
to
life
.
)
from
which
I
conclude
one
of
these
two
things
,
that
either
thou
art
God
,
come
from
Heaven
,
and
doest
those
things
:
or
the
Son
of
God
,
that
bringest
such
things
to
pass
:
wherefore
,
by
these
my
Letters
,
I
beseech
thee
,
to
take
the
pains
to
come
and
cure
me
of
my
malady
wherewith
I
am
sore
vexed
.
I
have
heard
moreover
that
the
Jews
murmur
against
thee
,
and
go
about
to
mischiefe
thee
.
I
have
here
a
little
City
,
and
an
honest
people
,
which
will
suffice
us
both
.
To
this
Jesus
sends
this
Reply
.
Blessed
art
thou
Agbarus
,
because
thou
hast
believed
in
me
when
thou
sawest
me
not
,
for
it
is
written
of
me
,
that
they
which
see
mee
,
shall
not
believe
in
me
;
that
they
which
see
me
not
,
may
believe
and
be
saved
.
Concerning
that
which
thou
writest
unto
me
(
that
I
would
come
unto
thee
)
I
let
thee
understand
,
that
all
things
touching
my
Message
are
here
to
be
fulfill'd
,
and
after
the
fulfilling
thereof
,
I
am
to
return
to
him
that
s
〈…〉
me
.
But
after
my
Assumption
,
I
will
send
one
of
my
Disciples
unto
thee
,
who
shall
cure
thy
Malady
,
and
restore
life
to
thee
,
and
them
that
be
with
thee
.
Out
of
the
same
Records
,
Eusebius
reports
,
how
after
our
Lords
Ascension
Thaddaeus
,
one
of
the
seventy
,
was
sent
to
Edessa
,
who
cured
and
converted
Agbarus
,
and
preach'd
the
Gospel
to
his
Subjects
,
&c.
I
know
that
Gelatius
in
a
Council
of
70
,
Bishops
,
(
Crab.
Con.
Tom.
1.
decret.
Gelasti
,
pag.
993.
)
decreed
those
Epistles
Apochryphal
(
as
he
did
also
the
Writings
of
Tertullian
and
Eusebius
his
Ecclesiastical
History
)
to
prevent
their
being
received
with
the
like
reverence
,
wherewith
we
embrace
the
Canonical
Scripture
;
but
neither
he
,
nor
any
body
else
(
either
Christian
or
Pagan
)
question'd
the
Truth
of
this
Relation
,
till
Nicephorus
discredited
it
,
by
his
forged
additions
(
of
Christs
sending
his
Picture
to
Agbarus
,
drawn
on
an
Handkerchiefe
;
and
of
the
strange
Effect
that
Image
had
,
when
that
City
was
besieged
;
and
those
other
ridiculous
storyes
relating
to
that
business
.
The
Sceptick
,
I
know
,
will
except
against
these
last
Allegations
;
that
their
Originals
are
not
extant
:
in
answer
to
which
I
commend
to
the
Umpirage
of
common
Reason
,
these
Queries
.
1.
Whether
it
stand
with
Reason
that
men
who
stood
so
much
upon
their
credit
,
as
the
ancient
Christians
did
,
would
appeal
to
common
Records
,
for
the
probat
of
these
things
,
had
they
not
then
been
to
be
read
,
in
those
Authors
or
Chronicles
,
out
of
which
they
made
their
Allegations
?
2
:
By
what
means
it
came
to
pass
,
that
the
Adversaries
of
our
Religion
,
who
lived
upon
the
place
,
and
had
opportunity
enough
to-examine
those
Quotations
,
and
whom
interest
would
have
prompted
to
enquire
into
these
things
,
did
not
make
their
exceptions
against
the
Apologists
of
the
Christian
Cause
.
3.
Whether
the
Christian
Church
or
the
Pagan
Adversaries
were
most
like
to
obliterate
those
Antiquities
?
the
Christian
whom
they
favour'd
;
or
the
Pagan
,
whom
they
confuted
?
considering
what
artifices
Julian
the
Apostate
,
used
to
suppress
Learning
;
forbidding
Christians
to
be
trained
up
in
prophane
Literature
,
(
Ec.
Hist.
3.
10.
Socratis
Scholast.
)
which
Facts
of
Julian
,
Ammianus
Marcel
.
(
though
a
great
admirer
of
him
and
the
Pagan
Religion
)
condemns
,
as
worthy
to
be
buried
in
eternal
silence
,
[
Illud
autem
inclemens
obruendum
perenni
silentio
,
quod
arcebat
docere
magistros
rhetoricos
&
grammaticos
ritus
Christiani
cultores
,
]
(
Am.
Marcel
.
22.
10.
)
As
that
whereby
Julian
designed
,
to
deprive
the
Christians
of
the
knowledge
of
those
Pagan
Writings
and
Records
,
out
of
which
the
Christian
Apologists
had
collected
such
palpable
Testimonies
for
the
defence
of
Gospel-history
;
and
to
bury
the
Originals
,
out
of
which
they
had
made
their
Quotations
,
in
perpetual
oblivion
,
as
advantagious
to
our
Cause
,
by
their
confessing
the
Truth
of
the
Matter
of
Fact
,
Lactantius
by
name
,
whose
scope
was
,
[
Quia
nondum
capere
poterat
divina
,
prius
humana
testimonia
ethnico
offerre
,
id
est
Philosophorum
&
Historicorum
,
ut
suis
potissimùm
refutaretur
Authoribus
—
quo
si
eruditi
homines
se
conferre
caeperint
evanituras
brevi
religiones
fallas
,
]
Because
the
Heathen
World
was
yet
uncapable
of
Divine
,
first
to
offer
it
Humane
Testimonies
of
Heathen
Philosophers
and
Histories
;
that
it
might
at
least
be
confuted
by
its
own
Authors
:
Which
method
if
Learned
men
would
take
,
false
Religions
would
quickly
vanish
.
See
more
in
Eusebius
his
Apology
for
Origen
,
(
where
he
shews
how
he
and
other
Christian
Doctors
foil'd
the
Pagans
at
their
own
Weapons
;
)
and
Dionysius
the
Areopagite
his
Epistle
to
Polycarp
.
For
not
dealing
in
this
way
(
but
by
Texts
of
sacred
Writ
)
with
Demetrianus
,
Lactantius
blames
St.
Cyprian
(
Lact.
de
justicia
l.
5.
c.
4.
)
Let
Julian
who
was
thus
careful
to
suppress
Pagan
records
,
bring
up
the
Rear
of
Gentile
Witnesses
to
the
Truth
of
the
Evangelical
Writings
,
as
to
their
being
rightly
Father'd
upon
those
Authors
whose
Names
they
bear
:
who
as
Cyril
,
(
Contra
Julianum
lib.
10.
)
testifieth
,
[
Apertè
fatetur
Petri
,
Pauli
,
Mathaei
,
Marci
,
Lucae
,
esse
ea
quae
Christiani
legunt
iisdem
nominibus
inscripta
,
]
confesseth
,
That
the
Books
which
the
Christians
read
,
inscribed
with
the
names
of
Peter
,
Paul
,
Mathew
,
Mark
,
Luke
,
are
the
genuine
Writings
of
those
men
.
§
5.
I
should
put
the
utmost
of
my
Readers
patience
to
trial
,
should
I
shew
the
Prints
of
Old-Testament-stories
in
the
Antiquities
of
the
Heathen
;
I
will
therefore
content
my self
with
these
few
particulars
,
and
for
the
rest
,
refer
him
to
Blundel
,
Vossius
,
&c.
The
History
of
Joseph
was
presented
in
the
Aegyptian
Apis
,
saith
Ruffinus
(
lib.
2.
historiae
Ecclesiast.
)
and
produceth
Pagan
Writers
affirming
,
that
a
certain
King
or
Steward
of
Aegypt
,
in
a
time
of
Famine
,
relieved
the
people
out
of
his
Storehouses
;
to
whom
therefore
,
after
his
Decease
,
they
built
a
Temple
,
wherein
an
Ox
was
kept
at
the
publick
Charge
,
as
an
Embleme
of
the
best
Husbandman
,
a
creature
(
saith
Diodorus
,
Siculus
,
l.
1.
cap.
2.
)
exceeding
helpful
to
Husbandmen
;
which
Varro
(
l.
2.
c.
5.
de
re
rusticâ
)
stiles
the
Husbandman's
Companion
and
the
servant
of
Ceres
.
Upon
which
consideration
was
grounded
that
Athenian
Law
,
that
no
man
should
kill
an
Oxe
that
Plowed
the
ground
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Because
he
is
a
kind
of
Husbandman
,
and
a
partaker
with
man
in
his
labour
,
(
Aelianus
var.
hist.
l.
5.
c.
14.
)
and
therefore
Appianus
(
de
belis
Mithridat
.
)
makes
it
an
Argument
of
the
extremity
wherewith
Mithridates
was
opprest
,
that
he
spared
not
so
much
as
the
Plowing
Oxen
,
but
slew
them
;
to
make
Thongs
of
their
Hides
,
and
strings
for
his
warlike
Engines
,
of
their
entrails
,
(
Appian
.
Alex.
de
bellis
Mithridat
,
p.
229.
)
But
more
plainly
in
Justin's
Compendium
of
Trogus
Pomp.
(
l.
36.
cap.
in
risum
)
[
Minimus
inter
fratres
Joseph
fuit
,
cujus
excellens
ingenium
veriti
fratres
,
clam
interceptum
mercatoribus
peregrinis
vendiderunt
,
à
quibus
deportatus
in
Aegyptum
,
cùm
Magicas
artes
ibi
solerti
ingenio
percepisset
,
brevi
ipsi
Regi
percharus
fuit
.
Nam
&
prodigiorum
sagacissimus
erat
,
&
somniorum
primus
intelligentiam
condidit
,
nihilque
divini
juris
humanique
ei
incognitum
videbatur
.
Adeò
,
ut
etiam
sterilitatem
agrorum
ante
multos
annos
providerit
;
periissetque
omnis
Aegyptus
fame
,
nisi
monitus
ejus
edicto
Rex
servari
multos
per
annos
fruges
jussisset
.
Tantaque
experimenta
ejus
fuerunt
,
ut
non
ab
homine
,
sed
a
Deo
responsa
dari
viderentur
,
]
Joseph
was
the
youngest
Brother
,
whose
excellent
wit
his
brethren
being
jealous
of
,
intercepted
him
privily
,
and
sold
him
to
forreign
Merchants
;
who
carried
him
into
Aegypt
;
where
having
,
through
his
industrious
wit
,
learn'd
the
Magick
Art
in
a
short
time
,
he
grew
greatly
in
favour
with
the
King
:
for
he
was
quick
in
finding
out
the
meaning
of
Prodigies
,
and
the
first
that
taught
the
interpretation
of
Dreams
,
and
seem'd
to
understand
whatsoever
appertain'd
to
the
Divine
or
Humane
Law
.
So
as
he
foresaw
a
Famine
many
years
before
it
fell
out
:
and
all
Egypt
had
perish'd
through
Famine
,
if
the
King
,
admonish'd
by
Joseph
,
had
not
commanded
provision
to
be
laid
up
for
many
years
.
Yea
such
experiments
did
he
give
of
his
Wisdom
,
as
his
Responds
seemed
to
proceed
not
from
man
but
God
.
For
this
it
was
that
he
obtain'd
,
while
he
lived
,
the
honour
of
being
proclaimed
by
the
Kings
Command
,
[
Abrech
,
]
that
is
,
[
tender
Father
,
]
or
as
St.
Jerom
,
(
in
his
Hebraick
Questions
)
and
the
Vulgar
Latine
Translate
it
,
[
The
Saviour
of
the
World
,
]
(
Gen.
41.
43.
)
preferring
that
,
before
that
of
Aquila
,
which
Aben
Ezra
favours
,
and
our
English
follows
,
[
bow
the
knee
.
]
And
after
his
Death
was
worship'd
by
the
Israelites
in
the
Wilderness
,
under
the
form
of
the
Golden
Calf
:
they
putting
more
confidence
in
him
(
for
relieving
their
wants
,
in
that
barren
Land
)
than
in
their
Fathers
God
,
who
so
often
had
spread
a
Table
for
them
in
the
Wilderness
:
Him
also
did
Jeroboam
worship
at
Dan
and
Bethel
,
as
the
God
of
Plenty
,
and
for
the
honour
of
his
Tribe
,
Jeroboam
being
of
the
Tribe
of
Ephraim
,
the
Son
of
Joseph
.
Of
which
(
beside
the
suffrage
of
some
Rabbies
mention'd
by
Vossius
,
(
de
origin
.
idololat.
)
these
Observations
may
be
a
Confirmation
.
1.
The
Image
of
the
Aegyptian
Ox
,
sacred
to
Osiris
,
had
a
bushel
set
upon
its
head
(
saith
Ruffinus
,
Eccles.
Hist.
l.
2.
cap.
23.
)
to
denote
Josephs
measuring
out
of
Corn
;
this
reason
is
alledged
by
Suidas
(
in
Serapis
)
why
some
conceiv'd
that
Idol
to
represent
Joseph
.
2.
Moses
in
his
blessing
that
Tribe
,
(
Deut.
33.
17.
)
saith
[
The
firstling
of
a
Bullock
is
the
Beauty
of
his
countenance
,
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
manifestly
expressing
the
Embleme
which
the
Egyptians
erected
in
his
memory
;
not
that
he
approved
their
abusing
of
it
,
by
Religious
Worship
;
but
only
commends
Joseph
,
whom
God
had
blest
with
that
Wisdom
,
as
procured
him
that
Testimony
of
civil
respect
:
for
it
was
no
more
at
first
,
than
a
piece
of
Heraldry
.
This
Coat
of
Arms
,
Moses
calls
,
the
Firstling
of
a
Bullock
;
because
of
the
greenness
of
Joseph's
years
,
when
he
was
set
over
the
Land
of
Aegypt
,
being
then
but
30
years
old
,
exceeding
young
for
the
Gravity
of
his
Counsel
and
deportment
;
and
therefore
his
Emblem
was
a
Calf
or
Firstling
.
3.
Though
the
bewilder'd
Israelites
erected
but
one
Image
,
yet
their
acclamation
,
before
,
it
was
,
[
These
are
thy
Gods
,
oh
Israel
,
which
have
brought
thee
out
of
the
Land
of
Egypt
]
[
Exod.
32.
8.
)
Why
Gods
?
but
to
denote
,
that
Idol
to
have
been
of
the
Epicene
Gender
,
and
to
have
represented
both
Apis
and
Osiris
,
the
Ox
of
Memphis
and
Heliopolis
,
which
saith
Plutarch
,
(
de
Iside
&
Osyride
)
the
Aegyptian
Priests
affirmed
to
be
all
one
,
and
that
Isis
was
the
Soul
of
Osyris
.
And
why
,
[
Thy
Gods
which
brought
thee
up
out
of
the
land
of
Aegypt
,
]
but
to
exclude
the
Inderites
,
Egyptian
Gods
,
whose
Interest
it
was
to
keep
them
in
Aegyptian
Bondage
,
and
to
imply
it
was
some
deified
Israelite
,
towit
,
Joseph
,
who
at
his
Death
had
prophesied
their
Return
and
whose
Reliques
they
brought
with
them
out
of
Egypt
,
to
whom
they
imputed
their
deliverance
and
conduct
.
§
6.
The
History
of
Moses
is
more
plainly
comprehended
in
the
Fables
of
a
third
Osiris
,
or
Liber
,
whom
the
Poets
describe
,
in
the
Indian
,
or
Arabick
expedition
of
Bacchus
:
for
that
this
Osiris
,
and
Liber
and
Dionysius
,
are
all
one
,
Nonnus
testifieth
(
in
his
Dionysiacωn
lib.
4.
)
and
that
the
ancient
Greeks
accounted
all
the
Tract
beyond
the
Mediterranean
,
India
;
is
manifest
from
that
of
Ovid
,
(
De
arte
amandi
,
lib.
1.
)
Andromedam
,
Perseus
,
nigris
portarat
ab
Indis
.
Perseus
brought
away
Andromeda
from
the
black
Indians
:
now
Andromeda
was
brought
away
from
Joppa
,
a
City
of
Phoenicia
,
(
saith
Pliny
,
l.
5.
cap.
13
&
31.
)
and
(
chap.
9.
cap.
5.
)
[
Belluae
,
cui
dicebatur
exposita
fuisse
Andromeda
,
ossa
Romae
apportata
ex
oppido
Judaeae
,
Joppe
,
ostendit
,
inter
reliqua
miracula
,
in
Aedilitate
sua
M.
Scaurus
]
[
M.
Scaurus
,
when
he
was
Edile
,
did
amongst
other
rarities
,
make
show
of
the
bones
of
that
Sea-monster
,
to
which
Andromeda
was
reported
to
have
been
expos'd
,
having
caused
them
to
be
brought
from
Joppa
a
City
of
Judaea
.
]
Having
premis'd
these
Tropological
Notes
;
let
us
compare
the
Stories
.
The
sacred
History
saith
,
that
Moses
was
exposed
in
an
Ark
upon
the
Water
,
watched
by
his
Sister
,
and
found
by
Pharaoh's
Daughter
:
The
Prophane
tells
us
,
of
Liber's
Mother
and
Nurses
,
being
with
him
at
the
Bank
of
Nile
.
Orpheus
in
hymmis
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
With
thy
Goddess-mother
,
the
venerable
Isis
wearing
black
,
with
thy
Maidennurses
at
the
Egyptian
River
.
]
At
Brasiae
in
Laconia
,
they
had
an
old
Tradition
;
that
Bacchus
,
as
soon
as
he
was
born
,
was
put
into
an
Ark
,
and
committed
to
the
Water
;
which
after-ages
(
to
give
repute
to
that
City
)
corrupted
with
the
addition
;
that
the
Ark
was
driven
by
Tides
to
their
coast
,
and
Bacchus
educated
with
them
:
whence
their
City
called
formerly
[
Oreatae
]
took
the
name
of
[
Brasiae
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
a
Verb
signifying
to
be
cast
up
with
the
tide
(
Pausanias
Laconici
.
)
In
certain
Verses
of
Orpheus
,
the
Caldean
Liber
,
is
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
Water-born
]
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
misseth
Moses
his
Name
but
one
Vowel
.
It
is
true
indeed
,
he
is
elsewhere
stiled
[
unutterable
Queen
]
but
that
proceeded
from
the
Grecians
mistake
(
expess'd
by
Alexander
Polyhistor
)
that
the
Jews
receiv'd
their
Laws
from
a
Woman
,
named
[
Mosω
]
they
conceiving
that
word
to
be
of
the
Feminine
Gender
,
as
Saphpho
,
Didω
,
&c.
whence
also
grew
that
Opinion
that
Bacchus
was
of
both
Sexes
.
Plutarch
(
de
Iside
)
reports
that
Osiris
,
while
he
was
at
Nurse
,
was
called
[
Palestinos
]
whence
could
this
Fable
rise
,
but
from
Moses
his
being
an
Hebrew
,
seeing
that
Nation
came
into
Aegypt
out
of
Palestine
.
Moses
had
two
Mothers
,
one
who
bare
him
,
another
who
adopted
him
,
and
brought
him
up
as
her
own
Son
(
Exod.
11.
10.
Act.
7.
)
no
Epithet
is
more
common
to
Bacchus
,
than
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
twice
mother'd
]
which
might
be
applyed
to
the
younger
Bacchus
the
Theban
,
because
of
his
being
sowed
in
Jove's
Thigh
,
(
yet
not
without
straining
courtesie
with
that
word
,
as
Martial
,
not
without
a
Sarcasm
,
observes
in
an
Epigram
,
I
have
elsewhere
quoted
:
)
but
could
not
be
attributed
to
the
Indian
,
upon
any
other
so
proper
Reason
,
as
that
which
our
Scripture
assigns
,
and
Secular
Historians
and
Poets
beat
so
much
upon
,
to
wit
,
his
being
brought
up
by
another
,
than
his
own
natural
Mother
:
for
which
he
was
so
famed
,
as
the
Braseans
pretended
they
could
shew
the
place
where
his
Nurses
educated
him
,
called
[
the
Garden
of
Liber
]
(
Pausanias
,
Ibid.
)
Our
Moses
[
was
a
goodly
child
]
(
Exod.
2.
1.
)
that
is
,
as
St.
Stephen
expounds
it
(
Act.
7.
20.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
exceeding
or
divinely
fair
.
]
rendred
by
Josephus
(
Antiq.
4.
5.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
of
a
dvine
form
,
and
generous
towardliness
:
]
And
brought
up
in
all
the
Learning
of
the
Egyptians
.
Diodorus
Siculus
describes
Bacchus
thus
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
lib.
5.
)
[
he
far
exceeded
others
,
in
comeliness
of
form
.
]
And
Justin
(
lib.
36.
)
Moses
thus
,
[
quem
praeter
paternae
scientiae
haereditatem
etiam
formae
pulchritudo
commendabat
]
[
the
beauty
of
his
Body
commended
him
as
well
as
that
of
the
Mind
.
]
Bacchus
is
said
(
by
Diodorus
,
lib.
3.
)
to
have
been
conveighed
unto
Nyssa
,
a
Mountain
of
Arabia
:
And
before
him
,
Homer
,
in
his
Hymns
,
had
sung
,
that
Bacchus
was
educated
in
Nyssa
,
which
he
thus
describes
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
There
is
a
certain
Hill
flourishing
with
thick
woods
,
called
Nyssa
,
in
the
confines
of
Phaenicia
,
near
the
Waters
of
Fenny
Egypt
]
The
Alexandrian
Chronicle
(
pag.
80.
)
makes
[
Nyssa
]
to
be
the
same
with
[
Sina
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
and
so
they
are
,
by
transplacing
of
Letters
,
and
change
of
a
Vowel
:
Whence
could
this
grow
,
but
from
Moses
his
flight
into
Arabia
,
and
residence
there
forty
years
,
and
the
eminency
of
Mount
Sina
in
the
sacred
Story
,
for
Gods
giving
there
the
Law
?
From
this
flight
arose
the
Fable
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
Bacchus
his
Exile
,
(
Plutar.
de
Iside
)
and
from
Moses
marching
through
the
Red
Sea
,
that
of
Nonnus
,
concerning
Liber
(
Dionysiac●n
20.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
He
went
through
the
tawny
Waves
of
the
Red
Sea
.
]
Of
Bacchus
,
Diodorus
(
out
of
Antimachus
)
lib.
3.
reports
,
That
marching
into
Arabia
,
where
he
expected
a
friendly
entertainment
,
the
King
of
Arabia
gather'd
an
host
to
destroy
him
,
and
his
Company
;
but
was
put
to
flight
by
Bacchus
.
And
(
lib.
4.
)
That
he
lead
about
an
Army
,
not
of
men
only
,
but
also
of
women
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Orpheus
stiles
Dionysius
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Lawgiver
,
and
ascribes
to
him
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
Law
of
two
Tables
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
In
the
Laws
received
from
Gods
,
which
he
received
according
to
two
sorts
of
precepts
.
]
In
the
same
place
he
mentions
Gods
making
and
ordering
all
things
after
the
method
set
down
by
Moses
,
(
i.
)
beginning
at
the
evening
and
ending
,
at
the
morning
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
Learn
how
God
framed
the
whole
order
of
Nature
,
of
one
night
and
also
one
day
.
]
The
same
Poet
gives
him
these
Epithets
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
[
horned
like
a
bull
,
bearing
horns
,
ox-horn'd
]
usually
given
to
Bacchus
,
pointing
to
those
Horn-like
Beams
of
Glory
,
flowing
from
Moses's
face
,
when
he
had
been
in
the
Mount
(
Exodus
34.
29.
)
from
hence
proceeded
the
Custom
of
drinking
in
Horns
,
at
the
Celebration
of
Bacchus
his
Rites
.
Euripides
(
in
Bacchis
)
introducing
Agave
,
and
the
rest
of
the
Bacchae
,
celebrating
Bacchus
his
Revels
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
But
one
of
them
snatching
a
javelin
smote
the
Rock
whence
flowed
the
dewy
humour
of
water
.
]
The
same
Author
,
in
the
same
place
,
mentions
the
Bacchanals
,
crowning
their
heads
with
Snakes
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
)
In
remembrance
of
the
Serpent
that
was
lifted
up
in
the
Wilderness
.
From
the
ambiguity
of
Caleb's
Name
(
which
in
common
signifies
a
Dog
)
and
his
faithful
adhering
to
Moses
,
against
the
murmurers
(
Numb.
13.
31.
)
and
when
they
would
have
stoned
him
,
(
Numb.
14.
7.
)
grew
the
Fable
of
[
Bacchus
his
Dog
]
bestowed
upon
him
by
Pan
;
a
Dog
that
had
reason
,
and
for
his
service
,
was
promoted
to
Heaven
,
as
Caleb
obtained
the
Land
of
Promise
:
Hyginus
(
Poetic
.
astron
.
tit.
Arctophylax
.
)
stiles
the
Dog-star
[
the
Syrianstar
of
Myriam
]
by
a
word
something
corrupted
:
(
but
that
's
no
new
thing
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Nonnus
(
Dionysiac●n
16.
)
mentions
Bacchus
his
Promise
,
and
therewithal
Myriam
,
the
Sister
of
Liber
,
of
Moses
,
and
the
Bunch
of
Grapes
,
which
Iearius
,
that
is
,
(
as
he
there
saith
)
Liber
his
Dog
,
Caleh
the
Dog
of
Moses
brought
from
Escol
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
thou
also
mayst
ripen
the
Grape
,
casting
a
splendor
from
thy self
upon
the
fruitful
bunch
of
Grapes
.
Euripides
describes
the
Country
,
wherein
Bacchus
settled
his
Crew
,
in
the
same
form
of
words
,
wherein
the
holy
Text
describes
the
Land
of
Canaan
,
wherein
Moses
his
people
rested
,
in
his
Bacchis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Land
flows
with
Milk
,
flows
with
Wine
,
flows
with
Honey
;
and
smells
like
the
Syrian
Libanus
.
The
Memorial
of
Myriams
taking
a
Timbrel
,
and
going
out
before
the
Women
singing
,
and
dancing
,
and
praising
Jehova
,
was
preserved
in
Bacchus
his
Frows
;
who
in
a
posture
of
Triumphers
,
with
Spears
deckt
with
Ivie
(
in
token
of
Victory
)
went
about
dancing
and
singing
[
Evohe
,
]
whence
they
were
called
[
Evantes
,
or
[
Ehovantes
]
that
is
[
Jehovantes
]
women
praising
the
Lord
]
and
Theocritus
(
Idyl
.
27.
)
mentions
their
erecting
twelve
Altars
:
whereof
,
though
he
applys
three
,
to
Semele
;
and
nine
,
to
Bacchus
:
yet
we
may
with
more
probability
conceive
them
to
have
pointed
out
the
twelve
Tribes
,
and
to
have
been
transferr'd
,
out
of
the
Story
of
Israels
passage
over
Jordan
(
where
they
erected
twelve
stones
)
into
the
story
of
their
passage
through
the
Red
Sea
,
confounded
with
the
three
Tribes
erecting
an
Altar
of
Memorial
on
the
other
side
of
Jordan
,
whereat
the
nine
Tribes
took
unjust
offence
.
Plutarch
,
(
quaestion
.
Symposiacis
,
lib.
4.
quaest.
5.
)
ascribes
to
Bacchus
the
Jewish
institution
,
of
abstaining
from
the
Flesh
of
Swine
,
Hares
,
&c.
their
carrying
of
Boughs
in
the
Feast
of
Tabernacles
;
their
using
Trumpets
and
other
Instruments
of
Musick
,
in
their
Temple
service
.
Their
High-priests
Mitre
,
Robes
,
Shooes
,
Bells
on
the
Fringe
of
his
Vest
:
There
not
using
Homage
in
their
Sacrifices
:
and
so
many
other
particulars
,
as
Symmachus
,
in
that
conference
,
tell
Lamprius
,
that
he
had
transcribed
all
those
things
,
out
of
the
Mysteries
of
the
Hebrews
.
§
7.
The
same
Author
(
de
solertia
animalium
)
interweaves
the
Story
of
Deucalion
,
with
the
mention
of
a
Dove
,
which
being
sent
out
of
the
Ark
,
by
her
returning
gave
notice
,
that
the
Flood
was
not
yet
allay'd
:
and
by
her
not
returning
,
when
she
was
sent
out
the
second
time
,
signified
that
the
Waters
were
abated
.
This
Story
of
Noah's
Ark
and
the
Flood
(
saith
Josephus
antiq.
lib.
1.
)
all
Gentile
Writers
mention
.
Berosus
the
Caldaean
,
Hieronimus
the
Egyptian
,
Muaseus
also
,
and
many
more
:
and
Nicholas
Damascenus
(
lib.
96.
)
The
History
of
Eden's
Apples
,
and
the
Serpent
,
is
manifestly
recorded
by
Hyginus
(
in
his
Poeticon
astronomic
.
titulo
serpens
.
)
That
of
Balaams
Ass
,
is
plainly
couch'd
in
his
Story
of
that
Ass
,
which
Bacchus
rode
upon
to
the
Oracle
of
Dodona
,
which
spake
with
Man's
voyce
,
and
disputed
with
Priapus
,
about
Nature
.
(
titulo
Aselli
)
And
that
of
Sampson's
conquering
the
Philistines
,
with
the
Jaw-bone
of
an
Ass
,
which
God
shewed
him
;
as
plainly
,
in
his
relation
,
how
that
Hercules
being
opprest
with
multitudes
of
Barbarians
,
and
having
spent
all
his
Arrows
,
Jove
taking
pitty
of
him
,
procured
a
great
many
Stones
to
lay
at
his
feet
,
wherewith
he
defended
himself
,
and
put
the
Barbarians
to
flight
.
(
titulo
Ergonasia
.
Menander
,
in
the
Gests
of
Ithobal
,
King
of
Tyre
(
Ahabs
Contemporary
)
speaks
of
that
Drought
that
happened
in
Ahab's
Reign
(
Joseph
.
antiquit.
l.
8.
cap.
7.
)
The
same
Author
(
contrà
Appionem
.
lib.
1.
)
sheweth
,
how
the
Truth
of
the
Jewish
Histories
was
attested
to
,
by
forreign
Writers
:
even
of
such
Nations
,
as
most
hated
and
emulated
the
Jews
:
and
produceth
the
Tyrian
Annals
,
in
confirmation
of
Solomon's
building
the
Temple
,
of
his
being
aided
therein
,
by
Hiram
;
of
his
wise
Questions
and
Answers
:
there
being
then
,
when
Josephus
wrote
,
in
the
Tyrians
hands
many
Letters
,
which
Solomon
and
Hiram
wrote
one
to
another
:
for
which
also
he
alledgeth
the
History
of
Dius
,
concerning
the
Phenicians
.
But
I
refer
my
Reader
(
for
fuller
satisfaction
in
this
point
)
to
that
excellent
Defender
of
the
Jewish
Antiquities
,
Josephus
himself
;
who
,
not
only
in
his
Discourse
against
Appron
,
but
in
his
Jewish
Antiquities
(
lib.
1.
)
prosecutes
this
Argument
:
quoting
Abydenus
,
writing
the
same
Story
,
that
Moses
doth
touching
the
Flood
.
And
Marethus
,
Berosus
,
Molus
,
Hestiaeus
,
Hieronimus
Egyptius
,
the
Phenician
Chronicles
,
Hesiod
,
Hecataeus
,
Elaricus
,
Acasilaùs
,
Ephorus
and
Nicholas
,
affirming
that
the
Ancient
Heroes
lived
1000
years
:
for
that
they
being
the
friends
of
God
,
and
using
a
more
wholesome
Diet
,
than
could
he
had
after
the
Flood
,
must
in
Reason
be
supposed
to
live
longer
than
their
Successors
:
and
besides
,
that
they
might
find
out
Arts
profitable
for
future
Generations
,
as
Astrology
,
Geometry
,
&c.
they
had
a
longer
life
bestowed
upon
them
,
seeing
it
was
not
possible
,
that
they
could
observe
the
several
Faces
of
the
Stars
,
in
less
than
six
hundred
years
;
which
space
is
therefore
called
the
great
year
of
Revolution
.
And
Abydenus
,
for
the
proof
of
Moses
his
History
of
the
building
of
the
Tower
of
Babel
.
And
Sibyl
,
for
the
Confusion
of
Languages
;
thus
speaking
,
[
When
men
were
all
of
one
Language
,
they
attempted
to
build
a
Tower
that
might
reach
up
to
Heaven
;
but
the
Gods
beat
down
the
Tower
with
Tempests
,
which
from
the
wonderful
Confusion
of
Tongues
was
called
Babel
.
]
And
Hestiaeus
making
this
mention
of
the
Plain
of
Sinar
,
[
The
Priest
who
escaped
,
sacrificed
to
Jove
,
in
the
Vale
of
Sinar
,
and
the
Language
of
men
being
confounded
,
they
began
to
inhabit
divers
parts
of
the
World
.
]
But
I
am
weary
of
transcribing
:
consult
Josephus
:
and
Eusebius
(
de
praeparatione
Evangelica
,
lib.
9.
cap.
1.
)
whose
title
is
[
that
many
forreign
Writers
have
admired
the
Jewish
Nation
]
(
Cap.
2.
)
The
Testimony
of
Haecateus
:
]
(
Cap.
3.
)
[
The
Testimony
of
Clearchus
to
Jewish
Antiquities
:
]
(
Cap.
4.
)
That
many
forinsick
Authors
agree
with
the
Truth
of
the
Hebrew
History
.
CHAP.
X.
The
Adversaries
forced
upon
very
great
Disadvantages
to
their
own
Cause
,
by
reason
that
they
could
not
for
very
shame
resist
the
Evidences
,
brought
in
defence
of
sacred
History
.
§
1.
Christ
accused
of
working
by
the
Prince
of
Devils
:
that
Accusation
withdrawn
in
open
Court
:
and
this
Plea
put
in
against
him
,
that
he
made
himself
a
King
,
and
therefore
was
an
Enemy
to
Caesar.
§
2.
Petty
Exceptions
rebound
upon
the
heads
of
their
Framers
.
§
3.
The
Modern
Scepticks
half-reasons
too
young
,
to
grapple
with
old
Prescription
.
§
4.
Christ's
Works
,
God's
Seal
to
his
Mission
.
§
5.
The
present
Age
as
able
to
judge
of
the
Nature
of
those
Works
,
as
that
was
,
wherein
they
were
done
.
§
6.
Aheistical
exceptions
against
particular
points
of
Religion
,
an
Hydra's
head
;
yet
they
all
stand
upon
one
neck
,
and
may
be
cut
off
at
one
blow
,
by
proving
the
Divine
original
of
Religion
.
§
1.
THese
are
all
the
kinds
of
Testimonies
,
that
Matters
of
Fact
are
capable
off
:
and
so
full
and
impartial
;
as
,
I
am
sure
,
our
Modern
Disputers
cannot
produce
the
like
,
for
the
probat
of
any
Matters
of
Fact
,
except
those
which
we
have
account
of
in
the
Gospel
.
I
might
therefore
here
conclude
:
But
that
I
may
leave
the
Sceptick
without
,
not
only
all
possibility
of
Reply
,
but
of
Excuse
,
for
his
Pertinacy
,
(
if
he
hath
the
face
to
question
the
validity
of
this
Argument
)
I
shall
add
this
weighty
Consideration
.
That
the
Adversaries
of
the
Christian
Religion
,
in
their
discoursing
upon
that
Subject
,
were
put
upon
exceeding
great
inconveniencies
,
meerly
upon
this
Reason
,
because
they
could
not
(
for
very
shame
)
resist
those
Evidences
were
brought
,
in
defence
of
the
Evangelical
History
.
To
begin
with
the
Jewish
,
we
find
the
chief
of
them
consulting
,
what
they
should
do
to
hinder
the
Progress
of
the
Gospel
,
when
they
saw
such
notable
Miracles
effected
by
Christ
and
his
Disciples
,
as
could
not
be
denyed
:
and
fore
saw
,
that
the
whole
World
would
run
after
them
,
if
some
stop
were
not
put
to
this
rowling
Stone
.
The
first
Obstacle
they
lay
in
its
way
,
was
the
calumniation
of
those
great
Works
,
as
being
done
not
by
the
Finger
of
God
,
but
the
Hand
of
Beelzebub
.
But
whatever
Prestigiator
was
read
of
in
any
History
,
so
qualified
as
Christ
was
?
the
Institutor
of
a
Society
,
accomplish'd
with
all
Gravity
and
Virtue
;
a
Praeceptor
of
most
sincere
and
true
Doctrine
(
as
Eusebius
challengeth
the
Pagan
Objectors
(
Demonst.
Evang.
3.
8.
)
The
only
colour
of
a
proof
they
bring
for
this
(
for
their
Fables
,
of
Christ's
going
into
Aegypt
to
learn
Magick
,
of
his
having
the
Tetragrammaton
sown
in
his
Thigh
,
have
not
the
least
shew
of
Probability
)
was
the
seeming
Contradiction
betwixt
the
Law
of
Moses
and
of
Christ
,
it
being
on
all
hands
confess'd
,
that
Moses
was
sent
of
God
,
and
assisted
in
the
Wonders
he
wrought
(
in
confirmation
of
his
Mission
)
by
a
Divine
Power
:
and
therefore
what
Christ
did
,
in
proof
of
his
Doctrine
,
must
needs
be
(
as
they
blasphem'd
)
by
a
Diabolical
.
But
when
he
attempts
(
at
the
araignment
of
our
Saviour
,
and
his
Protomartyr
)
to
prove
Christ's
Doctrine
opposite
,
to
that
of
Moses
(
by
suborning
Witnesses
,
to
alledge
many
things
in
the
New
,
looking
a
squint
upon
the
Old
Testament
)
these
two
,
upon
examination
,
prove
better
friends
,
and
agree
better
with
one
another
,
than
the
Witnesses
do
among
themselves
:
whose
allegations
destroy
one
another
,
while
they
are
combining
to
prove
the
Gospel
destructive
to
the
Law
;
and
in
conclusion
,
after
they
have
left
no
stone
unturn'd
,
they
are
not
able
to
make
good
one
Instance
of
any
such
Doctrine
.
And
thus
,
while
the
Jew
cannot
,
while
he
dares
not
,
deny
the
doing
of
the
Works
,
the
Delivery
of
the
Doctrine
(
they
were
so
manifest
)
but
is
forc'd
,
(
if
he
will
not
,
let
the
Gospel
wholly
alone
)
to
enter
this
Plea
,
he
runs
himself
upon
the
inconveniency
,
of
being
manifestly
baffled
,
and
nonsuted
in
open
Court
:
Insomuch
,
as
(
for
all
his
boasting
,
when
he
put
on
that
Armour
)
he
dares
not
trust
to
it
,
in
the
pitch'd
Field
,
has
not
the
heart
to
mutter
one
word
before
Pilate
,
of
Christ's
casting
out
Devils
by
Beelzebub
:
though
could
he
have
made
such
a
charge
but
probable
,
it
would
have
administred
to
him
a
more
plausible
occasion
of
putting
Christ
to
death
,
(
both
in
respect
of
the
Law
of
Moses
and
Caesar
)
than
that
which
he
was
,
at
last
pinch
,
forc'd
to
take
up
,
viz.
[
he
said
he
was
king
of
the
Jews
.
]
A
Plea
which
,
of
all
other
,
the
Jew
would
not
have
stood
upon
;
had
not
Malice
over-clouded
his
Intellect
,
and
prompted
him
to
snatch
up
,
in
a
rage
,
that
weapon
to
offend
Christ
with
,
which
(
otherwise
)
he
could
not
but
forethink
,
the
Gospel
would
take
up
in
defence
of
the
Truth
of
its
History
,
and
Delivery
of
that
Doctrine
,
which
is
the
very
Soul
of
our
Religion
[
He
said
he
was
king
of
the
Jews
,
]
that
is
,
King
Messias
,
the
great
Prophet
that
was
to
come
into
the
World
.
This
is
proved
to
the
Christians
hand
,
in
open
Court
;
Christ
is
called
to
make
a
good
Confession
of
it
,
before
Pontius
Pilate
.
Pilate
causes
this
Indictment
to
be
writ
in
Capital
Letters
,
in
Hebrew
,
Greek
and
Latin
(
for
all
to
read
)
over
his
Cross
;
as
the
Crime
,
of
which
he
was
accused
,
and
for
which
he
suffered
[
Jesus
of
Nazareth
king
of
the
Jews
.
1.
This
is
enough
to
evince
the
Truth
of
the
Gospel
,
as
to
Matter
of
Fact
and
Delivery
of
Doctrine
;
that
the
Church
hath
not
feigned
this
story
,
that
Christ
really
gave
out
himself
to
be
that
Person
,
that
the
Gospel
reports
him
to
be
:
for
in
saying
,
he
was
King
of
the
Jews
(
in
the
common
sence
of
that
Age
,
and
in
the
Notion
of
King
Messiah
)
Christ
said
,
he
was
born
of
the
Virgin
,
of
the
Lineage
of
David
,
born
in
Bethlehem
,
fled
into
Aegypt
,
educated
in
Nazareth
,
convers'd
in
Galilee
,
made
the
lame
to
leap
as
an
Hart
,
made
the
Eyes
of
the
blind
to
see
out
of
obscurity
;
was
anointed
of
God
to
be
that
great
Prophet
,
whom
all
are
to
hear
;
that
Seed
of
the
woman
,
that
was
to
break
the
Serpents
head
:
the
Desire
of
all
Nations
;
that
unknown
God
;
whom
the
Gentiles
ignorantly
worship'd
;
that
Judean
King
,
who
was
to
subdue
all
Kings
Scepters
to
his
.
2.
Can
it
be
imagin'd
,
that
one
who
pretended
to
this
Title
,
would
come
with
his
Thumbs
in
his
Mouth
,
and
not
demonstrate
his
Right
to
it
,
by
doing
such
stupendious
Works
,
as
could
not
be
effected
,
but
by
Divine
Power
;
(
seeing
all
pretenders
to
the
Messiaship
,
both
before
and
after
him
made
show
of
working
Miracles
,
in
confirmation
of
their
Pretensions
;
)
and
not
exercise
that
Office
,
he
affirmed
he
came
into
the
World
to
manage
,
by
giving
out
his
Royal
Law
,
by
publishing
his
heavenly
Doctrine
.
3.
What
Works
,
what
Doctrine
,
was
ever
father'd
upon
Christ
,
so
well
becoming
that
Title
,
so
like
to
sting
the
carnal
and
blinded
Jews
,
to
grate
upon
the
proud
and
envious
Pharisee
,
to
offend
that
Generation
that
opposed
him
;
as
that
whereof
the
Gospel
giveth
us
an
account
?
By
what
other
Works
but
those
,
could
Pilate
be
so
far
(
conscientiâ
Christianus
,
as
Tertullian
stiles
him
)
convinc'd
in
judgement
,
that
Jesus
was
indeed
(
what
the
Jews
accused
him
to
say
he
was
)
the
King
of
the
Jews
;
as
he
could
not
by
their
solicitations
,
be
perswaded
to
alter
the
first
Inscription
?
What
Doctrine
but
that
could
,
upon
trial
,
have
been
found
so
holy
and
blameless
,
as
Christ's
most
malicious
and
cunning
enemies
,
could
not
suggest
one
tittle
of
it
,
to
a
Judge
,
partial
enough
on
their
side
,
that
he
could
find
any
fault
in
?
St.
Paul
therefore
had
reason
to
call
that
[
a
good
Confession
]
which
Christ
made
before
Pontius
Pilat
,
and
to
urge
it
upon
Timothy's
Conscience
,
in
that
charge
he
gives
him
,
to
observe
the
Canon
of
Doctrine
and
Life
,
propounded
in
that
Epistle
:
as
being
that
Doctrine
of
Christ
,
which
he
confirm'd
by
working
of
Miracles
before
the
people
:
and
by
confessing
himself
,
before
Pilat's
Tribunal
to
be
King
of
the
Jews
.
And
so
much
more
infatuated
did
the
Jews
appear
,
in
procuring
(
by
the
Plea
they
enter'd
against
him
)
the
publication
of
this
Title
,
in
the
ears
of
Jews
,
Romans
and
Grecians
:
which
as
it
comprehends
the
Sum
of
the
Christian
Faith
,
so
it
is
the
Touchstone
of
all
Works
and
Doctrines
father'd
upon
Christ
;
and
clearly
evinceth
the
Truth
of
Evangelical
History
,
if
we
compare
what
it
delivers
,
with
what
the
Prophets
foretel
the
King
of
the
Jews
was
to
say
and
do
.
§
2.
These
were
their
studied
and
unanimous
Pleas
against
Christ
:
they
had
some
Extempore
ones
,
and
,
as
it
were
,
the
Opinions
of
private
Doctors
.
I
will
but
glance
at
these
.
When
the
Resurrection
is
preach'd
,
the
Pharisee
Applaudes
,
the
Sadducee
derides
:
when
Christ
preacheth
the
paying
of
Tribute
,
the
Herodians
approve
,
the
Pharisees
oppose
.
What
means
this
snarling
of
the
Dogs
,
but
that
such
bones
were
thrown
amongst
them
?
Some
alledge
,
[
that
no
man
knows
whence
the
Messias
comes
,
]
and
therefore
concludes
,
that
Jesus
was
not
he
;
they
knowing
,
that
he
came
out
of
Nazareth
,
and
having
converse
with
his
Mother
,
his
Brethren
,
and
Sisters
.
Others
affirm
that
[
the
Christ
was
to
come
out
of
Bethlehem
;
]
and
that
therefore
the
Son
of
Mary
was
not
he
,
being
of
so
obscure
an
Extract
,
such
a
Terrae
filius
,
as
no
man
knew
whence
he
came
.
Besides
the
manifest
Contradiction
whereby
those
Adversaries
to
Christ
trip
up
one
anothers
heels
,
here
are
the
manifest
Prints
of
Christ's
twofold
Generation
;
one
as
God
eternal
,
of
his
Father
,
which
none
can
declare
;
another
temporal
,
of
the
Substance
of
his
Virgin-Mother
.
And
of
two
material
Passages
in
the
History
of
Christ
,
pointed
at
by
the
Prophets
,
and
infallibly
conducting
us
to
the
places
,
where
we
are
to
look
for
the
Messias
;
to
wit
,
at
Bethlehem
,
as
to
his
so
obscure
Birth
,
as
it
was
hardly
taken
notice
of
:
and
at
Nazareth
,
as
the
place
of
his
Education
,
and
constant
residence
of
his
fleshly
Relations
.
But
these
are
but
slight
Inconveniencies
,
which
the
Jew
drew
upon
himself
,
by
chusing
rather
to
betake
himself
to
these
kind
of
Exceptions
,
than
to
oppose
the
Truth
of
the
Narrative
;
in
comparison
of
those
mortal
Wounds
,
he
hereby
,
gave
his
Cause
,
and
might
have
avoided
:
if
he
had
but
dar'd
,
to
have
chosen
that
ground
.
1.
Had
he
excepted
against
the
Truth
of
the
History
,
and
could
have
gotten
the
better
there
;
he
had
been
absolute
Master
of
the
Field
:
could
he
,
for
shame
,
have
denyed
the
doing
of
the
Miracles
,
the
Doctrine
delivered
would
not
have
been
able
to
stand
out
against
his
assaults
,
who
would
have
followed
a
Doctrine
,
so
repugnant
to
all
mens
carnal
interest
,
so
far
above
all
humane
Reason
;
had
not
God
given
it
out
,
under
his
own
Hand
and
Seal
;
without
which
Testimony
of
Christ's
Mission
from
Heaven
,
he
would
but
have
been
,
as
a
private
man
:
and
his
word
of
no
more
than
(
nay
,
not
so
much
as
)
the
Doctrine
of
the
Scribes
and
Pharisees
:
for
they
sate
in
Moses's
Chair
,
and
could
shew
Gods
ordinary
Commission
:
and
therefore
if
they
could
have
invalidated
Christ's
extraordinary
Call
,
they
needed
not
have
feared
,
that
his
Word
would
have
been
taken
before
theirs
.
Now
what
shorter
or
clearer
way
could
they
possibly
have
proceeded
in
,
to
make
void
Christ's
Commission
(
even
to
all
mens
satisfaction
)
than
by
proving
,
that
those
great
Works
,
which
are
reported
of
him
,
were
not
done
by
him
,
had
that
been
feasible
?
Again
,
could
they
have
proved
,
that
he
did
not
preach
such
Doctrine
,
as
the
Gospel
presents
;
the
Miracles
would
have
wheel'd
about
to
them
,
and
have
proved
as
good
a
defence
of
Pharisaism
,
as
they
are
(
as
the
Case
now
stands
)
of
Christianity
.
If
it
had
not
been
so
famously
known
what
Christ
preach'd
;
as
they
could
not
deny
,
nor
pervert
his
Doctrine
;
they
might
have
father'd
their
own
,
upon
him
:
and
have
alledged
the
Miracles
wrought
by
him
,
in
confirmation
of
it
.
Had
not
the
Jew
wanted
face
or
courage
to
fall
on
here
,
he
could
not
have
wanted
men
:
their
love
to
sin
,
and
priding
themselves
in
the
Covenant
of
Peculiarity
,
would
have
furnish'd
him
with
whole
Legions
of
Voluntiers
;
besides
those
he
might
have
prest
with
Bribes
(
as
he
did
the
Witnesses
and
Souldiers
)
to
make
a
breach
upon
the
Truth
of
Gospel-history
:
had
not
that
attempt
been
looked
upon
as
desperate
,
upon
what
other
imaginable
account
can
it
be
,
that
he
sneaks
about
the
Shore
,
where
,
ever
and
anon
,
he
either
runs
on
ground
,
or
splits
against
the
Rocks
,
and
makes
such
miserable
Shipwrack
of
his
Reputation
?
Why
avoids
he
the
open
Sea
,
and
dare
not
encounter
the
Gospel
there
,
where
,
if
he
can
put
her
to
the
worst
,
all
's
his
own
?
Can
any
thing
stand
in
his
way
,
but
cowardise
,
and
the
desperateness
of
the
adventure
?
It
is
reported
of
the
northern
Augustus
,
the
great
Gustavus
,
that
he
seldom
brought
into
the
Field
an
Army
of
above
10000
men
,
(
but
those
veteranes
and
experienc'd
Solders
)
chusing
rather
to
animate
a
well-set
,
than
a
corpulent
and
bulkie
Body
.
Such
was
Christ's
Army
of
Martyrs
,
whereby
he
subdued
the
World
to
the
belief
of
the
Gospel
,
and
so
formidable
to
the
Jew
,
as
he
despaired
to
break
its
ranks
,
with
all
the
force
he
could
raise
.
Methinks
I
hear
him
thus
discoursing
with
himself
:
[
Should
I
say
,
this
or
that
Passage
in
the
History
of
Christ
,
is
a
forgery
?
I
could
have
Seconds
more
than
a
good
many
;
I
could
levy
more
Legions
,
to
employ
in
that
service
,
than
the
Gospel
hath
Squadrons
,
to
defend
its
Truth
:
But
alas
mine
would
be
as
so
many
droves
of
Sheep
,
led
up
against
Lyons
:
Those
that
she
hath
are
faithful
,
and
tried
veterane
Soldiers
,
Eye
and
Ear-witnesses
of
what
was
done
and
said
;
and
the
greatest
part
of
them
prest
(
at
first
)
against
the
natural
inclination
of
their
will
,
against
the
Religion
of
their
Country
,
to
be
on
her
side
(
and
such
in
this
case
will
do
best
service
)
meerly
by
such
Conviction
,
as
they
are
not
able
to
withstand
.
It
grieved
them
to
hear
and
see
such
things
;
but
such
is
the
Evidence
,
whereby
they
commend
themselves
to
the
Consciences
of
all
,
that
see
or
hear
them
,
as
they
cannot
be
flattered
,
threatned
,
excommunicated
,
reason'd
into
a
denyal
of
them
.
Who
can
I
muster
up
,
that
will
not
be
as
Grashoppers
,
in
the
eyes
and
hands
of
such
Gyants
?
the
greatest
part
of
those
I
can
rally
,
being
such
,
as
were
out
of
the
way
,
when
the
things
,
under
debate
,
were
done
;
the
rest
such
,
as
all
know
to
be
my
own
Creatures
:
but
the
worst
is
,
when
they
come
to
charge
,
they
will
not
be
kept
in
any
Order
,
but
fall
foul
upon
one
another
,
and
be
in
as
many
different
Tales
,
as
they
are
Persons
.
I
must
therefore
let
the
Gospel
alone
,
as
to
the
Truth
of
its
History
(
which
sails
with
so
strong
a
gale
,
as
it
were
desperate
fool-hardiness
,
to
affront
it
,
directly
:
)
I
will
rather
try
,
what
can
be
done
by
Consequences
;
I
will
give
it
Sea-room
to
sail
by
,
perhaps
I
may
espie
something
,
in
the
works
done
,
that
may
make
men
suspect
,
they
are
not
the
Finger
of
God
;
something
,
in
the
doctrine
delivered
,
that
may
argue
it
not
to
come
from
Heaven
:
but
as
to
the
doing
of
the
Works
,
the
Delivery
of
the
Doctrine
,
they
are
so
manifest
,
as
it
were
madness
to
oppose
the
Report
.
]
This
is
the
plain
English
of
the
Jew's
behaviour
,
in
his
opposing
the
Gospel
.
§
3.
Another
irrepairable
loss
he
hath
sustain'd
,
to
the
disparagement
of
his
Cause
,
(
by
permitting
the
History
of
the
Gospel
to
pass
currant
,
through
the
first
Age
,
without
any
offer
of
his
opposition
)
is
,
that
he
hath
hereby
deprived
himself
,
and
his
friends
,
of
the
advantage
of
playing
an
After-game
.
Had
he
boldly
calumniated
the
Truth
of
the
Story
,
something
might
have
stuck
,
that
might
have
rendred
it
less
credible
,
and
afforded
its
Adversaries
,
in
after-ages
,
some
colourable
appearance
against
it
:
but
now
,
he
that
lived
upon
the
place
(
and
narrowly
watched
,
for
Christ's
halting
:
for
the
faultring
of
the
Pen
of
the
sacred
Scribes
)
having
nothing
to
say
against
these
Matters
of
Fact
,
has
wholly
disappointed
,
and
bereav'd
succeeding
Generations
of
all
possible
Pleas.
[
Orpheum
Poetam
docet
Aristoteles
nunquam
fuisse
,
&
hoc
Orphicum
Carmen
Pythagorici
ferunt
cujusdam
fuisse
Cecropis
]
(
Cotta
in
Cicer.
de
natura
deorum
,
l.
1.
)
Aristotle
taught
,
that
there
never
was
any
such
Poet
as
Orpheus
;
and
the
Pythagoreans
report
,
that
the
Poem
that
goes
under
the
name
of
Orpheus
,
is
the
work
of
Cecrops
.
But
both
he
any
they
were
too
young
,
to
gain
upon
the
World's
Faith
,
that
had
been
grounded
upon
the
former
,
ancient
,
and
universal
Tradition
,
(
that
there
was
such
a
Poet
,
and
that
the
Verses
that
go
under
his
name
,
are
his
.
)
Let
the
Sceptick
,
if
he
can
,
produce
one
single
Testimony
,
of
that
validity
,
that
these
against
Orpheus
are
,
against
the
blessed
Jesus
.
How
then
can
our
Modern
Atheist
think
,
his
silly
and
importune
Quarrels
,
against
the
Evangelical
History
,
are
of
any
Validity
with
intelligent
Persons
?
his
Quarrels
now
,
in
the
end
of
the
World
,
sixteen
hundred
years
too
young
,
to
bear
witness
against
that
,
which
its
Contemporaries
had
not
the
face
to
deny
?
If
Jephtha's
Replie
to
the
King
of
Ammon
(
demanding
of
him
to
restore
the
Towns
,
which
Israel
had
taken
from
that
Crown
,
at
their
coming
out
of
Aegypt
,
three
hundred
years
before
this
demand
:
)
[
Why
did
you
not
recover
them
all
that
while
?
]
(
Jud.
11.
26.
)
be
grounded
,
as
Civilians
say
,
upon
Principles
of
natural
Honesty
.
(
Grotius
de
jure
2.
4.
)
2.
If
Isocrates
his
Plea
against
resigning
up
their
right
in
Messina
,
(
drawn
from
the
Spartans
,
having
had
the
uninterrupted
possession
thereof
,
from
before
the
erection
of
the
Persian
Empire
,
and
the
building
of
the
greatest
part
of
the
Grecian
Cities
)
be
grounded
upon
the
general
Sentiment
of
all
men
[
That
Possession
confirm'd
by
long
Prescription
is
as
good
as
inheritance
]
(
Isocrat
.
Archidamus
,
pag.
287.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
And
so
valid
,
as
to
dispute
against
it
,
is
branded
by
Historians
,
as
meer
babling
and
beating
the
Air.
(
Tacitus
annal.
6.
)
Among
whom
do
these
novel
Disputers
against
the
Truth
of
Gospel-History
(
after
the
Prescription
of
so
many
hundreds
of
years
)
think
their
Allegations
will
be
of
any
force
;
but
persons
that
have
renounc'd
all
Principles
of
Reason
,
Equity
,
Humanity
,
Polity
,
and
common
Sence
?
I
would
therefore
advise
them
to
bespeak
themselves
an
Audience
,
in
the
Sister-hood
of
tatling
Gossips
and
silly
Women
;
who
are
not
able
to
comprehend
the
weight
of
that
sharp
retort
of
St.
Austin
.
[
restat
,
ut
ipsi
velint
esse
testes
de
Christo
,
qui
sibi
auferunt
meritum
sciendi
quid
loquatur
,
loquendo
quod
nesciunt
.
]
(
August
.
tom.
4.
pag.
162.
de
consensu
Evang.
1.
8.
)
[
It
remains
,
that
we
take
those
mens
Testimony
of
Christ
,
who
by
speaking
those
things
which
they
are
ignorant
of
,
deprive
themselves
of
the
benefit
of
knowing
what
to
speak
:
]
while
I
lay
open
the
mortal
Wounds
,
which
the
Jew
,
his
not
daring
to
deny
the
Matter
of
Fact
,
hath
given
his
Brother
in
iniquity
,
the
Gentile
Philosopher
;
who
having
so
much
Reason
,
as
to
think
it
unreasonable
,
that
he
,
who
was
not
an
Eye-witness
,
should
except
against
the
Evidence
of
Eye-witnesses
,
touching
those
things
,
which
Eye-witnesses
(
and
as
great
enemies
to
the
Gospel
,
as
himself
)
had
not
been
able
to
make
any
substantial
exception
against
;
was
forc'd
to
grant
the
Truth
of
the
History
,
and
had
nothing
left
worthy
of
a
Philosopher
,
to
object
but
this
,
§
4.
That
the
Works
Christ
did
,
did
not
speak
him
to
be
God
,
but
only
a
good
Man
,
and
familiar
with
the
Gods
(
by
converse
with
whom
,
he
learn'd
the
Art
,
or
obtain'd
the
Power
,
of
working
Miracles
)
I
use
this
Dis-junctive
,
because
Porphyrie
held
the
faculty
of
doing
Miracles
,
may
be
attain'd
by
Art
,
but
Jamblychus
will
have
it
,
the
free
gift
of
God
,
bestowed
on
those
that
are
most
conformable
to
,
and
conversant
with
him
,
exploding
all
Arts
tending
that
way
,
as
Diabolical
,
(
as
Ficinus
ex
Jamblicho
de
mysteriis
relates
,
pag.
78
,
79.
&c.
)
.
But
let
them
dissent
or
agree
,
as
they
please
,
that
the
stupendious
Works
of
Christ
were
the
effects
of
Divine
Magick
,
and
such
as
he
could
not
have
wrought
,
had
not
God
been
with
him
,
was
confest
by
the
unanimous
consent
of
all
the
Philosophical
Opponents
of
the
Christian
Faith
,
who
all
subscribed
to
that
of
Porphyrie
[
Porphyrius
dixit
Christum
summè
religiosum
,
immortali
animâ
post
corpus
incedere
,
animâ
sapientiae
,
gratiâ
,
honore
affectâ
,
d●●s
carâ
,
&c.
]
(
Euseb.
demonstr.
Evang.
3.
8.
)
[
Who
said
that
Christ
was
a
very
religious
Person
,
and
subsisted
after
bodily
death
in
an
immortal
soul
;
a
soul
exalted
to
honour
,
for
the
sake
of
that
wisdom
it
was
indowed
with
:
dear
to
the
Gods
,
&c.
]
Only
they
excepted
against
the
Miracles
,
as
no
▪
sufficient
Indications
of
Christ's
Deity
:
[
nec
u●●s
competentibus
signis
tan●●
Majestatis
indicia
clarescunt
,
quoniam
larvalis
illa
purgatio
,
debilium
curae
,
reddita
vita
defunctis
,
haec
&
alia
si
cogites
Deo
parva
sunt
:
]
(
August
.
Volusian
.
Epist.
2.
)
[
It
appears
not
by
any
competent
signs
of
a
Divine
Majesty
attending
him
,
that
your
Jesus
was
God
:
for
his
casting
out
of
Devils
,
his
curing
the
sick
,
his
restoring
the
dead
to
life
,
(
if
these
and
other
strange
things
done
by
him
be
duly
weighed
)
are
too
mean
for
him
to
manifest
his
glory
by
,
whom
you
stile
the
Lord
and
Governour
of
the
Universe
,
]
said
the
Gentile
Philosophers
,
in
that
Conference
,
of
which
Volusianus
gave
St.
Austin
an
Account
.
I
will
not
so
far
anticipate
my
intended
discourse
about
Christ's
Miracles
,
as
here
to
give
a
full
Answer
to
this
Argument
,
but
only
glance
at
that
which
St.
Austin
returns
him
,
[
It
's
true
indeed
,
such
things
as
these
have
been
done
by
men
.
Elias
and
Elisha
raised
the
dead
(
1
Reg.
17.
22.
2
Reg.
4.
36.
)
but
whether
the
Heathen
Magicians
ever
raised
any
from
death
,
let
them
inquire
,
who
will
needs
maintain
Apuleius
did
so
,
contrary
to
that
defence
himself
makes
,
against
the
imputation
of
that
,
as
a
Crime
.
To
be
sure
,
in
his
being
born
of
a
Virgin
,
in
his
raising
himself
from
death
,
in
his
Ascension
into
Heaven
he
out
did
all
men
.
And
he
that
thinks
these
things
too
mean
for
God
,
I
cannot
tell
what
he
can
expect
more
;
except
he
thinks
Christ
should
have
done
such
things
,
as
are
inconsistent
with
his
being
made
Man
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
,
and
all
things
were
made
by
him
:
Ought
he
,
therefore
,
being
made
Man
,
to
have
made
another
World
,
to
convince
men
that
he
was
he
,
by
whom
the
World
was
made
?
But
a
greater
than
this
,
or
one
equal
to
this
,
could
not
have
been
made
in
this
World
:
and
had
he
either
made
another
World
out
of
this
;
the
making
of
that
would
have
been
no
evidence
to
the
Inhabitants
of
this
,
(
for
it
would
have
been
out
of
their
sight
)
or
a
less
World
than
this
,
in
this
;
the
Sceptick
would
have
had
the
same
objection
,
that
it
was
less
than
became
God
to
make
:
seeing
therefore
it
was
not
meet
he
should
make
a
new
World
,
he
made
new
things
in
the
old
World
;
his
Virgin-birth
,
his
Resurrection
,
and
Ascension
,
are
works
of
greater
Power
,
perhaps
,
than
making
the
World
:
If
here
they
answer
,
that
they
do
not
believe
these
things
:
what
shall
we
do
with
such
men
,
as
contemn
the
least
,
and
dis-believe
the
greatest
of
his
Miracles
?
They
believe
he
raised
the
dead
,
because
that
hath
been
done
by
others
,
and
that
's
too
mean
for
God
:
his
taking
Flesh
of
a
Virgin
,
and
lifting
it
up
from
death
unto
eternal
Life
above
the
Heavens
,
is
therefore
not
believed
,
because
no
man
ever
did
it
;
and
its
fit
for
God
to
do
.
]
To
return
to
our
Heathen
Philosophers
.
The
Reason
they
gave
why
they
thought
those
things
reported
of
Christ
in
the
Gospel
,
not
clear
enough
evidences
of
his
Deity
,
was
because
some
of
those
amongst
themselves
,
who
were
reputed
most
holy
Men
,
had
done
the
like
things
;
and
therefore
Christ
,
being
a
very
wise
and
holy
Person
,
and
who
convers'd
intimately
with
God
,
might
obtain
that
favourable
Gift
at
the
bountiful
hand
of
Heaven
.
What
an
infinite
disparity
,
both
in
respect
of
the
things
done
,
and
the
credibility
of
the
stories
,
there
is
betwixt
the
Works
of
Christ
and
their
Magi
,
will
be
discust
in
its
proper
place
:
I
am
now
only
to
shew
,
what
inconvenience
the
Learned
Gentile
was
put
upon
,
while
he
is
forc'd
upon
making
this
Exception
;
as
not
having
the
face
to
deny
the
Matters
of
Fact
.
1.
By
the
Evidence
of
Christ's
great
Works
,
he
is
convinc'd
that
Christ
was
a
good
an
holy
Man
;
for
none
but
such
were
privileged
with
a
Power
of
doing
such
Works
,
as
he
did
.
By
the
same
Evidence
he
must
confess
that
Christ
is
God
,
for
he
profest
himself
to
be
one
,
with
,
and
equal
to
the
Father
:
and
[
a
good
man
will
not
lye
.
]
2.
Again
,
if
Christ
were
an
holy
Man
,
and
by
his
Holiness
had
attain'd
the
Magick
Art
,
he
would
have
communicated
the
Principles
of
that
Art
to
others
:
for
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
[
a
good
man
is
a
common
good
;
]
communicative
of
his
profitable
knowledge
.
The
Pagan
here
,
was
driven
to
this
Reply
:
That
Christ
did
write
Books
of
the
Magick
Art
,
and
dedicated
,
and
delivered
them
to
St.
Peter
and
Paul
.
They
could
not
(
saith
St.
Austin
)
have
pitch'd
upon
a
more
ridiculous
answer
;
the
falshood
thereof
laying
open
to
the
youngest
Catechumen
;
who
can
tell
these
gray-beards
,
that
Christ
was
ascended
into
Heaven
,
before
St.
Paul
became
his
Disciple
.
But
they
had
seen
the
Memories
of
those
two
Apostles
celebrated
together
,
and
had
heard
them
spoken
of
as
the
prime
Apostles
(
the
one
of
the
Circumcision
,
the
other
of
the
Incircumcision
)
and
therefore
they
joyn'd
them
in
this
Fable
,
as
the
likeliest
persons
,
by
whose
hands
Christ
might
diffuse
the
Principles
of
the
Magick
Art
,
through
the
World
,
of
Jew
and
Gentile
.
Or
they
might
take
up
this
Conceipt
,
from
the
Helcesaitae
,
of
whom
Eusebius
thus
writeth
:
[
St.
Origen
.
in
Psal.
80.
mention'd
a
kind
of
Hereticks
,
called
Helcesaitae
,
who
gave
out
that
they
had
a
Book
,
which
fell
down
from
Heaven
,
which
who
so
heard
and
believed
the
doctrine
thereof
,
should
receive
an
otherwise
Remission
of
sins
,
than
that
which
Christ
dispensed
.
]
This
should
be
a
Book
of
Magick
by
that
Title
in
Justinian's
Codex
[
de
maleficis
&
mathematicis
o●
Incantationes
quibus
utebantur
]
where
,
amongst
others
,
that
Heresie
of
the
Helcesaitae
is
condemned
(
Euseb.
hist.
lib.
6.
cap.
31.
§
5.
But
the
mischief
of
mischiefs
,
that
the
Jew
has
brought
upon
his
own
,
and
his
fellows
Causes
(
in
his
not
being
able
to
resist
the
Truth
of
the
Evangelical
History
,
)
is
this
,
That
hereby
he
has
afforded
the
Christians
of
this
last
Age
,
an
even
ground
to
play
with
them
upon
,
at
all
other
Weapons
,
in
all
the
remaining
Controversies
,
touching
that
Subject
.
1.
It
being
confest
,
that
the
Doctrine
of
the
Gospel
was
deliver'd
by
Christ
and
his
Apostles
,
and
witnessed
to
,
by
such
wonderful
Works
as
are
therein
reported
:
for
the
determining
of
this
Question
,
whether
those
Works
are
truly
and
properly
Miracles
,
and
sufficient
indications
,
that
the
perpetrators
of
them
,
were
commission'd
by
God
(
as
his
Embassadors
)
to
treat
with
man
?
we
of
this
Age
are
every
way
as
well
instructed
as
they
that
were
(
or
as
we
our selves
could
have
been
,
had
we
been
)
Eye-witnesses
of
them
;
whether
Pompey
or
Caesar
had
the
better
Cause
?
(
it
being
supposed
that
Antiquity
has
given
us
the
true
state
of
it
)
may
as
well
(
and
perhaps
more
impartially
)
be
resolved
by
Modern
Civilians
,
than
by
Cato
or
Cicero
;
though
there
may
be
more
danger
of
mistake
in
resolving
this
Case
,
than
ours
;
for
the
precise
Rules
that
Lawyers
are
,
in
that
case
,
to
proceed
by
,
are
not
the
universal
Maximes
of
Right
,
but
as
they
are
confin'd
,
limited
,
and
manacled
by
the
then
Laws
of
the
Roman
State
,
where
that
might
have
been
just
or
unjust
,
two
thousand
years
ago
,
that
would
be
the
quite
contrary
now
,
(
in
respect
of
those
mutations
have
,
in
the
interim
,
befaln
their
Politicks
:
)
But
,
in
our
Case
,
we
are
to
walk
,
by
standing
and
fixed
Principles
in
Nature
,
of
eternal
Verity
:
nothing
can
be
a
Miracle
,
or
not
a
Miracle
now
,
that
would
not
have
been
so
,
three
thousand
years
ago
:
State-maximes
are
not
,
like
the
Laws
of
Medes
and
Persians
unalterable
:
but
the
Covenant
which
God
hath
made
with
Day
and
Night
,
(
the
Ordinances
of
Sun
,
Moon
and
Stars
)
cannot
be
broken
,
but
by
the
immedate
hand
of
him
that
made
them
(
Jer.
32.
26.
33.
20.
)
And
therefore
we
who
live
now
are
better
abilitated
to
judge
:
when
the
interposition
of
that
hand
suspends
the
operation
of
those
Ordinances
,
than
they
who
lived
before
us
,
saving
the
advantage
they
had
of
us
,
by
means
of
the
first
Traditional
Learning
,
communicated
either
by
God
,
to
Adam
,
or
by
Adam
,
to
the
Patriarchs
:
or
acquired
by
those
long-livers
before
the
Flood
,
(
the
length
of
whose
Age
allowed
them
so
large
a
time
,
to
conn
those
Lessons
,
which
the
hand
of
creating
Omnipotencie
had
writ
,
in
the
Volume
of
the
Universe
)
and
deliver'd
by
their
survivour
Noah
,
to
the
Generations
after
the
Flood
;
the
benefit
whereof
the
Devil
did
not
so
much
envy
(
to
humane
kind
)
as
he
did
the
Tradition
of
Religion
;
(
and
therefore
that
was
better
preserv'd
than
this
)
Though
our
own
be
but
a
Pigmey-experience
,
yet
it
stands
upon
the
Giants
Shoulders
of
the
experience
of
former
Ages
,
by
means
of
which
upper
ground
,
we
daily
make
new
Discoveries
,
and
take
out
new
Lessons
out
of
the
Book
of
Nature
,
[
facile
est
inventis
addere
.
]
To
say
nothing
of
the
Modern
helps
we
have
;
Of
Scripture-physicks
,
by
which
many
of
the
old
Philosophers
mistakes
are
discover'd
,
and
we
lighted
to
a
clearer
discovery
of
Nature
,
than
Nature
could
make
of
her self
:
Of
Accademies
,
where
we
enjoy
all
imaginable
expedients
of
Arts
,
towards
the
perfecting
our
Minds
in
the
knowledge
of
Natures
Laws
,
and
Learning
to
judge
,
when
those
Laws
are
either
suspended
,
or
improved
,
beside
,
or
beyond
their
own
Line
(
the
benefit
of
which
opportunity
would
yet
be
improved
,
if
we
would
subordinate
Philosophy
to
Divinity
,
in
point
of
Authority
and
Use
:
)
of
Authority
in
preferring
the
Light
of
the
Sun
,
to
the
blaze
of
that
Candle
of
the
Lord
within
us
:
of
Use
,
in
studying
natural
Ethicks
and
Physicks
,
to
the
end
we
may
know
where
Nature
ends
(
as
to
both
)
and
where
Grace
,
and
the
God
of
Nature
,
begins
to
out-do
those
ordinary
Powers
,
that
are
planted
either
in
the
great
World
,
or
its
Epitome
.
2.
The
Truth
of
the
Gospel-Narrative
yielded
.
If
upon
due
examination
,
but
any
one
of
those
mighty
Works
,
therein
reported
to
have
been
done
,
do
undoubtedly
appear
to
be
a
Miracle
:
we
may
,
we
must
,
without
the
least
haesitancie
,
rest
assured
of
the
Infallibility
of
the
Evangelical
Doctrine
.
For
Gods
Faithfulness
and
abhorrencie
of
Falshood
,
will
no
more
consist
with
his
setting
one
Seal
to
a
Lye
,
than
a
thousand
.
The
Magicians
vying
with
Moses
,
in
some
of
those
Wonders
he
wrought
before
Pharaoh
,
did
not
prejudice
his
Divine
Commission
;
seeing
Moses
did
some
things
in
confirmation
thereof
,
which
they
could
not
imitate
,
but
confess'd
to
be
the
Finger
of
God
.
3.
Any
one
Action
of
Christ
,
proved
irrefragably
a
Miracle
,
will
seal
to
the
Truth
of
the
whole
Body
of
Gospel-doctrine
,
will
attest
the
intire
sum
,
and
compleat
form
of
sound
Words
,
to
have
been
from
Heaven
.
For
God
by
granting
Miracles
to
be
wrought
by
Christ
,
and
his
Apostles
in
Christ's
Name
,
did
immediately
seal
to
Gods
sending
Christ
,
and
Christ's
sending
his
Apostles
,
as
Heavens
Plenipotentiaries
,
to
treat
with
the
World
,
about
the
Matters
of
Eternal
Life
.
The
miraculous
descension
of
the
holy
Ghost
upon
our
Saviour
,
at
his
Baptism
,
was
to
point
him
out
to
his
Fore-runner
,
John
the
Baptist
,
as
that
true
Light
,
which
(
according
to
Prophecy
,
and
the
general
expectation
of
the
Jews
)
was
come
into
the
World
,
[
he
it
is
upon
whom
thou
shalt
see
the
Spirit
descend
.
]
Upon
seeing
of
which
,
and
hearing
that
voyce
from
Heaven
,
[
This
is
my
well-beloved
Son
]
the
Baptist
asserts
him
to
be
,
that
Prophet
which
God
promised
to
send
,
to
communicate
his
whole
pleasure
to
the
sons
and
daughters
of
men
.
Christ's
transformation
in
the
holy
Mount
,
was
to
confirm
the
three
Apostles
,
in
the
Truth
of
that
Voyce
,
they
heard
[
This
is
my
Son
,
hear
him
;
]
that
is
,
whatever
he
shall
speak
in
my
Name
,
what
terms
soever
he
shall
propound
to
the
World
,
what
way
soever
he
shall
chalk
out
to
reconciliation
,
let
them
be
observ'd
,
let
no
other
be
expected
;
For
I
have
made
him
my
Ambassadour
,
and
given
him
full
power
to
treat
with
the
World
.
When
the
Apostles
returned
from
working
Miracles
,
the
Question
that
Christ
propounded
to
them
was
[
Whom
do
men
say
I
am
?
]
and
the
question
he
put
to
such
,
as
upon
hearing
or
seeing
the
miraculous
Cures
,
he
wrought
on
others
,
applyed
themselves
to
him
for
Cure
,
was
,
[
Believest
thou
that
I
am
be
?
]
Infinite
Examples
might
be
produc'd
.
But
this
Proposition
[
Miracles
do
immediately
confirm
the
Divine
Authority
of
the
Speaker
,
and
consequently
the
Truth
of
whatsoever
he
delivers
]
is
so
evident
,
as
it
needs
no
proof
.
4.
Lastly
,
Matters
of
Fact
granted
,
and
the
Supernaturalness
of
any
one
thing
,
done
in
confirmation
of
the
Gospel
,
proved
,
affords
Christians
of
the
meanest
Capacities
,
ability
sufficient
,
to
confirm
themselves
,
in
a
full
assurance
of
the
Truth
,
of
all
Gospel
assertions
;
to
convince
the
subtilest
Gain-sayers
,
(
as
that
Laick
did
the
Arrians
,
in
the
Council
of
Nice
)
and
to
answer
all
Objections
,
that
ever
were
made
,
or
can
be
invented
,
from
those
seeming
absurdities
,
impossibilities
,
contradictions
,
&c.
which
the
wittiest
Sophister
can
make
himself
believe
,
he
finds
in
the
Evangelical
Religion
.
For
there
cannot
be
[
yea
and
nay
]
with
God
,
nor
any
thing
impossible
to
him
,
to
whom
it
is
possible
to
raise
the
dead
,
and
to
do
such
stupendious
Works
,
as
were
wrought
,
for
the
demonstration
of
the
Divine
Authority
of
the
Gospel
:
[
Si
Ratio
contrà
Scripturarum
authoritatem
redditur
,
quamlibet
acuta
sit
,
fallit
verisimilitudine
;
nam
vera
esse
non
potest
:
rursùs
,
si
manifestissime
certaeque
rationi
velut
Scripturarum
authoritas
objicitur
;
non
intelligit
qui
hoc
facit
:
&
non
Scripturarum
sensum
(
ad
quem
penetrare
non
potest
)
sed
suum
potiùs
objicit
veritati
;
nec
quod
in
eis
,
sed
quod
in
seipso
,
velut
pro
eis
invenit
,
opponit
.
]
(
August
.
Marcellino
Ep.
7.
)
[
If
Reason
be
alledged
against
the
Authority
of
divine
Scripture
;
be
it
never
so
acute
,
it
is
not
true
,
but
deceives
us
,
with
an
appearance
of
Truth
,
with
a
shadow
of
Reason
.
Again
,
if
the
Authority
of
Scripture
seem
to
oppose
manifest
,
and
certain
Reason
:
he
that
alledgeth
that
Authority
does
not
understand
the
Text
he
quoteth
;
and
objects
against
that
Truth
,
which
Reason
presents
,
not
the
sence
of
Scripture
,
(
which
he
is
not
able
to
dive
into
)
but
his
own
conceipt
.
Neither
doth
he
oppose
,
against
such
Reason
,
what
he
finds
in
the
Text
,
but
his
own
gloss
and
Comment
,
which
he
frames
to
himself
.
]
And
therefore
when
that
Affricane
Light
thought
he
found
any
thing
in
Scripture
,
that
seemed
contrary
to
Truth
,
he
concluded
;
That
it
was
but
either
a
shew
of
Truth
,
or
a
shew
of
Scripture
,
and
that
either
[
the
Copy
was
corrupt
,
or
the
Translation
false
,
or
that
he
himself
did
not
understand
the
Text
aright
]
(
August
.
Hieron
.
Ep.
19.
)
[
—
vel
mendosum
ese
codicem
,
vel
interpretem
non
esse
assecutum
quod
dictum
est
,
vel
me
minimè
intellexisse
.
]
The
same
Purity
,
and
infinite
Perfection
of
the
Divine
Nature
,
that
makes
it
impossible
for
God
to
lye
,
makes
it
impossible
,
that
he
should
give
his
approbation
,
and
the
Imprimatur
,
to
a
self-contradicting
,
absurd
,
or
unreasonable
Book
.
§
6.
Judicious
Plutarch
(
in
his
Treatise
of
the
Fortune
of
Alexander
)
compares
his
attempt
to
subdue
the
World
,
to
Hercules
his
Combat
with
Hydra
;
in
that
,
though
he
had
no
sooner
dispatch'd
one
War
,
but
another
sprung
up
,
yet
by
searing
the
places
of
the
neck
where
the
heads
grew
which
he
cut
off
,
he
prevented
the
pullulation
of
fresh
heads
from
those
places
:
that
is
,
by
fortifying
the
places
he
gain'd
,
with
Garrisons
,
he
prevented
the
rising
of
the
conquer'd
,
at
his
back
;
by
which
means
at
last
he
conquer'd
all
Nations
.
Of
like
difficulty
and
immense
labour
,
is
the
undertaking
to
subdue
Atheism
:
in
an
heart
posfest
with
which
,
is
a
world
of
Devices
;
and
a
Tongue
,
prompted
by
such
an
heart
,
is
a
World
of
Iniquity
(
if
not
Epicurean
infinite
Worlds
)
(
Jacob.
3.
6.
)
Three
of
this
Hydra's
most
lofty
and
blasphemous
Heads
are
already
dispatch'd
,
and
the
Topicks
whence
they
were
rais'd
,
the
necks
on
which
they
grew
sear'd
by
so
feeling
an
application
of
each
Argument
,
to
the
Serpents
only
beloved
temporal
and
earthly
concerns
:
as
it
may
be
hoped
his
delicacy
will
hardly
indure
the
pain
of
a
new
fracture
in
those
tender
parts
,
by
the
reviving
of
those
Arguments
against
the
Gospel
,
which
speak
him
a
mere
Novice
in
the
great
affairs
of
the
World
,
and
not
to
know
the
State
of
that
virile
Age
of
the
Roman
Empire
,
when
the
Gospel
was
first
publish'd
,
or
render
him
uncapable
of
knowing
,
when
to
hum
,
when
to
kiss
in
a
Play-house
;
or
of
maintaining
his
right
,
to
what
he
challengeth
,
as
his
Fathers
Heir
,
as
his
Mothers
Son
.
It
may
be
some
daunting
to
the
Atheists
,
some
encouragement
to
the
Church
,
to
see
so
many
heads
lye
gasping
at
the
feet
of
the
meanest
of
her
Sons
:
And
,
perhaps
,
satisfie
the
expectations
of
modest
persons
,
as
to
what
my
Title
promiseth
,
to
see
three
of
those
Horns
,
that
have
(
with
the
greatest
spite
and
disdain
)
been
pushing
at
the
Gospel
cast
out
,
by
one
so
unskilful
a
Carpenter
;
A
work
for
three
of
the
ablest
Artists
;
for
God
allows
to
every
Horn
a
Carpenter
,
(
Zech.
1.
20.
)
Had
this
Monster
no
more
Horns
than
Zechary
saw
in
that
prophetical
Vision
,
had
this
Hydra
no
more
heads
than
Alexander's
World
had
Kingdoms
,
than
that
Lernean
Serpent
,
which
Hercules
flew
,
had
heads
:
(
be
they
seven
,
according
to
Naucrates
Erythraeus
;
nine
,
according
to
Zenodotus
,
or
fifty
,
according
to
Heraclides
Ponticus
his
opinion
;
my
success
hitherto
might
give
me
hopes
,
at
last
to
excind
the
last
of
them
.
But
how
many
Heads
this
Monster
of
Monsters
hath
,
he
only
knows
,
before
whom
Hell
is
bare-fac'd
,
and
who
searcheth
the
above-measure
Deceiptfulness
of
those
Hearts
,
that
are
witty
in
contriving
their
own
destructiou
To
proceed
therefore
in
cutting
off
the
several
Heads
of
Atheistical
Prejudice
,
one
by
one
,
would
be
more
than
an
Herculean
Labour
,
and
as
vain
as
that
,
which
Pirrhus
imploy'd
in
the
conquest
of
the
Roman
Armies
,
which
he
could
not
faster
defeat
,
than
others
rose
up
in
their
stead
,
the
ranckness
of
the
Roman
Blood
scorning
to
be
stanch'd
,
by
all
the
Searing-irons
,
he
could
apply
to
the
Wounds
,
he
gave
that
Cities
then
rising
greatness
;
but
putting
forth
its
plastick
Virtue
,
in
the
fresh
production
of
so
many
martial
Spirits
,
as
taught
that
gallant
Epirot
(
by
the
loss
of
his
Kingdom
)
to
construe
Apollo's
Oracle
,
to
a
sinister
sence
(
as
to
his
own
fortune
,
of
which
,
Cyneas
gave
him
a
good
item
,
when
he
told
him
,
he
was
combating
with
the
Lernean
Hydra
,
and
the
Poet
gives
an
elegant
description
.
Non
Hydra
secto
corpore
firmior
Vinci
,
dolentem
crevit
in
Herculem
.
Thus
against
Hercules
,
vext
the
field
to
lose
,
From
wounded
Hydra
,
heads
more
fierce
arose
.
No
less
numerous
and
fierce
are
the
assaults
which
Atheism
makes
against
particular
Gospel-enunciations
and
Conclusions
:
It
ferrets
every
Text
(
from
the
beginning
of
Genesis
,
to
the
end
of
the
Revelation
)
to
find
breaches
,
in
Jerusalem's
pearly
Walls
;
Seams
in
Chrst's
Coat
;
Errata
,
in
that
Edition
of
Heavens
mind
:
this
is
impossible
,
that
is
too
ordinary
;
this
is
impious
,
that
incongruous
;
this
is
defective
,
that
redundant
:
he
complains
here
,
of
affectation
;
there
,
of
boldness
;
here
,
of
obscurity
;
there
,
of
plainness
:
The
Christian
Aedipusses
(
the
Fathers
,
of
old
;
the
School-men
,
of
late
)
untied
these
knots
as
fast
as
Sphinx
could
knit
them
:
and
,
with
indefatigable
industry
,
pursued
the
enemies
of
the
Cross
of
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
clearing
all
the
Texts
and
Propositions
excepted
against
,
from
the
misprision
of
those
Crimes
were
lay'd
to
their
charge
;
and
proving
,
that
our
Religion
had
nothing
in
it
,
against
either
Reason
or
good
Manners
,
nothing
unworthy
of
its
Divine
Original
,
or
unsuitable
to
its
merciful
ends
.
In
their
managing
of
which
holy
War
,
I
cannot
tell
,
whether
I
should
more
admire
the
solidness
of
their
Judgements
,
or
the
heat
of
their
Divine
Zeal
:
the
labour
,
or
success
of
those
Angels
of
Michael
,
contending
with
the
Devil
and
his
Angels
.
In
which
way
of
combating
,
he
that
would
now
follow
them
,
must
be
so
much
more
patient
of
labour
,
than
they
were
,
as
Atheistical
prejudice
is
more
prolifick
now
,
than
then
;
and
fall
so
far
short
of
them
,
in
point
of
success
;
as
Pagans
are
less
under
judicial
obduration
,
than
Apostate
Christians
.
Must
we
suffer
then
this
many-headed
Cerberus
to
go
unmuzzl'd
,
out
of
the
Lease
,
barking
against
the
Light
of
Heaven
.
and
drivelling
his
poysonful
Foam
upon
the
Flowers
of
Paradise
?
Must
the
new
sprung
Heads
of
Hydra
still
stand
rampant
upon
her
stiff-Neck
,
and
hiss
,
without
controul
,
against
Religion
?
Must
we
in
despondencie
cast
away
our
Sword
,
and
yield
the
Field
to
this
Monster
?
Is
there
,
after
the
dismounting
of
these
three
Heads
of
Prejudice
,
no
way
,
whereby
we
may
reach
the
rest
?
Nero
wish'd
,
that
all
the
heads
of
the
Senators
stood
upon
one
neck
(
that
he
might
dispatch
them
at
one
blow
.
)
.
The
opportunity
,
which
he
impiously
wish'd
against
the
Senate
,
God
hath
graciously
vouchsafed
us
,
against
the
Atheist
;
for
though
these
three
Objections
of
his
against
Christianity
,
that
have
been
answered
,
stand
upon
several
Grounds
(
as
distinct
Necks
)
and
therefore
are
not
to
be
cut
off
,
but
one
by
one
:
yet
all
his
remaining
Objections
stand
upon
one
neck
,
center
in
this
one
point
.
Say
Christ
and
his
Apostles
meant
honestly
,
say
they
were
wise
men
,
say
we
have
in
the
Gospel
a
true
account
of
their
doings
and
sayings
:
yet
they
were
but
Men
,
and
as
men
discover
their
weakness
,
in
such
and
such
Texts
,
in
these
and
these
passages
:
which
had
they
been
divinely
inspired
,
would
never
have
faln
from
their
Lips
or
Pens
.
If
,
then
,
we
can
demonstrate
the
Errour
of
their
Conclusion
,
we
make
the
Sophistry
of
all
their
Premises
,
upon
which
they
labour
to
ground
it
,
apparent
:
a
man
of
the
weakest
Intellect
,
that
hath
seen
Snow
,
will
conclude
all
arguments
,
brought
to
prove
it
is
not
white
,
Fallacious
.
If
we
can
manifestly
prove
,
(
the
contradictory
to
what
they
would
conclude
)
That
the
Sacred
Scriptures
are
of
Divine
Original
,
the
weakest
Christian
(
by
help
of
that
natural
Logick
,
that
is
,
every
man's
Birth-right
)
though
he
cannot
discern
the
particular
irregularity
of
the
Atheists
discourse
,
as
to
Mood
and
Figure
;
yet
may
certainly
and
scientifically
conclude
,
in
the
gross
;
that
the
Atheist's
Arguments
are
not
cogent
,
and
necessarily
concludent
:
and
may
stop
all
his
blasphemous
mouths
,
charm
,
into
a
dead
sleep
,
the
hundred
squint
eyes
he
casts
upon
Religion
;
with
one
Bolus
,
with
one
Caducaeus
;
and
,
be
his
Heads
a
thousand
,
give
them
their
deaths
wound
at
one
blow
,
and
so
cut
the
Sinnews
,
that
makes
him
go
with
a
stiff
neck
,
as
if
his
Heads
have
brains
in
them
,
they
shall
stoop
and
vail
to
that
Majesty
,
which
the
Gospel
challengeth
,
and
shall
be
confirm'd
,
in
the
just
possession
thereof
,
by
the
probat
of
this
Position
.
In
the
Fourth
Book
.
The
Divine
Original
of
the
sacred
Gospel
(
and
the
Old
Testament
,
of
which
it
is
the
perfection
)
is
as
demonstrable
as
the
Being
of
a
Deity
.
Christian
Religions
APPEAL
To
the
BAR
of
Common
Reason
,
&c.
The
Fourth
Book
.
The
Divine
Original
of
Christian
Religion
is
as
demonstrable
as
the
being
of
a
God
.
CHAP.
I.
The
Being
of
a
Deity
demonstrated
.
§
1.
Atheistical
exceptions
against
particular
points
of
Religion
;
an
Hydra's
head
,
yet
they
all
stand
upon
one
neck
,
and
may
be
cut
off
at
one
blow
by
proving
the
Divine
Original
of
Religion
.
§
.
2.
The
Existence
of
a
Deity
demonstrable
from
the
frame
of
the
World
,
the
composition
of
humane
bodies
.
§
.
3.
The
Garden
of
the
earth
did
not
fall
by
chance
,
into
so
curious
and
well
ordered
knots
;
the
ingenuity
of
Birds
sings
the
wisdom
of
their
maker
,
&c.
§
.
4.
The
Heavens
declare
the
Glory
of
God
.
§
1.
IT
hath
been
a
question
agitated
in
the
Schools
,
whether
the
Notion
of
a
Deity
be
not
so
imprinted
on
the
Tables
of
the
Heart
,
as
't
is
not
possible
to
be
razed
out
?
So
congenial
to
the
humane
mind
as
it
cannot
frame
a
conception
inward
,
answerable
to
this
outward
expression
[
There
is
no
God
]
a
Sentence
in
the
Fools
mouth
and
heart
,
and
perhaps
in
his
Brutish
imagination
,
but
not
to
be
transcribed
thence
into
his
upper
soul
,
whose
pre-notions
repulse
all
thoughts
of
entertaining
it
.
(
Alexand.
Alens
.
sum
.
par.
1.
quest.
3.
memb
2.
)
An
ita
deus
sit
cogitare
non
esse
;
(
vide
Trismig
.
periand
.
)
Jamblicus
makes
the
knowledge
of
God
so
essential
to
the
soul
,
as
he
saith
[
to
know
God
is
the
very
essence
thereof
]
Jamblic
.
de
mysteriis
6.
titulo
de
cognitione
divinorum
.
)
[
Ante
omnem
rationis
usum
inest
naturaliter
dei
notio
:
imò
tactus
quidam
divinitatis
melior
quam
notitia
—
Intellectus
divinus
dat
esse
animae
,
per
intelligere
suum
essentiale
:
ergo
esse
animae
est
quoddam
intelligere
,
scilicet
deum
,
unde
dependit
;
esse
nostrum
,
est
Deum
cognoscere
.
]
The
Notion
of
God
is
naturally
in
man
before
all
exercise
of
reason
:
yea
,
a
certain
touch
of
the
Divinity
better
than
knowledge
.
The
divine
intellect
,
by
giving
it
to
understand
its
own
being
,
gives
being
to
the
soul
,
the
being
therefore
of
the
soul
is
to
know
that
upon
which
it
dependeth
,
to
wit
,
God
,
our
being
is
to
know
God
.
]
Or
whether
,
in
case
it
could
be
supprest
within
,
the
arguments
from
without
,
of
a
Deity
,
are
not
so
urgent
upon
our
discoursive
faculties
,
as
we
cannot
open
our
eyes
upon
the
creature
,
but
we
must
see
the
impresses
of
the
infinite
Wisdom
,
power
,
goodness
,
of
their
Creator
and
disposer
?
The
Author
of
the
Book
of
Wisdom
chap.
13.
puts
the
fool
upon
all
them
,
who
from
the
good
things
that
are
seen
,
could
not
see
him
,
that
is
,
neither
by
attending
to
his
works
,
would
acknowledge
who
is
the
workman
.
As
to
matter
of
fact
the
Gentile
ages
afforded
those
were
called
Atheists
,
by
those
who
reputed
all
such
that
did
not
imbrace
the
commonly
received
Gods
,
(
for
which
reason
the
Christians
were
branded
with
that
ignominious
title
)
but
that
those
ages
produced
one
real
Atheist
,
is
more
than
can
be
proved
:
there
were
then
such
as
doubted
an
dii
sint
vel
non
sint
[
Whether
there
were
any
Gods
or
not
]
There
were
such
as
questioned
(
or
rather
determined
negatively
)
whether
those
were
Gods
,
whose
Idols
were
presented
either
in
the
colour
of
the
Aethiopian
Deities
,
black
,
(
as
Alexander
Geraldin
,
5.
Itenerarii
affirms
the
Aethiopians
to
have
painted
their
Gods
,
thinking
that
the
most
venust
colour
which
themselves
were
tanned
with
)
or
in
the
bloody
hew
of
Victors
,
Red
:
as
the
Romans
in
their
triumphs
painted
Jupiter
(
saith
Pliny
,
l.
3.
cap.
7.
)
or
in
such
ridiculous
and
unbeseeming
shape
,
as
that
was
whereby
Latona
was
represented
at
Delos
;
at
the
sight
whereof
Parmenistas
Metapontius
could
not
refrain
laughter
,
who
before
that
had
never
laught
since
he
came
out
of
Trophonius
his
Cave
(
Athenaeus
Dypnosoph.
14.
)
but
there
never
was
any
amongst
the
Ancients
that
ever
questioned
.
An
Deus
sit
?
[
Whether
there
be
a
God
?
]
But
this
last
age
hath
been
productive
of
Monsters
,
whose
Bellies
have
sent
up
those
fumes
into
their
head
,
as
cloud
the
knowledge
of
a
Deity
,
and
will
not
suffer
any
God
to
be
acknowledged
but
the
Belly
:
so
much
more
black
and
dismal
is
that
night
of
ignorance
,
wherein
the
divine
Justice
invelops
the
abusers
of
Divine
light
,
than
that
which
men
brought
upon
themselves
,
by
not
attending
to
natural
Notions
.
That
we
may
not
therefore
seem
to
beg
that
principle
,
but
force
the
adversary
to
an
acknowledgement
of
the
Deity
;
we
will
first
prove
the
existence
of
a
God
,
and
then
(
by
the
same
evidences
)
prove
the
Scriptures
to
be
of
Divine
and
supernatural
revelation
.
Cicero
in
his
wild
discourse
of
the
production
of
the
Universe
,
makes
one
sober
Observation
.
That
he
who
goes
about
the
framing
of
any
work
,
if
he
have
before
him
a
model
that
s
always
the
same
,
and
propounds
that
to
himself
as
a
sampler
,
must
of
necessity
produce
an
excellent
work
:
but
if
he
mind
only
the
shape
of
the
thing
it self
which
he
is
making
(
which
changeth
with
every
turn
of
the
wheel
,
and
receives
new
impresses
by
every
new
motion
of
the
Artificers
hand
)
he
shall
never
bring
forth
so
absolute
comly
a
piece
as
he
desires
.
From
hence
(
saith
he
)
it
necessarily
follows
that
this
world
,
which
we
plainly
discern
to
be
an
every
way
perfect
production
,
is
the
counterpart
of
some
eternal
Idea
,
pre-existing
in
the
mind
of
the
Architect
,
before
it
was
made
.
(
Seneca
de
provid
.
)
Supervacuum
est
ostendere
,
tantum
opus
non
sine
aliquo
custode
stare
.
(
Arist.
2.
Phys.
)
Natura
ut
est
sub
primo
agente
intellectuali
,
operatur
propter
finem
;
(
&
Metaph.
12.
10.
)
necesse
est
unum
esse
principem
,
ut
optima
sit
universi
gubernatio
.
Neaue
enim
potentia
temeraeria
,
sed
sapientiae
virtute
,
omnipotens
est
Deus
(
August
9.
super
Genesin
ut
literam
cap.
17.
)
It
is
needless
to
shew
that
such
a
work
cannot
stand
without
a
Keeper
(
saith
Seneca
)
Nature
as
it
is
under
the
first
intellectual
agent
,
operates
for
some
end
:
where
the
universe
is
so
excellently
composed
,
there
must
need
be
one
Prince
(
saith
Aristotle
)
God
saith
Saint
Austin
is
Omnipotent
,
not
by
a
temerarious
power
,
but
by
the
virtue
of
wisdom
.
I
choose
this
for
my
medium
,
because
the
consequence
of
it
is
perceiveable
by
the
common
sense
of
all
men
,
from
the
greatest
Statists
to
the
simplest
mechanicks
.
If
the
Carpenter
or
Wheelwright
had
nothing
in
their
mind
while
they
are
hewing
,
but
what
s
under
their
eye
and
Axe
,
(
to
which
every
stroke
gives
a
new
shape
)
if
the
one
while
he
is
shaping
a
spoke
,
did
not
think
of
a
Wheel
,
and
the
other
while
he
is
forming
a
Beam
,
of
an
House
,
and
both
of
them
had
not
the
perfect
Idea
of
the
proportions
,
and
forethought
of
the
use
of
that
they
are
framing
,
they
would
never
make
all
meet
together
in
that
symmetrie
of
parts
,
as
the
ultimate
product
of
the
one
should
be
meet
for
habitation
,
and
of
the
other
for
carriage
.
Should
not
the
Gallants
Taylor
take
measure
of
him
,
and
sound
all
his
Dimensions
,
or
at
least
have
one
of
his
size
in
his
thoughts
while
he
cut
out
a
sute
for
him
,
he
would
make
a
pitifull
Gentleman
of
him
,
if
he
were
a
man
only
of
the
Taylors
making
,
and
nothing
but
his
cloaths
.
§
.
2.
No
less
conspicuous
are
the
prints
of
infinite
wisdom
,
the
footsteps
of
eternal
,
all-comprehending
,
divine
foreknowledge
in
the
admirable
frame
of
the
world
.
If
we
travel
through
the
little
World
,
Man
,
the
Index
,
Epitome
,
and
Abstract
of
the
great
,
that
Nutshel
wherein
the
whole
Iliads
of
the
larger
Poem
are
comprised
,
that
Center
where
all
the
lines
of
the
whole
Creation
meet
;
and
therein
contemplate
the
outward
and
inward
composure
of
the
body
,
wherein
there
is
not
the
least
particle
but
hath
its
apparent
use
,
and
whereof
every
part
is
without
the
care
or
industry
of
Parents
fitted
to
its
proper
use
,
with
so
much
art
,
that
the
greatest
Philosophers
and
most
eminent
Physicians
can
never
sufficiently
admire
it
.
This
Workmanship
shews
the
Workman
to
be
a
most
excellent
mind
,
and
to
have
squared
his
work
by
the
line
of
most
Superlative
wisdome
.
The
Prince
of
Physicians
,
Galen
,
though
an
Heathen
,
saw
,
(
and
wondred
that
any
are
so
blind
as
not
to
see
)
the
incomprehensible
riches
of
the
divine
omniscience
in
the
Anatomy
of
the
eyes
,
and
in
the
Dissection
of
the
hand
,
felt
(
and
admired
that
any
should
be
so
thick
skin'd
,
as
not
to
feel
as
it
were
by
the
fingers
end
)
the
foreknowledge
of
the
maker
,
exprest
in
the
admirable
disposing
of
every
joynt
,
so
as
to
make
the
hand
a
fit
tool
for
the
performance
of
every
work
,
we
use
it
in
.
The
tongue
of
the
most
fluent
Orator
never
run
more
glib
in
expressing
any
passions
of
his
mind
,
than
those
of
admiration
,
at
the
artificial
composure
of
an
humane
body
;
when
he
read
to
the
World
that
Anatomy
Lecture
,
in
his
second
Book
de
Natura
Deorum
,
where
discoursing
upon
that
Subject
,
from
the
hair
of
the
head
to
the
nails
of
the
toes
,
he
makes
every
pipe
of
that
well
tun'd
Organ
,
every
string
of
that
melodious
Lute
,
sound
cut
the
praises
of
the
all-wise
Maker
,
one
while
stiling
it
the
[
incredibilem
structuram
]
so
admirable
a
composure
,
as
did
we
not
see
it
with
our
eyes
,
we
could
not
be
induc'd
to
believe
it
were
within
the
compass
of
wisdom
it self
to
contrive
such
Engines
of
speech
,
of
Breathing
,
of
Digestion
,
Egestion
,
Generation
,
Local
Motion
,
&c.
another
while
crying
out
[
vim
quondam
in
-
,
credibilem
artificiosi
operis
divinique
testantur
.
]
would
it
be
credible
if
it
were
not
sensible
,
that
so
artificial
and
Divine
Works
could
be
framed
?
§
3.
How
much
greater
Wonders
of
the
Divine
Science
might
I
shew
the
Atheist
,
if
I
ripped
up
before
him
that
other
part
of
himself
?
If
I
shewed
him
the
sparklings
of
the
Jewel
that
's
deposited
in
this
Cabinet
;
the
Artificialness
of
the
Spring
of
all
,
these
stupendious
Motions
;
whereby
,
in
the
twinkling
of
an
eye
,
his
Mind
surrounds
the
Earth
,
and
,
if
he
please
,
mounts
above
the
Stars
:
but
this
his
immortal
Piece
is
as
far
from
his
knowledge
as
his
care
!
I
will
therefore
not
disturb
him
out
of
that
pleasing
Dream
and
conceipt
of
Jack-work
or
Clock-work
:
(
for
his
mind
is
so
taken
up
with
Time
,
so
fastned
to
his
Trencher
,
Palate
and
Panch
;
as
he
can
think
of
nothing
but
Clocks
and
Jacks
;
)
nor
wish
him
to
strain
his
eyes
in
the
reading
of
so
small
a
Print
,
as
that
incorporeal
Spirit
is
writ
in
,
whereby
he
lives
(
or
should
live
)
the
Life
of
a
Man
;
nor
draw
him
out
of
his
own
gross
element
of
bodily
Substances
;
nor
pose
him
with
these
hard
Questions
,
concerning
things
above
his
head
,
the
ballancings
,
the
Bottles
of
the
Clouds
,
the
moulten
Glass
of
the
Heavens
,
the
Treasures
of
the
Snow
and
Hail
,
the
way
that
parts
the
Light
,
the
Rain-spouts
,
the
influences
of
the
Pleiades
,
the
time
measuring
Mazzaroth
,
the
Seamans
guide
Arcturus
;
his
Neck
inured
to
stooping
,
would
ake
if
it
should
stand
in
an
erect
posture
:
But
only
advise
him
to
cast
his
eye
upon
that
,
on
which
he
sets
his
Feet
,
the
diverse
coloured
,
flowrie
,
or
grass-green
Carpet
of
this
Earthly
Globe
;
and
with
the
same
reason
he
can
think
,
that
any
thing
but
immense
and
eternal
Wisdom
,
could
contrive
,
the
providing
of
so
well
furnished
a
Table
,
with
all
necessary
Food
,
and
such
plenty
of
delicates
;
the
planting
of
so
rich
a
Garden
,
with
such
variety
of
Flowers
for
Food
,
Physick
or
Delight
;
with
so
pleasing
a
variety
of
Colours
,
Scent
,
Tastes
;
he
may
far
rather
expect
,
that
his
own
Garden
should
of
it self
,
by
meer
chance
of
Fortune
,
without
the
contrivance
of
the
Head
,
or
labour
of
the
Hand
,
part
it self
into
most
curious
Beds
and
Artificial
Knots
;
or
that
Stone
and
Timber
should
by
chance
,
lay
themselves
into
the
form
of
a
well-built
House
;
or
that
single
Letters
cast
out
of
a
shuffling
Box
,
should
fall
in
that
order
,
as
to
make
an
Elegant
Poem
.
(
Cicer
,
de
Natura
deor.
2.
p.
87.
)
[
Hîc
ego
non
mirer
esse
quenquam
,
qui
sibi
persuadeat
corpora
quedám
solida
atque
individua
,
vi
&
gravitate
ferri
,
mundumque
ornatissimum
&
pulcherrimum
ex
eorum
corporum
concursione
fortuita
?
Hoc
qui
existimat
fieri
potuisse
,
non
intelligo
,
cur
non
idem
putet
;
Innumerabiles
unius
&
viginti
formae
literarum
,
aliquo
conjiciuntur
,
posse
,
ex
his
in
terram
excussis
,
annales
Ennii
,
ut
deinceps
legi
possint
,
effici
:
quòd
nescio
an
in
uno
quidem
versu
possit
tantùm
valere
fortuna
.
]
[
Have
I
not
reason
here
to
wonder
,
that
any
man
can
perswade
himself
,
that
certain
solid
and
individual
Bodies
are
tost
by
motion
and
gravity
,
and
that
this
most
adorn'd
and
beautiful
World
was
made
by
the
fortuitous
congress
of
those
bodies
?
He
who
thinks
this
possible
to
be
done
,
I
see
no
reason
why
the
same
man
should
not
also
think
,
that
if
innumerable
Characters
of
the
one
and
twenty
Letters
,
were
cast
somewhither
,
there
might
of
them
falling
upon
the
earth
be
made
the
Annals
of
Ennius
,
so
as
they
might
be
read
,
whereas
I
can
hardly
think
,
that
fortune
would
be
able
to
make
one
verse
,
after
that
manner
.
]
How
much
more
like
a
man
did
he
discourse
,
who
observing
Geometrical
Figures
drawn
on
the
Shore
,
said
,
[
I
see
the
footsteps
of
a
man
]
easily
perceiving
that
such
Figures
had
not
been
flung
by
blind
Fortune
,
but
drawn
by
Art
.
If
he
dare
venture
to
cast
his
eye
so
near
Heaven
,
as
the
top
of
a
Tree
,
or
the
midst
of
a
Bush
;
he
may
observe
those
so
well
timed
and
orderly
Actions
of
Birds
and
Bees
,
as
cannot
but
proceed
from
an
higher
Reason
,
than
that
of
their
particular
Natures
;
that
Fore-cast
,
to
make
;
that
ingenuity
in
making
their
Nests
;
that
Discretion
in
knowing
at
first
sight
their
Foes
from
Friends
;
that
Parental
care
of
their
young
,
&c.
may
with
more
reason
be
admired
,
than
they
can
,
by
the
best
improved
Art
,
be
imitated
by
us
men
.
If
the
Atheist
scorn
Moses
,
let
him
(
if
it
be
but
for
Recreation
)
read
Aelians
History
of
Animals
,
Plutarchs
Treatise
of
the
Ingenuity
of
Birds
,
Beasts
,
Insects
,
Fishes
,
and
Bees
▪
himself
must
be
(
what
Plutarch
denies
any
of
them
to
be
)
a
Brute
:
if
he
learn
not
,
that
they
received
their
skill
from
a
mind
fraught
with
infinite
Wisdom
;
from
a
Being
of
infinite
Goodness
,
proportioning
every
of
their
properties
to
the
benefit
of
their
own
Beings
and
conservation
of
their
kind
.
If
he
open
but
an
Ants
Nest
,
a
whole
Colledge
of
Doctors
will
accost
him
,
and
offer
to
read
him
a
Divinity-Lecture
,
upon
this
Point
:
the
Doctrine
whereof
they
not
only
carry
in
their
Mouths
,
but
lay
upon
their
Shoulders
;
he
may
see
them
hording
up
in
Autumn
their
Winters
Provision
,
and
first
eating
the
Root-end
of
every
grain
of
Corn
in
their
Granarie
,
to
prevent
its
Sprouting
:
how
gloriously
incomprehensible
must
that
Providence
and
Foresight
be
,
that
makes
those
silly
Insects
thus
provident
!
How
great
that
Wisdom
,
which
teacheth
them
this
discretion
!
§
.
4.
But
while
I
send
the
Sluggard
,
the
Slow-belly
Atheist
to
the
Ant
to
learn
,
I
must
not
forget
to
lay
open
to
my
Christian
Reader
,
those
Golden
Letters
of
this
great
Volume
,
those
Spangles
that
glitter
in
that
our
Canopy
,
which
is
but
the
Pavement
of
the
upper
House
of
the
invisible
World
;
whose
Influences
and
Motions
are
so
attempered
to
the
Production
and
Conservation
of
Terrestrial
Creatures
;
so
fitted
to
our
conveniency
,
as
it
is
not
possible
to
imagine
how
they
could
have
been
order's
better
.
Though
Epicurus
made
shew
he
did
,
[
Nulla
inquit
dispositio
est
,
multa
enim
facta
sunt
aliter
,
quam
fieri
debuerunt
.
Et
invenit
homo
divinus
que
reprehenderet
;
quae
singula
,
si
vacaret
refellere
,
facilè
ostenderem
,
nec
sapientem
hunc
fuisse
nec
sanum
,
sed
hominem
quo
s
〈…〉
&
vigente
nullus
aeger
ineptiùs
deliravit
]
saith
Lactant.
(
de
fal
.
Sapientia
lib.
3.
cap.
17.
)
[
There
is
,
saith
Epicurus
,
no
orderly
disposition
of
things
;
for
many
things
are
made
otherwise
then
they
ought
to
have
been
.
And
this
Divine
man
(
saith
our
Lactantius
)
found
a
great
many
faults
in
Gods
works
,
whose
Cavils
,
if
I
had
time
to
refell
,
one
by
one
,
I
would
easily
show
that
this
quer●lous
Philosopher
,
was
neither
a
wise
man
,
nor
well
in
his
wits
;
but
a
person
than
whom
(
though
he
was
sound
and
thristy
in
his
Body
)
never
any
Sick
man
raved
more
madly
.
]
But
sure
his
tongue
ran
before
his
wit
.
Nor
do
I
think
that
Alphonsus
King
of
Spain
,
was
in
earnest
,
when
he
said
that
had
he
been
with
God
,
at
the
Creation
,
he
could
have
directed
the
Sun
a
better
course
than
that
which
he
steers
:
Or
if
he
was
,
he
had
the
Moon
then
in
his
Crest
,
or
was
himself
the
greatest
errour
that
ever
nature
committed
.
For
though
another
course
of
the
Sun
might
have
been
more
convenient
for
Alphonsus
his
Kingdoms
,
as
well
as
another
course
and
place
of
the
Sea
;
and
though
the
end
of
his
keeping
within
the
Zodiack
,
which
Cleanthes
fancies
,
(
to
wit
this
,
that
the
Sun
being
a
Globe
of
Fire
(
the
Food
of
whose
Vitals
was
Moisture
)
that
he
might
not
die
of
thirst
,
would
not
recede
further
from
the
Mediterranean
,
than
that
he
might
reach
,
if
not
his
Lip
,
yet
(
with
the
help
of
a
long
arm
)
his
Spoon
into
it
;
and
sip
from
thence
his
dayly
nutriment
,
might
have
been
better
obtain'd
,
if
he
had
in
his
course
been
led
always
to
face
the
Ocean
.
Yet
to
him
that
considers
what
a
general
benefit
it
is
to
the
whole
world
,
that
the
Sun
follows
that
line
he
does
,
in
his
dayly
and
yearly
course
;
how
by
this
means
his
Light
and
Heat
is
most
equally
distributed
;
the
,
(
as
profitable
as
pleasant
)
interchanges
of
Winter
and
Summer
,
of
Spring
and
Autumn
,
procured
:
and
all
sublunary
Creatures
have
assigned
to
them
,
as
fit
proportions
of
time
(
to
work
and
rest
in
)
as
could
be
devised
.
To
him
I
say
that
considers
this
,
it
will
appear
that
an
house
built
thus
Magnificent
,
and
furnisht
with
all
imaginable
conveniences
,
and
all
the
members
and
parts
of
it
disposed
into
so
comely
an
Order
(
wherein
every
particular
serves
it self
,
in
serving
the
Community
)
was
neither
built
for
,
nor
by
,
Rats
and
Mice
;
but
by
that
infinite
being
,
who
had
in
his
mind
,
before
the
production
of
it
,
a
preexisting
,
eternal
and
perfect
Idea
of
all
its
Parts
,
Uses
,
Appurtenances
,
and
Circumstances
.
If
the
fortuitous
concourse
of
Atomes
(
saith
Cicero
)
could
produce
so
comely
a
Structure
as
the
Universe
,
why
do
not
they
produce
a
Portch
,
a
Temple
,
a
City
,
which
are
far
more
easie
,
and
have
infinitely
less
Workmanship
?
Who
can
think
him
worthy
of
the
name
of
Man
,
who
when
he
sees
such
certain
and
regular
Motions
of
the
Heavens
,
such
fixed
Orders
and
Ranks
of
the
Stars
,
and
all
things
in
Heaven
and
Earth
so
aptly
connext
and
joyn'd
together
;
can
deny
that
the
greatest
Reason
hath
been
,
and
is
imployed
in
the
making
,
sustaining
,
and
guiding
of
them
?
Or
conceipt
that
those
things
fall
out
by
chance
,
they
are
disposed
by
such
deep
Council
,
as
non-plusseth
all
humane
wit
to
comprehend
it
:
when
we
see
things
moved
by
Engines
,
we
make
no
question
but
that
those
are
the
works
of
Reason
;
and
when
we
see
the
C●lestial
Bodies
wheeling
about
with
so
admirable
Celerity
,
and
most
constantly
making
their
anniversary
Vicissitude
,
to
the
greatest
benefit
and
conservation
of
all
things
;
do
we
make
the
least
doubt
but
that
they
follow
the
conduct
not
only
of
Reason
,
but
the
highest
and
Divinest
Reason
?
[
Quî
igitur
convenit
!
signum
aut
tabulam
pictam
cùm
aspexeris
,
scire
adhibitam
Artem
;
cúmque
procul
cursum
Navigii
videris
,
non
dubitare
,
quin
id
ratione
atque
arte
moveatur
;
aut
cùm
Solarium
,
vel
descriptum
,
vel
ex
aqua
contemplere
,
intelligere
declarari
horas
arte
,
non
casu
:
mundum
autem
,
qui
&
has
ipsas
artes
,
&
eorum
artifices
,
&
cuncta
complectitur
,
consilii
&
rationis
esse
expertem
putare
.
Quòd
si
in
Scythiam
aut
Britanniam
Sphaeram
aliquis
tulerit
hanc
,
quam
nuper
effecit
Possidonius
,
cujus
singulae
conversiones
idem
efficiunt
in
Sole
,
&
in
Luna
,
et
in
quinque
Stellis
errantibus
quod
efficitur
in
caelo
singulis
diebus
,
&
noctibus
:
quis
in
illa
barbarie
dubitet
,
quin
ea
Sphera
fit
perfecta
ratione
,
Archimedem
arbitramur
plus
voluisse
in
imitandis
Spheris
,
quàm
Naturam
in
efficiendis
?
Ille
apud
Actium
Pastor
,
qui
navem
nunquam
ante
vidisset
,
ut
procul
novum
vehiculum
Argonautarum
è
monte
conspexit
;
primò
admirans
&
perterritus
,
dubitat
quid
sit
,
at
juvenibus
visis
,
auditóque
nautico
cantu
,
consimilem
ad
aures
cantum
refert
:
(
de
Nat.
Deor
,
2.
7.
)
[
How
incongruous
are
these
Epicurean
imaginations
!
If
thou
dost
but
cast
thine
eye
upon
a
Sign
Post
,
or
Painted
Table
,
thou
would
be
ashamed
to
question
,
whether
Art
had
been
used
therein
,
or
chance
had
put
them
into
that
form
?
If
thou
seest
a
Ship
under
Sail
,
thou
doubts
not
but
Reason
and
Art
are
imploy'd
in
the
conduct
of
it
;
If
thou
take
a
view
of
a
Sun-dial
or
an
Hour
glass
,
wherein
the
half
hours
or
quarters
are
marked
out
,
thou
perceives
that
those
Lines
were
drawn
not
by
Chance
,
but
Art
.
But
when
thou
contemplates
the
World
(
which
comprehends
these
very
Arts
and
Artificers
,
and
all
things
else
)
thou
thinkest
it
void
of
Counsel
and
Reason
.
Put
case
a
man
should
carry
that
Sphere
which
Possidonius
lately
made
(
whose
several
Motions
make
the
same
progress
in
the
Sun
,
Moon
,
and
five
remaining
Planets
,
which
themselves
make
in
the
Heavens
every
day
and
night
)
into
Scythia
or
Britain
;
(
poor
Britain
,
how
art
thou
Posting
back
to
thy
old
Scythian-equalling
barbarousness
)
who
,
among
those
Savages
,
would
make
question
,
but
that
Art
and
Reason
had
an
hand
in
framing
that
Sphere
?
Can
we
think
that
Archimedes
had
his
mind
more
imploy'd
in
imitating
the
Spheres
,
then
Nature
in
making
of
them
?
That
Shepherd
of
Actium
,
who
had
never
seen
Ship
before
,
when
the
Ship
of
the
Argonautes
came
within
his
Ken
;
at
first
(
wondring
and
affrighted
)
doubted
what
it
was
:
but
when
he
saw
the
Marriners
and
heard
the
Seamens
Songs
,
he
return'd
the
like
Songs
to
their
ears
.
]
Put
case
,
saith
Aristotle
(
as
he
is
quoted
by
Balbus
,
in
Cicer.
de
Nat.
Deor.
2.
)
That
some
men
,
who
had
always
lived
underground
,
should
be
let
out
of
that
Dungeon
,
and
be
permitted
to
come
upon
the
surface
of
the
Earth
;
where
,
on
a
sudden
,
they
should
see
,
the
Earth
,
the
Sea
,
and
Heaven
;
perceive
the
greatness
of
the
Clouds
,
the
force
of
the
Winds
;
look
upon
the
Sun
,
and
understand
the
vastness
of
its
Bulk
,
the
Beauty
of
its
Face
,
and
the
force
of
his
Influence
;
the
efficacy
of
its
Light
,
making
Day
,
of
its
Heat
cherishing
and
refreshing
all
creatures
:
and
next
,
when
day
is
shut
in
,
should
fix
their
eyes
upon
the
many
thousand
fixed
eyes
of
the
Starry
Heaven
,
the
various
Faces
of
the
Moon
Increasing
and
Decreasing
,
with
all
their
Risings
,
Settings
,
and
constant
Motions
.
They
could
not
with
-
hold
their
assent
to
this
Truth
;
That
all
this
is
the
contrivance
of
unsearchable
Wisdom
.
Divinely
our
Lactantius
(
De
falsa
relig.
l.
2.
5.
)
in
answer
to
that
of
the
Philosopher
[
If
the
Motions
of
the
Stars
be
not
fortuitous
.
they
must
be
voluntary
,
and
have
a
Principle
of
Life
and
Reason
within
themselves
]
denies
the
sufficiency
of
the
Disjunction
;
saying
,
they
are
neither
fortuitous
,
nor
voluntary
;
and
yet
keep
a
constant
course
in
performing
their
journeys
,
because
God
(
the
Architect
of
the
Universe
)
hath
so
framed
them
,
that
they
run
through
the
spaces
of
Heaven
,
by
a
Divine
and
admirable
Reason
,
in
order
to
the
making
of
variety
of
Seasons
succeeding
one
another
.
If
Archimedes
could
so
frame
the
Image
of
the
World
in
concave
Brass
,
as
one
might
see
therein
the
Sun
and
Moon
,
making
the
like
Motions
as
they
do
in
the
Heavens
,
&c.
Could
not
God
much
more
so
despose
the
things
themselves
,
than
humane
Wit
could
make
a
Resemblance
of
them
.
And
if
a
Stoick
should
see
the
imitation
of
the
Heavenly
Motions
,
would
he
say
that
motion
was
caused
by
the
Wit
of
the
Engine
,
or
of
him
that
made
it
?
There
is
therefore
Reason
in
the
Stars
,
fitted
to
carry
them
to
the
accomplishment
of
their
various
courses
;
but
that
is
the
Reason
of
God
,
who
made
and
governs
all
things
,
not
of
the
Stars
that
are
moved
.
And
c.
2.
[
Nemo
est
tam
rudis
,
qui
oculos
suos
in
caelum
tollens
,
tametsi
nesciat
cujus
Dei
Providentiâ
regatur
hoc
omne
quod
cernitur
,
aliquam
tamen
esse
non
intelligat
ex
ipsa
rerum
magnitudine
,
motu
,
dispositione
,
constantiâ
,
utilitate
,
pulchritudine
,
temperatione
:
nec
possit
fieri
,
quin
id
,
quod
mirabili
ratione
constat
,
majori
aliquo
consilio
sit
instructum
.
]
There
is
no
man
so
rude
,
if
he
lift
up
his
eyes
toward
Heaven
,
although
he
knows
not
by
what
Gods
Providence
,
all
that
which
he
sees
,
is
governed
,
that
does
not
understand
by
the
Immensity
,
Motion
,
Disposition
,
Constancy
,
Conveniency
,
Beauty
,
Composure
of
these
things
,
that
there
is
some
providence
or
other
;
and
that
it
is
not
possible
,
but
that
that
which
is
continued
by
such
admirable
Reason
,
was
at
first
framed
by
the
greatest
Counsel
.
CHAP.
II.
The
Author
of
Christian
Religion
hath
stampt
thereon
no
less
manifest
Prints
of
Infinite
Science
,
than
the
Maker
of
the
World
hath
left
upon
that
his
Workmanship
.
§
1.
Heathen
Prophecies
the
Result
of
Ratiocination
.
§
2.
From
general
Hints
which
for
mens
torment
God
might
permit
the
Devil
to
Communicate
.
§
3.
The
Ambiguity
of
Oracles
on
purpose
to
hide
the
Ignorance
of
them
that
gave
them
.
§
4.
It
was
by
chance
they
spake
truth
.
§
5.
Scripture-Oracles
Distinct
;
of
pure
Contingencies
;
their
Sence
plain
;
punctually
fulfilled
.
§
.
1.
I
Would
not
run
my
Reader
down
with
numbers
,
but
beat
him
down
with
weight
of
Arguments
,
and
shall
therefore
singly
insist
upon
this
one
,
viz.
There
cannot
be
a
more
certain
Indication
of
Infinite
and
boundless
Knowledge
,
than
that
which
the
Author
of
our
Religion
hath
exerted
,
in
the
Prophetick
Part
thereof
.
Of
how
many
pure
Contingencies
(
which
then
neither
were
,
nor
possible
to
be
discerned
,
in
their
second
Causes
,
nor
to
be
foreknown
at
all
,
but
by
him
,
to
whose
inspection
all
things
,
past
,
present
,
and
to
come
,
are
a
like
visible
)
must
that
Spirit
have
the
Foreknowledge
,
that
inspired
our
Prophets
with
so
certain
a
Prenotion
of
those
events
which
they
foretold
;
as
none
of
their
Predictions
have
miscarried
in
the
least
Circumstance
:
many
of
which
Circumstances
are
in
themselves
so
inconsiderable
,
and
so
little
conducing
to
the
gracing
or
setting
forth
of
the
Subject
of
their
Prophecy
;
and
yet
so
utterly
impossible
to
have
been
foreknown
,
but
by
the
indication
of
the
allat-once-knowing
Wisdom
;
as
they
seem
to
have
been
communicated
,
for
no
other
end
,
but
either
to
convince
the
World
of
the
Divine
Original
of
those
Discoveries
.
(
Isa.
45.
21.
)
[
Who
hath
declared
this
from
ancient
time
?
have
not
I
the
Lord
]
(
Isa.
46.
8.
)
[
Remember
this
and
shew
your selves
men
.
I
am
God
,
and
there
is
none
like
me
declaring
the
end
from
the
beginning
.
]
Or
to
outface
all
Pagan
Oracles
and
Divinations
,
(
Isa.
41.
23.
)
[
Let
all
the
Nations
be
gathered
together
,
who
,
among
them
can
declare
this
,
and
shew
us
things
to
come
hereafter
,
that
we
may
know
,
that
you
are
Gods
?
]
If
the
Father
of
Lies
and
those
lying
Vanities
of
the
Heathen
at
any
time
gave
true
Responds
.
1.
They
were
usually
not
of
things
purely
future
,
but
latent
in
their
second
causes
:
latent
(
I
mean
)
to
Humane
Knowledge
,
but
not
to
Diabolical
Sagacity
;
which
smelt
them
at
a
distance
,
sometimes
in
their
general
Causes
(
by
their
skill
in
Judicial
Astrology
)
sometimes
in
their
immediate
and
more
particular
Causes
(
by
their
skill
in
the
affairs
of
States
and
Interests
of
several
Nations
,
&c.
By
means
whereof
,
I
am
so
far
from
admiring
their
fore-telling
the
events
of
Battails
,
the
Fortunes
of
some
Persons
of
note
;
their
communicating
Intelligence
from
places
of
100
or
a
1000
miles
distance
,
in
an
hour
,
in
a
minutes
space
;
as
I
wonder
they
could
get
any
respect
at
all
,
among
the
soberer
and
more
Civilized
Nations
,
by
such
three
penny
Prognostications
,
as
an
ordinary
Wizzard
might
out-vie
.
Hagag
the
Son
of
Joseph
a
Jew
,
and
Prefect
of
Babylon
,
Anno
Christi
714.
being
taken
with
a
violent
Fever
,
inquired
of
an
Astrologer
,
whether
he
could
find
by
the
Motions
of
the
Starrs
that
a
King
was
to
die
that
year
;
he
affirmed
there
would
but
one
,
whose
name
was
Cain
Hagag
,
calling
to
mind
that
his
Mother
had
given
him
that
Name
at
his
Birth
;
I
must
die
then
(
replyed
he
)
but
thou
shalt
die
before
me
:
and
instantly
commanded
his
head
to
be
struck
off
:
(
Scalig.
can
.
Isagogic
,
l.
2.
pag.
143.
)
Could
he
read
his
name
in
the
Stars
?
No
sure
,
but
he
came
to
the
knowledge
of
it
as
Gypsies
do
,
of
mens
Relations
and
the
temper
of
their
Neighbours
towards
them
.
[
Horum
sunt
auguria
non
divini
impetûs
sed
rationis
—
quos
prudentes
possimus
dicere
,
id
est
,
providentes
,
divinos
nullo
modo
possimus
;
non
plus
quàm
Milesium
Thalem
;
qui
ut
ostenderet
etiam
Philosophum
,
si
ei
commodum
esset
,
pecuniam
facere
posse
,
omnem
Oleam
,
antequàm
flores
cepisset
in
agro
Milesio
coemisse
dicitur
;
animadverterat
fortasse
quadam
scientiâ
,
olearum
ubertatem
fore
:
Necillam
divinationem
voco
,
quâ
Anaximandro
Physico
moniti
Lacedemonii
sunt
,
ut
urbem
et
tecta
relinquerent
,
armatique
in
agris
excubarent
;
quòd
terrae
motus
instaret
:
—
Nec
illam
quâ
Pherecides
,
cùm
vidisset
haustam
aquam
à
jugi
puteo
,
terrae
motus
dixit
instare
(
Cicer.
divinat
1.
pa.
197.
)
Such
mens
Auguries
are
not
the
results
of
the
Divine
Impulse
,
but
Reason
.
—
We
may
call
them
wise
;
that
is
,
provident
,
but
by
no
means
Diviners
;
no
more
than
the
Milesian
Thales
;
who
(
that
he
might
shew
that
a
Philosopher
,
if
he
pleased
to
use
it
,
had
skill
to
get
wealth
)
bought
all
the
Olive-trees
in
the
Milesian
field
before
they
blossom'd
,
foreseeing
by
his
knowledge
of
the
Constitution
of
that
Year
,
that
it
would
be
a
plentiful
year
of
Olives
;
nor
do
I
call
that
a
Prophecy
whereby
the
Lacedemonians
were
counselled
by
Anaximander
to
forsake
their
City
and
Houses
,
and
watch
abroad
in
the
Fields
,
because
an
Earthquake
was
approaching
:
nor
that
of
Phericedes
,
who
when
he
saw
Water
drawn
from
a
living
Well
,
said
,
there
would
happen
an
Earthquake
.
How
easily
might
the
most
Callow
and
but
Pen-Feather'd
Demon
,
tell
how
many
Figgs
were
on
a
Tree
,
how
many
Pigs
in
the
Sows
Belly
.
As
in
that
contention
betwixt
Calchas
and
Mopsus
(
reported
by
Hesiod
and
repeated
by
Natales
Comes
lib.
4.
cap.
10.
)
Mopsus
answered
,
there
grew
ten
thousand
and
one
Figgs
upon
that
Tree
,
concerning
which
,
the
question
was
propounded
by
Calchas
.
And
to
that
question
which
Galchas
could
not
answer
)
How
many
Pigs
were
in
the
Sows
Belly
,
&c.
He
gave
as
true
an
answer
,
that
they
were
ten
,
one
whereof
was
a
Bore-Pig
:
and
of
the
rest
,
three
had
a
white
Cross
over
the
Shoulders
;
two
of
them
white
spots
upon
the
eyes
:
and
the
rest
had
the
near-hinder-foot
white
,
from
the
Hoof
to
the
Knee
.
—
Aemulantur
divinitatem
dum
furantur
divinationem
,
&c.
(
Tertul.
apol.
cont.
Gent.
22.
)
They
Emulate
the
Divinity
while
they
Steal
Divination
.
The
Philosophers
(
saith
St.
Austin
de
Civitate
10.
32.
)
have
no
esteem
of
such
like
Divinations
,
and
that
justly
.
[
Nam
vel
inferiorum
fiunt
praesentione
causarum
,
vel
immundi
Daemones
sua
disposita
facta
praenunciant
:
]
For
they
are
either
effected
by
the
presention
of
inferior
Causes
,
or
the
impure
Demons
foretell
the
coming
to
pass
of
such
things
,
as
themselves
are
determined
to
do
.
But
it
is
more
to
be
admired
that
those
busie
spiritual
Wickednesses
,
in
the
Heavenly
places
,
those
Princes
of
the
Air
,
those
Curriers
that
went
to
and
fro
over
the
Earth
,
did
no
more
improve
the
advantage
which
their
nature
gave
them
,
to
their
abusing
the
World
with
stronger
Delusions
;
To
which
,
doubtless
,
their
Pride
and
Ambition
to
be
reputed
Gods
,
and
their
spiteful
enmity
to
the
Womans
Seed
,
did
instigate
them
.
And
therefore
I
cannot
but
adore
that
Divine
Providence
,
which
so
far
restrain'd
those
malicious
,
powerful
and
intelligent
Spirits
,
as
in
this
point
(
of
Fortune-telling
)
they
could
not
go
the
full
length
of
the
Line
of
their
own
Natures
;
they
were
not
permitted
to
tell
all
they
knew
,
to
shew
things
that
were
in
their
second
Causes
,
(
and
therefore
under
their
inspection
;
)
much
less
to
communicate
the
fore-knowledge
of
things
that
had
no
being
but
in
the
first
Cause
.
§
2.
Though
he
might
(
for
the
punishment
of
mens
impious
Curiosity
)
have
used
bad
Angels
as
well
as
good
,
to
carry
Tidings
of
such
Contingencies
,
as
the
Messenger
could
not
have
known
,
but
by
his
Revelation
:
yet
that
was
done
without
impeachment
of
this
his
challenged
Privilege
of
shewing
the
End
from
the
Beginning
:
For
he
used
the
service
of
wicked
Spirits
(
to
anticipate
the
torment
of
wicked
men
,
by
their
fore-knowledge
of
what
would
happen
)
only
in
general
predictions
of
some
one
single
event
,
without
any
other
Circumstances
than
such
as
did
either
naturally
touch
upon
,
or
might
with
strong
probability
be
gathered
from
,
that
one
supernaturally-reveal'd
Contingent
.
Thus
,
upon
supposition
of
Gods
revealing
to
that
Spirit
,
which
the
Witch
of
Endor
raised
,
that
Saul
should
die
in
that
Battail
,
which
the
Israelites
and
Philistines
were
so
near
an
engagement
in
,
as
both
Armies
were
set
in
Battalia
,
and
facing
one
another
,
what
time
Saul
consulted
the
Witch
;
that
spirit
might
rationally
collect
the
time
of
his
death
[
to
morrow
;
]
for
it
was
not
like
the
Armies
would
stand
longer
in
that
posture
,
nor
the
Israelites
engage
sooner
,
than
Saul
should
return
to
the
head
of
his
Army
:
the
discomfiture
of
the
Israelitish
Host
,
for
it
could
not
be
imagined
,
that
Saul
should
die
in
that
Battail
,
but
either
in
Fight
,
(
and
that
would
be
such
a
quelling
of
the
spirits
of
his
men
,
as
to
make
them
turn
their
backs
upon
the
enemy
)
or
in
Flight
(
and
that
must
be
after
his
loss
of
the
Field
,
and
the
taking
of
the
Ark
of
God
,
which
they
carried
with
them
into
the
Field
,
and
must
leave
there
when
they
had
lost
the
Field
.
It
might
be
here
observ'd
,
that
the
Indian
Responds
to
Alexander
,
were
meer
Gypsie-juglings
.
Alexander
in
his
Epistle
to
Aristotle
,
informs
him
,
that
the
Priests
told
him
,
that
[
The
Sun
gave
out
Oracles
in
the
Grecian
as
well
as
the
Indian
Tongue
,
but
the
Moon
only
in
the
Indian
:
]
Is
not
the
reason
of
this
apparent
?
because
the
Priests
of
the
Sun
were
Learned
Knaves
,
and
could
speak
Greek
;
but
the
Moons
Vestals
were
illiterate
Females
,
who
understood
their
Mother-Tongue
only
.
And
as
to
the
Answers
which
both
gave
,
how
easily
might
they
guess
what
Alexander
desired
to
be
resolved
about
?
For
what
could
a
person
of
his
ambition
think
of
,
but
Conquering
the
World
;
or
a
person
to
whom
his
Mother
and
Sister
were
so
dear
,
as
he
intermingled
their
Names
in
the
Discourses
he
had
with
the
Gymnosophists
,
but
of
returning
home
to
those
beloved
Relations
,
after
so
long
a
march
?
And
,
how
easie
was
it
to
promise
him
the
Conquest
of
the
World
,
after
he
had
subdued
it
as
far
as
India's
utmost
Eastern
Bounds
,
(
that
is
,
to
the
end
of
the
known
World
on
that
side
,
where
it
was
most
anciently
and
populously
inhabited
,
and
therefore
most
likely
to
make
resistance
.
)
Lastly
,
how
probable
was
the
Conjecture
,
that
(
now
his
labour
of
conquering
was
as
good
as
over
)
a
man
of
his
complexion
would
give
himself
to
that
ease
and
luxury
,
as
would
lay
him
open
to
the
stroke
of
untimely
death
,
by
effeminating
his
body
,
and
making
it
unapt
to
bear
the
extremities
of
the
Climes
,
through
which
he
was
to
return
;
Or
grow
up
to
that
height
of
disdainful
pride
,
as
might
possibly
provoke
his
Captains
to
disgust
him
.
To
say
nothing
of
that
light
,
which
those
Travelling
Sophs
might
have
received
,
from
Daniel's
Prophecy
,
from
which
it
is
manifest
,
those
Chaldeans
borrowed
that
Light
,
which
they
exhibited
,
in
their
Prognostications
of
Alexander's
Greatness
,
and
Darius
his
Fall
,
(
by
Q.
Curtius
l.
4.
)
The
Demon
of
Delphos
was
not
such
a
punie
Devil
sure
,
but
that
he
could
count
to
four
,
and
read
Daniels
Text
,
where
he
wrote
of
a
fourth
King
of
Persia
,
from
Darius
Nothus
,
whom
the
King
of
Graecia
should
subdue
:
nor
such
a
Freshman
,
but
that
he
had
Logick
enough
to
make
this
inference
,
That
he
who
was
to
subdue
the
Empire
of
the
whole
World
,
would
translate
the
whole
Empire
to
himself
:
and
therefore
his
informing
Philip
,
that
his
Son
,
whom
Bucephalus
permitted
to
come
upon
his
back
,
should
make
the
whole
World
his
Mule
;
was
no
more
than
what
any
Pigmie
,
set
upon
the
Gyant
shoulders
of
Daniel
might
have
seen
.
§
3.
Where
Pagan
Oracles
,
in
an
apish
imitation
of
those
of
the
God
of
Israel
,
seem
to
foretel
things
from
beginning
to
end
;
yet
they
shew
not
,
they
declare
not
,
those
future
things
,
in
such
clear
expressions
and
incontroversial
Terms
,
as
speak
the
Author
of
those
Responds
,
to
have
had
the
knowledge
of
what
they
seem
to
speak
;
but
rather
a
design
to
cover
their
own
Ignorance
,
and
save
their
credits
,
under
the
shelter
of
ambiguous
words
;
such
as
,
whatever
should
fall
out
,
might
equally
be
applied
to
them
and
gathered
from
them
,
according
to
the
different
Glosses
,
which
several
Fancies
might
put
upon
them
.
Of
which
though
I
have
elsewhere
given
several
examples
,
I
shall
here
add
that
out
of
Homer
,
observ'd
by
Macrobius
in
his
de
Som.
Scipion.
(
lib.
1.
cap.
7.
)
[
Divulgatis
etiam
docemur
exemplis
,
quàm
penè
semper
cùm
praedicantur
futura
,
ità
dubiis
obserantur
,
ut
tamen
diligens
scrutator
,
nisi
divinitùs
impeditur
,
subesse
reperiat
apprehendendae
vestigia
veritatis
,
&c.
]
We
are
taught
(
saith
he
)
by
famous
examples
,
how
that
almost
constantly
when
future
things
are
foretold
,
they
are
sealed
up
in
doubtful
words
;
yet
so
as
the
dilligent
searcher
,
if
he
be
not
divinely
impeded
,
may
find
out
some
footsteps
of
Truth
therein
hinted
.
As
when
the
Grecian
Emperor
commanded
by
Jove
in
a
Dream
,
that
the
day
following
he
should
draw
up
his
Army
and
give
Battail
to
the
Trojans
;
and
,
encouraged
with
manifest
hope
of
promised
Victory
,
did
as
he
was
commanded
:
but
came
off
with
so
great
loss
of
men
,
as
he
had
much
ado
to
make
a
retreat
to
his
own
Camp
.
Was
he
deluded
with
a
lying
Oracle
?
by
no
means
(
saith
Macrobius
)
but
the
Fates
intending
that
mischance
to
the
Grecians
,
there
was
that
lurking
in
the
words
of
the
Dream
,
which
had
they
observ'd
,
would
have
directed
them
,
how
they
might
either
obtain
the
Victory
or
avoid
Fighting
.
For
Jove's
Precept
was
,
that
the
whole
Army
should
be
drawn
up
,
meaning
,
that
the
King
should
forthwith
make
his
peace
with
Achilles
,
(
who
upon
disgust
,
had
drawn
off
his
Party
,
and
deserted
the
Cause
:
)
The
King
therefore
not
following
Jove's
Instructions
,
did
both
deservedly
sustain
that
detriment
,
and
absolve
the
Dream
from
the
envious
charge
of
lying
.
Such
another
Plaister
this
great
Humanist
applies
,
for
the
Salving
of
the
credit
of
that
Deli●n
Oracle
,
which
put
Aeneas
to
so
many
years
wandring
,
and
such
dangerous
voyages
,
in
the
quest
of
the
native
soil
of
his
Progenitors
:
which
he
might
have
sav'd
,
had
he
understood
that
one
ambiguous
word
Dardanidae
.
But
why
did
not
Apollo
avoid
the
Equivocation
,
with
a
man
so
pious
as
Aeneas
,
if
indeed
he
himself
had
certainly
known
,
what
place
Providence
had
allotted
for
that
Trojan
Colony
to
sit
down
in
,
or
understood
any
more
touching
that
point
,
than
any
ordinary
person
might
have
arrived
at
,
by
discourse
?
to
wit
,
That
their
Mother-soil
was
likeliest
to
receive
them
into
her
lap
,
now
that
the
Trojan
soil
had
proved
a
Step-mother
to
them
:
but
whether
Crete
,
whence
Teucer
,
or
Italy
(
whence
Dardanus
sprung
)
would
give
Aeneas
entertainment
,
the
Oracle
durst
not
determine
;
and
therefore
to
save
its
credit
,
gives
this
uncertain
sound
.
[
Quid
opus
est
circuitione
&
anfractu
?
ut
sit
utendum
interpretibus
potiùs
,
quàm
directè
;
Deus
siquidem
nobis
consulebat
,
hoc
facito
,
hoc
nè
feceris
diceret
.
(
Cicer.
Divin
.
)
Et
si
Medicus
aegroto
im
peret
,
ut
sumat
,
terrigenam
,
herbigradam
,
domiportam
,
sanguine
cassam
;
potiùs
quàm
,
hominum
more
,
Cochleam
dicere
.
Pucuvianus
Amphion
,
quadrupes
,
tárdigrada
,
agrestis
,
humilis
,
aspera
,
capite
brevi
,
cirvice
anguinâ
,
aspectu
truci
,
eviscerata
,
inanima
,
cum
animali
sono
:
Cùm
dixisset
,
tum
Attici
respondent
,
non
intelligimus
,
nisi
apertè
dixeris
;
at
ille
,
uno
verbo
,
Testudo
:
non
potueras
hoc
igitur
a
principio
citharista
dicere
]
(
Id.
Ib.
)
Why
such
winding
and
abruptness
?
That
he
that
inquires
hath
need
of
an
interpreter
:
Why
do
not
Oracles
rather
answer
Directly
?
Sure
if
it
were
God
that
gave
advice
,
he
would
say
,
Do
this
,
beware
of
doing
this
,
&c.
As
if
a
Physician
should
injoyn
his
Patient
to
take
the
Earth-born
,
grass-creeping
,
house-carrying
,
bloodless
Insect
,
rather
than
a
Snail
,
in
the
plain
usual
way
of
speech
,
when
Pacavianus
Amphion
thus
canted
.
The
four
foot
,
slow-pac'd
,
rude
,
low
,
rugged
Creature
,
with
a
sharp
head
,
Snakes
neck
,
fierce
look
,
and
no
bowels
,
nor
soul
,
yet
having
the
voice
of
a
living
Creature
:
We
understand
thee
not
(
cried
the
Athenians
)
speak
plain
.
I
mean
(
quoth
he
)
in
one
word
,
a
Tortoyse
,
why
couldst
thou
not
(
pittiful
Fidler
)
have
said
thus
at
first
?
Reply
they
.
§
4.
Fourthly
,
if
those
Oracles
at
any
time
plainly
foretold
any
Contingents
which
took
effect
.
The
Responds
were
as
contingent
,
as
the
things
they
foretold
.
Those
blind
Bards
might
hap-hazzard
,
stumble
upon
a
Truth
;
as
the
veriest
Lyar
in
the
World
may
;
while
those
great
Lotteries
were
frequented
,
though
most
of
the
Fortunes
were
Blanks
,
yet
some
lucky
hand
might
perhaps
once
in
an
Age
draw
a
Prize
,
or
throw
a
Venus
upon
the
Prenestine
Dice
,
once
in
an
hundred
casts
.
To
that
Samothracian
who
made
offer
to
prove
Neptunes
faithfulness
to
his
Votaries
,
by
the
multitude
of
votive
Tables
which
were
dedicated
by
such
as
had
escaped
Shipwrack
;
yea
,
replied
Diogoras
,
but
were
there
a
Table
hung
up
,
for
every
one
that
has
been
drowned
,
while
they
were
most
devoutly
invocating
Neptune
,
the
Temple
would
not
contain
them
.
[
Quis
enim
est
qui
totum
diem
jaculans
non
aliquando
collimet
?
]
(
Et
Plutarch
de
oracul
.
defect
.
pag.
679.
)
sicut
ii
qui
saepè
jaciunt
,
saepenumerò
scopum
attingunt
]
He
has
very
bad
luck
that
shoots
all
day
long
,
and
never
comes
near
the
mark
,
saith
Cicero
,
(
de
Divin.
3.
)
Upon
these
accounts
these
Oracles
grew
into
that
contempt
,
as
the
Spartans
would
not
trust
to
the
Respond
of
Dodona
,
till
they
had
sent
Agesilaus
to
Delphos
,
to
propound
this
Question
to
Apollo
;
whether
he
was
of
the
same
mind
with
his
Father
?
and
notwithstanding
they
had
the
assurance
of
two
Oracles
,
Agesilaus
,
to
cure
the
Despondency
of
his
Army
,
was
fain
to
suborn
the
Augur
to
imprint
Victory
upon
the
Liver
of
the
Sacrifice
,
and
pretend
he
found
it
there
.
And
therefore
Epaminondas
,
in
contempt
of
both
lucky
and
adverse
Oracles
,
laid
the
one
at
his
right
hand
and
the
other
at
his
left
;
telling
his
Souldiers
,
it
was
at
their
choice
,
whether
of
those
Fortunes
they
should
have
,
wishing
them
to
depend
more
upon
their
own
Valour
,
than
upon
the
most
favourable
Respond
.
(
Plutarch
.
apothegmat
.
mor.
Tom.
1.
§
5.
But
now
the
God
of
Israel
communicated
to
his
Prophets
,
the
foreknowledge
of
future
things
,
whose
Causes
were
then
only
in
his
own
Preference
,
with
all
their
Circumstances
,
in
plain
terms
:
of
which
Prophecies
not
one
tittle
has
fail'd
,
but
in
its
time
appointed
received
its
accomplishment
.
Of
all
which
properties
,
whereby
the
Sacred
Oracles
are
discriminated
from
prophane
and
Diabolical
,
those
are
eminently
partakers
that
relate
to
the
Messias
,
and
are
fullfil'd
in
our
Jesus
.
Which
1.
Distinctly
foretell
the
place
of
his
Birth
,
Bethlehem
;
of
his
Retreat
from
Herods
rage
,
Aegypt
;
of
his
Nurture
,
Nazareth
;
of
his
greatest
Residence
in
the
time
of
his
Ministry
,
Galilee
.
The
Confederacy
of
Herod
and
Pilate
,
of
Jew
and
Gentile
against
him
,
the
Treason
of
him
that
eat
of
his
Bread
,
that
dipt
in
his
Dish
;
the
Price
at
which
he
was
sold
;
the
Purchase
of
the
Potters
Field
,
with
that
price
of
Blood
.
All
the
Puctilio's
of
his
Passion
.
The
Piercing
his
Hands
,
Feet
,
and
Side
;
The
Distension
of
his
Sacred
Body
upon
the
Cross
,
so
as
one
might
tell
all
his
bones
;
the
Marring
of
his
blessed
Face
,
with
Buffeting
,
spitting
and
besmearing
with
blood
(
trickling
down
from
his
Thorn-crowned
Head
)
his
being
numbred
with
Transgressors
;
his
being
Crucified
between
two
Thieves
;
the
Souldiers
dividing
his
Garments
among
them
;
their
casting
Lots
upon
his
Vesture
:
The
Jews
scornful
and
malicious
deportment
towards
him
;
hiding
their
face
from
him
;
turning
their
backs
upon
him
;
rejecting
him
as
not
their
King
,
when
Pilate
presented
him
;
their
giving
him
Vinegar
to
drink
.
The
very
form
of
words
wherewith
they
taunted
him
,
were
by
Prophecy
put
into
their
Mouthes
.
[
He
trusted
in
God
that
he
would
save
him
;
let
him
deliver
him
if
he
will
have
him
]
Mat.
27.
43.
Psal.
22.
8.
His
making
his
Grave
with
the
rich
,
his
being
buried
like
a
noble
man
;
for
he
was
before
hand
,
by
Mary
Magdalen
anointed
against
his
Burial
with
most
precious
Spikenard
,
was
perfum'd
,
imbalm'd
by
Nicodemus
a
Ruler
of
the
Jews
;
wound
in
fine
linnen
by
Joseph
of
Arimathea
,
and
laid
in
that
new
Tomb
,
which
that
Honourable
Person
had
hewne
out
of
a
Rock
in
his
Garden
for
himself
:
and
to
make
his
Funeral
more
august
,
the
Chief
Priests
and
Pharisees
contribute
a
guard
of
Souldiers
to
watch
his
blessed
Corps
,
and
take
order
that
his
Sepulchre
be
made
fast
with
a
hewen
Stone
,
(
filling
the
mouth
,
and
fastned
with
Cramps
of
Iron
into
the
sides
of
his
Tomb
)
the
most
honourable
form
of
entombing
,
All
which
things
the
Evangelists
do
therefore
affirm
to
be
done
,
that
the
Scripture
might
be
fulfilled
,
and
our
Jesus
demonstrated
,
to
be
the
Person
of
whom
those
infallible
Oracles
spake
.
The
far
greatest
and
most
substantial
part
of
those
things
not
being
applicable
,
in
truth
,
to
the
persons
that
spake
them
.
David
in
his
own
person
suffered
not
such
like
things
,
any
more
then
he
did
not
see
corruption
,
as
Saint
Peter
argues
:
And
therefore
,
as
the
same
Apostle
dictates
,
those
Prophesies
were
not
of
private
interpretation
;
that
is
,
as
Saint
Philip
,
(
in
answer
to
the
Eunuchs
question
)
resolves
,
the
Prophets
did
not
speak
those
things
of
themselves
,
but
of
some
other
man
,
to
wit
the
Messias
.
2.
Can
any
thing
be
imagined
more
purely
contingent
than
those
things
?
Is
it
conceivable
,
how
so
long
before
,
there
could
be
a
Foreknowledge
of
their
Futurity
by
the
Prophets
inspection
into
their
Natural
Causes
.
The
Learned
Vossius
(
de
Origine
idol
.
lib.
2.
cap.
48.
)
doth
explode
the
madness
of
some
Modern
Astrologers
,
who
affirm
,
that
all
the
Miracles
wrought
by
Christ
and
his
Apostles
,
or
any
body
else
,
were
the
natural
and
necessary
effects
of
some
Conjunctions
of
Planets
;
and
were
not
ashamed
to
ascribe
to
the
Horoscope
,
the
Birth
of
Christ
of
a
Virgin
,
and
all
his
stupendious
works
,
and
those
great
Changes
which
have
faln
out
in
respect
of
Religion
;
ascribing
the
rise
of
the
Jewish
,
to
the
Conjunction
of
Jupiter
with
Saturn
;
of
the
Chaldean
,
to
the
Conjunction
of
Jupiter
with
Mars
;
the
Aegyptian
,
to
the
Conjunction
of
Jupiter
with
the
Sun
;
The
Mahometan
,
to
the
Conjunction
of
Jupiter
with
Venus
;
the
Christian
,
to
the
Conjunction
of
Jupiter
with
Mercury
;
and
the
Antichristian
,
to
Jupiters
Conjunction
with
the
Moon
,
(
all
which
is
to
be
read
in
Albumazar
,
lib.
2.
de
mag
,
conjectul
.
tract.
1.
dissect
.
4.
)
Say
that
such
Conjunctions
might
possibly
incline
those
parts
of
the
World
,
under
the
Dominion
of
their
Influence
,
to
imbrace
those
several
Religions
;
yet
he
must
be
of
a
Facile
Faith
,
that
can
believe
it
was
possible
for
our
Divine
Prophets
to
read
their
Predictions
,
in
the
Book
of
the
Starrs
;
who
if
they
had
had
an
everlasting
Almanack
in
their
heads
,
from
what
Positions
of
the
Heavenly
Bodies
could
they
have
Prognosticated
,
the
concentring
of
so
many
emergencies
upon
one
man
?
from
what
Conjunction
of
Planets
(
or
Lincaean
inspection
into
Matters
of
State
)
(
a
Book
more
tost
,
and
to
better
purpose
than
the
other
,
by
those
prudent
Judicial
Astrologers
,
who
had
a
mind
not
to
shame
their
Profession
)
could
David
foresee
the
agreement
of
Herod
and
Pilate
who
the
day
before
were
at
enmity
,
and
on
the
day
of
our
Saviours
Passion
were
made
Friends
,
and
that
in
order
to
our
Saviours
Crucifixion
at
Jerusalem
?
which
(
according
to
Gods
determinate
Counsel
revealed
to
David
)
could
not
be
effected
,
till
those
Rulers
under
the
Gentile
Empire
stood
up
in
their
Masters
quarrel
,
and
with
the
people
of
Israel
,
took
councel
together
against
the
Lord
and
his
Christ
,
as
the
Church
dictates
,
Act.
4.
25.
27.
From
what
sowr
and
crabbed
Aspect
of
the
Planets
,
could
David
foretell
,
their
turning
of
Drink
into
Vinegar
?
From
what
influences
the
distilling
of
the
Blood
of
God
from
Christs
Head
,
Hands
,
Side
,
Feet
?
In
what
Ephemeris
did
the
Prophet
read
that
astonishing
Darkness
that
invelopt
the
Earth
?
Briefly
,
in
what
Cause
,
but
the
Will
of
God
revealed
to
them
by
himself
,
could
they
see
those
strange
events
that
fell
out
;
that
one
Year
,
that
acceptable
Year
of
the
Lord
;
that
one
Week
,
that
great
Week
,
as
the
Ancients
stiled
it
;
that
one
Day
,
that
Day
of
Redemption
?
Let
the
most
expert
Astrologer
erect
a
Scheme
,
set
up
all
the
Lamps
of
Heaven
,
in
that
posture
wherein
they
stood
at
our
Saviours
Passion
;
and
try
if
he
can
by
their
Light
,
discover
the
least
appearance
or
likelihood
of
a
reason
,
that
in
such
a
juncture
such
things
must
fall
out
,
by
the
course
of
nature
.
That
at
that
time
(
for
instance
)
those
Prophetick
Forms
,
which
the
Jews
used
in
derision
of
Christ
,
that
had
hung
(
as
it
were
frozen
)
at
the
Prophets
lips
,
so
many
hundred
of
years
,
should
be
thawn
,
and
drop
into
the
Mouthes
of
that
Generation
:
That
the
Legs
of
the
Thieves
should
be
broken
.
and
not
our
Saviours
:
That
his
Side
should
be
pierced
and
not
theirs
,
&c.
3.
Those
Prophecies
are
so
plain
,
and
the
Application
of
them
,
in
their
Effects
,
to
the
Blessed
Jesus
,
so
natural
;
as
we
need
not
strain
courtesie
with
the
Letter
it self
(
to
wrest
it
from
its
most
obvious
sence
,
in
making
the
Buckle
and
Thong
meet
;
in
making
the
accomplishment
kiss
the
Oracles
.
Here
need
no
Salvoes
of
the
Prophets
Credit
,
by
understanding
them
to
speak
figuratively
;
The
Text
is
so
easie
,
as
it
needs
no
other
Gloss
,
than
the
plain
History
of
the
Gospel
;
the
same
words
,
the
same
things
,
which
the
one
foretells
to
be
done
,
the
other
tells
as
done
,
Bethlehem
answers
Bethlehem
,
Nazareth
,
Nazareth
;
Aegypt
,
Aegypt
,
as
face
answers
face
:
David
declaring
the
case
of
his
own
soul
used
the
phrase
of
[
Broken
Bones
]
Metaphorically
,
to
shew
the
dislocation
of
its
Faculties
,
by
his
great
Fall
:
But
Moses
in
describing
the
ordinance
of
the
Paschall
Lamb
(
the
Type
of
the
Lamb
of
God
)
uses
those
words
[
a
Bone
of
him
shall
not
be
broken
]
in
their
proper
sence
,
in
that
sence
,
wherein
the
Evangelists
applies
that
Text
to
Christ
.
He
had
his
Metaphorical
Gall
,
Vinegar
,
Spittings
,
Buffetings
,
&c.
But
the
Son
of
David
had
them
really
,
according
to
the
Letter
of
the
Prophecy
.
The
ruine
of
the
Jewish
State
,
the
Vocation
of
the
Gentiles
,
the
Glory
of
Christs
Kingdom
are
sometimes
indeed
set
out
in
Rhetorical
Flourishes
and
borrowed
expressions
;
but
they
(
and
all
things
else
pertaining
to
Christ
)
are
in
other
Prophetick
Texts
,
so
plainly
foretold
as
the
Tongue
of
Man
can
speak
.
4.
The
punctual
performance
of
this
whole
Cluster
,
the
ripening
of
every
Berry
thereof
into
Event
,
speaks
the
Prophets
not
to
have
spoken
by
chance
.
That
Poem
cannot
be
a
Medley
,
a
Rapsody
,
whose
every
foot
is
of
a
regular
length
.
If
you
throw
4
Dice
,
perhaps
one
of
them
may
be
a
Size
,
but
who
ever
saw
an
hundred
Sizes
cast
at
one
throw
of
an
hundred
Dice
.
If
a
Sow
with
her
Snout
should
imprint
upon
the
ground
,
which
she
is
rooting
up
,
the
Figure
of
the
Letter
[
A
]
couldst
thou
therefore
imagine
,
she
might
,
in
these
Lines
she
draws
express
Ennius
his
Andromacha
,
or
Virgils
Aeneads
.
(
Cicer.
Divin.
1.
p.
162.
)
It
was
the
unparallel'd
Commendation
of
the
Prophecies
delivered
to
Israel
,
that
there
failed
not
ought
of
any
good
thing
which
the
Lord
had
spoken
to
the
House
of
Israel
:
but
all
came
to
pass
(
Josh.
21.
45.
)
for
the
truth
whereof
Joshua
appeals
to
their
own
Experience
(
chap.
23.
14.
)
Ye
know
in
all
your
hearts
,
and
all
your
souls
,
that
not
one
thing
hath
failed
,
all
is
come
to
pass
,
and
not
one
thing
failed
.
And
hence
the
whole
Assembly
are
perswaded
,
that
he
,
who
appeared
to
Abraham
,
and
spake
by
Moses
,
was
the
only
God
,
worthy
of
credit
,
deserving
to
be
confided
in
,
and
adhered
to
.
CHAP.
III.
Instances
of
Prophecies
fullfill'd
whose
Effects
are
permanent
and
obvious
to
the
Atheists
Eyes
,
if
he
will
but
open
them
.
§
1.
Predictions
that
Israel
would
reject
their
own
Messia
,
made
,
by
Jews
Confession
,
many
hundreds
of
years
before
Christ
.
§
2.
The
Prophets
foretell
Gods
Rejection
of
the
Jews
for
their
Rejection
of
his
Son
.
§
3.
Texts
proving
a
final
Rejection
.
Christs
Blood
calls
down
this
vengeance
.
§
4.
These
Menacies
executed
to
the
full
:
Temple
,
City
,
and
all
vanish'd
,
Spirit
of
Prophecy
past
from
the
Synagogue
to
the
Church
.
§
1.
TO
give
an
Enumeration
of
all
Particulars
here
,
would
be
an
endless
Task
,
It
may
suffice
,
that
the
most
prying
Adversary
hath
not
,
to
this
day
,
produc'd
one
instance
of
any
of
our
Prophecies
that
hath
faln
to
the
ground
;
but
what
our
Apologists
have
demonstrated
,
either
to
be
accomplisht
,
or
accomplishable
in
its
time
.
And
furthermore
our
Modern
Atheist
is
too
wise
to
believe
further
than
he
can
see
;
and
therefore
I
will
not
press
him
to
the
belief
of
the
accomplishment
of
those
Prophecies
,
whose
Effects
are
gone
and
past
out
of
sight
by
any
other
Arguments
,
than
those
I
produced
in
the
first
part
of
the
Third
Book
,
where
I
proved
the
Truth
of
Matters
of
Fact
reported
in
the
Gospel
.
But
if
he
be
wise
enough
to
know
,
what
his
own
Senses
Dictate
to
him
?
it
is
all
that
Wisdom
,
at
this
present
,
requires
of
him
,
to
make
him
docible
,
and
capable
of
her
Instructions
:
And
verily
,
if
he
be
not
so
far
a
man
,
as
this
amounts
to
,
Anticira
is
a
fitter
place
for
him
,
than
the
Academy
.
Art
thou
then
weaned
from
the
Milk
,
taken
from
the
Breast
?
art
thou
not
still
like
that
Child
of
the
Lady
Moores
Prayers
,
a
Boy
still
,
and
wilt
be
so
,
as
long
as
thou
livest
?
Knowest
thou
thy
right
hand
from
thy
left
?
Come
in
,
sit
down
(
Wisdom
invites
thee
)
though
thou
beest
in
the
lowest
Form
of
Rational
Animals
,
she
will
teach
thee
knowledge
,
though
thy
Soul
be
the
most
narrow
mouthed
glass
,
that
ever
was
blown
by
the
breath
of
that
Almighty
,
whom
thou
scornest
she
will
infuse
her
Documents
into
thee
,
drop
by
drop
,
as
thou
art
able
to
receive
them
,
through
the
Loop-holes
of
thy
Head
and
Face
.
1.
If
thine
Eyes
can
spare
so
much
time
from
beholding
vanity
,
fix
them
upon
those
Texts
,
Is.
53.
1.
&c.
and
they
will
inform
thee
,
that
the
Prophet
foresaw
and
foretold
,
that
he
,
of
whom
the
Evangelical
Preachers
were
to
say
,
[
Thy
God
,
Oh
Sion
,
Reigneth
,
]
that
that
arme
of
the
Lord
,
upon
his
making
of
which
bare
,
all
the
ends
of
the
World
,
should
see
the
Salvation
of
Israels
God
:
that
he
,
who
was
to
besprinkle
many
Nations
;
at
whom
Kings
were
to
shut
their
Mouthes
;
who
was
to
have
a
Portion
divided
him
with
the
great
,
and
to
be
made
very
high
;
to
have
a
Name
given
him
above
every
name
:
should
(
notwithstanding
the
beamings
out
of
his
Glory
amongst
them
,
notwithstanding
Moses
and
the
Prophets
had
so
manifestly
pointed
him
out
)
be
despised
and
rejected
of
those
that
saw
him
,
among
whom
he
had
his
converse
.
2.
From
them
cast
thine
Eye
upon
Secular
Chronology
,
and
that
will
tell
thee
,
how
many
hundreds
of
years
this
Prophecy
was
pen'd
,
before
our
Saviour
(
to
whom
alone
it
is
applicable
)
was
incarnate
:
Or
if
thou
suspects
,
they
may
write
in
favour
of
Christ
,
consult
the
Jews
,
his
profest
enemies
,
and
they
will
inform
thee
;
how
Isaiah
gave
forth
this
Prophecy
,
before
the
Birth
of
Jesus
of
Nazareth
,
so
many
ages
,
as
rendred
those
things
impossible
to
be
known
,
but
by
the
Revelation
of
that
Infinitely-wise
Being
,
to
whom
all
things
past
and
to
come
are
alike
present
.
Of
which
if
thou
makes
question
,
it
will
be
thy
part
to
shew
,
by
what
other
means
the
Prophets
could
come
to
the
knowledge
hereof
;
or
to
give
one
instance
,
at
least
of
any
one
man
,
that
by
Natural
Means
hath
foretold
a
thing
so
long
before
it
fell
out
.
But
rather
than
enter
upon
such
a
Wild-Goose-chase
,
(
except
thou
could
devise
how
to
get
above
the
Magnetick
Sphere
of
the
Earth
,
that
thou
mayst
stalk
it
over
the
Clouds
,
into
the
World
of
the
Moon
,
to
fetch
an
example
thence
,
of
what
is
not
to
be
found
in
that
Globe
which
we
inhabit
)
I
would
advise
thee
,
to
make
a
Voyage
into
the
Low-Countries
,
and
to
enquire
there
,
whether
the
Jews
do
not
reject
that
Off-spring
of
David
,
who
made
his
soul
an
offering
for
sin
,
who
was
led
as
a
Lamb
to
the
Slaughter
,
and
as
a
Sheep
,
was
Dumb
before
the
Shearer
,
and
opened
not
his
mouth
,
when
he
was
provoked
to
call
his
servants
to
rescue
him
out
of
the
hands
of
his
Murderers
:
who
gave
his
Face
to
the
smiters
,
and
his
cheeks
to
them
that
plucked
off
the
hair
,
that
Buffeted
and
abused
him
.
Ask
this
Generation
what
opinion
they
have
of
Jesus
of
Nazareth
,
of
whom
their
Fathers
were
the
Betrayers
and
Murderers
,
whom
God
raised
from
the
Dead
,
by
whom
God
wrought
Signs
and
Miracles
.
I
am
sure
they
will
make
thee
such
answer
,
as
the
Spirit
of
the
Messias
,
above
two
thousand
years
ago
,
by
the
mouth
of
their
own
Prophets
,
foretold
they
would
make
to
that
Question
.
Listen
in
their
Synagogues
,
if
thou
canst
hear
the
blessed
Jesus
named
,
except
it
be
in
execrations
,
spie
if
thou
canst
see
the
Symbol
of
his
precious
Death
,
except
it
be
in
their
barbarous
representation
thereof
,
by
some
Crucified
Christian
Infant
.
Observe
if
there
be
any
Signs
of
their
relenting
,
for
Murdering
that
holy
and
just
One
,
of
their
bitter
mourning
over
their
Fathers
sin
,
in
choosing
a
Murderer
before
the
Innocent
Lamb
of
God
:
If
thou
discernest
one
tear
to
trickle
down
from
their
eye
,
while
't
is
fixt
upon
him
;
except
it
flow
from
their
spightful
envy
,
to
see
him
exalted
,
adored
,
and
worshipt
of
all
people
,
but
themselves
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
(
Isidor
.
Pelus
.
l.
4.
ep.
74.
)
They
are
preserv'd
alive
,
that
they
may
be
vexed
at
the
heart
,
by
beholding
the
glory
of
Christ
shining
every
where
.
Or
be
in
revenge
of
that
vengeance
upon
them
,
by
which
Christ
has
paid
himself
,
for
the
Travel
of
his
soul
for
that
unthankful
Nation
;
and
vindicated
the
honour
of
his
Deity
,
in
the
opinion
of
all
men
,
but
themselves
:
by
which
they
,
that
would
not
receive
instruction
,
are
made
an
instruction
to
others
;
and
they
,
who
would
not
,
(
by
all
the
plainest
Demonstrations
which
Christ
or
his
Apostle
did
lay
before
them
)
be
convinc'd
,
are
become
a
Demonstration
to
convince
the
World
,
that
that
Jesus
,
whom
they
slew
and
hanged
upon
a
Tree
,
is
the
very
Christ
:
For
as
their
Fathers
,
by
condemning
him
;
so
the
Children
of
that
stock
of
Abraham
,
by
persisting
in
their
denial
of
him
,
(
not
knowing
him
,
nor
the
voyces
of
the
Prophets
,
which
are
read
every
Sabbath
day
)
have
been
and
are
still
fulfilling
those
Prophets
,
as
to
this
Point
of
their
Prediction
,
that
that
People
should
reject
their
own
Messias
,
(
Act.
13.
27.
)
§
2.
A
second
Branch
of
Prophecy
,
whose
Fruit
hangs
yet
upon
it
,
whose
Effect
is
still
permanent
,
to
be
seen
,
felt
,
and
handled
,
is
that
touching
Gods
Rejection
of
the
Jews
,
for
their
rejecting
of
his
Son
;
Of
the
truth
of
which
that
Nation
is
a
manifest
proof
,
and
stands
as
a
Pillar
of
Salt
,
to
season
all
Ages
with
the
belief
of
the
Supernaturalness
of
those
Revelations
wherein
that
event
was
foretold
;
And
of
the
warrantableness
of
the
Churches
Application
o●
them
to
the
Blessed
Jesus
;
whereupon
Celsus
having
excepted
against
that
Opinion
of
the
Christians
,
[
That
the
Jews
had
moved
Gods
displeasure
against
them
for
their
Crucifying
and
disowning
Christ
:
]
Origen
replies
,
[
What
?
Is
not
the
dispersion
of
their
Nation
,
the
ruine
of
their
Temple
,
City
,
&c.
sufficient
indications
of
Gods
rejecting
that
people
?
—
I
dare
say
they
shall
never
be
restored
:
]
(
Origen
.
contra
Celsum
.
l.
3.
cal
.
10.
)
I
hope
the
English
Atheist
is
not
so
much
a
French
Gentleman
,
as
to
take
it
in
Dudgeon
,
that
I
lay
some
grains
of
this
Salt
on
his
Trencher
,
or
rather
advise
him
to
help
himself
to
some
,
now
that
it
stands
at
his
Elbow
:
for
I
fancy
him
yet
in
Belgium
,
taking
out
the
first
Lesson
touching
the
Jews
disowning
of
Christ
:
And
now
that
he
is
amongst
those
Keepers
of
our
Rolls
,
those
bearers
of
our
Books
;
let
him
search
,
whether
those
Prophecies
which
foretell
,
that
upon
that
Nations
refusing
to
accept
their
own
Messias
,
their
Fathers
God
should
wholly
disown
them
;
be
the
inventions
of
Christians
,
the
pious
frauds
of
our
Church
,
or
the
Responds
of
their
own
Prophets
?
Ask
a
Jew
of
whom
that
Prophet
of
theirs
(
whom
for
honours
sake
they
call
Angel
)
Jeremy
,
speaks
,
(
chap.
6.
)
[
I
will
bring
evil
upon
this
people
,
because
they
have
rejected
the
word
of
the
Lord
]
because
they
said
[
we
will
not
walk
in
the
good
way
,
]
wherein
they
were
promised
to
find
rest
for
their
souls
;
because
[
they
would
not
hear
the
sound
of
the
Trumpet
]
that
sound
which
the
Gentiles
would
hear
;
[
Hearken
therefore
;
hear
ye
Nations
]
hear
O
earth
:
I
will
bring
evil
upon
this
people
,
reprobate
Silver
shall
men
call
them
,
because
God
hath
rejected
them
.
]
Can
the
most
obstinately
blinded
Jew
shut
his
Eye
so
close
,
as
he
shall
not
here
see
the
glimmerings
of
those
unwelcome
Truths
.
1.
That
this
is
an
Evil
,
the
Effects
whereof
should
be
so
palpable
,
as
all
Nations
should
so
manifestly
see
the
Marks
of
Gods
rejecting
them
,
as
the
name
whereby
they
should
,
in
common
speech
,
be
called
,
[
is
reprobate
Silver
,
]
a
refuse
Nation
,
a
People
cast
off
of
God
;
a
name
,
which
God
was
angry
with
the
Heathen
for
fastning
upon
them
,
in
the
saddest
dereliction
of
that
people
formerly
.
That
,
2.
[
The
word
]
for
their
rejecting
whereof
they
were
rejected
of
God
:
[
The
good
old
way
,
]
for
their
refusing
to
walk
wherein
,
they
were
left
out
of
the
road
of
Mercy
,
can
be
none
other
,
but
that
eternal
Word
,
who
proclaimed
himself
to
be
the
Way
,
and
offered
Soul-rest
to
them
would
come
to
him
,
is
manifest
.
For
,
1.
This
is
absolutely
and
without
compare
the
good
old
Way
,
the
saving
Word
that
was
chalk'd
out
,
that
was
Preach'd
to
Abraham
,
before
he
was
Circumcised
,
400
years
before
the
good
old
Way
of
Moses
was
known
;
Nay
,
preach'd
by
Noah
,
that
Preacher
of
Righteousness
,
by
Faith
,
many
Generations
before
Abraham
;
and
by
God
himself
in
Paradise
,
tendering
Life
through
Faith
in
the
Blood
of
the
Womans
Seed
,
which
was
the
only
thing
saving
,
in
all
the
After-dispensations
of
that
Covenant
of
Grace
.
2.
This
is
the
only
Word
and
Way
which
the
Jews
totally
rejected
,
the
Word
,
spoken
by
Moses
and
the
Prophets
,
their
Fathers
(
in
some
part
,
for
some
time
)
neglected
,
but
never
totally
renounc'd
it
;
and
the
Modern
Jew
does
too
tenaciously
stick
to
the
Letter
of
that
Word
,
and
the
external
Form
of
that
Way
.
3.
The
only
Sound
of
the
Trumpet
which
the
Gentiles
hearken
to
,
in
order
to
their
finding
rest
to
their
Souls
,
is
that
sound
of
the
Apostles
,
which
from
Jerusalem
,
is
gone
into
all
the
Earth
,
and
to
the
uttermost
parts
of
the
World
:
the
sound
of
that
Trumpet
,
whereby
Christ
is
Proclaimed
,
the
Word
of
God
,
the
everlasting
Way
of
Salvation
.
§
.
3.
Ask
a
Jew
,
whether
the
same
Prophet
(
chap.
16
,
and
17.
)
threaten
not
a
more
dreadful
Judgment
(
then
impending
over
that
Nations
head
)
than
the
Northern
Captivity
;
to
wit
,
a
dissipation
into
Strange
lands
,
that
neither
they
nor
their
Fathers
knew
;
]
whereas
Chaldaea
and
all
the
Nations
into
which
they
were
carried
Captive
,
before
their
Crucifying
the
Lord
of
Life
,
were
their
door
Neighbours
(
with
whom
they
had
Commerce
)
where
God
would
[
shew
them
no
favour
]
(
as
he
had
done
in
all
other
Captivities
)
but
[
take
away
his
peace
from
them
,
even
loving
kindness
and
mercy
:
]
where
they
should
be
hunted
from
every
Mountain
and
Hill
and
Hole
;
wherein
not
only
all
the
Treasures
of
Gods
Mountain
in
the
Field
(
the
riches
of
that
Covenant
of
Grace
,
sometimes
deposited
with
that
faithless
and
fruitless
People
)
should
be
given
as
a
spoile
to
the
Gentiles
:
[
But
the
holy
Mountain
her self
discontinue
from
that
heritage
which
God
had
given
her
,
and
he
burnt
up
and
made
desolate
,
by
a
fire
that
should
be
kindled
in
Gods
anger
,
and
burn
for
ever
:
]
A
fire
of
Eternal
Vengeance
,
such
as
that
whereby
God
[
destroyed
Sodom
and
her
Sisters
:
]
So
as
she
may
with
as
much
reason
expect
,
that
the
Lake
of
Sodom
shall
become
firm
Land
again
,
and
grow
into
a
pleasant
Plain
like
the
Garden
of
Eden
;
and
the
Captivity
of
those
Cities
be
return'd
from
that
Sulphury
Abyss
that
captivates
them
:
as
she
can
look
for
the
returning
of
that
her
Captivity
,
as
another
of
their
Prophets
forewarned
them
(
Ezek.
16.
55.
)
To
these
Prophecies
Josephus
relates
,
when
John
the
Captain
of
the
Rebel-Jews
,
had
answered
Josephus
(
whom
Titus
employed
as
his
Interpreter
to
perswade
them
to
yield
)
That
Jerusalem
was
Gods
City
,
and
therefore
invincible
.
I
confess
,
replied
Josephus
I
deserve
to
be
severely
punish'd
,
for
attempting
to
perswade
you
,
to
avoid
your
Destiny
,
and
to
preserve
men
condemned
by
the
Sentence
of
God
:
For
who
knows
not
the
writings
of
the
ancient
Prophets
and
their
Responds
hanging
over
the
Head
of
this
most
miserable
City
?
(
Bel.
Jud.
7.
4.
)
The
Modern
Jews
who
have
lain
under
the
burthen
of
those
Prophecies
so
many
hundred
years
,
cannot
for
shame
deny
that
Application
of
them
,
which
one
of
their
own
Priests
made
,
at
the
first
Commencement
of
their
Effects
,
even
before
their
irresistible
force
had
batter'd
their
City
and
Temple
about
their
ears
,
and
scatter'd
their
whole
Nation
as
chaff
upon
the
face
of
the
Earth
.
However
they
cannot
deny
,
that
these
are
the
Responds
of
their
own
Prophets
,
and
I
dare
refer
it
to
the
judgement
and
determination
of
the
blindest
Atheists
own
eyes
,
to
conclude
upon
what
people
those
Menacies
are
faln
;
whose
destiny
it
is
,
to
be
the
butts
of
those
well
aimed
Arrows
of
Vengeance
.
And
then
let
either
Jew
or
Atheist
say
if
they
can
,
what
that
Sin
can
be
,
upon
the
account
of
which
,
the
God
of
Sion
should
so
loath
Sion
,
as
his
heart
should
wholly
depart
from
her
:
that
Sin
of
Judah
written
with
a
pen
of
Iron
,
with
the
point
of
a
Diamond
,
that
it
might
remain
in
the
guilt
of
it
before
God
for
ever
(
compare
Jer.
17.
1.
with
Job
19.
24.
)
that
sin
of
theirs
;
which
out-cries
all
the
beastly
and
barbarous
Idolatries
of
their
Fathers
,
the
filthiness
of
the
Sodomites
:
that
sin
which
,
in
the
days
of
the
Messias
(
as
their
own
Talmudists
,
quoted
by
the
Learned
Dr.
Lightfoot
(
in
harmo
.
on
Epistle
to
Philippians
,
)
gather
from
their
own
Scriptures
)
shall
make
the
Synagogues
become
Stews
,
the
Wisdom
of
the
Scribes
to
be
abominated
,
and
the
religious
persons
among
them
to
be
scorn'd
,
and
the
faces
of
that
Generation
to
be
as
Dogs
:
that
Sin
which
shall
speak
that
Generation
to
be
,
men
of
Canine
Impudency
,
Ass-like
Contumacy
,
and
Savage
Cruelty
:
)
as
the
Talmudists
describe
the
State
of
the
Jews
in
the
days
of
the
Messias
,
in
another
place
,
quoted
by
Grotius
(
verit
.
Christian.
rel
annot.
pag.
336.
[
Of
Canine
Impudence
]
they
make
ostentation
of
the
nakedness
of
their
very
nakedness
once
their
glory
,
now
their
shame
:
once
Circumcision
a
Seal
of
the
Covenant
,
now
only
Concision
,
a
gash
in
the
flesh
.
[
Ass-like
contumacy
;
]
All
the
Judgments
of
God
upon
them
cannot
cudgell
them
into
one
sober
Reflection
upon
what
their
Fathers
did
,
in
Crucifying
the
Lord
of
Glory
;
though
they
have
so
many
years
been
braid
with
a
Pestel
in
a
Mortar
,
the
Husk
of
their
Stupidity
is
not
departed
from
them
:
and
[
Savage
cruelty
]
this
they
practise
as
often
as
they
have
occasion
,
or
dare
shew
it
;
witness
their
barbarous
dismembring
of
the
Cyprians
,
in
the
Reign
of
Adrian
,
and
those
other
instances
I
have
alledged
elsewhere
.
To
which
add
,
their
filling
all
Asia
with
fire
and
Slaughter
,
putting
both
Christians
and
Ismaelites
to
the
Sword
under
their
Prophet
Buba
:
anno
Christi
1237.
(
Scal.
can
.
Isag.
l.
2.
p.
15.
)
Hagag
the
Viceroy
of
Irah
and
●abylon
under
Caliph
Abdimelech
,
(
an
.
Christi
714.
)
in
the
20
years
of
his
Government
,
slew
120000
men
;
besides
those
that
died
in
Prison
,
of
Men
50000.
of
Women
3000.
(
Scaliger
.
dynastia
Chalipharum
in
Bagded
.
)
That
sin
,
which
shall
turn
the
House
of
Divine
Instruction
,
into
a
Den
of
Dragons
:
(
that
is
,
(
as
R.
Jud.
expounds
it
)
A
Brothel-house
)
at
what
time
the
Son
of
David
should
come
:
that
Sin
which
shall
never
be
blotted
out
,
but
cause
them
to
be
blotted
out
of
the
Book
of
the
living
,
then
when
the
Gentiles
sing
unto
the
Lord
,
[
A
new
Song
,
which
will
please
him
better
than
an
Ox
that
hath
Horns
and
Hoofs
;
]
better
than
the
best
Legal
Sacrifices
;
which
Aben
Ezra
(
Pf.
69.
29.
)
applies
to
the
Times
of
Christ
:
Let
the
Jew
I
say
name
if
he
can
,
what
that
Sin
can
be
,
but
what
the
Prophets
impute
it
to
:
to
wit
,
the
Guilt
of
that
Blood
which
the
Fathers
invoked
upon
themselves
and
Children
,
[
They
are
written
in
the
Earth
(
where
the
Ostrich
layes
her
Eggs
)
where
the
foot
of
every
Beast
that
passeth
by
may
crush
them
,
because
they
have
forsaken
the
Lord
the
hope
of
Israel
]
(
Jer.
17.
13.
)
Not
God
,
the
possession
of
Israel
,
while
Israel
was
his
possession
;
but
the
Lord
,
the
hope
of
Israel
,
the
promised
Lord
,
which
Israel
hoped
for
,
To
which
promise
,
the
twelve
Tribes
,
incessantly
serving
God
day
and
night
,
did
hope
to
come
.
(
Acts
26.
7.
)
It
was
their
hating
the
innocent
Jesus
without
a
Cause
;
their
becoming
his
enemies
wrongfully
;
their
heart
breaking
Reproaches
;
the
Gall
they
gave
him
for
meat
;
the
vinegar
they
gave
him
in
his
thirst
,
for
drink
;
that
exasperated
their
God's
heart
against
them
:
It
was
for
this
,
that
David
(
in
the
Spirit
of
Prophecie
)
devoted
that
Nation
to
that
Ruine
,
we
now
see
brought
upon
them
;
to
that
Vengeance
,
we
see
God
pouring
out
upon
them
;
in
making
their
Table
their
Snare
,
and
their
Wellfare
,
their
Trap
;
in
turning
the
Law
of
Moses
and
the
Covenant
of
Peculiarities
,
into
an
occasion
,
of
their
perverse
denial
of
Christ
,
of
their
further
Obcaecation
and
Obduration
:
It
is
for
their
persecuting
him
,
whom
God
smote
,
(
when
he
laid
upon
him
the
iniquities
of
us
all
)
that
,
that
man
after
Gods
heart
poured
out
these
imprecations
against
them
[
Pour
out
thine
indignation
upon
them
,
and
let
thy
wrathful
anger
take
hold
of
them
:
ever
bow
down
their
backs
]
that
is
,
let
them
fall
and
never
rise
(
let
them
never
see
that
Redemption
from
Captivity
which
they
look
for
,
as
the
Syriack
expounds
it
:
)
Let
them
not
come
into
thy
righteousness
,
]
that
is
,
deal
with
them
in
fury
,
not
in
Judgment
;
let
them
be
strangers
to
that
mitigation
of
the
severity
of
justice
that
's
tender'd
in
the
Gospel
;
let
them
have
judgment
without
mercy
:
(
as
the
Arabick
glosseth
)
(
Vicars
his
Decupla
on
Psal.
69.
)
As
to
any
other
sin
:
The
Jew
came
out
of
the
fire
of
the
Babylonish
Captivity
,
so
refin'd
;
as
he
hath
been
,
ever
since
,
his
Fathers
better
;
not
a
dram
of
the
Golden
Calf
would
ever
since
down
with
him
;
he
hath
never
since
relisht
the
Cakes
bak'd
for
the
Queen
of
Heaven
,
nor
lusted
after
the
Onyons
,
Garlick
,
or
Flesh-pots
of
Aegypt
;
nor
endured
upon
his
body
the
figures
of
the
Letters
of
his
Idol
,
as
King
Joachim
did
(
which
marks
were
seen
upon
him
,
when
he
was
cast
out
naked
,
says
,
Tostatus
,
and
Nicholas
,
Lyranus
,
on
2
Chron.
36.
)
nor
the
Symbolical
Mark
of
Bacchus
,
an
Ivy-leaf
:
which
rather
than
they
would
receive
the
impress
of
,
they
exposed
themselves
to
a
thousand
torments
;
nor
endured
to
hear
the
cries
of
Innocents
,
while
they
were
a
sacrificing
to
Maloch
;
nor
so
much
as
the
name
of
a
strange
God
.
And
for
Immoralities
,
he
that
reads
Josephus
,
and
compares
either
his
general
charge
of
Sins
(
worse
then
those
of
Sodom
)
upon
that
Generation
on
which
the
fury
of
Divine
Wrath
was
poured
;
or
the
particular
Examples
he
brings
of
the
Impiety
and
Irregularity
of
that
Age
,
with
the
after-temper
of
that
People
,
must
be
very
uncharitable
,
if
he
does
not
conclude
,
that
the
present
Generation
is
much
reform'd
,
if
not
wholly
changed
from
that
boysterous
and
indomable
opposition
to
Supreme
Power
(
the
sin
which
actually
procured
their
ruine
)
into
as
sordidly
fawning
and
servile
a
Spirit
as
Flesh
and
Blood
is
capable
of
:
and
that
therefore
that
which
Meritoriously
wrought
their
subversion
then
,
and
continues
them
under
Judgement
still
,
must
be
something
which
escap'd
the
observation
,
not
only
of
Josephus
,
but
of
modern
Jews
(
though
more
theirs
than
his
)
and
some
of
their
Forefathers
,
then
living
,
who
in
a
great
measure
charged
their
downfall
,
upon
the
guilt
of
their
sin
,
in
murdering
St.
James
our
Lords
Brother
,
and
first
Christian
Bishop
of
Jerusalem
.
But
could
the
blood
of
a
meer
Man
,
wherein
the
hands
of
a
small
party
of
Zealots
for
the
Law
,
were
only
imbrewed
,
contract
the
guilt
upon
the
whole
Nation
,
which
nothing
can
expiate
?
Sure
that
Nation
lyes
under
the
guilt
of
the
blood
of
God
,
of
him
that
's
more
than
Man
,
of
him
whom
their
Prophets
stile
Immanuel
,
God
with
us
,
the
Lord
Jehova
our
Righteousness
.
Isidor
.
Pelusiot
.
(
lib.
4.
epist.
74.
)
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
[
And
let
them
lay
this
to
heart
that
in
the
Age
of
their
Forefathers
though
they
committed
Idolatry
,
Sacrificed
their
Children
to
Devils
,
and
slew
the
Prophets
;
yet
they
suffered
no
such
things
as
they
do
now
:
but
,
after
their
suffering
,
chastisemeut
,
were
restored
to
their
old
habitations
,
whereas
now
they
suffer
a
captivity
from
which
they
shall
never
return
.
]
For
the
proof
of
Christs
Divinity
(
as
the
same
Author
observes
)
The
grievousness
of
the
Jews
punishment
was
urged
against
the
Arrians
,
[
Quòd
si
,
ut
Arriani
aiunt
,
nudus
fuit
homo
,
quare
Judaei
,
cùm
olim
multos
viros
sanctos
sustulerint
,
nihil
tamen
ejusmodi
unquam
sunt
ob
id
perpessi
:
propter
hunc
autem
occisum
ea
sustituerunt
,
quorum
atrocitas
,
si
cum
quavis
Tragaediâ
comparetur
,
longissimo
omnes
intervallo
antecedit
:
(
Isidor
.
Pel.
lib.
4.
epist.
166.
[
If
as
the
Arrians
say
,
he
was
mere
man
,
why
did
the
Jews
(
seeing
of
old
they
killed
many
holy
men
,
but
never
upon
that
account
suffered
any
such
things
)
undergo
,
for
killing
of
Christ
,
such
punishments
,
as
if
the
grievousness
thereof
be
compared
with
any
Tragedy
,
it
goes
far
beyond
it
.
]
Upon
their
shedding
of
which
precious
blood
(
when
they
had
rejected
all
the
Methods
,
it
pleased
God
to
use
,
for
their
Conviction
,
that
that
Jesus
whom
they
had
slain
,
was
the
Christ
,
the
King
of
Israel
,
the
Prince
of
Glory
)
there
was
brought
upon
that
Generation
all
the
righteous
blood
that
was
shed
upon
the
earth
,
from
the
blood
of
Abel
the
first
;
to
the
blood
of
Zacharias
the
Son
of
Barachias
,
the
last
righteous
man
was
flain
(
a
little
before
the
Romans
laid
Siege
to
Jerusalem
:
)
of
whose
Death
our
Saviour
speaks
,
as
then
perpetrated
when
he
spake
,
because
he
foresaw
it
would
be
perpetrated
:
making
use
of
the
Aorist
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
may
as
fitly
be
rendred
[
whom
ye
shall
have
slain
;
]
the
not
observing
of
which
,
hath
put
,
even
Learned
Men
to
their
Wits
end
,
in
studying
who
this
Zacharias
should
be
,
some
conceiving
him
to
be
the
Father
of
the
Baptist
;
whom
the
Apochryphal
Protevangelium
Jacobi
,
and
Petrus
Alexandrin
(
in
canon
)
affirms
to
have
been
slain
by
Herod's
Officers
;
because
he
would
not
tell
where
his
Son
the
Baptist
was
,
for
whom
Herod
sent
:
but
Origen
,
and
(
from
him
)
St.
Basil
,
Gregory
Nissene
,
Cyril
,
Alexand.
Theophilact
,
&c.
affirm
he
was
slain
,
for
prophaning
the
holy
place
,
in
pleading
that
the
blessed
Mary
was
a
Virgin
,
and
therefore
ought
to
have
her
place
among
the
Virgins
.
St.
Jerome
concludes
,
it
was
that
Zacharias
,
whom
Joash
slew
,
(
2
Chron.
24.
19.
)
But
the
story
of
Josephus
does
more
exactly
sute
this
Text
,
in
brief
thus
.
After
the
Zealots
had
murdered
Ananus
,
(
which
was
the
beginning
of
the
Cities
ruine
)
from
which
day
the
walls
began
to
be
demolish'd
,
and
the
Republick
of
the
Jews
to
perish
,
saith
Josephus
)
they
erect
a
high
Court
of
Mock-Justice
,
for
the
Trial
of
Zachary
the
Son
of
Baruch
,
against
whom
when
they
could
not
threaten
the
Judge
to
give
Sentence
,
two
of
the
stoutest
of
those
Russian-Rebels
assault
and
kill
Zachary
in
the
midst
of
the
Temple
,
(
Bel.
Judaic.
5.
1.
)
The
meaning
then
of
this
Menacy
of
Christ
is
,
that
the
Jewish
Nation
should
(
by
their
persisting
in
Impenitency
,
for
their
rejecting
him
)
ripen
themselves
for
as
great
a
Judgement
,
as
if
they
had
been
guilty
of
all
the
innocent
blood
that
had
been
shed
,
from
the
Foundation
of
the
World
,
to
the
day
of
the
Fall
of
Jerusalem
:
and
this
is
no
more
than
what
the
Prophets
had
as
plainly
fore-told
,
as
any
thing
they
delivered
.
Yea
,
so
clear
are
their
own
Scriptures
,
in
this
Point
,
on
our
fide
,
with
such
open
mouth
do
their
own
Oracles
predict
Gods
reprobating
that
People
,
for
reprobating
his
Son
,
as
we
dare
stand
to
their
Determination
of
this
Querie
,
and
have
had
this
question
determined
for
us
,
by
those
greatest
Rabbies
,
possitively
:
that
in
the
days
of
the
Messias
,
the
Jews
,
for
their
rejecting
the
Son
of
David
,
shall
be
cast
off
by
God
.
§
.
4.
And
lastly
,
whether
these
Menacies
be
not
executed
to
the
full
?
whether
wrath
be
not
come
to
the
uttermost
upon
this
People
of
Gods
Curse
?
Whether
Israels
God
hath
not
withdrawn
from
them
all
the
Tokens
of
his
favourable
presence
?
and
manifestly
exprest
his
abhorrency
both
of
their
Persons
and
Most
Religious
Performances
;
yea
,
of
that
Worship
which
himself
commanded
their
Fathers
to
pay
unto
him
;
may
be
committed
to
the
Umpirage
of
any
mans
eyes
,
that
reads
what
glorious
indications
of
Gods
owning
that
Nation
(
above
all
the
Nations
of
the
Earth
)
were
exhibited
to
their
Progenitors
:
and
sees
how
things
are
with
them
now
,
and
have
been
,
since
that
Generation
,
which
our
Saviour
said
,
should
not
pass
away
,
till
all
the
Prophets
Menacies
were
fulfill'd
upon
them
.
Israel
was
Holiness
to
the
Lord
,
separated
from
all
other
People
(
by
the
eminent
favour
of
God
towards
them
)
to
be
his
peculiar
Heritage
.
But
what
is
now
become
of
the
Ark
of
his
presence
,
the
Holy
Oracle
,
from
whence
he
was
wont
to
give
Responds
,
as
often
as
they
had
need
to
enquire
?
Whither
are
those
winged
Cherubims
and
Seraphims
flown
,
betwixt
which
he
dwelt
,
while
he
was
Israels
Sheepherd
?
By
what
terrible
Earthquake
is
the
Holiness
of
that
place
flitted
,
which
he
chose
to
put
his
Name
in
,
as
long
as
he
would
have
that
Nation
called
by
his
Name
?
Where
is
that
holy
and
beautiful
House
,
the
joy
of
the
whole
Land
,
where
their
Fathers
worship'd
him
,
of
which
Judah's
God
had
said
,
Here
will
I
meet
you
,
here
will
I
dwell
for
ever
,
(
that
is
,
while
I
dwell
with
you
;
)
out
of
which
no
Sacrifice
was
acceptable
,
but
polluted
and
unclean
,
(
Hag.
2.
14.
)
By
what
power
hath
that
Royal
Pallace
of
the
great
King
been
laid
in
the
dust
,
and
kept
from
a
Resurrection
,
but
of
his
Arm
,
who
said
,
it
should
be
perpetual
desolations
,
(
Israel's
sometimes
God
;
)
and
of
his
word
;
who
said
,
One
Stone
shall
not
be
left
upon
another
(
Israel's
rejected
Saviour
.
)
Where
is
that
Copy
of
it
(
the
Temple
of
Heliopolis
)
erected
by
Onias
,
in
a
precocious
humour
to
fulfill
the
Prophecy
of
Isaiah
,
(
Chap.
19.
19.
)
and
,
in
his
conceipt
,
built
as
a
Trophy
of
the
God
of
Israels
Victory
,
over
the
Idols
of
Aegypt
,
in
a
place
full
of
the
Ruines
of
the
Shrines
of
their
Sacred
Animals
(
Joseph
.
an
t
.
13.
6.
)
was
it
able
,
with
all
its
weight
,
to
suppress
those
Rat
and
Mice-Gods
while
it
stood
:
And
did
it
not
fall
at
last
with
the
Idol-Temples
?
Was
it
not
blown
down
by
the
Breath
of
him
,
for
whom
the
Conquest
of
Aegypt
(
to
the
Obedience
of
Israels
God
,
)
was
reserved
,
(
our
great
High-Priest
,
who
hath
erected
there
the
Altar
of
his
Cross
)
after
it
had
first
been
prophan'd
with
the
Image
of
that
Monster
of
Men-Gods
,
Caligula
,
and
shut
up
against
the
Jews
at
the
end
of
the
Jewish
War
,
by
Lupus
,
and
kept
shut
,
by
Paulinus
,
(
Joseph
.
Jud.
Bell.
7.
30.
)
Where
is
their
High-Priests
spirit
of
Prophecy
,
since
Caiaphas
Prophesied
,
it
was
necessary
that
one
man
should
die
for
that
Nation
;
hath
not
that
one
Man's
Blood
so
discoloured
the
Gems
of
the
Ephod
,
as
they
never
since
sparkled
out
a
Respond
?
Hath
it
not
so
fast
Cemented
the
Names
of
the
twelve
Tribes
to
the
Plate
on
which
they
were
set
,
as
the
Letters
of
those
Names
could
never
since
stand
up
above
their
fellows
,
so
as
by
those
prominent
Characters
,
the
enquirer
could
spell
out
the
Determination
of
his
propounded
Question
?
Hath
not
God
called
that
his
Leiger
,
that
his
Resident
,
Agent
,
from
amongst
them
:
and
sent
him
to
the
Christian
Church
;
in
the
virtue
whereof
,
Christ
and
his
Apostles
have
foretold
the
sacking
of
their
City
,
the
demolishing
of
their
Temple
,
the
overthrow
of
their
Politie
,
and
dispersion
of
their
persons
;
and
whatsoever
else
conduceth
to
the
strengthning
of
our
Faith
,
or
the
engaging
us
to
possess
our
souls
in
patience
.
In
the
virtue
whereof
,
our
old
men
have
dreamt
Dreams
,
our
young
men
have
seen
Visions
,
our
Daughters
have
been
Prophetesses
;
and
by
this
means
the
Extremity
of
Famines
have
been
provided
against
,
(
as
by
Agabus
his
Prophesie
of
an
Universal
Famine
;
)
loss
of
Lives
in
Shipwrack
prevented
(
as
in
St.
Pauls
Voyage
to
Rome
;
)
mens
hearts
have
been
secured
against
fear
in
the
greatest
danger
(
as
St.
Pauls
was
by
a
Vision
at
Corinth
.
)
Men
have
been
resolved
in
their
doubts
(
as
St.
Peter
was
in
his
,
whether
he
ought
to
Preach
the
Gospel
to
the
Gentiles
;
)
time
would
fail
me
,
should
I
reckon
up
those
multitudes
of
Christian
Prophets
,
mentioned
in
the
Canonical
Books
,
much
more
should
I
name
those
that
were
famous
after
the
sealing
of
the
Canon
,
unto
the
Council
of
Nice
.
[
Alii
autem
(
in
Ecclesia
,
)
&
praescientiam
habent
futurorum
,
&
visiones
,
&
dictiones
propheticas
(
Irenaeus
adv.
Heres.
2.
58.
)
[
Many
others
in
the
Church
have
the
prescience
of
future
things
and
visions
and
prophetical
predictions
.
]
[
Quemadmodum
&
multos
audivimus
fratres
in
Ecclesia
,
prophetica
habentes
charismata
,
&
per
Spiritum
universis
linguis
loquentes
&
abscondita
hominum
in
manifestum
producentes
:
]
Irenaeus
advers
Haer.
l.
5.
p.
539
)
[
We
have
heard
many
Brethren
in
the
Church
,
who
had
Prophetick
Gifts
,
and
would
speak
by
the
spirit
with
divers
Tongues
,
and
brings
into
open
light
the
hidden
things
of
mens
hearts
.
]
In
his
time
also
,
some
by
the
Prayers
of
the
Church
were
raised
from
the
dead
(
l.
2.
cap.
58.
)
[
Et
Mortui
jam
Resurrexerunt
,
&
perseveraverunt
nobiscum
multis
annis
.
]
We
have
seen
the
dead
to
have
been
raised
,
who
after
that
have
lived
amongst
us
many
years
.
But
in
all
this
time
the
Jews
have
had
no
Prophets
,
but
such
(
as
to
their
cost
and
ruful
experience
)
they
have
found
to
prophesie
the
Deceits
of
their
own
hearts
:
while
our
great
Divine
in
the
Isle
of
Patmos
,
is
receiving
the
Light
of
Prophesie
,
from
our
Jesus
.
Their
Barcocab
,
[
the
Son
of
a
Star
,
]
is
abusing
them
with
such
palpable
Delusion
,
as
this
light
of
theirs
,
goes
out
with
a
stink
,
and
gains
himself
the
name
,
of
[
the
Son
of
a
Lye
]
Such
Meteors
have
all
the
Stars
prov'd
,
that
have
appeared
in
their
Horizon
,
since
the
Star
of
Jacob
set
upon
them
,
since
then
,
the
Sun
is
gone
down
upon
their
Prophets
.
The
virtue
is
past
,
out
of
their
Elijah's
Staff
,
into
our
Apostles
Rod
;
out
of
his
Mantle
,
into
their
Handkerchiefs
;
out
of
his
body
(
from
which
,
stretch'd
upon
the
Child
,
life
return'd
into
him
,
)
into
St.
Peters
shadow
(
by
which
they
that
were
over-shadowed
as
he
passed
by
,
were
healed
,
(
Acts
5
,
15.
)
the
Fleece
is
dry
,
and
void
of
all
that
Heavenly
Influence
,
which
bedews
the
Floor
of
the
Gentile
World
about
it
.
CHAP.
IV.
Gematrian
Plaisters
too
narrow
for
the
Sore
.
§
.
1.
The
Ark.
§
.
2.
Holy
Fire
.
§
.
3.
Urim
and
Thummim
.
§
.
4.
Spirit
of
Prophecy
in
the
Second
Temple
.
§
.
5.
Exorcisme
,
and
Bethesda's
all-healing
virtue
,
the
second
Temples
Dowry
.
§
1.
THeir
Cabbalists
have
attempted
to
supple
and
allay
the
Inflamation
of
this
mortal
Wound
,
by
the
application
of
this
Oyntment
.
by
a
kind
of
Cabbala
,
which
they
call
[
Gematria
]
they
observe
upon
(
Hag.
1.
8.
)
it
is
written
[
Ekkabbda
]
[
I
will
be
glorified
;
]
where
because
the
word
wanteth
the
Letter
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
the
end
of
it
;
which
Letter
,
in
Numeration
stands
for
[5]
they
say
that
the
want
thereof
sheweth
the
want
of
5
Things
in
the
second
Temple
,
which
were
in
the
first
.
The
Ark
(
and
its
appurtenances
,
the
Mercy-seat
,
and
Cherubims
.
)
Secondly
the
Fire
from
Heaven
.
Thirdly
the
Majesty
of
Divine
presence
,
called
[
Shechina
.
]
Fourthly
,
the
Holy
Ghost
.
And
Fifthly
Urim
and
Thummim
.
From
whence
they
draw
these
two
Conclusions
.
1.
That
their
want
of
their
antient
Glory
,
is
not
to
be
imputed
to
their
putting
Christ
to
Death
;
seeing
that
was
departed
from
them
,
many
Ages
before
he
was
born
.
2.
That
the
Apostles
were
not
moved
,
to
write
the
New
Testament
,
by
the
Inspiration
of
the
Holy
Ghost
,
for
they
wrote
during
the
standing
of
the
Second
Temple
.
Though
the
Answers
which
are
commonly
return'd
to
these
Parologisms
,
are
Butteresses
strong
enough
to
secure
the
Christian
Cause
against
these
assaults
,
to
wit
,
That
though
the
Second
Temple
wanted
the
Shadows
,
it
had
the
Substance
of
all
these
;
the
things
themselves
,
though
not
the
Types
;
and
therefore
was
filled
with
a
greater
Glory
,
when
he
appeared
in
it
,
in
whom
the
Godhead
dwells
bodily
,
who
is
the
Ark
and
Propitiation
,
&c.
And
that
Gods
withdrawing
these
visible
Signs
by
degrees
,
was
an
Argument
the
Sun
was
towards
Rising
,
and
should
have
been
to
the
Jews
a
provocation
to
expect
so
much
more
earnestly
its
arising
,
as
they
saw
the
Stars
disappearing
one
after
another
.
Yet
because
these
Answers
do
not
beat
the
Jew
off
from
his
presumption
;
but
,
by
seeming
to
yeild
,
that
as
to
matter
of
fact
,
all
these
were
wanting
,
harden
him
in
his
conceit
;
that
he
has
not
sustain'd
this
loss
,
upon
the
account
of
his
being
found
guilty
of
our
Saviours
Blood
.
I
shall
here
shew
,
that
most
of
,
if
not
all
these
five
things
,
were
(
in
the
Literal
sence
)
in
the
Second
Temple
;
and
in
being
,
in
,
or
not
long
before
our
Saviours
Time
.
That
the
Ark
was
in
the
Second
Temple
against
the
Testimony
of
the
Cabbalists
,
I
set
the
whole
Company
of
the
return'd
from
the
Babylonish
Captivity
to
attest
;
in
one
of
those
[
Songs
of
degrees
]
so
called
,
not
because
they
were
sung
upon
steps
(
either
the
15
of
the
ascent
into
the
Temple
,
or
other
places
of
advantage
where
the
Levites
stood
)
for
all
Psalms
were
sung
upon
Ascents
,
or
Scaffolds
,
(
Nehem.
9.
4.
)
but
because
they
were
Sung
at
the
Dedication
of
the
second
Temple
,
by
them
that
had
ascended
out
of
the
Abyss
of
Captivity
,
as
the
Chaldee
Paraphraseth
this
Title
;
upon
their
fixing
of
which
Title
,
first
to
the
120
Psalm
,
grew
that
wild
Talmudical
story
,
of
the
rising
up
of
the
Abyss
,
at
the
building
of
that
Temple
:
which
I
would
not
have
nam'd
,
but
that
(
as
ridiculous
as
it
is
,
)
it
serves
to
prove
,
that
in
their
opinion
,
the
Psalms
thus
intituled
(
by
whomsoever
at
first
pen'd
)
were
,
by
the
Spirit
of
Prophecy
,
fitted
,
to
the
case
of
them
that
ascended
from
the
Captivity
,
and
accordingly
used
by
them
,
in
their
Singing
Praise
.
Of
which
mind
also
is
Theodoret
and
Euthymius
:
and
to
this
agrees
the
Syriack
,
making
the
Contents
of
Psalm
120.
to
be
a
Prayer
of
the
People
detain'd
in
Babel
;
and
of
the
following
,
a
Song
of
Eduction
or
Ascent
out
of
Babel
,
(
the
best
exposition
of
the
Septuagint
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
cùm
Cyrus
praecepit
ut
ascenderet
Captivitas
:
These
Captives
return'd
(
in
Psal.
122
,
)
mention
the
Thrones
of
Judgment
there
set
,
[
the
Thrones
of
the
House
of
David
]
one
of
which
Thrones
was
that
of
the
Glory
of
God
,
the
Ark
of
his
presence
(
saith
R
,
David
)
and
ver.
4.
they
mention
the
going
up
of
the
Tribes
to
the
[
Testimony
of
Israel
,
]
that
is
,
(
saith
R.
Obad.
)
to
be
resolv'd
in
their
doubts
(
that
could
not
by
other
evidence
,
be
determined
)
by
the
Priest
,
consulting
God
before
the
Ark
;
as
they
were
directed
,
(
Deut.
17.
)
The
Ark
is
called
the
Ark
of
Testimony
,
partly
because
the
Law
was
kept
in
the
Ark
,
in
its
Original
(
by
which
all
Copies
were
to
be
examin'd
,
and
what
was
doubtful
in
them
,
by
it
,
to
be
determined
:
)
partly
because
from
the
Oracle
,
over
the
Ark
,
between
the
Cherubims
,
God
testified
what
his
will
was
in
such
cases
,
which
he
had
not
so
distinctly
declared
in
that
common
Rule
:
hence
the
Oracle
upon
the
Ark
,
or
the
Ark
in
respect
of
that
Oracle
is
called
simply
[
The
Testimony
,
]
in
distinction
to
[
the
Law
]
in
that
Text
(
Isa.
8.
26.
)
[
To
the
Law
and
to
the
Testimony
;
]
where
we
must
not
think
the
Holy
Spirit
Tautologizeth
,
in
giving
so
short
a
direction
:
but
as
the
Heathens
enquired
,
in
their
Pontifical
Books
,
and
at
vive-voyce
Oracles
,
where
those
Books
came
short
of
a
Determination
;
so
God
appoints
his
people
,
first
to
the
Law
,
and
then
to
the
living
Oracle
.
The
sence
then
,
which
their
own
most
learned
Rabbies
(
and
such
as
flourish'd
before
their
Enmity
to
the
Gospel
,
put
their
Expositors
to
wrest
the
Scriptures
into
a
thousand
forms
,
that
they
might
not
speak
for
the
Christians
)
put
upon
those
Texts
,
is
such
as
speaketh
the
return'd
in
the
Second
Temple
to
have
rejoyced
in
this
,
that
they
had
an
opportunity
and
invitation
to
go
up
to
the
Ark
of
the
Testimony
,
to
the
Throne
of
Gods
presence
,
the
Ark.
The
learned
Castellio
goes
so
far
along
with
me
,
and
these
most
antient
Rabbies
,
as
to
render
Testimony
by
Oracle
.
In
another
of
those
Psalms
of
ascent
,
the
whole
Choire
of
them
ascended
out
of
Babylon
introduce
the
Ark
into
the
second
Temple
,
in
this
form
of
words
,
(
Psal
132.
8.
)
Arise
,
O
Lord
,
and
come
into
thy
resting
place
,
thou
and
the
Ark
of
thy
strength
:
]
the
same
,
in
sence
,
that
Solomon
used
at
the
Dedication
of
the
first
Temple
(
saith
R.
David
.
)
For
the
Ark
,
as
it
went
with
them
into
,
so
it
returned
with
them
,
out
of
Captivity
,
saith
Heb.
Syr.
(
upon
Verse
6.
)
[
We
found
it
in
the
Fields
,
]
expounding
[
the
Fields
]
by
(
Mich.
4.
10.
)
[
Thou
shalt
dwell
in
the
Field
]
thou
shalt
go
to
Babylon
.
I
do
not
mean
,
it
was
carried
into
Babylon
;
but
hid
(
together
with
the
Tabernacle
,
and
Altar
of
Incense
)
by
Jeremy
:
2
Maccab.
2.
4.
an
authority
,
which
(
though
ingeniously
confest
,
by
the
Writer
to
be
but
humane
)
will
,
with
unbyast
Persons
,
out-weigh
the
word
of
the
whole
Tribe
of
Cabbalists
.
And
that
the
Ark
was
restored
,
is
further
manifest
;
because
the
return'd
from
Captivity
do
direct
their
Worship
towards
it
,
(
in
ver.
7.
)
[
We
will
worship
at
his
footstool
.
]
Whether
of
these
Opinions
is
of
harder
digestion
?
That
those
purified
sons
of
Levy
(
newly
come
out
of
the
Furnace
of
Affliction
)
should
offer
the
Sacrifice
of
Fools
,
not
considering
what
they
said
;
should
sprinkle
God
with
the
Court-holy-water
of
Complemental
Thanks
,
for
what
they
had
not
been
blest
with
;
should
dance
before
the
Lord
,
after
the
Pipe
of
their
own
deluded
Fancy
,
and
praise
him
with
Songs
,
made
in
their
golden
Dreams
,
of
an
Ark
,
when
they
had
not
the
Ark
?
or
that
their
degenerate
successors
should
belye
the
goodness
of
God
,
in
denying
the
Typical
,
as
they
do
the
real
Ark
of
Gods
presence
,
to
have
been
in
that
Temple
;
and
which
of
these
Testimonies
is
most
credible
?
This
of
the
blinded
modern
Jewes
,
(
who
,
that
they
might
with
more
liberty
blaspheme
the
blessed
Jesus
)
have
conjured
out
of
one
Letters
want
,
in
a
word
,
the
Second
Temples
want
of
five
things
which
the
First
had
,
and
among
them
the
Ark
of
the
Covenant
?
Or
that
of
the
antient
and
impartial
Rabbies
,
who
,
in
their
Comments
upon
these
Texts
,
introduce
their
Forefathers
blessing
God
after
their
Restauration
from
the
Babylonish
Bondage
,
for
restoring
to
them
that
Symbol
of
his
presence
,
upon
whose
Testimony
(
't
is
so
far
from
being
a
Fable
,
as
Weemes
is
pleas'd
to
call
it
)
I
think
it
may
be
concluded
,
as
more
then
probable
,
that
the
Second
Temple
enjoyed
the
Ark
,
as
long
as
Jerusalem
enjoy'd
the
Temple
,
that
is
,
till
it
was
brought
in
Triumph
to
Rome
.
§
2.
But
they
are
more
impudent
,
in
reckoning
the
holy
Fire
to
have
been
wanting
in
the
Second
Temple
,
against
the
manifest
Testimony
of
their
Progenitors
,
the
Jews
of
Jerusalem
:
who
,
in
their
Letter
to
their
Brethren
in
Aegypt
,
(
2
Mac.
1.
18.
)
give
them
an
account
at
large
,
how
by
the
appointment
of
Jeremy
the
sacred
Fire
was
hid
,
by
some
Religious
Priests
in
a
Pit
:
and
by
Nehemiah's
Order
,
search
being
made
for
it
,
by
the
posterity
of
those
Priests
,
they
found
thick
Water
or
Naphthar
therein
;
which
being
laid
upon
the
Sacrifices
kindled
,
as
soon
as
the
Sun-beams
beat
thereon
,
and
consumed
the
sacrifices
;
the
Memorial
whereof
they
pray
the
Jews
of
Aegypt
,
that
they
would
(
as
they
of
Iudaea
had
done
)
celebrate
.
Contrary
to
the
plain
inference
of
Nehemiah's
,
(
Nehem.
10
,
34.
)
putting
it
,
among
the
Articles
of
that
Covenant
he
made
all
the
Jews
seal
to
,
[
That
they
would
make
provision
for
the
perpetual
keeping
of
the
Fire
upon
the
Altar
,
according
to
the
appointment
of
the
Law
]
Levit.
9.
24.
10.
1.
3.
Which
pious
act
of
his
,
he
concludes
his
Book
with
,
and
presents
it
to
God
as
a
Sacrifice
of
a
sweet
odour
.
(
Nehem.
13.
ult
)
[
And
for
the
Wood-offering
,
at
times
appointed
,
and
for
the
first-fruits
;
remember
me
,
O
my
God
,
for
good
.
]
All
which
,
from
the
beginning
to
the
end
,
would
have
been
no
better
than
the
taking
of
Gods
Name
in
vain
,
had
that
Fire
,
which
consumed
the
first
acceptable
Sacrifice
,
which
they
offered
after
their
Return
,
been
no
more
then
ordinary
Fire
:
for
then
they
might
(
without
any
offence
to
God
)
have
kindled
it
anew
,
every
time
they
sacrificed
.
Contrary
to
what
follows
from
Gods
accepting
those
Sacrifices
which
by
Nehemiah's
order
were
offered
;
which
upon
that
consideration
,
God
discriminates
from
those
were
offered
before
the
Temple
was
built
;
professing
they
were
unclean
,
because
they
touched
the
unclean
,
that
is
,
had
strange
Fire
put
to
them
Hag.
2.
12.
That
no
burnt
Sacrifice
was
acceptable
to
God
,
but
what
was
consumed
by
holy
Fire
,
was
a
Maxim
so
universally
receiv'd
in
the
Church
,
as
Moses
expresseth
[
Gods
fire
coming
down
]
upon
Abels
and
not
upon
Cain's
Sacrifice
by
[
God
's
having
respect
]
to
Abels
and
not
Cain's
,
and
therefore
Theodosion
Translates
that
Text
(
Gen.
4.
4
)
Inflammavit
Deus
in
Abel
&
ejus
sacrificium
;
at
in
Cain
&
ejus
sacrificium
non
inflammavit
Deus
;
]
God
sent
Fire
down
upon
Abels
Sacrifice
,
&c.
For
no
other
way
can
be
conceiv'd
how
Cain
could
know
Gods
acceptance
of
his
Brother's
,
and
rejection
of
his
own
,
but
this
visible
Sign
,
as
St.
Jerom
observes
,
in
locum
.
Hence
our
English
Translators
parallel
,
Gen.
4.
4.
with
Lev.
9.
24.
1
Reg.
18.
38.
2
Chron.
7.
1.
where
't
is
said
the
fire
came
down
from
the
Lord
upon
the
Sacrifice
at
the
Dedication
of
the
Altar
,
at
Elijah's
Prayer
:
and
at
the
Dedication
of
the
Temple
.
So
that
the
Sons
of
Aarons
offering
with
strange
fire
(
Lev.
10.
1.
)
seems
to
be
imputed
to
their
being
at
that
time
stark
Drunk
(
vers.
9.
10.
)
which
occasion'd
that
prohibition
to
the
Priests
from
drinking
Wine
when
they
went
into
the
Sanctuary
.
If
therefore
they
had
not
holy
Fire
to
Sanctifie
the
Altar
,
the
Altar
could
not
Sanctifie
the
Sacrifice
,
but
both
remain'd
prophane
as
they
had
been
before
;
the
affirming
of
which
is
manifestly
contrary
to
those
many
and
plain
Promises
,
that
in
the
Second
Temple
[
Their
Sacrifices
should
come
up
with
acceptance
upon
Gods
Altar
.
]
And
lastly
contrary
to
as
good
Authority
,
as
Secular
Records
afford
,
that
the
Memorial
of
that
holy
Fire
was
Celebrated
,
as
long
as
the
Temple
stood
,
in
the
yearly
Festival
called
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
on
the
22d
day
of
Abib
:
(
say
Johasin
and
the
Modern
Jewish
Calendar
)
but
in
truth
,
on
the
14.
of
Lous
,
as
Josephus
calculates
.
So
well
seen
are
the
modern
Jews
,
in
their
own
Antiquities
!
and
yet
their
blind
conjectures
are
by
some
short-reason'd
Theologues
,
embrac'd
as
Oracles
;
(
de
Bel
Jud.
2.
17
:
)
[
When
that
Festival
came
,
which
they
call
Xulophoria
,
on
which
day
the
custome
was
for
every
one
to
bring
in
Wood
for
the
Temple
,
that
the
Fire
on
the
Altar
might
never
want
fuel
:
for
they
never
let
it
go
out
,
but
kept
it
perpetually
burning
.
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Rebels
would
not
permit
the
adverse
party
,
to
celebrate
that
Religious
Service
—
and
on
the
day
following
(
to
wit
the
15.
of
Lous
)
they
assaulted
the
Castle
of
Antonia
.
This
was
in
the
latter
end
of
Nero's
11
year
(
as
Scaliger
observes
)
to
whom
for
further
satisfaction
I
refer
the
Reader
,
(
de
emend
.
temp.
l.
7.
an
.
in
Comp.
Jud.
p.
c.
49.
)
§
3.
No
less
vain
will
the
Caballistical
Assertion
,
touching
the
absence
of
Urim
and
Thummim
under
the
Second
Temple
,
appear
to
him
,
that
has
but
dipp'd
his
lips
(
fonte
Caballino
)
in
the
Pegasean
Spring
of
mere
Humane
Learning
;
and
by
gargling
his
Palate
with
that
Water
,
has
so
far
rectified
it
,
as
't
is
able
to
discern
of
Tastes
,
and
to
distinguish
betwixt
the
insipid
Flegme
,
of
frothie
:
and
the
savoury
juice
,
of
substantial
Authors
;
among
which
last
,
the
often-quoted
(
and
never
sufficiently
praised
)
Josephus
gives
as
full
an
evidence
,
against
the
Caballists
as
can
be
desired
(
in
his
Jud.
ant.
3.
9.
)
where
speaking
of
the
two
Sardonichs
upon
the
High
Priests
Shoulders
,
how
that
,
that
upon
the
right
shoulder
(
as
often
as
the
Priest
was
to
Sacrifice
)
sent
forth
such
a
sparkling
light
(
beyond
his
own
Nature
)
as
they
that
were
at
a
great
distance
might
see
it
,
certainly
(
saith
he
)
deserves
admiration
with
all
men
,
except
those
that
seek
,
by
their
contempt
of
Religion
,
to
gain
a
repute
of
being
wise
;
but
that
is
much
more
admirable
which
I
am
now
about
to
say
,
to
wit
,
that
God
was
wont
to
pronounce
victory
,
by
twelve
precious
stones
which
the
High
Priest
wore
upon
his
Breast-plate
:
For
before
the
Army
march'd
,
such
a
Brightness
shone
from
them
,
as
gave
light
to
all
the
people
,
that
God
was
present
,
and
would
be
an
aid
to
them
,
that
invocated
him
.
Wherefore
the
Greeks
(
so
many
of
them
as
do
not
abhorr
our
Religion
)
having
had
such
certain
experiments
of
this
Miracle
,
as
could
not
be
gainsaid
,
call'd
the
Breast-plate
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
,
[
the
Oracle
,
]
But
both
the
Sardonix
on
the
high
Priest
shoulder
,
and
the
Gemms
on
his
Breast-plate
have
ceased
to
send
forth
their
brightness
,
two
hundred
years
ago
,
God
being
displeased
with
our
Nation
,
for
their
contempt
and
violation
of
his
Law
:
of
which
I
shall
speak
elsewhere
.
Thus
far
Josephus
:
whom
I
make
conscience
of
following
,
rather
than
the
whole
College
of
conjecturing
Caballists
,
while
he
plays
the
part
of
an
Historian
;
and
therefore
collect
from
this
Text
,
that
the
Urim
and
Thummim
continued
under
the
Second
Temple
almost
300
years
,
and
to
within
little
more
than
one
hundred
,
of
our
Saviours
Birth
;
for
Josephus
wrote
his
Jewish
Antiquities
in
the
latter
end
of
the
Reign
of
Domitian
.
Though
I
may
(
without
impeachment
to
his
credit
)
suspend
my
assent
to
his
Conclusions
,
when
he
acts
the
Divine
,
as
he
doth
in
assigning
the
reason
of
the
Dimness
of
these
precious
Stones
to
be
that
Nations
contempt
of
Gods
Law
;
which
I
think
may
better
be
ascribed
to
(
what
he
did
not
see
)
the
approaching
Light
of
that
Pretious
Stone
,
God
was
about
to
lay
in
Sion
,
to
the
proximity
of
that
Age
,
to
the
appearance
of
that
true
Light
,
of
that
only
infallible
living
Oracle
.
(
This
by
the
way
.
)
To
this
Testimony
of
Josephus
,
for
the
Second
Temple's
enjoyment
of
this
Oracle
,
the
Son
of
Sirach
seems
to
give
his
Suffrage
,
Chap.
33.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
The
Law
is
as
faithful
,
as
the
Responses
of
Urim
and
Thummim
,
]
of
that
Oracle
,
which
(
from
its
Clarity
and
Veritie
)
had
these
names
given
it
,
interpreted
by
the
Septuagint
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
Light
and
Truth
.
]
The
first
used
by
Siracides
,
and
is
the
Radix
of
that
Sirname
of
Apollo
[
Delius
;
]
so
called
,
properly
enough
,
if
Apollo
be
the
Sun
,
but
cannot
be
applied
but
abusively
to
his
Daemon
or
Genius
that
gave
Oracles
,
most
of
which
were
darker
than
darkness
it self
.
The
latter
given
to
that
famous
Saphire
,
which
the
Antient
Kings
of
Aegypt
,
who
were
also
Priests
,
wore
about
their
neck
;
as
Aelian
reports
(
Var.
Hist.
14.
34.
)
This
for
the
illustration
of
the
Terms
:
as
to
the
Text
it self
,
it
imports
,
that
at
the
making
of
that
Book
of
Wisdom
(
which
the
Author
saith
,
was
in
the
Reign
of
Evergetes
)
the
Oracle
of
Urim
and
Thummim
was
still
in
being
:
for
he
brings
that
in
,
as
a
thing
Notius
notorious
and
well
known
,
to
illustrate
the
perspicuity
and
faithfulness
of
the
Law
.
Lastly
,
though
it
was
wanting
at
their
first
Return
before
the
Temple
was
finish'd
,
yet
they
expected
it
would
be
restored
:
and
therefore
,
(
Ezra
.
2.
62
,
63.
)
the
Tirshata
would
not
take
them
into
the
number
of
Priests
,
that
could
not
shew
their
Pedigree
.
[
Till
there
should
rise
up
a
Priest
with
Urim
and
Thummim
;
]
and
,
in
all
reason
was
restored
,
as
soon
,
as
the
Temple
was
finish'd
:
a
Vision
whereof
,
Zachary
seeth
(
c.
3.
)
where
Joshua
is
cloth'd
with
that
[
change
of
Raiment
,
]
wherein
it
is
promised
him
,
[
He
shall
judge
Israel
]
[
Post
ablationem
vestium
sordidarum
,
&
restitutam
mundi
sacerdotii
dignitatem
,
promittitur
,
quòd
ipse
judex
sit
domus
ejus
.
]
After
the
taking
away
of
his
filthy
Raiment
,
and
restoring
to
him
the
dignity
of
a
clean
High-Priest-hood
,
it
is
promised
to
him
,
that
he
should
judge
Gods
house
,
(
as
St.
Jerom
,
from
the
Hebrews
expounds
that
Text
)
a
clear
Paraphrase
of
the
Pectoral
of
Judgment
)
of
the
stones
whereof
Zachary
affirms
,
that
they
are
the
ingravings
of
God
,
&c.
and
(
in
the
6
Chapter
of
Zach.
vers.
14.
and
10.
I
find
Tobijah
,
among
those
that
attend
upon
the
holy
things
;
who
was
one
of
those
whose
Pedigree
could
not
be
found
;
and
were
therefore
excluded
from
the
Sanctuary
,
till
a
Priest
should
arise
with
Urim
,
(
Nehem.
7.
62.
)
§
.
4.
As
to
the
Spirit
of
Prophesie
,
its
being
under
the
Second
Temple
,
(
in
both
those
Degrees
of
it
,
implied
(
Revel.
4.
2.
)
that
which
inspired
holy
men
with
Prophecy
,
or
to
be
Prophets
and
to
Preach
;
and
that
which
inspired
them
to
be
Penmen
,
or
to
write
Prophecies
)
Is
so
palpable
by
the
date
of
the
Prophecies
of
Haggai
and
Zachary
,
as
nothing
but
malice
can
hoodwink
the
Jew
from
seeing
it
.
And
though
it
be
true
,
the
Sun
set
upon
their
writing
Prophets
,
about
the
Reign
of
Alexander
the
Great
;
yet
they
had
speaking
Prophets
as
long
as
the
Temple
stood
;
of
which
Josephus
gives
many
instances
:
of
Judas
,
whose
Prophecies
used
to
prove
so
infallible
,
as
when
he
saw
Antigonus
going
to
the
Temple
,
the
afternoon
of
that
day
,
on
which
he
had
prophesied
;
he
should
die
,
and
that
at
Straton's
Tower
(
which
was
600
Furlongs
distant
)
he
cried
out
to
his
Disciples
(
in
the
words
of
the
Prophet
Jonah
when
God
spared
Ninivie
,
after
he
had
threatned
the
destruction
of
it
within
40
days
)
I
now
grow
weary
of
my
life
,
seeing
Antigonus
his
life
convinceth
me
to
be
a
false
Prophet
;
for
it
is
impossible
he
should
die
this
day
at
Straton's
Tower
,
who
is
here
alive
,
after
so
much
of
the
day
is
spent
,
and
at
so
great
a
distance
from
that
place
.
But
there
was
a
Tower
,
in
the
Palace
,
of
that
name
;
in
the
Vault
whereof
,
Antigonus
was
Murdered
,
in
his
return
from
the
Temple
,
and
news
thereof
brought
to
Judas
,
while
he
was
tormenting
himself
,
for
fear
of
the
miscarriage
of
his
Prophesie
.
(
Joseph
.
an
t
.
13.
19.
)
Of
one
Jesus
who
four
years
before
the
beginning
of
that
War
,
which
ended
with
the
Desolation
of
Jerusalem
,
(
at
what
time
the
City
enjoy'd
as
much
peace
and
plenty
as
ever
)
coming
up
to
the
Feast
of
Tabernacles
,
suddenly
broke
out
into
these
Exclamations
,
A
Voyce
from
the
East
,
a
voyce
from
the
West
;
a
voyce
from
the
four
Winds
;
a
voyce
against
Jerusalem
,
and
the
Temple
;
a
voyce
against
the
Bridegroom
and
the
Bride
;
a
voyce
against
this
whole
Nation
;
]
and
,
without
ceasing
day
or
night
,
carried
this
burthen
of
Prophesie
through
all
the
Streets
and
Lanes
of
the
City
:
from
which
no
punishment
could
restrain
him
.
And
(
to
spare
the
alledging
of
more
Examples
)
Of
himself
who
prophesied
to
Vespasian
,
that
he
should
be
Emperour
:
against
which
Vespasian
making
this
Exception
.
How
canst
thou
foreknow
my
Fortunes
,
that
couldst
not
foresee
thine
own
Captivity
,
nor
the
taking
of
Jotopata
(
of
which
thou
was
Governour
?
)
Why
replied
he
)
I
told
the
Jotopatanes
,
that
within
47
days
they
should
be
destroyed
,
and
my self
become
a
Prisoner
to
the
Romanes
.
By
this
we
see
how
false
,
as
well
as
blasphemous
this
Assertion
is
,
that
the
Second
Temple
wanted
the
Spirit
of
Prophecy
:
and
how
far
wide
of
Daniels
sence
the
modern
Jews
are
,
in
expounding
[
The
sealing
of
Prophecy
]
whereby
he
means
the
fulfilling
and
ratifying
thereof
,
by
the
Blessed
Jesus
,
to
be
the
cessation
of
it
:
of
which
cessation
of
all
Prophecy
they
sometimes
make
the
Aera
to
concur
,
with
that
of
the
defiling
the
Temple
by
Epiphanes
;
sometimes
with
that
of
the
League
which
Judas
Maccabeus
made
with
the
Romanes
;
sometimes
to
the
first
year
of
Seleucus
Nicanor
:
Whereas
speaking
Prophets
continued
to
the
end
of
the
Jewish
State
,
and
writing
Prophets
ceas'd
long
before
the
eldest
of
these
Dates
;
and
therefore
the
Author
of
the
Book
of
Maccabees
speaks
of
that
,
as
falling
out
a
considerable
time
before
the
discumfiture
of
Judas
by
Alcimus
and
Bacchides
.
(
1
Mac.
9.
27.
)
So
there
was
a
very
great
Affliction
in
Israel
:
the
like
whereof
was
not
,
since
the
time
that
a
Prophet
was
not
seen
amongst
them
,
that
is
,
a
writing
Prophet
.
(
Vide
comput
.
Jud.
Scal.
de
emend
.
temp.
lib.
7.
pag.
628.
654.
)
That
the
Shechina
or
Majesty
of
the
Divine
presence
;
wherein
God
appeared
to
be
present
,
by
the
appearance
of
Angels
(
those
Courtiers
of
Heaven
)
either
in
a
lucid
,
flaming
,
shining
appearance
(
as
that
Host
of
Heaven
,
those
Angels
of
God's
presence
,
that
pitcht
their
Camp
before
Israels
Camp
in
the
Wilderness
,
appeared
in
the
night
)
or
in
a
thick
Cloud
or
Smoak
,
such
a
bodily
appearance
as
they
assumed
,
on
the
day
(
vide
Hamond
.
an
.
on
Mat.
3.
16.
)
that
this
Majestick
presence
of
the
Lord
did
fill
the
Second
Temple
,
as
well
as
the
First
,
is
attested
by
the
Jerusalem
Jews
,
(
2
Mac.
2.
7.
)
where
they
write
to
their
Brethren
of
Aegypt
that
Jeremy
,
when
he
had
hid
the
Tabernacle
and
the
Ark
,
told
the
Priests
,
that
when
God
restored
that
Captivity
,
he
would
shew
them
his
Glory
;
that
the
Glory
of
the
Lord
should
appear
,
and
the
Cloud
also
,
as
it
was
shewed
under
Moses
and
Solomon
.
For
the
Truth
of
all
the
Contents
of
this
Letter
,
they
appeal
to
ocular
evidence
;
wishing
their
Brethren
,
if
there
were
need
,
they
would
send
some
to
see
.
Heliodorus
would
not
believe
,
that
God
dwelt
then
between
the
Cherubims
,
till
he
had
been
soundly
beaten
into
the
belief
of
it
,
and
scourged
by
the
Angel
of
Gods
presence
into
a
Confession
,
of
what
he
had
seen
with
his
eyes
,
and
felt
upon
his
ribbs
,
advising
Demetrius
,
if
he
had
any
Enemy
or
Traytor
,
he
would
send
him
to
rob
the
Temple
:
for
thou
shalt
(
saith
he
)
receive
him
well
scourg'd
,
if
he
escape
with
his
life
;
for
in
that
place
(
without
doubt
)
there
is
an
especial
power
of
God
(
2
Mac.
3.
36.
)
It
was
in
this
Temple
,
Hircanus
(
the
High
Priest
)
had
conference
with
God
,
by
an
Angel
appearing
to
him
,
while
he
was
offering
Incense
:
that
Zachary
,
the
Father
of
the
Baptist
,
had
the
appearance
of
God
by
an
Angel
.
A
thing
so
ordinary
,
as
the
people
,
without
Hesitancie
,
conclude
he
had
seen
a
Vision
,
when
he
did
but
becken
to
them
.
But
what
need
of
proving
that
by
Induction
of
Particulars
,
which
naturally
follows
from
the
Premisses
:
for
must
not
the
Divine
Presence
be
there
,
where
was
the
Ark
of
Gods
Presence
?
Could
the
Temple
which
had
the
Fire
,
want
the
Smoak
,
want
the
Cloud
?
§
5.
It
is
manifest
then
,
that
under
the
Second
Temple
the
Jews
enjoyed
all
these
Prerogatives
.
Nay
,
they
were
so
far
from
wanting
what
they
had
under
the
first
,
as
even
in
respect
of
external
indications
of
Gods
gracious
presence
amongst
them
,
the
Glory
of
the
Second
,
exceeded
the
Glory
of
the
First
Temple
.
For
under
the
later
House
,
they
had
,
1.
The
power
of
ejecting
Devils
out
of
the
possessed
,
which
we
do
not
find
they
had
under
the
First
Temple
:
for
that
melancholy
Spirit
which
David
cast
out
of
Saul
,
by
his
playing
upon
the
Harp
,
comes
not
up
to
the
case
,
either
as
to
time
(
being
before
the
First
Temple
;
)
or
as
to
the
thing
,
(
being
the
removal
only
of
melancholly
.
)
But
that
under
the
Second
Temple
there
was
a
stated
Order
of
Exorcists
(
who
by
invocating
the
Name
of
God
,
over
such
as
were
possessed
with
unclean
Spirits
,
did
cast
them
out
)
is
manifest
from
our
Saviours
urging
that
practice
,
in
vindication
of
his
own
,
and
professing
that
he
cast
out
Devils
by
the
same
power
by
which
their
Children
did
.
[
If
I
by
Beelzebub
cast
out
Devils
,
by
whom
do
your
children
cast
them
out
?
therefore
they
shall
be
your
judges
.
Mat.
12.
27.
]
In
virtute
scilicet
Creatoris
,
By
the
power
of
the
Creator
]
as
Tertullion
expounds
this
Text
,
(
contrà
Marcion
.
lib.
4.
26.
)
and
maintains
that
Exposition
by
this
Reason
,
that
Christ
upbraiding
their
Children
with
casting
out
Devils
by
Beelzebub
,
was
inconsistent
with
what
he
had
said
before
[
If
Satan
cast
out
Satan
,
&c.
]
[
Hâc
voce
quid
magis
portendit
,
quàm
in
to
ejicere
se
,
quo
&
filii
eorum
,
in
virtute
scilicet
Creatoris
?
]
[
What
can
Christ
mean
by
this
word
,
but
that
he
cast
out
Devils
,
by
the
same
power
,
by
which
their
Children
cast
them
out
,
in
the
virtue
,
to
wit
,
of
the
Creator
.
]
Thus
Irenaeus
(
quoted
by
Dr.
Hammond
annot
.
on
Mat.
12.
27.
)
By
the
invoking
the
name
of
the
most
high
and
mighty
God
,
even
before
the
coming
of
Christ
,
men
were
delivered
from
the
wicked
Spirits
and
all
kind
of
Devils
.
So
powerful
then
,
was
the
Name
of
the
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Jacob
,
saith
Origen
,
(
contrà
Cels.
l.
1.
&
l.
4.
)
But
the
use
of
this
form
of
Exorcism
grew
so
ineffectual
,
after
Christs
Name
was
called
upon
them
that
were
possessed
,
as
the
Jewish
Exorcists
were
willing
to
change
it
into
that
Form
,
[
We
adjure
you
by
the
Name
of
Jesus
.
]
2.
The
all-healing
Virtue
of
the
Pool
of
Bethesda
,
(
the
house
of
mercy
for
the
poor
)
into
which
whosoever
first
stepped
down
,
(
after
the
troubling
of
the
water
by
an
Angel
at
a
certain
time
)
was
cured
of
whatsoever
disease
he
had
(
Job
.
5.
4.
)
of
which
,
thus
Tertullian
(
advers.
Judaeos
cap.
13.
)
[
Fuit
&
piscina
Bethesda
,
usque
ad
adventum
Christi
,
curando
invalitudines
ab
Israel
;
desiit
a
benefieiis
deinde
,
ex
perseveratione
erroris
sui
quo
nomen
Domini
per
ipsos
blasphemaretur
.
]
[
The
Pool
of
Bethesda
had
virtue
to
heal
infirmities
unto
the
coming
of
Christ
:
but
it
ceas'd
to
put
forth
that
beneficial
gift
,
after
that
the
name
of
God
was
blasphemed
by
the
Jews
perseverance
in
their
error
.
]
And
(
de
baptismo
c.
5.
)
Having
observed
,
how
the
Gentiles
(
in
an
Apish
imitation
of
the
Israelites
,
initiating
Proselytes
in
the
Sacred
Religion
,
by
Baptism
)
used
to
initiate
themselves
,
some
,
to
Isis
;
some
,
to
Mithra
;
by
washings
:
and
to
expiate
their
Houses
,
Temples
,
and
whole
Cities
,
with
sprinkling
of
holy
water
;
and
to
sprinkle
themselves
in
the
Pelusian
Solemnities
,
and
the
Games
of
Apollo
,
in
order
to
their
regeneration
and
purgation
,
from
the
guilt
of
Perjury
or
Manslaughter
.
(
Plutarch
.
de
oracul
.
defectu
.
)
And
that
unclean
Spirits
(
in
emulation
of
the
Spirit
of
God
its
moving
upon
the
Waters
)
chose
to
frequent
Waters
,
gloomy
Fountains
,
solitary
Rivulets
,
Groves
,
Wells
,
&c.
where
they
made
their
appearances
,
wrought
their
lying
wonders
,
and
laid
their
baits
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
mischievous
benefits
.
]
He
tells
us
,
that
the
God
of
Israel
(
to
prevent
his
peoples
seeking
cure
,
at
the
hands
of
those
Quacks
;
and
going
a
Whoring
after
those
abominations
;
and
to
shew
,
that
his
good
Angels
were
not
behind
those
filthy
Daemons
,
in
their
power
of
communicating
a
saving
influence
,
to
that
Element
,
with
the
commerce
whereof
,
evil
Angels
sought
to
bring
men
to
perdition
,
)
sent
his
Angel
to
move
the
Pool
of
Bethesda
:
which
virtue
that
Pool
retain'd
,
till
our
Saviour
(
by
curing
the
impotent
man
,
that
lay
there
)
gave
notice
,
that
the
Operation
of
that
Pool
was
now
to
cease
;
and
invited
the
sick
to
come
to
him
,
the
Fountain
of
living
Water
.
I
know
Theophilact
makes
not
so
great
a
matter
of
this
Pool
as
did
the
Fathers
before
him
(
and
that
the
Learned
Dr.
Hammond
strains
courtesie
with
almost
every
material
word
in
the
sacred
Text
,
John
5.
to
bring
that
Story
into
a
compliance
with
Theophilacts
Opinion
,
that
the
Angel
which
descended
was
but
some
Officer
,
who
at
certain
times
,
that
is
,
at
the
great
Festivals
when
the
greatest
number
of
Sacrifices
was
slain
,
went
down
and
stirred
up
those
grosser
parts
which
came
from
the
Beasts
washed
therein
after
they
were
slain
for
Sacrifice
,
the
congelations
of
Blood
that
went
to
the
bottom
;
by
which
means
they
infused
themselves
more
strongly
into
the
Water
and
conveighed
to
it
such
a
medicinal
Virtue
,
as
is
in
the
Skin
of
a
Sheep
newly
flead
,
or
the
warm
vital
parts
of
any
Beast
.
Theophilact
was
happy
in
such
a
second
,
who
by
reason
of
his
great
Reading
,
quick
Apprehension
and
solid
Judgment
might
with
less
ostentation
have
said
to
Theophilact
than
the
Philosopher
to
his
Schollar
:
Do
thou
invent
Opinions
and
I
will
make
them
probable
:
for
doubtless
such
hath
he
made
this
:
and
that
being
the
highest
Epithete
which
the
modest
Doctor
fastens
upon
it
,
I
hope
it
will
not
be
imputed
as
immodesty
in
me
,
to
take
the
liberty
of
shewing
my
dissent
from
a
person
of
so
deservedly
admired
worth
,
and
well
deserving
of
the
Church
,
both
as
to
the
Opinion
it self
,
and
the
Reason
he
brings
why
he
will
no
further
insist
upon
it
,
than
to
make
it
probable
;
because
the
Christian
Religion
is
no
way
concern'd
in
the
miraculousness
of
this
Cure
,
if
such
it
were
,
it
being
afforded
the
Jews
before
Christs
coming
,
and
continued
to
them
at
this
time
of
their
resisting
and
opposing
Christ
.
For
as
it
is
of
apparent
use
to
the
Christian
Cause
,
and
to
the
Conviction
of
the
Jews
,
to
mind
them
of
the
Tokens
of
Gods
favour
they
enjoy'd
,
till
the
guilt
of
that
innocent
Lamb's
Blood
cancel'd
their
Charter
:
[
infaelicissimum
infortunii
genus
est
fuisse
faelicem
;
]
the
brighter
the
Sun
shone
at
its
going
down
upon
them
,
the
more
certain
indication
it
gave
of
its
setting
.
So
this
Exposition
of
the
Text
by
Theophilact
,
beside
the
force
it
offers
to
the
Words
,
offers
violence
to
common
Sence
;
of
which
I
could
give
several
instances
,
but
will
content
my self
with
that
reply
,
which
Dr.
Hammond
gives
to
that
Objection
(
which
he
conceives
the
chief
)
to
wit
,
That
't
is
unconceivable
,
how
the
healing
Virtue
of
that
Pool
,
(
had
it
arose
naturally
from
the
fresh
warm
blood
of
the
Entrails
of
the
Sacrifices
that
were
washed
there
)
could
be
limited
to
one
,
to
him
,
that
first
stepped
in
after
the
troubling
of
the
Waters
;
for
that
reason
of
this
which
the
Doctor
assigns
,
arising
from
the
circumstance
of
the
place
containing
these
Medicinal
Waters
,
which
might
be
of
no
larger
capacity
,
than
to
hold
one
at
once
:
as
that
is
the
only
circumstance
that
can
be
imagined
to
avoid
the
force
of
the
Objection
;
so
that
Hypothesis
implies
a
plain
Contradiction
to
all
other
circumstances
of
the
case
,
as
themselves
state
it
;
for
what
needed
an
Officer
go
down
into
so
narrow
a
hole
,
when
he
might
have
stood
at
the
top
,
and
have
poakt
up
the
grosser
matter
from
the
bottom
with
a
Pole
?
Nay
,
what
room
could
there
be
for
him
,
to
bestir
himself
or
to
use
a
Colt-staff
in
the
bottom
,
to
stir
up
the
congeal'd
blood
in
so
narrow
a
compass
?
or
with
what
water
must
that
water
be
washt
wherein
so
many
hundreds
of
Entrals
were
wash'd
?
for
doubtless
if
it
was
contain'd
in
so
narrow
a
compass
,
it
stood
in
as
much
need
of
washing
as
the
Entrails
themselves
:
and
the
immersing
fresh
Entrails
therein
,
after
an
hundred
(
or
according
to
their
account
many
thousands
)
had
been
wash'd
therein
,
would
have
been
the
defiling
of
them
,
rather
than
their
cleansing
.
Besides
,
had
this
curing
of
only
one
been
but
once
,
or
at
the
most
three
times
a
year
,
and
that
by
a
natural
Virtue
infused
into
the
water
,
the
stirring
of
the
Sedements
from
the
bottom
;
it
was
wholly
in
the
Officers
power
,
to
admit
whom
he
pleased
,
to
step
in
;
and
then
those
multitudes
of
impotent
folk
,
that
lay
there
waiting
for
the
stirring
of
the
water
,
and
some
of
them
so
long
(
as
the
man
whom
Christ
cured
)
must
have
been
more
crazie
in
their
mind
than
bodies
,
if
they
could
not
collect
,
it
was
in
vain
there
to
expect
good
,
if
they
could
not
make
the
Officer
their
Friend
:
Lastly
,
what
need
of
a
Temple-Officer's
going
down
to
stir
the
water
?
when
those
whose
impotencie
lay
in
their
eyes
,
or
any
where
but
in
their
feet
,
might
themselves
have
done
all
that
he
could
do
;
to
wit
,
with
their
Feet
,
or
Hands
,
or
Crutches
,
stir
up
the
congealed
Blood
,
and
make
it
mix
with
the
Water
;
and
really
't
is
hard
to
conceive
,
that
among
a
great
multitude
of
poor
Cripples
,
their
should
not
be
some
,
who
,
when
they
saw
their
time
,
would
not
strain
courtesie
with
good
manners
,
and
make
no
more
scruple
of
stepping
in
before
the
Angel
,
than
the
Mayors
Horse
did
of
drinking
before
Queen
Elizabeths
.
Had
he
been
no
more
than
a
Temple-Officer
,
and
not
as
the
King's
Manuscript
reads
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
The
Angel
of
the
Lord
,
whose
stirring
of
the
Pool
put
a
supernatural
Virtue
into
it
,
which
by
divine
dispensation
was
so
bounded
,
as
to
the
Effects
thereof
,
as
it
should
but
cure
one
at
a
time
,
and
that
time
not
to
be
foreseen
(
as
their
stated
Festivals
were
)
but
purely
at
the
divine
Arbitriment
;
and
therefore
to
be
waited
for
by
those
that
came
thither
for
cure
;
of
which
he
that
first
stept
in
failed
not
to
partake
,
while
the
five
Books
of
Moses
(
the
Books
of
Gods
Covenant
with
their
Fathers
)
as
so
many
Porches
encompassed
that
Nation
.
(
St.
Aug.
de
verbis
Dom.
Serm.
42.
)
But
,
that
Covenant
of
Peace
removed
from
them
,
this
Pool
(
though
still
to
be
seen
)
hath
no
more
Virtue
in
it
now
,
nor
ever
had
since
the
Holie
Ghost
,
hath
chosen
the
Christian
Font-water
to
sit
upon
,
(
St
Jerom.
de
locis
Haebraicis
)
than
the
Castalion
or
Colophon
Wells
.
I
could
instance
in
more
Privileges
,
which
the
Second
Temple
was
endowed
with
,
beyond
the
First
,
which
(
as
if
they
had
been
entail'd
upon
it
)
fell
with
it
.
But
it
would
be
an
infinite
labour
,
to
recount
all
the
Particulars
of
that
Inventory
of
Divine
Benefits
,
(
Arguments
of
Gods
special
favour
to
that
people
]
which
they
died
seis'd
of
,
at
the
expiration
of
their
State
,
and
demolishing
of
their
City
and
Temple
.
Gods
withdrawing
of
which
from
them
,
is
as
full
an
evidence
of
their
Rejection
;
as
his
vouchsafing
them
to
them
,
was
formerly
of
his
bearing
them
more
upon
his
heart
,
than
all
the
Nations
of
the
Universe
besides
.
Alas
!
how
many
days
hath
that
wretched
Nation
continued
,
without
a
King
,
and
without
a
Prince
,
without
a
Sacrifice
,
and
without
an
Idol
,
without
an
Ephod
,
and
without
a
Teraphim
,
without
God
or
any
token
of
his
presence
,
save
that
whereby
he
watcheth
over
them
for
evil
?
under
all
which
heavy
stroaks
,
they
are
as
insensible
as
Solomon's
Fool
,
that
slept
upon
the
Mast
:
So
that
to
crown
his
Judgements
God
hath
taken
from
them
that
tenderness
of
Heart
,
which
their
Forefathers
had
in
the
Babylonish
Captivity
,
who
were
jealous
of
themselves
,
that
God
had
hardned
their
hearts
from
his
fear
,
to
their
greater
Ruine
:
but
these
though
that
of
their
own
Prophets
(
Isa.
6.
)
be
palpably
fulfill'd
upon
them
;
and
all
the
Curses
written
in
Gods
Book
laying
,
with
all
their
weight
,
upon
their
loynes
,
yet
none
of
them
say
[
What
have
I
done
?
Wherefore
is
all
this
evil
brought
upon
us
?
]
CHAP.
V.
The
Jews
rejected
Messias
to
be
called
the
God
of
the
whole
Earth
:
and
all
other
Gods
eternally
to
be
rejected
.
§
1.
The
God
of
Israel
every
where
worship'd
where
Christian
Religion
obtains
place
.
§
2.
The
God
of
Israel
hath
his
Priests
amongst
the
Gentiles
.
§
3.
No
acceptable
Oblation
but
what
Christians
offer
,
tender'd
to
Israels
God
.
§
4.
The
Gospel
hath
utterly
abolish'd
Idols
,
made
Virmin-Gods
creep
into
holes
.
§
5.
Daphnaean
Apollo
,
choak'd
with
the
Bones
of
Babilas
.
Heathen
Testimony
for
the
silencing
of
Oracles
;
the
Vanity
of
their
Reasons
.
§
6.
Gross
Idolatry
in
the
Roman
Pale
by
her
own
Doctors
Confessions
and
Definitions
(
the
Legend
of
the
Golden
Calf
)
yet
not
in
the
proper
and
prophetick
sence
.
§
1.
A
Third
point
of
Prophecy
,
the
accomplishment
whereof
is
permanent
and
now
in
being
,
(
to
the
beholding
of
which
I
refer
the
Atheist
for
Conviction
,
that
the
Author
of
our
Scriptures
hath
an
infinitely
perfect
fore-comprehension
of
Contingencies
.
)
Is
that
wherein
it
is
fore-told
;
That
this
,
by
them
rejected
,
Messiah
of
the
Jews
,
was
to
be
called
[
The
God
of
the
whole
Earth
:
]
That
this
Christ
,
this
Son
of
God
,
against
whom
the
Jews
took
Counsel
,
the
Bond
of
whose
Covenant
they
brake
asunder
,
the
Cords
of
whose
Royal
Laws
they
cast
from
them
,
was
to
receive
of
his
Father
[
The
Heathen
for
his
inheritance
,
and
the
uttermost
parts
of
the
Earth
for
his
possession
]
(
Psal.
2.
)
was
to
Reign
[
from
Sea
to
Sea
,
]
and
to
fill
[
The
whole
Earth
]
with
his
Majesty
(
Psal.
71.
)
That
to
this
Shilo
,
after
the
Departure
of
the
Scepter
from
Judah
,
[
The
Gentiles
should
be
gathered
]
(
Gen.
49.
)
That
this
Branch
,
out
of
the
Root
of
Jesse
,
wherein
the
Jews
saw
no
form
nor
comliness
,
is
to
reign
[
over
the
Centiles
]
(
Isa.
21.
)
in
whom
[
the
Gentiles
are
to
trust
]
(
Isa.
42.
)
to
whom
the
Nations
are
to
come
,
saying
,
[
Our
Fathers
have
inherited
vanity
]
(
Jer.
16.
)
That
in
the
days
of
this
Kings
Son
[
All
the
ends
of
the
earth
]
shall
remember
themselves
and
turn
to
the
Lord
,
and
[
all
the
kindreds
of
the
Nations
]
shall
worship
before
him
.
(
Ps.
22.
)
That
to
him
Princes
should
come
out
of
Aegypt
,
Aethiopia
should
soon
(
with
the
first
)
stretch
out
her
hands
unto
God
:
That
his
Dominion
shall
be
so
far
extended
as
[
all
Kings
]
should
worship
him
,
[
all
Nations
]
do
him
homage
.
(
Psal.
68.
31
)
That
it
was
too
small
a
thing
that
he
should
raise
up
the
Tribes
of
Jacob
,
and
that
therefore
God
would
give
him
for
a
Light
to
Lighten
the
Gentiles
,
and
to
be
his
Salvation
[
to
the
ends
of
the
earth
.
]
(
Is.
49.
6.
That
at
what
time
,
the
Lord
of
Hosts
should
refuse
to
accept
an
offering
,
at
the
hands
of
the
Jews
,
and
take
no
pleasure
in
them
or
their
Legal
services
,
his
Name
should
be
dreadful
among
the
Heathen
,
great
among
the
Gentiles
:
and
that
[
in
every
place
,
from
the
rising
of
the
Sun
,
to
the
going
down
thereof
,
]
The
God
of
Israel
should
have
Incense
offered
to
his
Name
,
and
a
pure
offering
,
(
Mal.
1.
10.
and
14.
)
Let
the
Atheist
consult
his
Reason
,
and
then
try
,
if
he
can
conceive
,
how
that
God
,
who
spake
by
the
Prophets
so
many
things
touching
the
Messias
,
which
are
all
come
to
pass
and
verified
in
the
blessed
Jesus
,
could
possibly
be
ignorant
of
,
or
falsifie
in
the
main
,
in
the
Subject
it self
of
all
those
Prophesies
,
the
Person
of
the
Messias
:
Or
that
he
,
who
foresaw
the
Rejection
of
the
Jews
,
would
not
provide
himself
of
another
People
.
But
I
will
not
put
him
to
the
expence
,
(
of
what
he
hath
not
,
in
the
purchase
of
Faith
.
His
own
Senses
,
where
ever
he
comes
,
will
inform
him
of
the
accomplishment
of
these
Predictions
:
what
part
soever
of
the
old
World
he
travels
through
,
he
may
hear
the
Name
of
the
God
of
Israel
celebrated
,
he
may
see
the
Trophyes
of
Christs
Victories
standing
there
;
hear
the
Confession
of
all
men
,
with
one
mouth
,
that
the
God
of
Abraham
is
the
God
,
that
made
Heaven
and
Earth
:
with
which
rebound
the
Mahometan
Moscos
,
the
Christian
Churches
,
the
Jewish
Synagogues
;
for
Pagan
Temples
he
will
find
none
,
where
the
Gospel
has
been
.
Let
him
ask
where
he
comes
,
at
the
hearing
of
what
Doctrine
it
was
,
that
their
Gentile
Progenitours
came
in
to
the
acknowledgment
of
the
God
of
Israel
,
confessing
that
their
Fathers
had
inherited
Vanity
,
had
made
lyes
their
Refuge
:
I
am
perswaded
the
Mahometan
will
have
so
much
Ingenuity
,
as
to
confess
that
their
Religion
found
all
those
parts
of
the
World
,
whither
it
hath
come
,
worshipping
the
God
of
Israel
:
and
therefore
that
was
not
the
Light
God
set
up
to
the
Gentiles
,
to
bring
them
in
,
to
guide
them
to
the
one
true
God
of
Israel
;
that
theirs
found
the
world
inheriting
the
Christian
Religion
,
which
Mahomet
himself
will
not
call
a
Vanity
;
but
for
the
time
its
Virtue
lasted
,
(
that
is
,
till
he
put
forth
his
Alcharon
,
)
confesseth
to
have
been
a
saving
,
and
the
only
saving
Religion
,
as
being
the
Appointment
of
God
himself
by
the
hand
and
Ministry
of
his
Beloved
Son
Jesus
Christ
,
the
greatest
Prophet
that
ever
was
till
Mahomet
,
by
Mahomets
own
Confession
:
And
the
Jew
may
easily
be
confuted
,
if
he
shall
have
the
simplicity
to
say
,
that
that
is
a
Prophecy
of
the
Repentance
of
their
Forefathers
when
they
forsook
the
Idolatries
of
the
Nations
they
were
mixed
with
;
for
't
is
the
Gentiles
are
to
come
and
say
,
Our
Fathers
inherited
Vanity
;
and
the
truth
is
,
the
repenting
Jews
could
not
in
verity
make
this
Confession
:
for
though
they
for
some
time
took
long
Leases
of
the
Idolatry
of
the
Heathens
,
yet
those
Idolatries
never
obtain'd
that
Prescription
as
to
become
their
Inheritance
,
as
they
did
in
the
Heathen
World
,
where
,
long
time
out
of
mind
from
Father
to
Son
,
no
other
Gods
but
Idols
were
worship'd
.
Or
if
he
should
have
the
face
to
deny
that
it
was
the
Preaching
of
the
Gospel
which
prevail'd
with
the
Nations
of
the
World
to
come
in
to
Israel's
God
,
confessing
that
the
Religions
of
their
Forefathers
were
all
Vanity
.
For
before
the
Preaching
of
the
Gospel
,
't
is
manifest
that
all
Nations
walked
in
their
own
way
,
and
in
the
name
of
their
own
Gods
;
and
the
Jew
was
so
far
from
introducing
the
Worship
of
their
sometimes
God
into
the
Roman
Capitol
,
as
they
had
much
adoe
to
keep
that
Monster
of
all
Roman
Gods
,
Caligula
,
from
receiving
Divine
honours
in
the
Temple
of
Jerusalem
,
and
could
not
prevent
the
erecting
of
his
Statue
in
their
Temple
at
Alexandria
,
nor
the
Adoration
of
it
in
the
Presence-Chamber
of
the
God
of
Israel
.
Besides
,
let
them
say
by
which
of
their
Rabbies
India
,
by
which
Aethiopia
,
by
which
Spain
,
by
which
Eritain
,
the
utmost
Coasts
of
Europe
,
Asia
,
Affrica
,
were
converted
from
Idols
to
the
One
living
God
;
as
we
can
shew
by
what
Apostles
and
Apostolical
Persons
the
World
was
by
piece-meal
brought
under
the
Obedience
of
God
and
of
his
Christ
.
§
2.
Let
him
next
observe
,
if
Israels
God
have
that
service
perform'd
to
him
;
which
by
his
Prophets
he
had
declared
he
would
only
accept
,
when
he
should
be
called
the
God
of
all
the
Earth
,
any
where
but
in
the
Christian
Church
.
If
since
his
rejection
of
the
Levitical
Priesthood
(
which
then
virtually
commenc'd
,
when
Christ
as
a
Priest
after
Aarons
order
,
made
upon
the
Altar
of
his
Cross
(
by
the
oblation
of
himself
)
a
full
and
perfect
Propitiation
for
the
sins
of
the
whole
World
:
and
was
then
actually
inflicted
,
when
,
in
the
virtue
of
that
Attonement
,
God
sent
him
as
a
Priest
after
the
Order
of
Melchisedech
to
bless
the
Nations
,
by
turning
them
from
their
sins
.
If
this
God
of
Israel
hath
,
where
he
is
invocated
,
any
Priests
,
taken
from
among
the
Gentiles
,
but
those
of
Christs
Institution
,
that
call
themselves
,
and
are
called
(
that
is
known
by
the
name
of
)
the
Priests
of
the
Lord
.
He
may
find
this
name
scorned
by
such
punie
Antichrists
,
as
the
Gospel
tells
us
have
ever
been
,
and
foretells
us
will
ever
be
in
the
Church
,
but
not
of
the
Church
:
who
being
under
a
Form
of
Godliness
deny
the
Power
,
and
either
out
of
a
blind
zeal
,
or
for
a
cloak
of
Covetousness
,
decry
the
Evangelical
Priest-hood
,
casting
contempt
upon
and
practising
to
abolish
that
Name
which
the
God
of
Israel
hath
said
the
Evangelical
Ministers
should
be
called
by
:
doing
what
in
them
lay
to
overturn
the
Foundation
of
Christian
Faith
;
For
if
there
be
not
an
order
of
Men
,
taken
out
from
the
rest
,
from
among
the
people
,
called
the
Priests
of
the
Lord
;
the
Gentiles
are
not
yet
called
,
nor
that
God
whom
we
invocate
,
the
God
of
Israel
,
nor
that
Jesus
whom
we
worship
,
the
Christ
,
the
promised
Messiah
;
for
of
the
days
of
Messias
it
is
prophesied
(
Is.
66.
8.
)
[
I
will
gather
all
Nations
and
Tongues
,
and
they
shall
come
and
see
my
glory
;
]
and
this
I
will
do
by
setting
a
Sign
amongst
them
,
(
by
erecting
the
Standard
of
the
Cross
,
[
For
those
that
escape
(
those
of
the
Jews
that
save
themselves
from
the
untoward
Generation
,
by
embracing
Christ
)
I
will
send
to
the
Nations
,
disperse
them
over
the
World
,
to
Tarshish
,
Pul
,
and
Lud
,
to
Tubal
and
Javan
,
to
the
Isles
afar
off
,
that
have
not
heard
my
fame
,
neither
have
seen
my
Glory
:
and
they
shall
declare
my
Glory
]
Preach
Christ
,
the
Brightness
of
my
Glory
(
Heb.
1.
3.
)
among
the
Gentiles
.
[
And
they
shall
bring
all
your
Brethren
for
an
offering
unto
the
Lord
out
of
all
Nations
:
and
of
them
that
shall
be
converted
out
of
all
Nations
I
will
take
for
Priests
and
Levites
:
For
as
the
new
Heavens
that
I
create
,
remain
before
me
;
so
shall
your
Seed
and
your
Name
remain
for
ever
.
]
And
again
(
Isa.
61.
6.
)
[
Ye
shall
be
named
the
Priests
of
the
Lord
:
men
shall
call
you
the
Ministers
of
our
God
.
]
See
here
what
tender
Consciences
those
tender
ear'd
men
have
,
and
how
well
those
Laodicean
Church-men
consult
the
promoting
of
the
honour
of
Christ
,
and
the
salvation
of
Souls
through
his
Blood
,
that
,
rather
than
we
should
offend
the
itching
ears
of
those
white
Devils
,
would
have
us
wave
the
use
of
so
harsh
a
word
,
so
grating
a
name
as
that
of
Priests
:
though
it
be
of
the
mouth
of
the
Lords
naming
,
and
the
bearing
of
it
among
the
Gentiles
,
one
of
those
Demonstrations
of
the
Spirit
of
Prophesie
,
that
Christ
is
come
;
and
that
he
,
whose
Priests
we
are
,
is
the
God
that
made
Heaven
and
Earth
.
Not
but
that
the
Romish
Sacrificers
have
Sacrilegiously
abused
this
name
to
the
abetting
their
Sacrifice
of
the
Mass
:
or
,
as
if
names
or
things
,
whose
use
is
not
necessary
,
may
not
be
laid
aside
,
when
abused
:
as
God
took
the
name
of
Baal
out
of
his
peoples
mouth
,
after
it
had
been
appropriated
to
Idols
,
and
Hezechiah
broke
the
Brazen
Serpent
after
the
Idolatrous
use
of
it
.
Yet
he
that
upon
that
pretence
would
banish
the
name
of
Jehovah
,
or
other
Names
of
God
out
of
Christian
use
,
would
leave
us
never
a
Name
to
call
him
by
;
for
all
his
Names
that
the
Gentiles
could
get
at
the
Tongues
end
,
they
applied
to
their
Idols
:
and
should
we
exterminate
every
Word
or
Thing
that
has
been
made
an
evil
use
of
,
we
must
speak
by
Signs
,
renounce
our
Creed
,
our
Meat
,
Drink
and
Sleep
.
How
much
more
cautious
should
we
be
of
entertaining
those
Principles
of
a
squeasie
and
mis-inform'd
Conscience
,
as
induce
us
to
a
disuse
of
that
Name
which
God
himself
hath
stampt
upon
the
Ministers
of
the
Gospel
,
as
their
Memorial
for
ever
.
But
,
Odi
prophanum
vulgus
,
&
arceo
.
—
I
should
blame
my self
for
making
this
excursion
before
the
Atheist
,
if
it
were
not
to
inform
him
,
that
in
case
,
while
he
is
seeking
for
the
accomplishment
of
this
Prophesie
,
he
meet
with
such
as
disclaim
this
,
and
call
themselves
by
another
Name
,
and
thereby
be
confirm'd
in
his
Atheism
;
the
Church
is
free
of
his
blood
;
for
there
never
hath
been
any
Christian
Church
upon
Earth
,
whose
Ministers
are
not
known
and
called
by
the
name
of
the
Priests
of
Israel's
God
.
§
.
3.
Let
him
enquire
what
Sacrifices
and
Oblations
have
been
offered
him
since
his
Name
was
Great
in
all
the
World
,
but
that
commemorative
one
of
the
great
Propitiation
which
our
high
Priest
made
once
for
all
;
That
Thanksgiving-Sacrifice
of
the
Eucharist
,
that
well-pleasing
Sacrifice
of
a
sweet
odour
we
tender
him
in
our
Works
of
Charity
,
in
our
honouring
him
with
our
substance
;
that
living
and
reasonable
Service
,
wherein
we
offer
up
our selves
,
Souls
,
Bodies
and
Spirits
to
the
disposal
of
his
Royal
Law
?
What
Incense
hath
been
burnt
before
him
,
but
Prayer
from
a
Devout
and
flaming
Heart
?
What
Libations
have
been
powred
out
in
his
presence
,
but
penitential
Tears
,
flowing
from
a
contrite
spirit
?
Let
him
travel
Aegypt
through
and
through
,
he
will
find
no
Altar
there
erected
to
the
God
of
Israel
,
but
that
Table-throne
of
Grace
,
whereon
we
offer
to
him
his
Creatures
of
Bread
and
Wine
,
and
make
a
Commemoration
of
his
Son's
Death
.
No
Pillar
there
set
up
to
the
Lord
,
but
the
eternal
Monument
of
his
dear
Love
,
the
Triumphant
Standard
of
the
blessed
Cross.
He
will
find
the
Jew
,
the
Assyrian
,
the
Aegyptian
,
serving
the
God
of
Israel
joyntly
in
the
practise
of
no
Religion
but
the
Christian.
And
then
I
leave
it
to
the
Atheists
Discretion
to
judge
,
whether
it
be
conceivable
,
that
that
God
who
was
so
wise
as
to
foresee
,
and
so
powerful
as
to
effect
this
great
Change
,
we
see
wrought
in
the
World
,
by
the
Gospel
;
should
be
so
far
wanting
to
himself
,
and
those
of
Mankind
that
most
sincerely
love
him
,
as
to
have
none
to
worship
him
,
in
a
way
of
his
own
Institution
(
this
sixteen
hundred
years
)
ever
since
he
by
his
Providence
hath
made
it
impossible
,
to
tender
him
that
Worship
himself
had
formerly
commanded
:
the
place
being
destroyed
where
God
will
only
accept
of
such
like
services
;
and
the
Jews
having
been
terrified
from
rebuilding
it
under
Julian
,
so
,
as
they
never
since
durst
reattempt
it
.
The
Story
of
which
their
Consternation
is
thus
reported
by
Greg.
Nazianzen
,
(
Oratione
48.
in
Julianum
2.
)
Julian
invited
the
Jews
to
return
into
Judaea
and
rebuild
their
Temple
,
whereupon
multitudes
of
them
repair
thither
,
and
busie
themselves
in
that
work
(
with
as
much
zeal
as
our
City-Matrons
exprest
.
When
those
Forts
and
Lines
of
Communication
were
cast
up
,
whereby
they
excluded
themselves
from
the
Protection
of
the
best
of
Kings
,
and
cooped
up
themselves
to
be
a
prey
to
the
worst
of
Tyrants
;
for
as
ours
then
,
so
)
the
Jewish
Matrons
,
now
,
spared
neither
their
tender
Limbs
,
nor
fine
Cloaths
,
nor
richest
Jewels
;
but
as
they
expended
their
Treasures
in
hiring
Labourers
,
so
they
themselves
did
not
disdain
to
serve
the
Workmen
by
carrying
Baskets
of
Rubbish
,
till
both
Masons
and
Servitours
were
forc'd
from
their
work
,
by
Balls
of
Fire
issuing
from
the
trembling
and
gaping
Earth
;
by
which
they
that
were
not
kill'd
,
had
their
Garments
or
Bodies
inured
with
the
Sign
of
the
Cross
:
by
which
Marks
of
God's
displeasure
,
many
of
them
were
so
far
convinc'd
,
(
that
no
other
Religion
was
acceptable
to
God
,
but
the
Christian
,
as
they
with
one
voyce
invocate
the
help
of
Christ
,
and
were
by
Baptism
initiated
in
the
Christian
Faith
.
The
substance
of
this
Story
I
have
elsewhere
alledged
out
of
Ammianus
Marcellinus
,
one
of
Julian's
Captains
.
And
Nazianzen
affirms
,
that
when
he
wrote
this
Oration
,
these
Prints
and
Marks
upon
their
Cloaths
were
still
to
be
seen
,
Is
't
then
(
I
say
)
imaginable
in
reason
,
that
ever
since
the
disannulling
of
the
Mosaical
Service
of
Legal
Sacrifices
,
God
has
been
no
where
worship'd
in
a
way
of
his
own
institution
?
Or
is
it
possible
to
point
out
any
People
upon
Earth
,
save
the
Christian
Church
,
that
worship
him
in
that
way
which
God
himself
foretold
he
would
erect
at
the
vacateing
of
the
old
?
§
.
4.
The
fourth
and
last
instance
I
shall
give
of
Prophecies
,
touching
meer
Contingencies
,
that
have
been
so
palpably
fulfill'd
,
as
the
Effect
of
the
accomplishment
is
now
existing
,
is
of
those
which
foretold
,
That
after
Israel
had
cast
off
their
Messiah
,
and
their
God
cast
off
them
and
taken
the
Gentiles
to
be
his
People
;
Those
Gentiles
,
as
they
came
into
Christ
should
cast
a
way
all
their
former
Idol-Gods
,
so
as
never
again
to
return
to
them
.
Of
which
Tenour
are
those
Texts
,
(
Isa.
2.
18.
20
,
21.
)
[
The
Lord
alone
shall
be
exalted
in
that
day
,
and
the
Idols
shall
he
utterly
abolish
;
and
they
shall
go
into
the
holes
of
the
Rocks
,
and
into
the
Caves
of
the
Earth
,
for
fear
of
the
Lord
and
for
the
Glory
of
his
Majesty
,
when
he
ariseth
terribly
to
shake
the
earth
.
In
that
day
shall
a
man
cast
his
Idols
of
Silver
and
Gold
,
which
they
made
each
one
for
himself
to
worship
,
to
the
moles
and
to
the
batts
;
]
This
day
is
that
when
all
Nations
shall
flow
unto
the
Mountain
of
the
Lords
House
,
&c.
ver
.
1.
The
same
Prophecy
is
repeated
(
Is.
31.
7.
)
and
the
Effect
of
it
dated
,
when
the
Lord
the
Shepherd
of
Israel
shall
rise
up
against
the
multitude
of
Shepherds
,
called
forth
against
him
(
the
whole
Crew
of
Idols
erected
by
the
Gentile
world
to
affront
the
Majesty
of
Heaven
)
and
make
no
more
of
them
than
a
Lyon
doth
of
unarmed
Shepherds
,
who
would
scare
him
away
with
their
voyce
when
he
comes
to
take
their
Flock
from
them
:
and
when
those
Flocks
shall
be
turned
unto
that
God
,
from
whom
the
Children
of
Israel
have
deeply
revolted
.
In
that
day
shall
every
man
cast
away
his
Idols
,
&c.
And
(
Isa.
45.
and
46.
Chapters
.
)
When
all
the
ends
of
the
Earth
shall
look
unto
God
,
when
to
him
every
Knee
shall
bow
,
every
Tongue
shall
swear
,
&c.
Then
Bel
boweth
down
,
Nebo
stoopeth
,
their
Idols
were
upon
the
Beasts
,
your
carriages
were
heavy
laden
,
they
are
a
burden
to
the
weary
Beasts
,
they
stoop
,
they
bow
down
together
;
they
could
not
deliver
the
burden
,
but
themselves
are
gone
into
Captivity
:
]
That
is
,
the
Heathen
Great
Pontiffs
and
Philosophers
shall
not
be
able
to
maintain
the
Cause
of
those
false
Gods
,
whom
by
office
and
inducement
of
State
they
are
bound
to
support
,
but
shall
fall
down
under
the
weight
of
that
Vanity
and
Impiety
,
the
Gospel
shall
charge
them
with
;
and
throw
off
their
load
,
and
themselves
become
Christs
Captives
;
so
mighty
were
the
Weapons
of
the
Apostles
Warfare
,
to
cast
down
those
vain
Imaginations
,
that
had
exalted
themselves
against
the
knowledge
of
the
true
God
,
and
to
bring
into
obedience
to
Christ
the
strongest
holds
that
Satan
by
his
Deputies
held
in
the
Heathen
World
.
And
(
Zech.
13.
2.
)
In
that
day
when
a
Fountain
should
be
open'd
,
to
those
Inhabitants
of
Jerusalem
,
to
that
House
of
David
,
that
should
mourn
every
Family
apart
,
over
him
whom
they
had
pierced
(
which
cannot
be
meant
of
the
Jews
after
the
Flesh
,
for
it
was
the
Gentiles
that
pierced
Christ
,
it
was
the
Roman
Soldiers
that
platted
the
Crown
of
Thorns
,
and
set
it
upon
Christs
Head
,
that
Nailed
his
Hands
and
Feet
to
the
Cross
,
that
peirced
his
Side
with
a
Spear
:
to
which
external
peircing
of
Christs
Body
,
(
and
not
to
that
Sword
,
which
the
unthankful
Jew
ran
through
his
Soul
)
the
Evangelist
applies
this
Text
,
(
John
19.
37.
)
The
Spirit
of
Grace
and
Supplication
is
not
promised
,
to
the
breakers
of
his
Heart
,
but
Bones
:
the
Gentiles
Heart
that
broke
his
Bones
,
shall
be
broken
,
when
the
spirit
convinceth
them
of
that
sin
:
but
the
Jews
generally
lost
under
Judicial
blindness
;
)
in
that
day
,
I
say
,
that
the
spiritual
Judah
shall
repent
and
be
baptized
.
(
St.
Jerom
expounds
this
Fountain
to
be
Christian
Baptism
,
that
Laver
of
Regeneration
)
It
shall
come
to
pass
(
saith
the
Lord
of
Hosts
)
that
I
will
cut
off
the
names
of
the
Idols
out
of
the
Land
,
&c.
and
cause
the
unclean
spirits
to
pass
out
of
the
Land
.
Was
ever
any
thing
foretold
with
more
plainness
and
perspicuity
?
most
of
those
Oracles
(
and
a
great
many
more
,
which
for
brevity
sake
I
omit
)
are
as
transparent
,
as
if
they
had
been
writ
with
a
Sun-beam
:
in
this
copious
variety
of
expressions
,
there
is
not
one
ambiguous
Word
,
not
one
dark
Syllable
;
a
Child
may
run
and
read
these
Visions
:
Would
then
such
eminent
Persons
,
as
their
Prophets
were
,
in
their
several
Generations
have
run
the
hazard
of
having
their
Memories
traduc'd
in
after-ages
,
by
such
plain
speaking
(
having
no
imaginable
Secular
Temptation
to
it
,
but
against
it
:
)
had
they
not
been
(
beyond
all
possibility
of
mistake
)
assured
of
the
Infallibility
of
that
Spirit
by
which
they
were
moved
.
Now
the
same
Degree
of
Assurance
,
which
they
had
à
priori
(
from
the
Cause
)
we
may
have
à
posteriori
(
from
the
Effect
;
)
they
could
not
(
by
that
more
then
Scientifical
Vision
of
those
things
in
the
Divine
Mind
;
that
essential
Cognition
,
that
simple
Contact
and
Feeling
of
God's
Will
,
)
[
Tactus
quidam
divinitatis
notitiâ
melior
,
essentialis
cognitio
divinorum
,
contactus
quidam
essentialis
,
&
simplex
.
]
[
Jamblicus
de
cognit
.
divinorum
.
)
be
more
certain
,
that
this
would
be
;
than
we
may
,
that
it
is
come
to
pass
,
by
observing
the
Event
.
For
never
were
any
Predictions
more
manifestly
fulfill'd
than
these
;
not
one
title
of
them
is
faln
to
the
Earth
.
There
is
not
now
,
nor
has
not
been
,
in
any
part
of
the
World
,
since
Christian
Religion
was
planted
in
it
,
the
least
Relique
of
those
numberless
Pagan
Gods
,
it
swarmed
with
before
that
.
Where
,
(
not
only
as
to
their
Operation
,
but
Being
)
are
the
Gods
of
Hamath
,
and
of
Arphad
?
Where
are
the
Gods
of
Sephervaim
,
Hena
,
and
Iva
(
shall
I
say
or
)
the
Gods
of
Europe
,
Asia
,
Affrica
?
The
Aegyptian
Nile
spawned
Fish-Gods
,
their
Land
brought
forth
Gods
of
Grass
,
and
Gods
that
eat
Grass
,
their
Air
was
darkned
with
vollies
of
winged
Deities
:
In
Greece
the
Genius
of
every
species
of
Animals
and
Vegetives
;
In
Rome
Pallor
and
Terror
the
Fever
and
Jaundice
grew
into
Gods
;
They
had
their
he
and
she-deities
,
for
Conception
,
Birth
,
Puberty
,
Marriage
,
Merchandice
,
&c.
Gods
of
the
Closet
,
of
the
Market
;
Gods
of
the
Close-stool
,
and
Chamber-pot
;
such
as
't
is
a
wonder
their
own
Jove
did
not
thunder-strike
the
adorers
of
;
such
,
as
one
would
think
,
Hercules
might
have
scar'd
into
the
holes
of
the
earth
with
the
shadow
of
his
Club
,
or
blown
away
with
his
Fly-flap
:
But
that
in
the
Exile
of
the
lawful
Soveraign
,
every
one
has
an
equal
right
to
the
Crown
;
and
in
that
parity
,
there
is
not
a
chip
to
chose
betwixt
a
Peer
and
a
Peasant
,
a
Calf
will
serve
the
Israelites
for
a
God
,
when
they
have
forgot
him
that
brought
them
out
of
Aegypt
.
When
men
delight
not
to
retain
the
Former
of
all
things
in
their
mind
,
every
Man
will
be
a
God-wright
and
frame
an
Image
of
the
Deity
,
of
any
thing
that
comes
off
the
Wheel
of
his
ever-running
Imagination
.
Yea
Philosophy
it self
,
in
those
Times
of
Ignorance
,
could
not
castrate
the
rank
Fancies
of
Democritus
and
Epicurus
of
this
prolifick
God-teeming
humour
,
but
that
they
spawn'd
as
many
Gods
,
that
is
eternal
Beings
,
as
there
are
Atoms
in
their
conceipted
infinite
Worlds
.
In
which
particular
I
should
think
Laertius
and
Tully
to
have
wronged
their
memories
,
If
I
did
not
see
(
in
this
Age
of
improved
Learning
and
divine
Light
)
some
mens
Wind-mill-heads
grinding
the
God
head
of
the
one
eternal
,
into
as
many
and
small
grains
as
there
are
moats
in
the
Universe
:
If
I
did
not
see
those
Leviathans
,
who
make
sport
with
,
and
take
their
pastime
in
deriding
the
Notions
of
created
Spirits
,
and
of
the
adorable
Trinity
of
Persons
in
that
one
uncreated
Essence
(
as
finding
no
bottom
of
that
immense
Ocean
,
which
Faith
makes
fordable
to
the
meanest
Christian
;
)
themselves
introducing
an
Hypothesis
of
more
Spirits
(
for
take
Divisibility
from
Matter
and
nothing
remains
but
an
Incorporeal
Substance
;
and
he
that
talks
of
a
crooked
,
an
hooked
,
a
three-corner'd
Atome
,
may
,
with
as
much
reason
,
tell
us
of
a
Square
,
or
Triangular
Circle
,
except
he
can
impose
upon
the
World
a
new
Grammar
:
as
well
as
Philosophy
,
or
perswade
all
Greece
to
forget
its
Mother-tongue
)
than
can
stand
betwixt
York
and
Lancaster
:
I
could
make
infinite
more
room
for
them
upon
the
Cartesian
Ground
,
but
that
is
a
Field
large
enough
for
all
the
Host
of
Heaven
to
incamp
in
;
and
I
shall
enlarge
their
Quarters
in
my
Reflections
upon
the
other
Hypothesis
which
the
Doctrine
of
Atoms
introduceth
,
to
wit
,
as
many
Persons
in
the
One
Eternal
Being
,
as
many
distinct
individual
Subsistencies
in
the
one
Essence
of
Eternal
Matter
,
as
we
can
imagine
Moats
in
the
Sun-beams
,
should
they
dart
themselves
ten
hundred
thousand
millions
of
times
further
upwards
towards
the
Emperial
Heaven
than
they
do
downwards
to
this
Globe
of
Earth
,
and
spread
themselves
round
about
that
vast
Circumference
,
in
comparison
of
which
this
of
our
habitation
is
but
an
Atome
;
For
,
give
Eternity
to
Matter
,
and
you
give
it
the
Essence
of
God
:
make
it
subsist
in
Atomes
,
each
one
distinguish'd
from
another
,
and
the
result
will
be
so
many
distinct
Subsistencies
in
that
one
Essence
.
Give
to
these
Subsistencies
a
power
of
moving
themselves
(
which
you
must
grant
them
,
or
say
they
are
moved
by
another
,
and
what
can
be
elder
than
Eternity
,
or
by
Chance
,
Chance
must
be
then
before
them
)
and
it
must
be
the
life
of
Reason
:
and
that
will
make
e-every
Atome
an
individual
Person
,
a
Rational
Hypostasis
.
So
that
instead
of
God
the
Father
,
Son
and
Holy
Ghost
,
subsisting
in
one
undivided
eternal
Godhead
,
This
new
Divinity
commends
to
us
more
millions
of
divine
Persons
than
could
be
reckon'd
up
in
an
age
(
should
all
the
men
of
that
Age
betake
themselves
all
their
life
to
their
Counters
:
)
That
which
we
interpret
,
A
Troop
cometh
,
in
the
Story
of
Gad's
Birth
(
Gen.
30.
11.
)
some
Hebrews
expound
,
Fortune
cometh
;
upon
which
our
learn'd
Antiquary
expends
the
first
Chapter
of
his
1
Syntagme
,
de
Dais
Syriis
,
I
will
not
undertake
to
determine
which
is
the
best
Translation
;
perhaps
they
may
both
stand
with
that
Text
,
though
not
better
than
their
conjunction
would
suit
the
Birth
of
the
Doctrine
of
Atomes
.
For
since
Leah
,
that
blear-eyed
,
purblind
,
Epicuraean
Philosophy
,
grown
,
under
the
Age
of
the
Gospel
,
past
child-bearing
,
hath
upon
the
knees
of
her
handmaid
,
Zilpah
,
Modern
Atheism
,
brought
forth
into
the
Christian
Air
,
her
Son
Gad
or
Fortune
,
as
that
which
made
the
eternal
Atomes
so
happily
meet
,
as
to
fall
into
all
those
comely
Forms
whereof
the
World
consists
;
Gad
,
or
a
Troop
comes
,
(
shall
I
say
)
or
a
Legion
or
a
Myriad
of
Troops
of
Deities
:
God
the
crooked
,
God
the
hooked
,
God
the
obtuse
,
God
the
sharp
,
God
the
long
,
God
the
short
Atome
;
for
it
would
be
a
taking
of
that
Name
in
vain
to
apply
it
to
those
infinite
Forms
into
which
those
mens
Fancies
cast
those
eternal
Beings
,
which
(
notwithstanding
)
they
call
Atoms
,
with
a
far
greater
Solecism
than
he
committed
with
his
Finger
;
who
pointed
it
to
the
Earth
,
when
he
was
speaking
of
the
glorious
Furniture
of
Heaven
;
and
shall
rather
bestow
my
time
in
transcribing
that
Exclamation
which
our
divine
Poet
snbjoynes
to
the
History
of
those
and
such
like
vanities
of
the
Polytheists
.
Ah!
what
a
thing
is
Man
devoid
of
Grace
,
Adoring
Garlick
with
an
humble
face
.
Begging
his
food
of
that
which
he
may
eat
;
Starving
the
while
he
worshippeth
his
meat
.
Who
makes
a
Root
his
God
,
how
low
is
he
,
If
God
and
man
be
sever'd
infinitelie
!
What
wretchedness
can
give
him
any
room
,
Whose
House
is
foul
,
while
he
adores
his
Broom
:
Let
my
stammering
Muse
add
,
Nor
dares
not
sweep't
;
least
from
his
foot
arise
,
So
many
Motes
,
so
many
Deities
.
Certainly
Epicurus
,
if
he
were
true
to
his
own
Principles
,
must
have
been
a
nasty
Sloven
,
and
one
whose
disciples
well
deserv'd
that
compellation
which
the
Satyrist
gives
them
—
—
Epicuri
de
grege
porci
.
The
Hoggs
of
Epicurus
his
Stie
.
For
he
and
his
Litter
of
Followers
must
lie
battening
in
their
own
Dung
,
for
fear
of
disquieting
that
eternal
Matter
;
a
thing
which
the
Deity
does
most
abominate
,
in
their
opinion
,
and
therefore
does
not
interest
it self
in
the
affairs
of
the
World
,
but
busies
it self
in
dancing
and
frisking
about
,
and
suffers
it self
to
be
carried
whither
Fortune
pleaseth
,
and
not
the
Scavinger's
Broom
or
Dung-rake
.
I
do
not
call
Cartesius
an
Atheist
,
though
doubtless
his
Philosophy
has
made
many
;
but
I
think
I
may
well
enough
call
his
a
Feminine
Philosophy
,
in
comparison
of
that
of
Plato
or
Aristotle
,
grounded
upon
Principles
received
by
uninterrupted
Tradition
;
though
they
neither
could
retrieve
all
Principles
of
that
Nature
,
nor
,
through
want
of
the
rest
,
always
rightly
apply
those
they
had
received
;
And
it
seems
a
wonder
to
me
,
that
so
many
,
who
would
be
counted
men
in
understanding
,
should
be
so
affected
with
his
Systems
,
which
he
himself
(
if
my
memory
fail
me
not
)
in
his
Preface
to
his
Natural
Philosophy
affirmeth
,
he
could
make
no
man
understand
or
relish
so
well
,
as
one
woman
,
who
,
though
she
was
a
person
of
honour
,
and
of
as
great
a
capacity
as
any
,
as
all
of
that
Sex
,
yet
sure
she
was
not
a
competent
Judge
of
such
Speculations
,
had
they
been
truly
Masculine
.
She
might
perhaps
have
judged
of
a
Poem
,
upon
the
presumption
of
Sapphos
Dexterity
;
of
an
Oration
,
and
have
not
gone
beyond
those
bounds
to
which
that
Sex
reached
in
the
persons
of
Amaesia
,
Affrania
,
Hortensia
,
she
might
perhaps
have
found
by
enquiring
of
her
Cooks
or
Scullions
,
that
his
Kitchin-experiments
were
true
,
and
by
her
own
Discretion
see
some
of
them
subvert
some
of
the
Conclusions
of
the
old
Philosophy
;
(
as
one
fool
may
spy
more
faults
than
an
hundred
wise
men
can
mend
.
)
But
that
they
were
a
Foundation
,
firm
enough
for
his
Conclusions
;
that
she
,
and
only
she
,
should
discern
,
is
an
affront
to
our
whole
Sex
;
if
indeed
his
Philosophy
be
calculated
to
the
sublimest
Principles
of
the
most
Masculine
and
Strenuous
Wits
,
and
not
Female
and
Vulgar
Capacities
(
who
are
easily
imposed
upon
by
the
fallacy
of
non
causa
pro
causa
,
Though
It
must
be
acknowledged
to
the
praise
of
that
excellent
Lady
,
that
her
Philosophical
Genius
so
far
transcended
the
common
standard
of
her
Sex
,
as
to
make
credible
that
Story
which
Socrates
relates
of
the
Alexandrian
Hypatia
the
Daughter
of
Theon
the
Philosopher
,
who
excell'd
all
the
Sophisters
of
her
time
,
and
either
preceded
or
succeeded
Platinus
in
Plato's
School
,
(
Lib.
7.
15.
Socrat.
Scholast.
hist.
)
But
I
have
dwelt
too
long
upon
these
Minim
Deities
,
were
it
not
that
from
their
introduction
we
may
learn
,
to
what
Vanity
of
mind
divine
Justice
gives
those
men
up
,
that
desire
not
the
knowledge
of
the
Almighty
:
and
how
aptly
the
Prophet
speaks
,
when
he
saith
,
they
should
creep
into
the
holes
of
the
earth
:
For
at
the
appearance
of
the
Sun
of
Righteousness
,
this
whole
brood
of
Vermine
disappear'd
,
these
Hodmadods
crept
into
their
shells
;
these
Worms
into
their
holes
;
these
never
stood
one
fight
with
our
.
Lord
of
Hosts
;
their
Adorers
never
struck
one
stroke
in
their
defence
,
as
they
did
for
their
celestial
Gods
,
the
Host
of
Heaven
which
they
worship'd
,
the
Gods
of
the
greater
and
lesser
Nations
:
But
all
in
vain
:
For
those
strong
men
that
kept
the
house
are
all
turn'd
out
of
possession
by
the
blessed
Jesus
,
and
spoil'd
of
all
their
Ensigns
of
divine
honour
:
Jove
of
his
Thunder-bolt
,
Christs
still
voyce
drowning
the
noise
of
his
Thunder
:
Apollo
of
his
Bow
and
Arrows
,
Christ's
Arrows
proving
more
sharp
in
the
sides
of
Python
the
Serpent
,
than
his
:
Mars
of
his
Faulchion
,
Christ's
two-edged
Sword
proving
the
better
mettled
Blade
:
Minerva
of
her
Spear
,
being
not
able
,
with
her
Target
,
to
defend
her self
against
the
Artillery
of
the
Cross
:
Mercury
of
his
Caduceus
,
by
the
more
sweet
Charms
of
the
Apostles
.
The
Lion
of
the
Tribe
of
Judah
uncas'd
Hercules
,
and
pull'd
off
his
Lions
Skin
over
his
ears
.
As
that
Light
of
Light
appeared
in
the
East
,
and
gradually
shone
to
the
West
;
the
World
ceas'd
to
fear
those
Hobgoblins
,
that
had
affrighted
her
in
the
dark
:
men
learn'd
to
look
upon
the
Sun
without
the
Ceremonies
of
Adoration
,
without
kissing
the
hand
or
bending
the
knee
.
As
the
Bread
that
came
down
from
Heaven
,
hath
been
broken
,
to
the
several
Nations
of
the
Earth
;
they
gave
over
baking
Cakes
to
the
Queen
of
Heaven
:
As
the
Gospel
introduc'd
the
fear
of
the
One
blessed
God
,
she
shak'd
off
the
fear
of
false
Gods
,
broke
down
their
Altars
,
demolish'd
their
Temples
,
contemn'd
their
Oracles
,
and
stampt
their
Images
to
powder
.
As
the
God
that
made
Heaven
reveil'd
himself
by
the
Preaching
of
the
Gospel
;
the
Gods
that
did
not
make
Heaven
and
Earth
have
been
abolish't
from
off
the
Earth
,
from
under
Heaven
.
The
Romans
Celebration
of
the
Funeral
of
that
Coblers
Crow
two
years
after
our
Saviours
Passion
,
Gilbert
Genebrand
.
(
in
his
Chronic.
)
conceives
to
have
been
a
presage
,
that
now
the
Gospel
was
begun
to
be
publish'd
,
the
black
Crow
,
that
is
,
Satan
,
was
shortly
to
expire
at
Rome
,
where
had
been
his
chief
seat
and
babling
,
(
as
he
is
quoted
by
Vossius
,
[
Atrium
mali
spiritûs
infractum
,
imperium
obrutum
,
&
quasi
sepultum
iri
.
]
(
Vos
.
de
Idol
.
3.
89.
)
This
was
but
short
warning
,
however
,
all
on
a
suddain
as
in
a
Pannick
Fear
the
whole
Army
of
Celestial
,
Terrestrial
and
Infernal
,
black
and
white
Daemons
,
take
themselves
to
their
heels
,
and
quit
their
ancient
seats
,
as
soon
as
the
Lord
of
Hosts
appears
pitching
his
Tent
amongst
men
,
and
Tabernacling
in
Humane
Flesh.
So
that
now
a
Child
may
lead
those
Lions
,
at
whose
voice
the
World
trembled
,
before
God
utter'd
his
voyce
;
none
frequent
those
Fountains
,
Caves
,
Groves
,
Oaks
for
Counsel
;
at
the
lips
of
whose
Oracles
,
formerly
the
whole
World
hung
for
advice
,
in
all
Matters
of
weight
,
thither
men
repaired
,
there
they
enquired
about
planting
of
Colonies
,
building
of
Cities
,
about
Peace
and
War
,
&c.
(
Plutarch
.
conviv
.
mor.
tom.
1.
p.
377.
)
But
they
have
all
lost
their
Tongues
since
God
spake
to
us
by
his
Son
.
Jove's
Fountain
of
Castalion
,
and
that
otherof
Colophon
,
(
saith
Clem.
Alexand.
adhaetat
.
)
are
commanded
silence
;
and
all
other
Prophetick
Springs
have
lost
their
divining
tast
,
whose
proud
streams
swell'd
(
of
old
)
with
the
honour
of
being
reputed
the
seats
of
Sacred
Oracles
.
One
of
those
silenc'd
Oracles
,
(
that
of
the
Daphnean
Apollo
,
in
the
Suburbs
of
Antioch
)
Julian
would
have
cured
of
his
dumbness
,
and
he
attempted
the
like
elsewhere
,
(
Am.
Marcol
.
Julianus
22.
12.
)
[
Multorum
curiosior
Julianus
novam
consilii
viam
aggressus
est
,
venas
fatidicas
Castalionis
recludere
cogitans
fontis
:
quem
obstruxisse
Caesar
dicitur
Hadrianus
mole
saxorum
ingenti
,
veritus
rè
,
ut
ipse
praecipientibus
aquis
capessendam
Rempublicam
comperit
;
etiam
alii
similia
docerentur
:
ac
statim
circum
humata
corpora
statuit
exindè
transferri
eo
,
ritu
quo
Athenienses
insulam
purgaverant
Delon
]
Julian
his
curiosity
(
in
the
matter
of
Religion
,
in
order
to
the
Defence
of
Paganisme
against
the
Christian
Faith
,
which
he
had
renounc'd
)
put
him
upon
this
new
Project
;
thinking
to
open
the
Veines
of
the
Castalion
Fountain
,
which
the
Emperour
Hadrian
is
reported
to
have
obstructed
with
a
huge
heap
of
stones
,
fearing
least
as
he
was
invited
to
undertake
the
Empire
by
the
Oracle
of
that
Spring
.
others
also
might
be
taught
the
like
;
he
forthwith
commands
the
Corps
that
were
there
inter'd
,
should
be
removed
thence
,
after
the
same
rite
as
the
Athenians
purged
the
Island
of
Delos
.
What
success
he
had
here
or
in
other
places
that
Historian
doth
not
relate
,
which
doubtless
so
great
an
admirer
of
Gentilisme
as
he
was
would
have
done
,
if
it
had
answer'd
Julian's
expectation
.
And
therefore
I
conceive
he
sped
no
better
elsewhere
than
he
did
at
that
Oracle
near
Antioch
,
where
all
the
Respond
he
could
get
from
Apollo
was
,
that
the
body
of
the
Martyr
Babilas
(
there
interr'd
)
would
not
permit
him
to
give
Oracles
,
or
to
do
those
other
freaks
wherewith
he
had
formerly
deluded
the
World
:
whereupon
the
Emperour
commanded
the
Christians
to
remove
the
Sacred
Relicks
thence
,
which
they
did
in
triumph
,
singing
(
saith
Ruffinus
)
those
words
of
the
Psalmist
,
Cursed
be
all
they
that
Worship
Carved
images
,
and
put
their
trust
in
Idols
(
Socrat.
Ec.
hist.
3.
16.
)
The
Skeliton
of
one
Champion
of
Jesus
,
masters
their
armed
Apollo
.
But
when
should
I
have
done
,
should
I
reckon
up
all
the
Trophies
of
Christs
Victories
over
Idols
erected
in
the
Evangelical
Histories
?
or
to
what
purpose
would
it
be
to
bring
in
Witnesses
thence
,
when
I
am
pleading
with
the
Atheist
?
I
will
therefore
content
my self
with
the
Testimony
of
Heathen
Writers
for
the
probat
of
this
point
.
§
5.
1.
That
Pagan
Oracles
lost
their
Speech
and
Credit
in
the
World
,
when
the
Gospel
was
Preach'd
.
I
have
quoted
before
the
Respond
which
the
Oracle
of
Apollo
gave
Augustus
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Hebrew
Boy
bids
me
leave
this
house
.
And
those
which
Porphyrie
relates
,
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
seen
in
Eusebius
(
praepar
.
Evang.
lib.
5.
16.
)
In
one
whereof
he
cries
out
,
oh
,
woe
is
me
!
lament
ye
Tripodes
for
Apollo
is
gone
,
he
is
gone
:
for
the
bright
Light
of
Heaven
,
that
Jupiter
who
was
,
and
is
,
and
shall
be
,
Oh!
mighty
Jupiter
,
he
compells
me
.
Ah
woe
is
me
!
the
bright
glory
of
my
Oracles
is
gone
from
me
.
In
another
to
a
Priest
that
asked
him
which
was
the
true
Religion
?
he
gave
this
Answer
:
Thou
unhappiest
of
all
Priests
!
oh
that
thou
hadst
not
asked
me
,
being
now
at
my
last
,
of
the
Divine
Father
,
and
of
the
dear
begotten
of
that
famous
King
,
nor
of
the
Spirit
which
comprehendeth
and
surroundeth
all
things
:
for
woe
is
me
!
he
it
is
that
,
will
I
,
nill
I
,
will
expel
me
from
these
Temples
;
and
full
soon
will
this
Divining-seat
become
a
place
of
desolation
.
And
in
another
,
being
extreamly
urged
by
Exorcismes
to
break
off
his
uncouth
silence
,
he
thus
laments
—
Apollo's
voice
is
not
to
be
recovered
,
it
is
decayed
through
length
of
time
,
and
locked
up
with
the
Keyes
of
never-divining
silence
.
Zosimus
Comes
(
lib.
1.
)
hath
this
Story
;
at
Selucia
a
Town
of
Cilicia
there
was
a
Temple
of
Apollo
Sarpedonius
,
about
which
were
great
flocks
of
those
Birds
they
call
Seleucides
,
which
Apollo
used
to
send
to
devour
the
Locusts
that
infested
those
mens
grounds
which
applied
themselves
to
him
for
help
.
But
,
saith
he
,
the
men
of
this
age
have
rejected
so
great
a
bounty
of
that
God
.
[
It
à
loquitur
homo
paganus
,
quia
inductâ
Christianâ
Religione
,
passim
ludibrio
erat
gentilis
superstitio
.
]
Vossii
de
Idololat.
l.
3.
cap.
97.
)
This
speaks
that
Pagan
Writer
;
because
at
the
Introduction
of
Christian
Religion
,
Gentile
superstition
became
every
where
a
laughing-stock
;
(
as
the
excellent
Vossius
well
interprets
that
place
of
Zosimus
.
)
It
was
in
the
Reign
of
Aurelian
,
that
Porphyrie
lived
,
and
he
reports
these
abovesaid
Responds
to
have
been
extorted
from
Apollo
before
his
Age.
And
Plutarch
who
flourish'd
under
Adrian
long
before
Porphyrie
(
though
a
devout
Heathen
)
yet
confesseth
,
that
in
his
days
the
Oracle
of
Jupiter
Hammon
(
that
had
been
formerly
renown'd
)
was
faln
to
decay
,
that
all
the
Oracles
in
Asia
,
save
two
or
three
,
were
then
grown
out
of
date
:
and
in
particular
,
that
Baeotia
(
which
formerly
seem'd
to
be
all
Tongue
,
by
reason
of
the
multitude
of
Oracles
there
resounding
)
had
lost
her
speech
;
her
Oracles
(
like
Rivers
in
an
extream
drought
)
were
dried
up
,
and
wholly
sunk
into
the
Earth
:
so
that
they
who
came
to
draw
water
there
could
find
none
but
only
at
Lebadia
.
That
of
Amphiarius
,
at
which
Mardonius
enquir'd
in
the
Median
War
:
that
at
Tegirae
,
where
Apollo
was
thought
to
have
been
born
,
whence
the
Grecians
(
in
the
Medic
War
)
receiv'd
a
promise
of
Victory
;
were
become
speechless
,
and
that
of
late
;
for
I
could
give
(
saith
Demetrius
)
one
of
the
speakers
in
Plutarchs
Treatise
of
the
Decay
of
Oracles
,
instances
of
more
recent
Responses
received
thence
,
which
Oracles
being
now
altogether
struck
dumb
;
it
were
worth
the
while
to
enquire
,
what
the
Reason
thereof
may
be
.
Didimus
the
Cynick
urgeth
as
the
reason
hereof
,
the
Impiety
the
World
was
then
grown
to
,
which
had
provoked
God
to
withdraw
this
favour
from
it
.
Plutarch
rejects
this
,
upon
these
grounds
,
for
that
God
did
still
continue
his
favourable
Providence
to
the
men
of
that
Age
:
and
that
if
he
had
so
pleased
,
he
might
have
taken
occasion
of
as
great
displeasure
against
those
Ages
to
which
he
afforded
Oracles
:
for
there
were
then
good
and
bad
,
and
the
good
as
far
out-numbred
by
the
bad
,
as
now
.
Ammonius
(
by
way
of
Preface
to
this
enquiry
)
layes
down
this
ground
.
We
must
ascribe
this
Cessation
of
Oracles
unto
Divine
Providence
;
(
for
if
we
deny
that
he
hath
silenc'd
them
,
we
lay
a
ground
for
suspition
,
that
he
did
not
erect
them
:
and
indeed
who
can
Tongue-tie
them
,
but
he
that
gave
them
a
Tongue
;
and
assigns
this
as
the
reason
,
why
so
many
of
them
were
then
ceast
;
because
Greece
was
so
depopulated
with
continual
Wars
,
as
that
water
,
for
the
greatest
part
of
it
,
would
have
run
waste
,
if
Apollo
had
not
dried
up
the
Springs
;
what
should
he
do
with
his
hundred
mouths
,
at
which
he
formerly
spake
,
now
when
he
hath
no
greater
an
audience
,
than
may
all
hear
from
one
mouth
?
Cleombrotus
,
will
not
allow
,
either
that
God
spake
in
those
Oracles
,
or
did
by
special
dispensation
silence
them
:
but
ascribes
this
to
the
Mortality
of
those
Middle
Essences
,
those
amphibious
Spirits
,
the
mean
betwixt
God
and
Man
which
inhabited
those
prophetical
Seats
:
of
whose
Mortality
Philippus
,
(
another
speaker
in
that
Colloquie
)
gives
an
example
in
that
story
I
have
formerly
related
,
of
the
death
of
the
great
Pan.
And
Demetrius
another
;
in
the
following
story
.
When
the
Emperour
(
saith
he
)
sent
me
into
Britain
,
I
,
out
of
curiosity
sail'd
to
the
Isles
called
Sporades
:
in
a
neighbour
Isle
to
which
,
I
found
some
few
Inhabitants
,
of
whom
I
learn'd
that
those
Isles
were
accounted
sacred
,
as
being
the
habitations
of
the
Genii
,
who
when
they
died
caused
perturbations
in
the
Air
,
tempests
on
the
Sea
,
and
many
portentous
sights
;
such
as
hapned
while
I
was
there
,
an
argument
that
at
that
time
a
Spirit
was
deceased
.
Briefly
,
(
for
why
should
I
follow
him
step
by
step
while
he
is
hunting
which
way
Oracles
went
)
after
he
hath
thrown
on
the
whole
pack
of
Philosophers
,
and
in
vain
smelt
for
a
reason
of
their
then
Cessation
in
Plato's
5.
in
the
Hermits
283.
and
in
Epicurus
his
infinite
Worlds
,
the
best
he
can
find
in
this
,
That
there
was
in
those
places
certain
breathings
of
subterraneal
spirits
which
actuated
the
Divining
Faculty
of
the
Mind
(
as
the
Light
doth
the
Eye
)
and
made
it
exert
it self
in
prophesying
,
which
in
time
were
either
wasted
or
diverted
to
some
other
place
;
as
it
happens
to
Fountains
,
which
in
length
of
time
either
dry
up
or
flit
,
by
reason
that
the
subterranean
Fire
,
which
distills
them
,
either
goes
quite
out
for
want
of
fuel
or
Creep
after
its
fomes
,
till
it
meet
with
matter
enough
to
feed
it
,
and
caverns
long
enough
to
be
Limbecks
for
such
distillations
.
A
Salvo
which
is
neither
broad
enough
for
the
sore
,
for
it
cannot
be
a
sufficient
reason
why
all
the
Oracles
should
at
once
be
silenc'd
,
nor
consist
with
common
Principles
touching
those
delusive
Responds
;
and
exploded
by
Cicero
(
de
divinat
.
)
nor
comparable
to
that
which
the
Christian
brings
and
the
Oracle
of
Apollo
himself
was
forc'd
to
acknowledge
,
though
so
much
against
his
will
;
As
when
the
obstinate
Pagans
would
not
rest
satisfied
with
that
answer
,
but
labour'd
to
overcome
his
obstinate
silence
,
and
by
Charms
extort
a
better
Respond
from
his
Tripos
;
that
he
might
be
no
longer
forc'd
to
speak
so
much
to
his
own
disgrace
;
he
stifled
his
Prophetess
,
whom
against
her
will
they
thrust
into
the
Cave
;
when
by
all
ordinary
dumb
shows
he
had
first
exprest
his
dislike
of
their
making
enquiry
at
his
Oracle
,
the
Victim
standing
still
as
without
sense
at
the
first
libations
,
and
scarce
shrugging
when
they
rain'd
,
powr'd
whole
showers
of
water
upon
him
.
What
could
the
poor
dumb
Idol
do
more
towards
the
rebuking
the
madness
of
the
enquirers
that
would
still
be
asking
questions
of
him
,
after
he
had
so
often
and
with
so
much
passionate
grief
told
the
world
he
was
tongue-tied
from
giving
any
other
answer
then
this
,
That
he
was
forbid
by
an
higher
power
(
the
Hebrew
Child
,
whom
all
Gods
are
commanded
to
obey
and
worship
)
to
give
answers
?
What
could
the
poor
dumb
Beast
do
more
towards
the
stopping
them
in
that
prohibited
way
,
than
to
stand
stone
still
,
neither
winnying
,
as
we
say
in
the
North
,
nor
wagging
the
Taile
;
neither
tossing
her
horns
nor
shaking
her
ears
,
when
water
was
poured
on
her
head
:
it
being
a
received
Maxim
in
the
Pontifical
Schools
,
That
when
the
Libations
proceeded
not
Canonically
,
it
was
an
infallible
sign
of
the
aversion
of
the
Daemon
,
of
his
dislike
of
what
they
were
about
,
[
Capram
argui
frigida
affusa
,
si
non
moveatur
.
Non
enim
esse
animae
secundùm
naturam
affectae
,
non
moveri
atque
affici
cum
libamenta
inverguntur
.
Constanter
verum
est
,
litare
signum
esse
exiturae
sortis
;
non
litando
demonstrari
responsum
nullum
exiturum
iri
.
]
(
Plut.
ibid.
677.
)
And
a
Principle
with
the
Delphick
Priests
,
that
if
the
Sacrifice
during
the
libation
,
did
not
furiously
rage
and
fling
about
,
not
her
head
only
,
but
her
whole
body
,
it
was
a
demonstration
that
Apollo
would
give
no
answer
,
had
no
mind
to
speak
at
that
time
:
Quos
perdere
vult
Jupiter
dementat
,
whom
God
intends
mischief
to
,
he
takes
sense
from
;
and
therefore
though
the
G
〈…〉
sullen
stupidity
spake
Apollo's
sullen
silence
,
yet
Pythia
must
down
into
the
Cell
,
she
must
take
the
question
,
and
fit
brooding
upon
the
Tripos
to
hatch
an
Answer
:
but
no
Answer
she
receives
from
the
Daemon
,
saving
that
which
stopt
her
own
breath
,
and
all
future
access
to
Delphos
.
For
at
her
first
entrance
into
the
prophetick
Cave
she
was
replete
with
a
malignant
and
dumb
Spirit
,
and
by
hideous
shrieks
exprest
she
was
not
able
to
bear
the
burthen
of
the
enraged
Daemon
by
whom
after
she
had
been
every
way
tost
,
she
was
at
last
hurl'd
up
to
the
mouth
of
the
Den
,
in
so
ghastly
a
posture
,
and
with
so
terrible
a
clamour
,
as
frighted
away
not
only
the
inquirers
,
but
the
whole
College
of
the
Priests
,
and
Nicander
the
Wizzard
.
This
is
the
last
news
we
hear
in
Pagan
Authors
of
the
Delphick
Oracle
.
§
6
,
Of
the
hitherto-accomplishment
of
the
last
Branch
of
those
kind
of
prophetick
Texts
,
viz.
That
where
the
Gospel
comes
,
it
utterly
abolisheth
all
Pagan
Idols
,
so
as
they
shall
never
get
footing
there
again
,
our
eyes
may
inform
us
:
if
we
carry
them
through
those
Countries
where
Christian
Religion
hath
once
been
establish'd
,
though
many
of
them
have
,
by
publick
Sanction
,
since
exploded
it
;
yet
we
shall
find
Christ
still
keeping
possession
of
those
Countries
,
by
parties
professing
the
Gospel
there
;
in
all
Mahometan
Nations
there
is
a
remnant
of
Christians
.
And
though
Christian
Religion
be
discountenanced
by
the
Secular
Power
,
yet
hath
there
not
been
any
where
a
restauration
of
any
of
the
Pagan
Gods
,
or
any
God
allowed
to
be
worship'd
,
but
the
God
of
Israel
,
the
God
that
made
Heaven
and
Earth
.
Though
the
Christian
World
be
deplorably
immers'd
in
Metophorical
Idolatry
of
Pride
and
Self-adoration
,
of
Avarice
and
making
Gold
its
hope
and
delight
,
of
sensuality
and
making
a
God
of
the
Belly
(
which
is
in
us
the
same
translated
foolery
,
that
the
worshipping
of
Garlick
was
in
the
old
Aegyptians
.
)
Though
the
School-doctrine
,
touching
the
worshiping
of
Angels
;
Images
and
Saints
departed
,
bids
fair
for
the
restauration
of
the
Pagan
Doctrine
of
Daemons
,
and
would
bring
the
vulgar
into
extream
peril
of
as
gross
,
as
senseless
Idolatry
,
as
any
the
Heathens
committed
,
if
it
were
practised
;
(
which
I
add
because
I
think
the
veriest
Ideot
a
wiser
man
,
than
to
follow
the
Dictates
of
those
great
Clarks
,
who
always
musing
in
their
Cells
,
bring
forth
sometimes
(
through
want
of
concourse
with
men
)
as
inform
Notions
,
as
those
lumps
of
Flesh
,
or
concealed
Menstr●a's
,
which
some
Virgins
are
delivered
of
,
without
the
knowledge
of
Man
,
when
the
Passive
Seed
of
that
Sex
betaking
it self
to
the
Matrix
obstructed
,
and
wanting
the
Plastick
male
Sperm
,
to
digest
it
into
form
;
piles
it self
into
a
rude
heap
.
)
So
monstrous
are
some
of
the
Issues
of
these
mens
brains
,
brought
forth
upon
this
subject
,
as
Cassander
,
that
wise
and
yet
zealous
Papist
,
cannot
lick
them
into
any
tollerable
or
practicable
Form
:
and
therefore
adviseth
Charles
the
Fifth
,
that
Biel's
Doctrine
,
which
substitutes
the
Virgin
Mary
,
or
other
Saints
in
the
Office
of
Christs
Mediatorship
,
might
be
exploded
;
that
those
Titles
given
her
,
of
Queen
of
Heaven
,
Queen
and
Mother
of
Mercy
,
our
Life
,
our
Hope
,
Light
of
the
Church
,
Advocate
and
Mediatrix
,
might
be
laid
aside
,
that
those
Liturgical
forms
,
wherein
a
power
is
ascribed
to
her
to
command
Christ
now
Reigning
in
Heaven
,
might
be
expung'd
.
Such
as
these
,
Ora
matrem
,
&
jube
filio
.
If
you
pray
to
the
Mother
you
command
the
Son
.
Oh
faelix
puerpèra
,
Nostra
pians
scelera
,
June
matris
impera
Redemptori
—
That
he
would
wholly
prohibit
all
ostentation
of
Reliques
and
take
care
that
the
people
might
be
taught
to
reverence
the
true
Reliques
of
Saints
only
,
to
wit
,
the
Examples
of
their
Piety
and
Vertues
.
And
as
to
the
Worshipping
of
Images
,
he
wisheth
that
the
German
and
Gallican
Churches
had
still
persisted
in
the
Opinion
of
the
Ancient
Church
,
and
of
their
Progenitors
;
for
it
is
,
saith
he
,
more
manifest
than
that
,
I
should
need
many
words
to
express
it
,
that
the
Worship
of
Images
hath
proceeded
too
far
and
the
Faction
or
rather
the
Superstition
of
the
Vulgar
hath
been
indulged
more
than
enough
,
insomuch
as
to
that
height
of
Adoration
,
which
even
the
Pagans
gave
to
their
Images
,
and
to
the
extreamest
vanity
which
the
Heathens
shewd
in
fashioning
or
adorning
their
Idols
,
there
seems
nothing
wanting
among
us
;
And
therefore
perswades
the
Emperour
that
the
ancient
Doctrine
might
be
restored
and
the
new
restrained
.
Though
the
like
hath
befaln
the
Roman
Church
which
befell
the
Jewish
in
the
Wilderness
.
When
Moses
(
as
their
Legends
tell
us
)
to
try
who
was
guilty
of
forcing
Aaron
to
cast
the
Golden
Calf
,
order'd
them
to
drink
of
that
water
into
which
he
had
cast
the
powder
of
that
Idol
,
which
the
Idolaters
greedily
gulping
,
spilt
some
of
it
upon
their
Chins
;
whence
their
Beards
became
of
a
Golden
colour
,
and
betrayed
them
,
to
the
avenging
Sword
of
their
Innocent
Brethren
.
A
Romance
hansomly
exprest
by
Peter
Rhenensis
,
as
he
is
quoted
by
Mr.
Selden
in
his
Syntagme
de
aureo
vitulo
;
whose
Poem
hath
this
close
—
Hebraei
tradunt
Mosen
fecisse
quod
audis
Vt
sciret
solos
hac
ratione
reos
.
Nam
rutilans
auro
monstrabat
barba
nocentes
,
Dum
patulo
latices
fluminis
ore
bibunt
,
Aurum
quod
fudit
Aaron
descendit
eorum
In
barbas
tantùm
,
qui
coluere
bovem
.
Let
who
please
dispute
the
truth
of
this
Story
,
I
shall
only
give
the
English
and
Moral
of
it
.
To
try
the
guilty
,
Moses
,
(
as
't
is
said
)
Made
Israel
drink
the
powder
he
had
braid
The
Calf
into
.
Those
Reliques
of
their
sin
Greedily
hausted
,
drilling
on
their
Chin
,
Gold-die
th'
Idolaters
beards
,
and
mark
them
out
,
For
Levie's
Sword
from
'mongst
the
guiltless
rout
.
Thus
the
Church
of
Rome
hath
contracted
the
colour
of
the
Calf
upon
the
Golden
locks
of
her
Shrines
and
Images
,
by
drinking
too
deep
and
too
gredily
of
the
Cup
of
Pagan
Abominations
,
and
thereby
hath
bewrayed
herself
to
have
the
Calf
in
her
heart
,
a
very
strong
inclination
to
the
grossest
Idolatries
of
Rome
Heathen
,
and
to
stand
in
extream
need
of
that
Admonition
which
Cassander
gave
her
,
that
she
would
remove
the
scandall
she
hath
given
to
the
Mahometans
,
to
the
Reformed
Churches
,
and
the
soundest
part
of
her
own
Communion
,
by
countenancing
such
Doctrines
and
Practices
,
as
in
the
Judgment
of
her
own
Doctors
,
consequentially
abett
as
perfect
Paganism
as
ever
reign'd
in
the
Pagan
World
.
Yet
notwithstanding
all
this
,
if
we
lay
aside
this
jangling
with
words
,
and
take
Idolatry
in
its
native
proper
and
old
prophetick
sence
;
a
sence
which
any
thats
come
to
the
stature
of
a
man
,
may
stride
over
at
once
:
And
not
suffer
ourselves
to
be
abused
by
those
over-acute
unhappy
Wits
,
who
cut
this
Term
into
as
many
Thongs
as
will
compass
the
whole
body
of
Romish
Superstition
,
and
by
sub-dividing
those
thongs
,
would
bring
the
innocent
and
pious
Ceremonies
of
the
Church
of
England
within
the
compass
of
that
word
Idolatry
:
by
which
art
〈…〉
thing
which
we
disgust
and
will
not
comport
with
our
most
carnal
humours
,
may
be
brought
under
a
suspicion
of
being
Idolatrous
:
For
,
Quantitas
continua
est
in
infinitum
divisibilias
;
A
dexterous
hand
may
cut
as
many
Thongs
out
of
one
Thong
,
with
a
pair
of
French
Scissers
,
as
a
Bungler
with
a
pair
of
Garden-Shears
,
can
cut
Thongs
out
of
one
hide
.
Let
us
then
leave
this
Logomachie
,
this
contending
about
shadows
,
and
not
presume
either
to
teach
the
Holy
Ghost
to
speak
,
or
to
wrest
his
words
from
their
genuine
sence
to
our
humours
;
and
nothing
will
be
more
apparent
to
us
than
that
;
neither
the
Church
of
Rome
,
nor
any
other
Society
of
men
whatsoever
,
that
once
embrac'd
Christianity
,
have
Apostatized
to
the
embracing
of
any
of
those
Pagan
Gods
whom
the
Gospel
ejected
;
or
to
the
Worship
of
any
God
,
but
of
that
only
wise
and
Eternal
God
that
made
Heaven
and
Earth
.
Him
alone
the
Mahometans
,
him
alone
the
Papists
worship
,
with
that
degree
of
divine
honour
,
which
is
proper
to
the
Deity
.
And
as
to
the
Church
of
Rome
,
she
so
far
abhorrs
Idols
,
in
the
sence
of
those
Texts
which
foretell
their
downfall
under
the
Gospel
,
as
she
is
famously
known
to
have
converted
in
these
last
days
some
Heathen
Nations
from
Idols
to
the
living
God
.
And
that
not
only
by
force
of
hand
,
as
the
Spaniards
attempted
upon
the
Americans
at
their
first
arrival
there
;
but
by
force
of
Argument
,
and
evidence
of
Miracles
;
not
such
feigned
and
Legerdemain
Sleights
of
hand
,
as
she
pretends
to
do
in
order
to
the
conviction
of
those
,
who
have
either
upon
just
cause
forsaken
her
Communion
(
in
those
things
wherein
she
has
forsaken
the
Communion
of
the
Catholick
Church
;
)
or
have
been
shut
out
of
her
Communion
(
though
they
could
have
been
content
for
peace
sake
to
have
walked
with
her
in
point
of
External
practice
)
meerly
because
they
could
not
find
in
their
heart
professedly
to
abjure
the
Communion
of
the
blessed
Apostles
,
the
Primitive
and
Universal
Church
:
Such
as
cordially
believe
in
Jesus
Christ
;
for
whom
Miracles
were
never
intended
by
God
,
but
for
them
that
believe
not
:
And
therefore
,
though
her
Priests
in
offering
to
shew
Miracles
in
Christendom
,
declare
themselves
so
far
to
be
Ministers
of
Satan
,
or
of
him
whose
coming
is
after
the
power
of
Satan
,
with
lying
wonders
:
yet
among
the
Infidel
Americans
they
may
,
and
certainly
do
work
Miracles
;
not
as
Papists
,
but
as
Christians
;
not
in
the
virtue
of
Papal
Innovations
and
singularities
,
but
of
the
remains
of
the
old
and
Catholick
Christian
Religion
mixt
therewith
:
As
I
believe
any
of
our
Ministers
might
do
,
did
their
zeal
to
propagate
Christs
Kingdom
carry
them
out
,
to
Preach
the
Gospel
,
where
it
only
can
be
preach't
in
propriety
of
speech
,
to
that
yet
Heathenish
part
of
the
World
.
This
Point
our
Hot-spurrs
might
do
well
to
consider
,
who
stretch
their
Stentorian
throats
with
outcries
against
the
Churches
Apostracy
to
Pagan
Idolatry
:
whereby
in
effect
they
decry
the
blessed
Jesus
,
and
pronounce
him
an
Impostor
,
and
not
the
very
Christ
.
For
the
Prophet
Christ
is
by
the
power
of
his
Law
and
Spirit
,
utterly
to
abolish
Heathen
Idols
,
out
of
the
several
Nations
of
the
World
,
upon
their
submitting
to
his
Sceptre
.
So
as
they
should
never
regain
their
old
Territories
,
but
be
and
remain
totally
and
finally
exterminated
from
off
the
face
of
the
whole
Earth
,
and
from
under
the
whole
Heaven
.
CHAP.
VI.
Touching
the
Millenium
,
Revel.
20.
§
1.
Pagan
Idols
Fall
,
and
Satans
binding
Synchronize
.
Christianity
grew
upon
the
Empire
by
degrees
.
§
2.
Charity
's
Cloak
cast
over
the
first
Christian
Emperours
.
§
.
3.
Theodosius
made
the
first
Penal
Laws
against
Paganisme
:
§
.
4.
Honorius
made
Paganism
Capitall
;
then
was
Satan
bound
.
§
1.
IN
complyance
with
which
Old
Testament
Prophecies
the
Spirit
of
Jesus
reveils
(
Rev.
20.
1.
&c.
)
to
St.
John
,
That
upon
the
Roman
Empire's
embracing
of
Christianity
,
Satan
should
be
cast
into
the
bottomless
Pit
;
and
there
chain'd
and
sealed
up
untill
the
expiration
of
the
thousand
years
,
in
which
Christ
should
Reign
,
as
sole
Lord
upon
the
Earth
;
so
as
he
should
not
deceive
the
Nations
any
more
(
that
is
,
as
he
had
done
)
till
the
end
of
those
years
,
and
then
he
should
be
loosed
for
a
little
space
,
and
go
out
and
deceive
the
Nations
,
and
draw
them
into
a
desperate
engagement
against
the
holy
City
,
and
the
Camp
of
the
Saints
.
Expositors
do
macerate
themselves
and
perplex
the
Church
with
disputes
about
the
sence
of
this
Text.
But
they
are
most
at
a
loss
in
placing
the
Aera
of
the
commencement
of
these
1000
years
:
and
that
rightly
stated
will
give
light
to
all
the
rest
.
I
therefore
begin
there
,
and
date
it
at
the
Empires
submitting
it self
to
the
Sceptre
of
Christ
,
when
he
gave
the
World
,
(
as
the
Empire
was
then
reputed
to
be
)
that
terrible
shake
,
as
made
it
cast
its
old
Gods
.
When
,
at
the
rising
of
his
Majesty
so
gloriously
,
as
the
Emperour
acknowledged
it
;
the
Imperial
Laws
were
made
to
serve
Christ
,
which
till
then
had
been
against
him
;
for
awe
of
which
the
Idols
were
hid
in
the
holes
of
the
Rocks
,
even
by
such
as
did
not
believe
,
as
they
had
been
broken
before
by
them
that
were
believers
,
as
St.
Austin
well
applies
that
distinction
(
Isa.
2.
)
[
Donec
projicerentur
à
credentibus
Idola
,
&
à
non
credentibus
absconderentur
]
(
August
.
de
consensu
Evang.
1.
28.
)
And
since
which
time
Satan
hath
been
wholly
restrained
from
prevailing
with
the
Nations
either
to
erect
new
Gods
or
to
restore
the
old
.
Though
I
am
not
very
solicitous
to
assign
the
precise
point
of
time
,
when
the
Kingdoms
of
this
World
so
became
the
Kingdom
of
God
and
of
his
Christ
,
as
Satan
was
ejected
out
of
his
;
as
he
and
his
Angels
,
the
Daemon-Gods
,
and
the
Creatures
,
whom
he
had
perswaded
the
World
to
worship
before
the
Creator
,
were
cast
out
:
both
these
growing
up
by
such
degrees
,
both
as
to
place
and
thing
,
as
't
is
far
easier
to
see
the
effects
,
than
observe
the
steps
they
made
while
they
were
in
motion
toward
that
existence
:
Herbam
crevisse
apparet
,
crescentem
non
cernimus
:
We
must
not
deny
the
Grass
to
be
grown
at
Midsummer
,
because
we
cannot
tell
in
what
minute
of
the
Spring
it
began
to
put
forth
,
or
saw
it
not
growing
;
yet
these
Particulars
are
beyond
dispute
.
1.
That
Pagan
Idolatry
kept
possession
even
of
those
Provinces
of
the
Empire
,
whose
Local
Governours
were
Christians
before
the
Conversion
of
the
Emperour
;
of
which
we
have
a
clear
Instance
in
Paphos
;
where
,
though
the
Governour
thereof
,
Sergius
Paulus
,
was
converted
to
the
Faith
,
early
in
the
days
of
the
Gospel
,
yet
we
find
the
Temple
of
Venus
there
long
after
that
:
for
Titus
Vespasian
visited
it
,
and
had
fortunate
Responds
thence
touching
the
Jewish
Wars
,
and
his
own
Affairs
.
(
Tacit.
Hist.
2.
)
Sergius
might
,
as
the
Jaylor
,
as
the
Centurion
,
purge
his
own
Family
;
but
the
reforming
of
his
Province
was
no
more
in
his
power
(
saving
what
his
Example
and
the
exemplariness
of
his
Family
contributed
thereto
)
than
the
Jaylor
had
to
reform
his
Prisoners
,
or
the
Centurion
had
to
reform
his
Band.
2.
That
after
the
Conversion
of
the
Empire
,
every
particular
Province
thereof
was
not
actually
brought
under
the
obedience
of
Christ
,
but
those
earliest
which
were
nearest
the
Imperial
Seat
,
and
most
under
their
observation
,
and
obnoxious
to
the
due
execution
of
its
Laws
for
Christ
.
Thence
we
find
the
Gandavi
not
converted
,
nor
their
Altars
of
Mercury
demolished
,
until
the
Reign
of
Heraclius
,
(
anno
612.
)
Nor
Flanders
submitting
to
Christs
Sceptre
,
till
anno
648.
Nor
Germany
scarce
attempted
by
the
Preaching
of
the
Gospel
,
till
Gallus
and
Columbinus
communicated
it
(
anno
688.
)
Nor
Westphalia
,
till
that
(
anno
690.
)
Abbus
and
Niger
converted
it
to
the
Faith
.
Nor
Frisia
,
till
Pippin
having
subdued
their
Pagan
Duke
,
(
anno
696.
)
Wilibrod
,
Bishop
of
York
,
planted
the
Gospel
there
.
Nor
Holland
or
Saxony
,
till
about
the
year
670.
they
were
brought
under
Christs
Yoak
,
by
the
Preaching
of
Swibert
,
Winefred
,
and
Aderbert
,
English
Bishops
,
Nor
Denmark
,
till
King
Herald
their
first
Christian
King
,
(
anno
826.
)
Nor
Hungary
,
till
Geiffa
(
anno
1010.
)
received
it
from
Henry
the
2d
.
as
the
condition
of
his
marrying
the
Emperours
Sister
Gisela
,
that
himself
and
his
subjects
should
be
baptized
.
Nor
Pomerania
,
till
anno
1106.
Nor
the
Vandals
,
till
anno
1125.
Nor
the
Prusians
,
till
anno
1164.
nor
the
Rugians
till
Jeremare
(
anno
1168.
)
became
both
their
Prince
and
Priest
.
Nor
Livonia
,
till
(
anno
1186.
)
nor
Tartary
,
till
1249.
nor
Lithuania
,
till
1387.
(
Asted
chron.
Convers.
)
3.
The
Incroachments
which
Christianity
it self
made
upon
the
Emperors
was
by
degrees
.
It
prevail'd
upon
Tiberius
his
conscience
so
far
,
as
he
forbad
the
prohibition
of
it
,
but
not
as
to
put
him
upon
the
practice
of
it
.
It
obtain'd
of
Philip
Arabs
(
who
began
his
Empire
,
anno
244
)
so
far
,
as
he
made
Profession
of
it
,
but
did
not
enjoyne
it
to
his
Subjects
.
It
obtain'd
of
Severus
,
to
permit
his
Mother
Mammea
to
profess
it
,
even
in
the
Imperial
Court
,
and
Origen
to
Preach
it
,
in
the
Royal
Family
;
but
himself
did
not
embrace
it
.
Constantius
,
the
Father
of
Great
Constantine
,
though
the
Gospel
prevail'd
not
with
him
,
so
far
,
as
to
make
him
a
Christian
;
yet
he
was
so
much
a
favourer
of
Christians
,
as
to
give
them
a
Toleration
in
his
Dition
,
who
fled
from
the
rage
of
his
three
bloody
persecuting
Colleagues
,
and
to
retain
those
as
his
Domestick
Servants
in
the
Palace
who
stood
firmest
to
the
Profession
of
the
Christian
Faith
,
rejecting
such
as
he
found
(
contrary
to
their
better
perswasion
)
conforming
to
the
Pagan
Worship
,
to
please
him
,
saying
,
they
that
would
not
be
true
to
their
God
,
would
dissemble
with
their
emperour
.
(
Euseb.
de
vita
Constantini
,
lib.
1.
cap.
9
,
10.
)
And
toward
the
close
of
his
Life
renounc'd
the
Politheism
of
the
Gentiles
,
and
betook
himself
to
the
service
of
the
one
only
God
;
so
as
his
Court
bare
some
resemblance
of
a
Church
,
there
being
in
it
,
the
Ministers
of
the
Lord
dayly
officiating
for
him
,
and
praying
with
him
.
(
Id.
Ib.
cap.
11.
)
It
gain'd
so
much
Authority
over
Constantine
the
Great
;
as
he
not
only
profest
it
,
but
commanded
his
Subjects
to
practise
it
:
but
yet
the
Ethnick
Worship
was
still
publickly
allowed
.
[
Christianos
optavit
esse
omnes
,
coegit
neminem
.
]
(
titulus
decret
.
Eus.
de
vita
Con.
lib.
2.
cap.
55.
)
Constantine
order'd
(
as
that
which
was
manifestly
behooveful
for
the
Tranquillity
of
the
Empire
in
that
time
)
that
every
one
should
have
liberty
to
chuse
and
worship
what
God
pleased
him
best
.
(
Eus.
Ec.
Hist.
10.
5.
)
And
not
only
in
〈◊〉
,
but
his
Successors
Reign
to
Gratian
,
Paganism
was
allowed
in
the
Senate-house
;
where
the
Pagan
Senators
(
the
Christians
looking
on
,
the
Ashes
from
the
Altar
,
the
Smoak
from
the
Sacrifice
,
choaking
them
)
took
their
Oath
at
the
Altar
,
before
their
giving
their
Vote
.
To
which
purpose
,
after
Gratian
had
demolisht
it
,
the
Pagans
moved
Valentinian
to
restore
it
,
at
the
publick
charge
,
as
being
of
publick
use
:
and
that
this
had
been
their
custome
,
under
Valentinian
the
Elder
,
appears
from
that
excuse
St.
Ambrose
makes
in
his
behalf
,
viz.
he
knew
it
not
,
no
person
informed
him
of
it
.
(
lib.
5.
epist.
30.
)
Yea
,
Constantine
himself
,
and
his
Successors
,
Christian
Emperours
(
down
as
low
as
Gratian
)
retain'd
still
the
Title
and
Office
of
Great
Pontiffs
,
and
accordingly
order'd
all
businesses
,
concerning
the
Ethnick
Ceremonies
,
by
their
Deputies
.
Mirabile
dictu
!
saith
the
Learned
Meed
,
(
2
vol.
book
.
3.
chap.
10.
746.
)
and
because
it
seems
so
to
him
,
it
seems
to
me
worth
a
more
serious
ponderation
.
That
the
Christian
Emperours
,
unto
Gratian
,
were
a
kind
of
Samaritane
Christians
,
serving
the
God
of
Israel
,
with
their
own
Country-Gods
(
though
with
a
vast
disparity
of
respect
:
and
the
later
,
perhaps
,
but
in
complement
and
policy
:
as
Naaman
bowed
in
the
house
of
Rimmon
;
or
Jehu
proclaim'd
a
Feast
of
Baal
,
that
I
may
not
lay
an
ignominious
blot
upon
the
Memories
of
those
pious
Princes
)
is
more
manifest
than
that
it
needs
more
proof
than
what
Pagan
History
gives
.
Constantine
could
hear
the
Orator
of
the
Hedai
;
stile
his
Grandfather
,
Claudius
,
Numen
:
and
his
own
favours
to
the
Hedai
,
remedia
numinis
tui
:
could
indure
,
to
see
the
Images
of
all
the
Gods
of
that
City
carried
in
Procession
to
meet
him
,
[
omnium
deorum
nostrorum
simulachra
protulimus
tibi
occursura
:
]
and
to
hear
,
that
in
thankfulness
for
the
benefits
receiv'd
at
the
hands
of
Constantine
,
they
offer'd
gifts
in
their
Temples
;
(
in
that
Panegyrick
was
made
in
their
name
,
Printed
at
the
end
of
Pliny's
Panegyrick
for
Trajan
.
)
He
could
with
Patience
permit
the
Orator
of
Triers
,
to
call
Claudius
,
a
Companion
of
the
Gods
,
nay
a
God
in
Heaven
:
(
Imperator
in
terris
,
&
in
caelo
Deus
:
)
whom
the
Temples
of
the
Gods
waited
for
;
who
was
now
receiv'd
into
the
Council
of
the
Gods
;
Jupiter
himself
giving
him
his
right
hand
:
and
to
commend
Constantine
himself
,
for
visiting
Apollo's
Temple
(
vidisti
Apollinem
tuum
)
(
in
his
Panegyrick
,
Ibid.
)
All
this
to
me
seems
not
so
strange
,
as
that
those
Kings
of
Judah
,
who
were
educated
in
the
Law
of
God
,
should
have
God's
approbation
as
men
fearing
him
in
the
main
,
though
they
(
contrary
to
as
express
a
Precept
as
any
is
in
the
whole
Law
)
took
not
away
,
but
suffer'd
their
People
,
and
sometimes
used
themselves
to
Sacrifice
in
high
places
,
as
Jehosophat
and
Asa.
(
1
Reg.
22.
44.
1
Reg.
15.
14.
)
§
2.
How
much
more
might
this
connivance
of
the
Emperours
stand
with
true
Piety
,
who
being
some
of
them
nurst
up
in
Gentilism
,
had
not
the
means
of
knowing
the
will
of
God
,
which
those
Kings
of
Judah
had
,
which
was
St.
Ambrose
his
excuse
for
Valentinian
the
elder
,
his
coming
at
the
Pagan
Altar
in
the
Senate
house
,
(
in
the
place
forealleged
,
)
and
the
rest
of
them
,
having
their
Reigns
incumbred
with
Secular
,
but
especially
with
Ecolesiastical
Wars
,
(
and
those
about
the
main
Fundamentals
of
Christianity
)
as
they
had
not
leisure
to
inquire
into
the
niceties
of
practical
Points
of
Christianity
.
It
was
much
that
those
of
the
West
imbrac'd
Christ
as
God
,
and
that
those
of
the
East
prefer'd
him
before
Idols
,
then
when
it
was
disputed
among
Christians
,
whether
he
were
God
or
no.
Or
had
they
had
opportunity
to
study
the
will
of
Christ
,
as
to
that
particular
of
the
Magistrates
Duty
:
yet
their
temptations
against
an
exact
conformity
to
it
,
in
that
case
,
(
wherein
their
Political
Interests
were
so
much
concern'd
,
)
were
so
great
and
almost
invincible
,
as
that
may
plead
for
our
charitable
Censure
,
except
we
our selves
had
never
been
drawn
,
by
the
Loadstone
of
our
Temporal
concerns
,
to
strain
courtesie
with
conscience
.
Or
had
they
been
never
so
willing
,
at
any
charge
or
hazzard
,
to
conform
to
God's
Law
once
manifested
to
them
;
Yet
it
might
have
born
a
dispute
,
whether
,
in
that
Juncture
,
it
were
their
Duty
,
to
shew
any
greater
discountenance
,
than
they
did
,
to
the
old
,
and
so
much
doted
on
,
Religion
of
the
Gentiles
?
Especially
having
those
great
Examples
of
Jacob's
connivance
at
Laban's
Idols
,
in
his
own
Family
,
and
among
his
Wives
;
till
he
had
an
opportunity
(
after
the
settlement
of
his
affairs
)
to
purge
his
house
of
those
Idols
:
and
of
David's
permitting
his
Wife
Michal
,
to
have
an
Image
of
the
same
kind
with
those
of
Laban's
,
as
the
Jewish
Doctors
say
,
quoted
by
Mr.
Selden
(
in
his
Syntag.
de
Teraph
.
)
and
described
by
them
,
to
have
been
the
head
of
the
first
born
of
their
Clan
,
the
Founder
of
their
Family
,
wrung
(
as
the
Priests
did
the
heads
of
Fowls
to
be
sacrificed
,
Lev.
1.
15.
and
5.
8
,
Texts
which
they
alledge
,
for
the
illustration
of
this
Rite
,
)
off
,
and
season'd
with
Salt
and
Aromaticks
.
To
which
(
having
placed
it
upon
a
Golden
Plate
,
whereon
was
writ
the
Name
of
that
unclean
Spirit
,
which
they
believed
they
had
called
into
it
,
by
their
barbarous
Rites
,
and
lighting
Candle
before
it
;
)
they
gave
divine
honour
,
and
applied
themselves
,
for
resolution
of
all
difficulties
as
unto
an
Oracle
.
Such
were
the
Gods
which
both
David
and
Jacob
tolerated
in
their
own
Families
,
while
they
had
not
power
to
cast
them
out
.
Upon
the
account
of
the
same
Law
(
that
of
necessity
,
that
has
no
Law
)
the
first
Christian
Emperours
were
forc'd
to
tolerate
Gentilism
.
Constantine
prefaceth
his
decree
of
Immunity
,
with
this
excuse
.
It
is
necessary
for
the
preserving
of
publick
Tranquility
,
&c.
(
Euseb.
hist.
10.
5.
)
But
where
there
was
no
danger
of
destroying
the
common
peace
(
by
provoking
a
major
part
,
as
in
the
Case
of
the
Arrians
;
he
orders
,
that
all
the
Churches
of
those
Hereticks
be
forth
with
overthrown
,
and
their
Assemblies
be
no
where
suffer'd
,
either
in
publick
or
private
.
(
Euseb.
de
vita
const.
3
,
63.
)
Whereas
Gratian
,
on
the
contrary
,
finding
the
party
of
Arrians
formidable
,
and
swarming
in
all
places
(
by
reason
of
that
indulgence
his
Predicessor
Valens
had
used
towards
them
)
fearing
some
general
tumult
,
if
he
should
hastily
distress
so
numerous
a
multitude
as
they
were
:
gave
order
that
they
and
all
others
might
have
Churches
and
Oratories
with
freedom
and
immunity
:
But
he
being
once
settled
,
and
joyn'd
with
Theodosius
,
(
and
thereby
made
strong
enough
to
quell
them
)
commanded
that
all
Heresies
should
be
silenc'd
for
ever
,
as
interdicted
by
the
Laws
of
God
and
Man
,
that
none
should
any
longer
presume
to
teach
or
learn
prophane
Doctrines
;
(
Codicis
lib.
1.
tit.
5.
)
From
which
consideration
of
the
difference
of
Times
,
St.
Ambrose
told
Valentinian
the
younger
(
advising
with
him
whether
he
should
gratifie
those
of
the
Senate
,
who
requested
that
the
Altar
,
at
which
the
Senators
,
that
still
adhered
to
Gentilisme
,
had
used
to
be
sworn
:
(
Note
,
it
was
the
fashion
of
the
Romans
to
stand
before
the
Altar
,
when
they
took
an
Oath
,
—
Jures
licèt
&
Samothracum
,
Et
nostrorum
aras
—
(
Juvenal
.
Sat.
3.
)
As
it
was
also
of
the
Jews
,
(
1
Reg.
8.
31.
)
and
the
Oath
come
before
thine
Altar
.
)
Before
they
gave
their
Vote
in
the
Reigns
of
his
Predecessors
Christian
Emperours
,
might
be
rebuilt
,
having
been
demolish'd
by
his
Brother
Gratian
;
)
That
if
Gratian
had
not
had
the
heart
to
throw
down
that
Altar
,
but
had
left
it
standing
,
yet
he
would
advise
Valentinian
to
overthrow
it
,
seeing
the
Pagan
party
,
both
in
the
Senate
and
among
the
Vulgar
,
was
less
formidable
then
,
than
it
was
at
that
time
when
his
Brother
had
the
courage
to
demolish
it
:
for
they
that
prefer
that
request
(
saith
he
)
do
abuse
the
name
of
the
Senate
,
while
they
present
that
Petition
to
you
in
its
name
,
who
are
only
a
few
Pagan
Senators
[
Pauci
Gentiles
communi
utantur
nomine
.
]
As
I
remember
,
when
about
two
years
ago
,
the
like
Petition
was
preferred
,
with
the
like
subscription
;
Damasus
,
Bishop
of
Rome
,
sent
me
a
Libel
,
which
the
Christian
Senators
(
far
more
numerous
than
the
Pagan
)
gave
out
,
wherein
they
declared
their
disowning
of
that
Petition
.
(
Ambros.
lib.
5.
Epist.
30.
)
A
manifest
Argument
that
those
first
Christian
Emperours
could
not
be
more
rigorous
against
Paganism
,
than
they
were
,
without
hazarding
the
publick
Peace
,
and
danger
of
turning
all
into
confusion
,
by
a
precocious
Zeal
,
by
reason
of
the
numerousness
of
those
that
then
profest
it
,
which
as
it
decreas'd
the
severity
of
their
Decrees
against
it
increased
.
Princes
must
do
as
they
can
,
when
they
cannot
do
as
they
should
:
in
which
case
they
do
what
they
should
,
when
they
do
what
they
can
.
God
accepting
the
Will
for
the
Deed.
It
will
be
an
harder
task
to
free
them
from
guilt
,
in
their
retaining
the
office
of
Great
Pontiffs
,
and
being
present
at
the
Pagan
Altar
,
&c.
but
for
the
last
it
may
be
pleaded
,
(
for
the
extenuation
at
least
of
their
Crime
)
That
they
had
the
Example
of
Jacob's
taking
an
Oath
of
Laban
,
in
this
form
[
The
God
of
Nahor
judge
betwixt
us
]
(
meaning
that
God
of
the
Caldees
which
Nahor
and
Abraham
and
their
Forefathers
worship'd
before
Abraham's
Call
;
)
and
eating
with
him
upon
the
same
heap
whereon
he
had
Sacrificed
to
that
God
,
(
Calvin
in
locum
:
)
[
nec
dubium
est
quin
jurandi
formae
responderit
sacrificium
.
]
Jacob
himself
sacrificing
to
the
true
God
,
and
swearing
by
him
,
whom
(
to
distinguish
him
from
that
God
which
Laban
sacrificed
to
and
sware
by
)
he
calls
the
Fear
of
his
Father
Isaac
,
not
Abraham
;
because
Abrahams
Fear
(
for
some
time
)
had
been
the
God
of
the
Caldees
,
but
Isaac
(
being
born
after
his
Father
had
left
his
Country
and
Country
Gods
,
and
entred
into
Covenant
with
the
only
true
God
)
never
had
any
other
God
,
for
his
Fear
,
but
the
eternal
God
.
(
Gen
,
31.
)
That
Isaac
was
in
presence
,
while
Abimelech
sacrificed
to
a
false
God
;
and
heard
him
swear
by
the
name
of
that
God
,
at
such
time
as
he
made
a
Covenant
with
him
:
(
Gen.
26.
28.
)
Percutiamus
faedus
tecum
,
Let
us
make
a
Covenant
with
thee
by
Sacrifice
,
and
ratifie
it
by
Oath
;
the
antient
Use
being
to
slay
Victims
,
at
their
making
of
Covenants
(
whence
the
Phrase
of
Icere
,
percutere
,
ferire
faedus
)
(
Vossius
Etym.
)
betwixt
the
parts
whereof
he
that
swore
passed
,
as
he
pronounc'd
his
assent
to
the
Covenant
,
ratifying
that
assent
with
such
like
execrations
,
[
ità
me
Dii
mactent
—
si
sciens
fallo
]
Let
God
mangle
me
as
I
have
mangled
this
Victim
if
I
wilfully
break
this
Covenant
:
(
Livii
.
lib.
1.
lib.
21.
)
This
ceremony
God
observed
in
his
entring
into
Covenant
with
Abraham
.
(
Gen.
15.
9.
17.
)
by
the
deputation
of
that
smoaking
Furnace
and
burning
Lamp
that
passed
between
the
pieces
on
that
same
day
wherein
the
Lord
made
a
Covenant
with
Abraham
.
Excellently
has
the
imcomparable
Grotius
determined
this
case
of
Conscience
:
[
Se
tamen
,
si
quibuscum
negotium
erat
,
adduci
non
possent
ut
aliter
jurarent
,
contraxisse
cum
eis
(
Idololatris
,
)
ipsos
quidem
ut
opportebat
jurantes
,
ab
illis
autem
juramentum
accipientes
quale
haberi
poterat
.
(
Grotii
de
Jure
Bel.
lib.
2.
cap.
13.
12.
)
If
those
with
whom
the
Patriarchs
had
to
do
in
the
point
of
mutual
swearing
could
not
be
induc'd
to
use
another
Form
,
than
in
the
names
of
their
Country
Gods
,
they
used
to
contract
with
them
,
though
they
were
Idolaters
,
they
swearing
as
they
should
,
and
taking
such
an
Oath
from
those
as
they
could
possibly
obtain
.
I
might
also
alledge
the
example
of
Naaman
who
,
(
according
to
the
best
Expositors
)
putting
this
Case
to
the
Prophet
:
whether
he
declaring
openly
,
that
he
believed
there
was
no
God
,
but
the
God
of
Israel
:
and
yet
bearing
that
Office
under
the
King
,
as
the
King
at
times
,
leaned
upon
his
shoulder
,
when
he
went
abroad
(
for
greater
State
:
)
if
the
King
should
go
unto
the
house
of
Rimmon
,
while
it
was
Naaman's
Office
to
wait
upon
him
;
and
Naaman
should
there
bow
,
not
in
reverence
to
the
Idol
,
but
in
a
civill
respect
to
his
Master
,
who
could
not
bow
,
if
Naaman
,
upon
whose
shoulder
he
lean'd
did
not
bow
;
whether
,
I
say
,
in
this
Case
he
should
sin
against
God
in
committing
Idolatry
was
the
Question
he
put
to
Elisha
.
And
the
Prophet
in
his
answer
to
it
assures
him
he
may
go
in
peace
,
that
is
,
his
doing
thus
in
such
circumstances
would
be
no
occasion
of
breach
of
peace
betwixt
the
God
of
Israel
and
him
.
Upon
this
example
the
Protestant
Divines
assured
the
Elector
of
Saxony
whose
Office
it
was
to
bear
the
Sword
before
the
Emperour
,
and
to
whom
the
Emperor
had
sent
a
Command
to
attend
upon
him
in
the
performance
of
that
Office
,
while
he
went
to
Mass
;
that
he
might
lawfully
observe
that
Imperial
Injunction
;
because
,
[
ad
suum
officium
esset
evocatus
]
he
was
called
to
the
performance
of
his
duty
;
whereupon
,
the
Elector
accompanied
Caesar
to
the
Mass
,
[
non
vel
ut
ad
cultum
divinum
ad
Missam
accedens
,
]
not
addressing
himself
to
the
Mass
as
a
Religious
duty
,
but
to
the
performance
of
the
Civil
Duties
of
his
Calling
,
(
Sleidan
Comment.
lib.
7.
)
And
Lastly
,
I
might
urge
,
that
the
Pagans
themselves
(
forc'd
by
the
Arguments
of
our
men
and
their
own
Mythologists
)
were
at
that
time
brought
to
an
open
and
avowed
confession
,
that
the
Gods
of
the
Gentiles
were
not
Gods
,
properly
called
,
but
either
Created
Spirits
,
in
the
invisible
;
or
infused
Properties
,
into
the
several
Species
of
things
in
the
visible
World
.
So
as
Jupiter
signified
no
more
then
(
even
in
the
Gentile
Dialect
)
than
the
Heat
;
and
Juno
no
more
,
than
the
Moisture
of
the
Air
,
And
that
their
erecting
Altars
to
them
,
was
no
more
but
an
acknowlegement
,
in
particular
,
of
the
Favours
bestowed
upon
Mankind
by
the
one
Eternall
God
,
by
their
hands
,
as
his
Instruments
.
The
change
of
the
propriety
of
those
Heathenish
names
must
needs
mitigate
the
harshness
of
their
sound
,
even
in
Christian
ears
,
if
not
make
them
as
little
offensive
then
,
as
the
names
of
Saturn
,
Sol
,
Luna
,
Jupiter
.
Mercury
,
Mars
and
Venus
,
are
at
this
day
:
when
,
for
distinction
sake
,
we
apply
them
to
the
Days
of
the
Week
,
and
as
that
Verse
of
St.
Austin
(
contrà
Academicos
tom.
1.
p.
197.
)
Sic
pater
ille
Deùm
faciat
,
sic
magnus
Apollo
;
with
that
Comment
which
himself
makes
of
it
:
or
that
of
the
Flocena
Oratour
,
utter'd
to
Constantine
in
his
Panegyrick
,
[
Quod
Ceres
mater
frugum
quod
Jupiter
moderator
aurarum
,
quicquid
illi
parciùs
dederunt
nobis
,
amen
ex
beneficio
tuo
natum
est
:
]
whose
contexture
speaks
no
more
but
this
,
that
Constantine's
remitting
to
the
Flavians
the
Customes
due
to
the
Imperial
Crown
,
had
made
them
amends
for
what
they
suffer'd
,
either
through
unseasonableness
of
the
weather
,
or
barrenness
of
the
ground
.
But
to
enlarge
here
,
would
carry
me
too
far
from
my
intended
Scope
,
which
was
to
shew
how
by
inches
the
Gospel
gain'd
upon
the
Roman
Emperours
.
To
proceed
therefore
in
that
discourse
—
§3
.
Christianity
so
far
gain'd
upon
Valens
,
though
an
Arrian
,
as
he
would
not
aid
the
Gothes
,
but
upon
condition
of
their
embracing
the
Christian
Faith
:
which
they
did
so
cordially
,
as
when
by
the
Treason
of
Stillico
they
were
set
upon
in
their
march
toward
Gallia
,
where
the
Emperour
had
allotted
them
quarters
,
by
some
Companies
of
Jews
on
the
Lord's
day
,
they
scrupled
to
make
resistance
,
though
in
their
own
defence
,
because
they
would
not
shed
blood
on
that
day
which
was
dedicated
to
the
honour
of
our
Lord
;
till
the
Jews
,
abusing
this
their
over-religious
Opinion
,
in
observing
no
mean
in
slaughtering
them
,
taught
them
man
by
man
to
betake
themselves
to
those
arms
which
altogether
they
had
resolv'd
rather
to
die
than
use
upon
that
day
.
(
Vives
de
Getis
.
praef.
ad
August
.
de
civitate
dei
.
)
Yet
Valens
neither
received
Christ
for
God
,
nor
restrain'd
his
own
Subjects
by
any
penal
Law
from
the
publick
Worshipping
of
Idols
;
any
more
than
Valentinian
the
Elder
,
of
whom
Marcellinus
(
lib.
30.
cap.
12.
[
Hoc
moderamine
principatus
inclaruit
,
quòd
inter
religionum
diversitates
medius
stetit
,
nec
quenquam
inquietavit
,
neque
ut
hoc
coleretur
imperavit
,
neque
illud
:
nec
interdictis
minacibus
,
subjectorum
cervicem
ad
id
quod
ipse
coluit
inclinabat
,
sed
intemeratas
has
partes
reliquit
ut
reperit
.
]
He
was
famous
for
this
moderation
of
Government
,
that
he
standing
Neuter
,
among
the
diversities
of
Religions
;
neither
disquieted
any
man
,
nor
commanded
that
any
one
Religion
should
be
observ'd
rather
than
another
:
nor
did
he
by
threatning
interdicts
,
bend
the
necks
of
his
subjects
to
that
Religion
which
he
himself
profest
,
but
left
as
he
found
all
those
parties
inviolated
.
It
prevail'd
so
far
upon
Gratian
,
as
he
refused
the
Pontifical
Stole
,
when
it
was
tender'd
him
by
the
College
of
Pagan
Priests
;
saying
it
was
unlawful
for
a
Christian
to
be
installed
in
,
or
to
manage
the
Office
of
Great
Pontiffs
.
But
I
do
not
read
that
he
prohibited
the
College
to
officiate
,
or
the
inferior
Priests
to
sacrifice
;
for
I
find
Heliadius
,
the
sometimes
Master
of
Socrates
Scolasticus
,
to
have
officiated
as
a
Priest
of
Jupiter
,
and
Ammonius
,
as
a
Priest
of
Apis
,
at
Alexandria
in
the
Reign
of
Theodosius
the
Elder
,
and
the
Temples
of
Idols
every
where
standing
and
frequented
,
if
I
may
call
that
frequenting
,
when
,
(
notwithstanding
that
there
had
not
yet
been
made
any
penal
Laws
against
Gentilisme
)
the
assemblies
there
were
so
thin'd
and
the
number
of
Pagans
faln
to
that
ebb
,
as
Julian
the
Apostate
to
gain
the
Empire
and
the
good
will
of
the
Provinces
was
fain
to
counterfeit
himself
a
Christian
:
Ammian
.
Mar.
Julianus
.
)
And
Jovinian
,
obtaining
the
better
of
him
,
threatned
his
Army
when
they
elected
him
Emperour
,
with
a
refusal
to
accept
of
that
Office
,
except
they
would
renounce
Julian's
and
accept
of
the
Christian
Religion
(
Socrat.
l.
5.
)
which
had
been
a
strange
piece
of
Fool-hardiness
,
had
not
the
Christian
Party
of
the
Roman
Legions
been
then
more
numerous
,
for
all
that
so
many
Christians
had
parted
with
the
military
Belt
,
rather
than
continue
in
those
Commands
,
which
they
could
not
injoy
under
that
Tyrant
Julian
,
except
they
would
forsake
the
Ensign
of
the
〈◊〉
Nay
,
when
the
Imperial
Laws
were
against
the
Faith
,
it
so
prevail'd
,
as
the
Idol-Temples
under
Trajan
,
were
in
a
manner
dis-frequented
,
as
Pliny
informs
him
(
lib.
10.
Epist.
)
This
I
here
insert
,
that
my
Reader
may
know
it
was
not
by
force
nor
might
of
the
Secular
Arm
,
that
the
new
Jerusalem
was
forwarded
in
its
building
.
Marrie
,
that
the
Idol-Temples
should
go
down
without
hands
,
that
the
Earth
should
open
her
mouth
and
swallow
them
up
quick
,
or
that
God
should
beat
them
down
with
Thunderbolts
,
would
have
been
a
most
groundless
and
presumptuous
expectation
.
And
therefore
this
Emperour
Gratian
,
served
Christ
in
putting
his
hand
to
that
work
,
by
demolishing
the
Altar
in
the
Capitol
,
where
the
Senators
till
then
had
been
Sworn
,
and
confiscating
the
revenues
of
it
;
which
gave
a
colour
of
Equity
to
the
Petition
of
those
,
that
begg'd
of
Valentinian
,
that
it
might
be
rebuilt
,
and
the
service
thereof
maintain'd
,
out
of
the
Treasury
:
a
colour
which
St.
Ambrose
handsomly
wipes
off
,
[
quod
enim
vel
fisco
vel
arcae
est
vendicatum
,
de
tuo
magis
conferre
videbere
,
quàm
de
suo
reddere
.
l.
5.
ep.
30.
]
by
telling
the
Emperour
,
that
that
would
be
a
restoring
of
the
Pagan
service
,
at
his
own
proper
charges
,
and
not
a
restoring
of
what
belonged
to
that
Altar
,
as
its
Revenues
;
for
being
confiscate
,
they
were
now
become
the
Revenues
of
the
Imperial
Crown
,
but
that
Gratian
did
subvert
any
but
that
Altar
,
or
set
any
mulct
upon
Idolaters
,
is
more
then
I
can
find
in
any
good
Authors
.
Theodosius
the
Elder
was
the
first
Emperour
that
universally
prohibited
the
publick
practice
of
Gentilisme
through
the
Empire
,
commanding
their
Temples
and
Altars
every
where
to
be
thrown
down
,
and
their
Statues
to
be
melted
into
Pans
and
Kettles
for
poor
people
.
The
execution
of
this
Decree
at
Alexandria
was
committed
to
the
care
of
Theophilus
,
the
Bishop
of
that
See
;
who
in
ransacking
those
depths
of
Satan
,
those
Cages
of
unclean
Birds
,
brings
to
open
light
those
shameful
Mysteries
and
Obscenities
,
as
the
Revelation
of
them
drives
the
Pagans
to
that
rage
as
they
furiously
make
head
against
the
Christians
,
and
slaughter
such
numbers
of
them
,
as
the
Governour
,
with
his
Military
Bands
,
was
fain
to
come
into
their
rescue
,
and
to
aid
the
Bishop
:
by
whose
help
he
utterly
abolished
the
Idols
Temples
,
and
all
their
Statues
,
but
one
,
which
he
erected
in
the
open
Market
,
to
be
a
witness
to
future
,
of
the
folly
of
former
Ages
,
in
adoring
such
mis-shapen
Monsters
;
at
which
Helladius
was
more
vext
than
at
his
destroying
all
the
rest
.
(
Socrates
lib.
5.
cap.
16.
)
This
Emperour
pull'd
down
the
Crows
Nests
,
but
restrain'd
not
the
Boyes
from
climbing
the
tree
:
nor
hindred
the
Birds
from
building
Nests
in
private
corners
.
For
the
Gentiles
were
still
permitted
their
secret
Chappels
and
Conventicles
,
even
in
the
Imperial
Cities
and
Courts
:
Some
of
whom
were
in
that
favour
with
the
Emperours
as
that
they
were
admitted
to
places
of
highest
honour
,
emolument
and
trust
.
Macrobius
,
a
Grecian
by
Birth
,
and
a
zealous
Gentile
by
Religion
,
was
Prefect
of
the
sacred
Bedchamber
to
Theodosius
:
and
had
so
much
interest
in
his
Masters
Affection
,
as
for
his
sake
he
made
that
Decree
;
That
they
who
bore
that
office
,
should
,
in
point
of
honour
be
equall
to
the
chief
Military
and
urbane
Magistrates
,
among
whom
Macrobius
to
have
the
precedency
.
(
Isaac
Pontan
.
in
notis
ad
Macrobium
pag.
1.
ex
Scaligero
.
)
Optatus
,
a
Pagan
had
the
Military
Government
of
Constantinople
committed
to
his
charge
under
Theodosius
and
his
Son
Arcadius
:
(
Socrates
hist.
eccl.
7.
16.
)
with
as
much
impunity
was
Gentilism
practised
in
the
Metropolis
of
the
Western
Empire
,
under
his
Brother
Honorius
,
at
the
beginning
of
whose
Reign
,
when
the
Gothes
,
under
Alaricus
,
took
Rome
,
there
were
very
many
Heathens
not
only
in
the
City
,
but
Senate
,
by
whose
order
it
was
determined
,
that
the
Pagan
Worship
should
be
restored
and
celebrated
in
those
Temples
which
had
by
Theodosius
been
converted
to
the
use
of
the
Christians
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
(
Sozomen.
9.
7.
)
for
I
see
no
necessity
of
collecting
from
this
passage
,
that
any
other
Temples
were
then
standing
,
but
what
were
transferr'd
to
a
Christian
use
:
to
which
that
passage
of
Orosius
(
l.
7.
cap.
38.
)
adds
strength
,
where
he
writes
that
Attalus
,
the
Governour
then
of
the
City
,
and
a
Pagan
(
for
he
was
Christned
by
a
Gothish
Bishop
after
he
was
joyn'd
with
Alaricus
)
sending
for
the
Thuscian
Magi
(
who
promised
by
Thunder
and
Lightning
to
drive
away
the
Barbarians
,
)
enter'd
presently
into
consultation
with
the
Senate
,
about
restoring
to
their
Idol-Gods
,
their
Sacred
Places
,
and
celebrating
their
Rites
.
So
I
render
his
[
continuò
de
repetendis
sacris
celebrandis
tractatur
]
[
Sacris
]
comprehending
Places
,
as
well
as
Ceremonies
;
and
[
repetendis
]
implying
the
recovering
of
sacred
things
out
of
the
hands
of
those
who
then
had
the
possession
of
them
,
and
therefore
not
applicable
to
the
Gentile
Sacrifices
which
the
Christians
never
touched
,
but
their
Temples
,
which
were
converted
from
the
service
of
Idols
,
to
that
of
the
true
God
;
as
that
Magnificent
one
of
Serapis
of
Alexandria
was
,
at
the
same
time
,
and
by
the
same
Decree
of
Theodosius
.
So
numerous
were
the
Pagans
then
in
Rome
,
as
Dr.
Hammond
thinks
(
and
not
but
upon
good
grounds
)
that
it
is
Pagan
Rome
is
threatned
in
that
Prophecy
(
Rev.
17.
14.
)
and
according
to
that
Prophecy
,
punished
by
Alari●us
:
the
Christian
Party
being
some
departed
with
Honorius
,
their
Emperour
;
some
with
Innocentius
▪
their
Bishop
unto
Vienna
:
(
Come
out
of
her
my
people
,
Rev.
18.
4.
)
as
Lot
out
of
Sodom
,
(
saith
Orosius
l.
7.
c.
39.
)
and
the
rest
overpowered
by
the
Gentile
Faction
,
animated
by
the
hopes
they
had
of
Attalus
,
that
he
would
professedly
favour
and
set
up
Gentilism
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
and
restore
the
An●●ent
Temples
,
and
Feasts
and
Sacrifices
:
(
Sozom.
l.
9.
)
§
.
4.
Hitherto
then
we
see
the
Dragon
,
the
old
Serpent
the
Devil
,
still
abroad
and
at
work
(
even
in
the
Imperial
City
)
at
his
old
Trade
of
seducing
the
Nations
to
Gentilism
,
and
,
which
is
more
,
prevailing
with
them
to
endeavour
the
restauration
of
the
Pagan
Religion
,
after
it
was
prohibited
by
penal
law
by
Theodosius
:
for
Eugenius
and
Arbogestes
,
with
a
mighty
Army
attempted
to
restore
Ethnicism
which
Theodosius
had
utterly
abolisht
,
saith
Mr.
Meed
,
(
vol.
2.
Book
3.
chap.
10.
)
after
whose
subduing
of
those
two
Tyrants
Ethnicism
never
made
head
more
in
the
Roman
Empire
,
saith
the
same
learned
Author
.
Indeed
the
whole
current
of
History
makes
it
evident
,
that
Ethnicism
,
never
after
that
,
appeared
in
the
field
against
Christianity
:
yet
we
find
it
after
that
conspiring
in
the
Senate
,
to
subdue
the
Faith
,
by
the
help
of
the
Gothish
Arms
,
invited
thither
by
the
Heathens
,
and
therefore
so
dreaded
by
the
Christian
Party
,
as
multitudes
of
them
upon
the
irruption
of
the
Barbarians
,
either
conceal'd
or
dissembled
their
Religion
to
save
themselves
from
the
rage
of
the
enemy
,
till
(
contrary
to
their
expectation
)
they
perceiv'd
that
God
had
turn'd
the
sword
of
the
Goths
against
the
Pagans
.
(
St.
Jerom.
ep.
6.
ad
prin.
&
ep.
8.
)
and
that
Alaricus
had
given
order
to
his
Soldiers
,
they
should
neither
touch
persons
nor
goods
which
they
found
in
the
Christian
Temples
.
And
we
find
it
after
that
practised
in
private
Chappels
,
til●
Honorius
made
it
capital
,
for
any
to
worship
Idols
either
in
publick
or
private
.
[
Quis
enim
nostrum
,
quis
vestrum
,
non
la●dat
Leges
ab
Imperatoribus
datas
,
adversus
sacrificia
Idolorum
?
at
certè
,
longè
ibi
paena
severior
constituta
est
illius
,
quippe
impietatis
capitale
supplicium
est
,
]
(
saith
St.
Austin
to
the
Patron
of
the
Donatists
,
epist.
48.
)
which
of
ours
,
which
of
yours
,
do
not
commend
those
Imperial
Laws
against
the
Sacrifices
of
the
Pagans
?
though
the
pain
inflicted
by
those
Laws
be
far
more
severe
than
that
which
the
Law
inflicts
upon
the
Novatians
:
for
those
make
it
death
for
any
to
commit
those
Gentile
Abominations
.
At
which
period
of
time
,
if
I
would
be
positive
,
I
would
fix
the
beginning
of
the
thousand
years
which
we
have
in
this
long
discourse
been
pricking
to
its
seat
.
For
it
is
most
natural
to
interpret
the
Chain
wherein
Satan
was
bound
,
to
have
been
those
Imperial
Laws
;
and
the
Key
of
the
bottomless
Pit
,
that
Supream
Authority
and
power
of
Life
or
Death
,
invested
by
Gods
Ordinance
in
them
that
bear
the
Sword
;
and
actually
exerted
in
those
Laws
,
by
opening
the
mouth
of
the
Pit
,
and
making
it
gape
upon
such
as
should
persist
in
those
impious
and
inhumane
Idolatries
by
the
Ghastly
look
of
that
terriblest
of
terribles
,
the
Pagan
was
frighted
from
that
Diabolical
Worship
,
and
by
that
fear
of
his
,
shut
up
Satan
,
and
deprived
him
of
power
,
any
longer
to
deceive
.
Insomuch
as
immediately
after
the
promulgation
of
those
Laws
,
though
all
did
not
embrace
Christianity
yet
the
whole
Empire
renounc'd
Politheism
;
all
strife
thereabout
being
supprest
,
and
so
eradicated
even
out
of
the
most
talk●ive
Schools
of
the
Grecians
,
as
if
any
Sect
of
Error
then
rose
up
against
the
Church
and
the
Faith
,
it
durst
not
step
upon
the
Stage
to
contend
with
the
Christian
,
but
cover'd
with
the
Christian
name
;
so
that
the
Platonicks
themselves
,
●●d
it
not
been
for
some
plausible
Placits
they
could
adhere
to
,
without
fear
of
incurring
the
penalties
of
the
Imperial
laws
,
must
of
necessity
have
generally
submitted
their
pious
necks
to
the
yoak
of
the
only
invincible
King
Christ
:
and
have
acknowledged
that
Word
of
God
made
Flesh
who
spake
and
that
was
believed
,
which
the
boldest
of
them
were
afraid
to
reveal
to
the
world
.
(
August
.
dios
.
ep.
56.
)
But
I
dare
not
be
peremptory
in
determining
the
precise
Moment
.
All
that
I
assert
in
this
is
,
That
if
the
Thousand
years
of
Satan's
binding
●e
begun
at
all
,
the
beginning
of
them
cannot
be
dated
lower
than
the
promulgation
of
those
Imperial
Edicts
,
neither
do
any
place
them
lower
who
are
of
opinion
that
the
Millenium
is
not
yet
to
begin
.
From
whence
I
inferr
this
irrefragable
Conclusion
.
If
the
Millenium
be
precisely
the
term
of
1000
years
(
Satan
at
the
utmost
was
let
loose
in
the
year
of
Grace
1400
)
that
then
the
Christian
World
has
outlived
Grace
270
years
,
according
to
the
least
compute
of
that
Hypothesis
:
And
if
we
begin
the
account
higher
up
,
with
those
that
date
its
Commencement
either
at
Christs
Birth
,
as
the
Annotator
upon
King
Edwards
Bible
,
that
he
may
make
the
Millenium
expire
at
the
rising
of
the
Papacy
,
or
at
the
Passion
of
our
Saviour
with
St.
Austin
,
when
indeed
he
was
virtually
bound
up
,
and
by
sentence
of
law
cast
out
of
his
old
possession
.
[
Mille
anni
tempus
est
à
passione
Christi
,
in
quo
non
permittitur
diabolo
facere
quicquid
vult
,
]
(
Aug.
tom.
9.
pag.
364.
)
or
at
the
Fall
of
Jerusalem
with
the
learn'd
Dr.
Lightfoot
;
or
at
Constantine's
embracing
Christian
Religion
with
Dr.
Hammo●d
;
or
at
the
Conquest
of
Theodosius
over
Arbogestes
,
That
they
may
make
it
comport
with
the
several
incroachments
which
Mahomet
hath
made
upon
Christendom
,
there
will
remain
from
that
sum
of
a
thousand
years
so
great
a
space
of
time
,
as
will
by
no
means
comport
with
that
[
short
space
]
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
which
S.
John
limits
the
time
betwixt
the
completion
of
the
Millenium
and
the
end
of
the
World
;
There
having
already
been
run
out
(
and
God
only
knows
how
many
more
hundreds
of
years
may
yet
be
to
come
)
according
to
the
largest
and
middle
accounts
[
600.
]
according
to
the
least
account
almost
[
300.
]
years
since
Satans
loosing
:
The
least
of
which
parcells
he
that
can
account
a
little
space
,
in
comparison
of
[
1000.
]
years
,
may
by
that
kind
of
Arithmetick
turn
every
word
in
the
Bible
into
Cyphers
,
and
make
their
significations
of
no
value
,
but
what
his
own
preoccupations
vouchsafe
to
put
upon
them
.
And
therefore
as
those
of
our
Divines
,
who
date
the
binding
of
Satan
so
early
,
as
the
Fall
of
Jerusalem
,
should
do
well
to
consider
,
how
the
Sceptick
will
be
answered
,
when
he
can
shew
Satan
at
liberty
,
so
many
Centuries
after
that
,
and
deceiving
the
Empire
and
its
Metropolis
,
so
far
as
to
perswade
it
to
retain
its
old
Gentilism
,
and
to
create
new
Gods
,
such
as
Antinous
,
and
their
deified
Emperours
.
So
those
of
them
who
fix
the
Date
thertof
3
or
4
Centuries
lower
:
though
they
obviate
that
Objection
;
(
for
since
then
,
the
Empire
has
not
been
prevail'd
with
,
to
worship
any
of
its
old
Pagan
Deities
:
)
and
rightly
date
the
binding
up
the
old
Serpent
,
and
spoiling
him
of
power
,
to
impose
upon
the
Empire
after
his
old
guise
.
And
leave
a
far
less
number
of
years
remaining
from
his
supposed
loosing
.
Again
,
then
they
that
date
his
binding
so
early
,
yet
they
should
have
considered
,
that
the
least
number
that
any
of
them
leave
,
is
more
,
in
common
sense
,
then
a
little
space
;
and
to
have
look'd
twice
about
them
,
before
they
had
granted
the
Millenaries
their
sence
of
a
thousand
years
,
and
receeded
from
the
common
Opinion
of
both
Schools
and
Fathers
,
that
that
number
does
not
signifie
any
certain
or
determinat
space
of
time
,
in
this
Prophecy
;
but
indefinitely
,
that
whole
time
intervening
betwixt
Satans
binding
and
the
end
of
the
World
,
except
that
little
inconsiderable
moment
,
wherein
he
shall
again
be
suffer'd
to
go
loose
.
Aquinas
parallels
this
Text
with
Ps.
105.
8.
He
●ath
remembered
his
convenant
for
ever
,
the
word
which
he
commanded
for
a
1000
Generations
;
that
is
,
saith
he
,
for
all
Generations
,
or
as
the
Text
expounds
it self
,
for
ever
:
(
Summ.
p.
3.
quest.
77.
art.
1.
)
[
Non
significat
aliquem
certum
numerum
,
sed
designat
totum
tempus
quod
nunc
agitur
in
quo
Sancti
cum
Christo
regnant
.
]
Therefore
exprest
by
a
thousand
because
that
is
the
most
perfect
number
,
as
Aquinas
there
shews
and
as
they
think
who
derive
the
Latine
Mille
from
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
plenitudo
;
est
●nim
millenarius
numerus
quaedam
plenitudo
:
(
Vossius
Etymologie
.
)
not
to
the
third
or
fourth
,
but
to
all
Generations
as
R.
Obad
,
expounds
,
at
once
that
Text
,
and
those
words
in
the
second
Commandment
:
well
exprest
by
St.
Austin
,
by
a
comparison
drawn
from
the
ages
of
men
:
the
last
age
,
saith
he
,
which
begins
with
the
coming
of
Christ
,
unto
the
end
of
the
World
,
is
not
computed
by
any
certain
number
of
years
,
as
old
age
,
which
is
our
last
age
,
hath
not
a
determinate
time
,
according
to
the
measure
of
our
other
ages
;
but
doth
it self
alone
,
sometimes
take
up
as
much
time
as
all
the
rest
:
and
because
Comparisons
only
illustrate
,
but
are
no
Probations
,
he
gives
this
reason
of
it
[
ut
occultus
sit
judicii
dies
,
quem
utiliter
dominus
latere
oporter●
demonstravit
,
de
Genefi
contrà
Manic●
.
l.
1.
c.
24.
]
That
the
knowledge
of
the
day
of
Judgement
might
for
our
benefit
be
concealed
from
us
.
CHAP.
VII
.
The
Millenium
,
yet
to
come
,
is
a
Dream
of
Waking
Men.
§
1.
The
Millenaries
shifting
of
Aera's
,
Apes
of
Mahometans
and
Papists
.
Als●ed's
Boreal
Empire
.
§
2.
Mr.
Meeds
Principles
overthrow
the
Faith
,
and
Placits
of
the
Ancients
.
Christ
will
come
not
to
convert
but
destroy
the
Jews
.
Satans
binding
Synchronyzeth
with
the
downfall
,
not
of
Mahometanism
,
but
Gentilism
.
§
3.
America
though
anciently
inhabited
,
yet
unknown
to
the
ancient
Church
,
and
therefore
implicitly
only
comprehended
in
her
Faith
,
Hope
,
and
Charity
.
§
4
,
The
Millenaries
impio●s
and
uncharitable
conceptions
,
touching
the
Gogick-war
.
Their
Triumphant
Church-Millitant
.
§
5.
Christ
will
find
more
Faith
in
America
than
in
this
upper
Hemisphere
.
§
6.
Satan's
Chain
shortned
in
the
lower
,
not
lengthened
in
this
upper
Hemisphere
.
§
1.
THe
Opinion
of
the
Millenaries
,
that
the
Thousand
years
are
not
yet
begun
,
not
incumbred
with
this
inconvenience
,
which
presseth
them
that
would
have
them
past
;
which
perhaps
is
the
reason
why
some
able
men
abett
that
Opinion
,
and
flie
to
it
as
a
sacred
Anchor
,
to
secure
the
credit
of
this
Prophesie
.
And
in
very
deed
there
can
no
other
Salve
be
applied
to
the
Hypothesis
of
a
precise
determinate
number
of
years
.
Upon
which
account
I
am
forc'd
to
quit
that
Hypothesis
,
as
being
put
to
this
hard
choice
;
that
I
must
either
,
by
adhering
to
it
,
conclude
that
Period
of
time
is
finisht
so
long
ago
,
as
will
not
comport
with
that
short
intervall
which
St.
John
interposeth
betwixt
the
accomplishment
thereof
,
and
the
consummation
of
all
things
;
or
that
those
Thousand
years
are
not
yet
begun
:
or
else
by
quitting
of
it
vindicate
my
judgment
into
the
Christian
liberty
of
holding
that
that
is
good
,
rejecting
what
is
manifestly
false
(
even
in
the
Opinion
of
the
far
most
,
ablest
,
and
antientest
Divines
)
by
fixing
●pon
these
Conclusions
.
1.
That
the
Millenium
is
not
yet
concluded
,
though
more
than
a
thousand
years
be
run
out
since
its
Commencement
.
2.
That
that
binding
of
Satan
,
that
Chain
of
restraint
,
under
which
he
shall
be
held
,
at
least
to
the
dawning
of
the
day
of
Judgement
,
hath
been
laid
upon
him
,
ever
since
the
Imperial
Law
made
Gentilism
capital
.
3.
And
that
the
expectation
of
a
Seculum
of
a
1000.
years
yet
to
come
,
wherein
Satan
shall
be
any
otherwise
bound
from
deceiving
the
Nations
,
than
he
hath
been
this
1300
years
,
or
wherein
the
Saints
shall
any
otherwise
reign
upon
the
Earth
with
Christ
,
than
they
have
done
for
the
same
space
,
is
a
Castle-built
in
the
Air
of
Fancy
without
Scripture-grounds
.
I
have
given
my
reasons
why
I
cannot
subscribe
to
them
that
think
the
Millenium
finish'd
,
and
some
,
why
I
think
it
began
where
the
Antimillenarians
generally
dated
it
;
and
shall
make
further
proof
of
both
those
Points
,
in
laying
down
the
Reasons
why
I
dare
not
follow
those
that
think
it
is
not
yet
begun
.
1.
I
dare
not
chuse
for
my
Guides
,
in
interpreting
Scripture
,
such
as
have
palpably
misled
their
followers
,
as
often
as
they
have
assayed
to
point
out
the
beginning
of
their
fancied
Millenium
.
Of
this
Bran
were
they
who
a
while
ago
have
perswaded
the
world
that
Satan
was
to
be
bound
in
that
[
anno
mirabili
]
that
wonderful
year
1642.
(
that
very
year
when
Hell
broke
loose
.
)
And
when
those
ductile
Souls
,
who
by
their
perswasions
were
induc'd
into
a
belief
that
at
the
top
of
that
hill
,
at
the
fulness
of
that
Time
,
they
should
touch
the
Moon
with
their
fingers
,
found
themselves
abused
.
These
Crafts-masters
in
perverting
the
Word
of
God
,
encourage
their
Idiotproselites
(
who
had
not
so
much
wit
as
Children
,
to
dread
the
fire
after
it
had
burnt
them
;
)
to
lift
up
their
hands
that
hang
down
,
to
strengthen
their
knees
,
enfeebled
by
their
disappointment
of
as
great
hopes
as
they
have
of
Heaven
,
and
to
walk
after
those
blind
Guides
(
in
hope
still
to
see
the
Dawning
of
this
day
of
a
1000
years
)
from
Hill
to
Hill
,
from
Date
to
Date
;
till
at
last
the
frustration
of
their
expectations
,
that
the
Heavens
would
fall
and
Men
would
catch
Larks
,
anno
1666.
converted
most
of
their
Scholars
into
Papists
or
Atheists
;
having
gaped
all
that
year
after
Christs
Reign
on
Earth
,
(
which
they
then
hoped
to
see
as
verily
as
the
Mexicanes
expect
the
end
of
the
World
the
last
day
of
their
Rota
(
an
Almanack
calculated
for
52
years
)
they
would
have
made
work
for
the
Tinker
,
had
they
,
at
every
approach
of
their
conceited
Millenium
,
broken
all
their
Pots
,
Kettles
,
Plate
,
and
all
kind
of
utensils
and
houshold-stuff
;
as
the
Mexicanes
do
theirs
,
the
last
day
of
their
Rota
,
as
conceiving
they
shall
never
more
have
need
of
such
things
,
(
Scaliger
de
emendat
.
ad
finem
lib.
3.
)
But
I
wonder
more
that
the
Learned
and
Judicious
Alstede
should
court
this
Cloud
with
so
indefatigable
an
importunity
,
as
in
order
to
his
laying
hands
upon
it
,
he
runs
at
one
breath
,
to
the
top
of
four
Hills
,
makes
no
less
than
four
Epocha's
for
the
beginning
of
it
.
Upon
such
Principles
as
Alsted
proceeded
upon
,
(
viz.
the
great
Conjunctions
)
Albumazar
foretold
the
expiration
of
Christian
Religion
(
after
it
had
reigned
a
thousand
years
)
above
six
hundred
years
ago
;
And
R.
Abraham
Avenaris
gatherd
,
that
the
Messias
would
come
in
the
year
of
Christ
1444.
there
being
in
that
year
a
Conjunction
of
Jupiter
with
Saturn
in
Cancer
;
or
at
the
utmost
anno
1464.
when
there
was
the
same
Conjunction
in
Pisces
.
[
Frustrà
Miselli
aliûm
expectant
Messiae
adventum
,
quam
gloriosum
illum
quo
in
nubili
veniet
ad
judicandum
orbem
:
]
(
Vossius
de
origine
idolelat
.
2.
48.
)
But
in
vain
(
saith
Vossius
)
do
these
wretched
Jews
expect
any
other
coming
of
the
Messias
,
than
that
glorious
one
,
when
he
will
come
in
the
Clouds
to
judge
the
World
.
Are
not
Protestants
as
bad
as
they
,
in
looking
for
any
other
Christian
Millenium
,
than
that
which
is
now
current
?
seeing
Mahometans
expect
the
expiration
of
Christian
Religion
at
the
end
of
this
Millenium
;
upon
the
very
same
grounds
,
that
some
of
us
expect
the
Millenium
,
yet
to
come
;
and
that
upon
no
better
Principles
,
than
John
Aunius
a
Popish
Doctor
of
Wittenberg
)
assured
to
the
Emperour
,
Victory
over
the
Turks
;
and
to
the
Pope
,
the
whole
Worlds
coming
in
to
,
and
continuing
under
his
obedience
,
for
a
thousand
years
,
to
begin
,
anno
1481.
But
the
issue
,
saith
Beroaldus
(
Chron.
l.
3.
c.
6.
)
shewed
by
what
spirit
he
was
led
,
and
bewrayed
the
madness
of
the
Prophet
.
And
doubtless
Pope
Sixtus
the
Fourth
would
have
been
as
mad
as
he
,
had
he
prick'd
up
his
Ears
,
to
have
them
claw'd
by
that
wide-gaping
Promiser
;
as
our
Fanaticks
did
theirs
,
to
listen
to
the
Alarms
that
Alsted
gave
them
to
their
holy
Wars
.
For
to
return
to
him
.
His
first
Aera
of
the
Reign
of
Saints
,
of
the
blessed
Millenium
,
should
have
commenc'd
,
Anno
,
1622.
when
I
was
scarce
got
out
of
my
Childs
Coats
;
and
therefore
I
my self
could
not
make
observation
of
any
glorious
Change
,
then
happening
:
but
I
was
told
,
that
the
Sun
still
kept
the
same
station
in
the
Heavens
,
and
had
the
same
operation
upon
Earth
,
which
it
used
to
have
within
the
Memory
of
Man
;
that
the
Moon
retain'd
the
same
spots
in
her
face
,
which
she
had
,
when
Alsted
first
saw
her
;
that
Boyes
were
as
towardly
,
Neighbours
as
loving
,
Princes
as
Gracious
,
Subjects
as
Loyal
,
the
Rich
as
Liberal
,
the
Poor
as
well
reliev'd
in
times
past
,
as
since
that
year
.
His
second
Aera
bore
date
,
anno
,
1636.
I
was
then
of
age
to
observe
,
how
the
Bonny
Scot
got
him
up
to
this
Hill
to
see
Christ
enthron'd
on
the
Presbyterian
Tribunal
,
and
all
that
would
not
submit
to
that
his
Government
,
sitting
on
the
Stool
of
Repentance
;
who
have
since
,
without
walking
in
the
Counsel
of
the
Ungodly
,
sate
in
the
seat
of
truly
divine
Scorners
of
all
such
Bug-bears
.
The
third
an.
1642.
upon
that
Mount
were
seen
the
feet
of
them
that
preach'd
the
everlasting
Gospel
(
as
they
blasphemously
called
that
Form
of
Government
,
they
were
then
about
to
erect
upon
the
ruines
of
whatever
was
Ancient
,
Sacred
,
and
should
have
been
dearer
to
us
than
our
lives
)
that
publish'd
to
our
English
Sion
those
glad
tydings
,
that
now
the
time
was
come
that
the
Saints
must
reign
,
St.
Rebels
,
St.
Plunderers
,
St.
Murderers
,
St.
Regicides
.
The
fourth
an.
1694.
But
our
hot-spurrs
had
not
patience
to
wait
so
long
;
many
of
these
covetous
wretches
,
who
under
a
cloak
of
Religion
trouble
the
Waters
that
themselves
may
fish
for
Preferment
and
Estates
,
may
have
death
gnawing
upon
them
before
that
time
come
;
and
therefore
,
that
they
might
be
guawing
the
bones
,
and
eating
the
flesh
of
the
mighty
,
they
anticipate
the
time
,
and
pitch
upon
an.
1666.
as
the
season
appointed
of
God
for
the
Conversion
of
the
Jews
,
the
Fall
of
Antichrist
,
the
binding
up
of
Satan
,
and
the
Reign
of
Saints
:
things
ill
put
together
;
for
though
I
believe
that
the
Reign
of
Saints
which
they
look
for
,
will
be
coetanous
to
the
Jews
Conversion
;
that
is
,
they
will
both
be
ad
Graecas
calendas
,
when
Geese
piss
holiwater
,
yet
I
think
the
Reign
of
such
Saints
as
they
are
,
will
rather
be
the
Rise
than
Fall
of
Antichrist
,
and
the
effect
rather
of
the
loosing
than
binding
the
Devil
.
As
they
mist
it
in
the
mis-joyning
of
things
incompatible
,
so
they
were
strangely
wide
in
their
Calculation
,
leaving
out
the
round
sum
,
a
thousand
,
and
pitching
upon
the
fragments
.
However
they
did
wisely
at
last
,
to
trust
to
Alsted
no
longer
,
after
he
had
mocked
them
thrice
.
For
all
that
he
himself
is
so
confident
of
the
futuriety
of
that
blessed
Millenium
he
dreamt
of
,
and
of
its
beginning
to
Commence
at
one
of
those
Periods
he
had
prescribed
,
as
he
concludes
that
discourse
thus
:
According
to
the
time
that
I
have
set
down
in
my
Speculum
,
the
Boreal
Empire
shall
arise
,
which
God
will
erect
by
the
Lim
of
the
North
,
to
the
astonishment
of
all
those
that
vili-pend
this
our
Harmony
,
which
we
have
demonstrated
and
pointed
out
,
as
it
were
,
by
the
finger
.
The
Harmony
which
he
harps
upon
,
is
the
concent
of
three
Volumes
;
that
of
the
Bible
,
or
divine
Prophesie
;
that
of
the
Heavens
,
or
judicial
Astrology
,
and
that
of
History
or
experience
:
all
which
he
thinks
he
hears
in
consort
,
playing
this
Lesson
,
singing
this
Song
,
as
verily
as
the
Pythagoreans
heard
the
Musick
of
the
Stars
.
This
confidence
of
the
Author
threatned
one
of
our
Astrologers
into
an
opinion
,
that
this
Lyon
of
the
North
was
that
King
of
Sweden
,
who
proved
a
dead
Lyon
by
that
time
the
Almanack
was
out
of
date
,
wherein
he
was
proclaim'd
.
And
therefore
I
would
think
all
that
are
not
resolved
to
run
out
of
their
wits
in
the
pursuit
of
Chimaeras
,
should
take
the
grave
counsel
which
St.
Austin
gives
(
de
Civitate
18.
)
where
he
adviseth
us
to
let
our
fingers
rest
from
all
such
Figure-flinging
;
for
that
all
who
have
hitherto
attempted
to
reckon
,
or
rather
guess
,
when
their
glorious
Time
shall
begin
,
have
been
found
to
have
been
false
Prophets
;
and
whoever
shall
yet
essay
such
Calculations
,
will
speed
no
better
in
the
experience
of
after
Ages
.
§
2.
The
Eagle-eyed
Meed
fore-saw
this
inconveniency
,
and
therefore
protests
against
,
determining
the
time
when
this
Millenium
shall
take
place
,
and
the
forty
two
Months
end
.
And
in
his
discribing
the
State
of
this
seculum
,
disowns
the
fooleries
of
the
common
Millenarians
,
charged
upon
them
by
St.
Jerom
,
(
in
prologo
.
in
lib.
18.
explicat
.
in
Esaiam
.
)
though
that
Learned
man
wrongs
St.
Jerom
,
in
his
charging
him
to
have
mis-stated
the
case
of
the
Chyliasts
:
for
those
whom
he
mentions
,
Tertullian
Lactantius
and
Irenaeus
,
held
those
opinions
,
which
St.
Jerom
affronteth
;
which
the
Alexandrian
Dyonisius
confuteth
,
and
after
that
confutation
Apollinaris
standeth
up
to
maintain
:
viz.
[
Mille
annorum
fabulam
;
auream
&
gemmatam
Jerusalem
,
instaurationem
templi
,
hostiarum
sanguinem
,
otium
Sabbati
circumcisionis
,
injuriam
,
nuptias
,
partus
,
liberorum
educationem
,
epulorum
delicias
,
cunctarum
gentium
servitutem
,
&c.
]
All
mention'd
by
Lactantius
particularly
,
and
comprehended
in
that
sentence
in
general
.
[
Denique
tunc
fient
illa
quae
Poetae
aureis
temporibus
facta
esse
,
jam
Saturno
regnante
,
dixerunt
]
(
de
divino
Praem
.
lib.
7.
c.
24.
)
yet
Meed
in
drawing
his
conceptions
of
it
,
proceeds
upon
those
suppositions
,
that
are
very
hard
of
digestion
,
and
draw
after
them
those
absurdities
,
as
will
make
an
uninterested
person
suspend
his
assent
to
those
Conclusions
,
which
stand
in
need
of
such
supports
,
and
are
built
upon
such
premisses
,
as
not
only
overthrow
the
Foundation
of
Faith
,
but
bid
defiance
to
the
Placits
of
those
Ancients
,
upon
whose
bare
authority
this
new
doctrine
is
built
.
To
instance
in
such
Points
,
as
have
both
those
bad
Properties
.
It
is
the
Conceipt
of
our
Modern
Soberest
Millenaries
,
that
Christ
shall
visibly
appear
,
at
the
beginning
of
the
Blessed
Millenium
,
to
convert
the
Jews
;
as
he
did
for
the
Conversion
of
St.
Paul
,
wherein
he
exhibited
a
Type
and
Model
of
that
Means
and
Method
he
would
use
for
the
conversion
of
the
whole
Nation
:
A
strange
way
of
interpreting
the
Gospel-history
!
But
I
omit
that
now
,
and
shall
only
compare
this
Assertion
with
that
of
Lactantius
(
de
divino
praem
.
7.
1.
)
[
quem
(
secundum
adventum
)
Judaei
quoque
&
consitentur
&
sperunt
:
sed
frustrà
;
quoniam
necesse
est
ad
eos
consolandos
revertatur
,
ad
quos
vocandos
prius
venerat
:
nam
qui
violaverunt
impié
humilem
,
sentient
in
potestate
victorem
:
eaque
omnia
quae
legunt
&
non
intelligunt
,
Deo
compensante
,
patientur
,
quippe
qui
peccatis
omnibus
inquinati
,
&
insuper
sancto
cruore
perfusi
,
ab
illo
cui
nefandas
manus
intulerunt
,
sint
ad
aeterna
supplicia
destinati
]
Such
,
as
that
Second
coming
of
Christ
,
which
we
Christians
look
for
,
the
Jews
expect
and
hope
for
,
of
their
Messias
,
but
in
vain
:
for
of
necessity
he
will
return
to
comfort
those
whom
he
came
at
first
to
call
:
whereas
they
that
impiously
despised
him
,
when
he
came
in
humility
,
shall
find
him
a
Conquerour
,
when
he
comes
in
power
:
and
those
things
which
they
read
and
understand
not
,
touching
the
glorious
appearance
of
their
Messias
)
they
shall
suffer
;
God
compensating
to
them
the
just
reward
of
their
rejecting
Christ
,
when
he
came
in
the
form
of
a
servant
;
as
a
generation
of
men
,
who
,
to
their
other
sins
,
have
added
that
of
imbrewing
their
hands
in
his
sacred
blood
,
and
therefore
to
be
destin'd
to
eternal
punishment
by
that
very
person
,
on
whom
they
laid
their
wicked
hands
.
And
with
that
of
Origen
,
I
have
formerly
quoted
,
who
tells
Celsus
,
he
dares
say
,
the
Jews
shall
never
have
any
other
Call
,
than
that
they
have
had
already
:
nor
never
be
taken
again
into
Christs
Sheep-fold
.
Now
whether
our
Modern
Millenaries
,
by
deserting
the
ancient
in
their
Opinion
of
the
Jews
final
Rejection
,
do
not
also
destroy
the
truth
of
as
plain
Prophesies
,
as
any
are
in
all
the
Bible
,
and
(
by
consequence
)
the
Foundation
of
our
Religion
,
which
is
built
upon
the
Veracity
of
the
Prophets
,
I
leave
my
Reader
to
judge
,
by
what
hath
already
been
said
upon
that
Point
.
2.
The
Modern
Millenaries
make
the
binding
of
Satan
Synchronise
with
the
Subversion
of
Mahometanism
and
Popery
:
but
the
Ancients
assign
its
beginning
to
the
downfal
of
Gentilism
:
(
Lactant
de
divino
praemio
,
lib.
7.
cap.
19.
)
[
Sic
extinctâ
maliciâ
&
impietate
compressâ
(
debellato
,
capto
&
vincto
improbo
)
requiescet
orbis
,
qui
per
tot
secula
subjectus
errori
,
nefandam
pertulit
servitutem
,
non
colentur
ulterius
dii
manufacti
,
sed
Templis
&
Pulvinaribus
suis
deturbata
Simulacra
,
igni
dabuntur
.
]
Upon
Satans
binding
,
malice
being
extinct
,
and
impiety
supprest
,
the
World
shall
rest
(
from
Idol-worship
)
which
for
so
many
Ages
had
undergone
a
most
wicked
servitude
;
after
that
,
Gods
made
with
hands
shall
no
longer
be
worship'd
,
but
their
Images
shall
be
tumbled
down
from
their
Temples
and
Altars
,
and
committed
to
the
flames
:
according
to
that
of
Sibyl
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
shall
take
off
that
intollerable
yoak
of
our
servitude
,
that
lay
on
our
neck
,
and
abrogate
impious
Laws
and
tyrannical
bonds
.
And
that
of
another
Sibyl
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Men
shall
break
in
pieces
their
Idols
,
and
tear
their
rich
Furniture
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
manufactures
and
accoutrements
of
the
Gods
shall
be
burnt
up
.
In
which
Point
,
as
they
spoke
consonant
to
the
holy
scripture
(
for
that
makes
the
Reign
of
God
alone
to
concurr
with
the
abolition
of
Idols
)
so
they
laid
a
sure
ground
for
the
Fathers
of
the
succeding
century
to
conclude
,
that
the
beatum
Millenium
,
the
Reign
of
the
Saints
on
the
Earth
with
Christ
,
and
the
time
of
Satan's
binding
was
then
commenc'd
when
they
saw
Paganism
wholly
exterminated
from
the
Earth
.
Idols
either
broken
or
cast
into
holes
all
the
then
known
World
over
:
For
the
Fathers
generally
never
dreamt
of
the
Antipodes
,
but
in
scorn
of
their
possible
being
.
For
a
Millenary
I
will
name
Lactantius
:
(
Institut.
lib.
3.
cap.
24.
)
[
Quid
illi
qui
contrarios
vestigiis
Antipodes
putant
?
Num
aliquid
loquuntur
?
aut
est
quispiam
tam
ineptus
,
qui
credat
esse
homines
,
quorum
vestigia
sunt
superiora
quam
capita
?
aut
ibi
quae
apud
nos
jacent
universa
pendere
?
fruges
&
arbores
deorsùm
versùs
crescere
,
pluvias
&
nives
&
grandinem
sursùm
versùs
cadere
in
terram
?
&
miratur
aliquis
hortos
pensiles
inter
septem
mira
narrari
,
cùm
Philosophi
&
agros
&
maria
,
&
urbes
&
montes
pensiles
faciunt
?
]
For
an
Antimillenarian
,
St.
Austin
,
who
(
de
Civitate
16.
9.
(
censures
the
relation
of
the
Antipodes
to
be
an
incredible
Fable
.
Now
St.
Austin
,
who
lived
to
see
the
utmost
bounds
of
the
Empire
,
and
of
this
upper
Hemisphere
,
subjected
to
Christs
Septer
,
and
freed
from
the
service
of
Idols
,
speaks
of
those
Prophesies
which
foretel
that
Christ
should
reign
from
Sea
to
Sea
,
and
to
the
worlds
end
,
as
then
fulfilled
:
and
Lactantius
would
have
joyned
with
him
in
that
triumphant
Song
,
had
he
lived
to
that
Age
,
and
seen
that
one
God
alone
exalted
in
the
Earth
,
who
in
his
time
was
rival'd
with
so
many
false
Gods
.
§
3.
But
you
will
say
,
this
was
triumphing
before
the
Victory
,
a
mistake
of
the
Fathers
,
to
think
the
whole
World
was
become
Christs
,
when
one
half
of
it
stood
out
against
him
.
In
answer
to
this
Objection
,
some
say
and
have
perswaded
themselves
to
think
,
that
America
hath
not
been
long
inhabited
;
but
that
it
was
first
possest
by
such
Pagans
,
as
from
the
Light
of
the
Gospel
,
and
the
penalties
of
the
Imperial
Laws
fled
thither
before
the
face
of
Jesus
,
as
the
Tyrians
to
Carthage
,
from
before
Joshua
.
If
this
surmise
were
true
,
it
would
be
a
good
Salvo
,
and
give
light
to
those
passages
in
Old
Testament
prophesie
;
where
it
issaid
,
the
Idols
shall
go
under
ground
,
be
cast
to
the
Moles
and
Bats
,
to
that
Hemisphere
which
was
then
uninhabited
,
&c.
But
it
is
wholly
against
reason
,
that
a
place
so
near
that
part
of
the
World
,
where
Noah's
Posterity
first
seated
themselves
,
as
some
question
whether
it
be
not
the
same
Continent
,
(
and
others
confess
them
sever'd
by
a
narrow
Sea
,
(
Fullers
Miscelan
.
l.
2.
c.
4.
)
should
not
more
early
be
found
out
;
Noah
having
taught
the
World
how
the
Seas
might
be
made
passable
,
and
those
parts
where
he
seated
his
children
so
crowded
with
inhabitants
,
as
men
,
to
enlarge
their
quarters
,
and
to
avoid
hunger
which
breaks
stone
walls
,
forc'd
their
way
to
new
seats
through
the
most
inhospitable
Climates
.
Secondly
,
I
therefore
prefer
here
this
answer
,
that
this
upper
Hemisphere
in
the
common
dialect
of
the
Prophets
signifies
the
whole
world
,
God
being
pleased
to
accommodate
his
language
to
the
Conceptions
of
the
vulgar
:
And
therefore
he
himself
put
that
new
Song
into
the
Churches
mouth
,
wherein
she
triumph'd
in
her
Christ
,
as
install'd
sole
King
over
the
World
,
when
he
gain'd
that
eminent
part
of
it
into
his
possession
,
that
had
been
the
Stage
of
Scripture-history
,
and
of
the
Apostles
Peregrination
,
and
was
at
that
time
,
both
when
they
were
given
out
,
and
began
to
receive
their
accomplishment
,
the
only
known
World
.
Not
that
I
subscribe
to
that
of
Mr.
Meed
,
that
this
Hemisphere
is
to
be
solely
partaker
of
that
universal
Restauration
which
the
Scriptures
mention
,
and
what
Nation
soever
are
out
of
its
bounds
,
are
reserv'd
for
Christs
Triumph
at
the
day
of
judgement
,
and
to
be
destroyed
with
that
fire
which
shall
consume
those
Armies
that
shall
compass
the
holy
City
,
which
that
learned
person
conceives
shall
be
listed
by
Satan
in
America
,
and
thence
drawn
up
against
the
Camp
of
the
Saints
(
that
is
,
as
he
opines
)
the
old
World
men
wholly
reigning
with
Christ
.
For
this
is
not
only
contrary
to
Experience
,
whereby
we
learn
that
that
new
World
is
coming
in
a
pace
to
Christ
.
(
Vide
Heylin
.
Amer.
2019.
)
But
other
express
Prophesies
that
mention
the
round
World
,
and
all
that
dwell
therein
;
all
Nations
whom
God
hath
created
,
as
portions
of
Christs
Inheritance
,
that
mention
every
Tongue
and
every
Knee
,
confessing
to
,
and
bowing
to
the
God
of
the
whole
earth
,
&c.
And
therefore
,
as
those
that
lived
before
the
discovery
of
this
new
found
World
might
,
when
they
saw
the
old
converted
,
appropriate
that
universal
Restauration
unto
it
in
Faith
and
Charity
,
extending
themselves
to
the
utmost
bounds
of
the
explicite
hope
of
those
Centuries
,
which
preceded
that
subjection
of
that
old
World
to
the
Royal
Law
:
So
we
to
whom
the
knowledge
of
the
new
World
is
communicated
,
by
our
excluding
of
that
from
the
benefit
of
Redemption
,
transgress
the
Law
of
Faith
,
Hope
and
Charity
.
1.
Of
Faith
;
for
though
the
belief
of
the
being
of
the
Antipodes
be
no
Article
of
Christian
Faith
,
yet
the
belief
of
their
future
Call
,
upon
supposition
of
their
being
,
is
:
that
is
,
he
that
knows
there
are
Tongues
and
Knees
under
the
Earth
,
is
bound
to
believe
that
in
Gods
appointed
time
,
every
knee
there
shall
bow
to
,
every
tongue
there
shall
confess
to
the
only
true
God
:
Yea
,
were
I
sure
by
a
certainty
of
Reason
,
or
indubitable
Intelligence
,
that
men
inhabit
the
World
in
the
Moon
,
I
were
bound
to
be
sure
,
by
an
equal
certainty
of
Faith
,
that
the
Inhabitants
of
that
World
shall
have
their
season
of
Grace
as
well
as
we
.
2.
Of
that
Hope
which
the
Primitive
Church
had
,
which
expresly
dilated
it self
to
the
expected
Conversion
of
all
Nations
,
and
implicity
(
upon
supposition
that
there
were
Nations
and
Languages
there
)
of
those
of
the
lower
Hemisphere
.
And
3.
Lastly
,
of
that
Charity
wherewith
the
first
Christians
embrac'd
all
that
World
they
could
grasp
with
their
minds
.
From
which
Christian
Charity
,
how
far
do
they
deviate
,
from
whose
Pens
fall
such
unmerciful
Sentences
,
such
bitter
things
against
the
poor
Americans
,
as
the
defence
of
their
Hypothesis
,
naturally
draws
from
our
Modern
Millenaries
;
from
the
guilt
of
which
uncharitableness
they
will
hardly
be
acquitted
,
by
wiping
their
mouths
,
and
ascribing
this
severity
[
justo
,
at
nobis
incognito
,
Dei
judicio
]
to
the
just
,
but
to
us
unknown
judgement
of
God
,
upon
that
so
great
a
part
of
the
World
.
For
though
the
deferring
of
their
Conversion
so
long
,
may
piously
be
ascribed
to
the
secret
and
incomprehensible
counsel
of
the
all
wise
God
:
at
the
depth
whereof
in
this
case
,
(
of
his
having
mercy
upon
some
of
the
most
barbarous
Gentiles
,
so
early
in
the
day
of
the
Messias
,
and
so
long
before
he
had
mercy
on
far
more
civilized
Nations
)
Reason
and
Religion
call
upon
us
to
stand
astonish'd
,
and
so
much
more
as
we
cannot
conceive
any
other
Reason
thereof
but
the
Divine
Will
:
yet
for
men
to
frame
to
themselves
an
Image
of
Divine
Justice
,
inconsistent
with
that
Mercy
which
God
hath
proclaim'd
,
he
hath
treasured
up
in
his
Christ
for
all
Nations
,
to
be
manifest
in
its
due
and
appointed
time
;
and
in
defence
of
their
own
foolish
imaginations
,
to
plead
Gods
secret
Counsel
,
against
his
reveiled
Purpose
,
is
to
add
the
sin
of
Sacrilegious
Impiety
,
to
that
of
barbarous
inhumanity
.
§
4.
Thirdly
,
In
both
which
,
the
Placits
of
the
Millenaries
,
touching
the
Gogick
War
are
so
deeply
immerst
,
as
I
wonder
how
such
conceits
could
find
place
in
the
pious
head
of
Mr.
Meed
,
as
those
are
which
he
lays
down
(
rol
2.
pag.
714.
)
where
propounding
to
himself
this
Question
,
from
what
quarter
of
the
World
,
from
what
kind
of
men
that
huge
Army
was
to
come
that
should
incompass
the
holy
City
?
he
resolves
it
must
be
raised
in
America
,
and
consist
of
the
Inhabitants
of
that
Hemisphere
that
's
opposite
to
ours
.
And
next
enquiring
into
the
Cause
of
that
their
invading
our
World
;
into
the
Arguments
whereby
Satan
should
ensnare
them
into
this
engagement
;
he
determines
it
can
be
for
no
other
reason
,
but
that
they
may
mend
their
Quarters
,
possess
themselves
of
a
more
fertile
Soile
and
live
and
die
here
in
this
upper
Hemisphere
where
they
may
enjoy
a
Resurrection
;
which
perhaps
they
think
is
a
priviledge
appropriated
to
this
World
of
ours
.
For
this
it
is
that
they
shall
invade
the
holy
City
,
that
is
,
this
upper
half
of
the
Earth
,
the
sole
Seat
of
Righteousness
;
and
for
their
making
this
invasion
in
pursuit
of
these
ends
,
God
shall
rise
up
against
them
,
as
so
many
Gyants
fighting
against
Heaven
,
and
in
an
instant
destroy
them
by
Fire
from
Heaven
(
Volum.
2.
book
.
3.
p.
712.
)
Let
us
examine
these
Responds
of
the
greatest
Oracle
,
of
the
most
refined
Learning
,
that
ever
opened
its
mouth
in
defense
of
the
Millenaries
Cause
.
1.
Say
that
World
be
now
as
horrid
as
Germany
,
or
Gallia
was
in
Caesars
time
,
may
not
the
Cultivation
thereof
,
for
more
than
a
thousand
years
,
render
it
as
fertile
and
delectable
then
,
as
our
World
is
now
?
The
old
Serpent
must
be
grown
into
his
dotage
,
if
he
can
(
after
a
thousand
years
musing
in
his
Den
)
study
out
no
better
an
Argument
,
than
that
Topick
affords
,
to
engage
the
Americans
to
invade
this
upper
World
.
2.
How
can
it
be
a
manifestation
of
the
righteous
Judgment
of
God
,
to
destroy
the
Americans
,
for
that
Crime
,
which
the
Christian
Hemisphere
is
a
thousand
times
more
deeply
immerst
in
the
guilt
of
,
than
they
;
who
have
suffer'd
those
things
by
us
(
while
we
have
been
harasing
those
Countries
,
)
as
were
enough
to
prejudice
them
for
ever
against
the
reception
of
that
Religion
,
whose
professors
are
so
unjust
and
barbarously
cruel
,
were
it
not
that
the
Almightiness
of
Prophetick
Truth
will
carry
on
the
purpose
of
God
,
against
all
the
blocks
that
can
be
laid
in
their
way
to
Christ
,
by
man
.
Josephus
scarce
any
where
more
bewrayes
the
spirit
of
a
Pharisee
,
than
in
lib.
12.
cap.
13.
of
his
Antiquities
:
where
he
censures
Polybius
for
saying
,
Antiochus
Epiphanes
came
to
a
miserable
end
,
for
attempting
to
plunder
Diana's
Temple
:
for
(
saith
he
)
the
intention
of
Sacrilege
,
which
he
did
not
actually
commit
,
seems
not
to
have
been
a
thing
worthy
of
such
a
punishment
:
yet
,
in
the
sequel
of
his
discourse
,
he
recovers
himself
,
and
speaks
like
a
man
of
Reason
:
If
Polybius
think
,
that
to
have
been
a
sufficient
cause
of
his
ruine
:
with
how
much
more
probability
may
it
be
affirm'd
,
that
the
vengeance
of
Heaven
overtook
him
,
for
that
Sacrilege
which
he
not
only
intended
,
but
perpetrated
upon
the
Temple
of
Jerusalem
:
with
how
much
more
reason
may
I
argue
against
this
cause
of
the
Americans
overthrow
,
assigned
by
this
learned
man
?
Must
they
perish
for
but
designing
an
encroachment
upon
us
,
who
have
made
so
many
unjust
encroachments
upon
them
?
Must
their
thoughts
of
retaliation
,
of
repaying
the
inhabitants
of
this
upper
Plane
,
that
measure
they
have
been
meeting
to
them
,
be
punish'd
(
by
the
Righteous
Judge
of
all
the
Earth
,
that
respects
not
persons
)
with
so
severe
and
suddain
a
destruction
?
3.
How
much
less
can
the
inflicting
of
so
dreadful
a
vengeance
upon
them
be
imputed
to
their
seeking
a
place
of
burial
amongst
us
,
where
they
may
lye
down
in
hope
of
a
Resurrection
:
as
conceiving
in
this
part
of
the
World
to
be
that
Elizium
,
beyond
,
God
knows
what
Hills
,
where
the
Souls
of
righteous
men
rest
in
joy
:
(
as
Dr.
Heylin
reports
of
them
in
his
America
)
can
any
thing
be
more
strange
or
abhorrent
to
Christian
ears
,
than
that
either
Satan
should
tempt
them
to
,
or
God
punish
them
for
,
such
an
undertaking
?
4.
As
it
is
an
Article
of
Faith
that
the
Church
is
Catholick
,
that
is
,
at
once
,
in
all
its
members
,
in
point
of
necessary
Doctrine
:
they
all
,
and
every
one
,
in
all
ages
,
and
places
,
holding
the
same
form
of
sound
words
.
And
successively
,
in
respect
of
Place
,
as
well
as
Time
.
And
therefore
to
assert
the
exclusion
of
any
place
(
much
more
one
half
of
the
Earthly
Globe
)
finally
out
of
that
Church
,
bids
defiance
to
the
Christian
Faith
:
So
't
is
the
confession
of
all
,
that
this
Church
shall
be
militant
here
on
Earth
,
as
to
the
state
of
every
particular
Member
,
(
who
have
remains
of
corruption
within
them
to
grapple
with
)
and
,
as
to
the
general
state
of
the
whole
,
being
incombred
,
in
all
places
,
with
the
bad
neighbourhood
of
such
visibly
wicked
ones
,
as
either
maliciously
excind
themselves
by
separation
,
or
are
justly
(
for
their
contumacy
)
cast
out
of
her
Communion
;
(
such
as
make
up
the
Devil's
Chappel
,
where-ever
God
hath
his
Church
:
From
whence
will
necessarily
flow
these
inferences
.
1.
That
to
put
such
an
Interpretation
upon
dark
and
prophetick
Texts
,
as
makes
them
present
the
Church
on
Earth
in
a
state
so
triumphant
,
as
leaves
her
neither
spawn
of
Corruption
within
,
nor
the
Seed
of
the
Serpent
without
,
for
the
exercise
of
her
Repentance
,
Faith
,
Hope
,
Charity
,
Patience
;
is
a
giving
of
the
lye
to
those
numerous
,
plain
,
and
open-fac'd
Texts
,
whose
uncontroverted
sence
,
(
and
words
not
capable
of
perversion
)
inform
us
the
direct
contrary
.
That
the
Net
of
the
Gospel
gathers
good
and
bad
,
which
shall
not
be
sever'd
one
from
the
other
till
the
last
day
;
That
the
Tares
grow
with
the
Wheat
till
the
end
of
the
World
;
That
is
,
the
Local
and
visible
Church
shall
have
a
mixture
of
formal
Members
in
it
,
that
are
not
of
it
;
Insomuch
as
when
Christ
was
personally
present
with
the
College
of
the
Apostles
,
they
were
not
all
clean
;
that
Church
of
his
own
gathering
had
a
simpering
Judas
,
who
could
cry
,
Hail
Master
,
and
Kiss
his
Lord
,
while
he
betray'd
him
.
And
as
all
the
visible
Members
are
not
good
;
so
the
best
and
sincerest
Member
is
not
all
good
,
Venus
hath
her
Mole
,
the
Moon
her
spots
,
the
best
Christian
his
infirmities
;
there
is
not
a
man
upon
Earth
that
sinneth
not
;
and
whoever
saith
he
hath
no
sin
,
he
sins
in
saying
so
.
So
that
the
old
Serpent
,
when
he
shall
be
let
loose
again
,
will
find
wicked
instruments
of
his
malice
against
the
Church
,
(
his
own
evil
Seed
)
among
the
Wheat
where-ever
that
is
sown
;
and
therefore
the
Millenaries
,
in
confining
him
to
the
lower
Hemisphere
to
gather
his
Army
in
,
by
which
he
is
to
assault
the
Holy
City
)
not
only
contradict
their
own
Texts
which
assigns
him
the
four
corners
,
the
four
Quarters
of
the
Earth
,
the
whole
breadth
of
the
earth
,
the
whole
compass
of
the
Globe
,
from
East
,
West
,
North
,
and
South
(
which
I
could
bear
with
them
,
in
knowing
that
the
Prophets
have
a
peculiar
language
by
themselves
in
their
Proverbials
and
Hyperbolics
:
)
but
the
whole
current
of
sacred
Scriptures
,
commented
upon
,
by
the
uninterrupted
series
of
Providence
in
all
ages
.
§
5.
Second
.
Nay
that
at
the
approaching
of
the
general
Judgement
,
when
that
War
of
Gog
and
Magog
shall
commence
,
The
Churches
most
eminent
Seat
,
and
the
most
glorious
entertainment
of
the
Gospel
will
be
,
in
those
Chambers
of
the
South
,
in
that
new
discover'd
World
,
to
which
it
is
hasting
apace
,
from
our
Hemisphere
.
The
far
greatest
part
thereof
,
all
the
West
of
Asia
,
the
East
,
West
,
and
South
,
of
Affrica
;
and
the
sometimes
most
flourishing
,
and
best
peopled
parts
of
Europe
,
being
already
over-run
with
Mahometan
Barbarousness
;
and
the
remaining
parts
of
it
(
by
our
great
provocations
and
impieties
against
God
,
and
by
our
dissentions
and
discord
among
our selves
)
hasting
to
open
a
way
for
the
Turk
to
enter
the
City
of
God
,
(
through
the
breaches
we
dayly
make
,
and
widen
,
in
the
Walls
of
Sion
.
)
We
sin
,
and
he
wins
,
we
contend
,
and
he
conquers
;
we
presume
,
that
because
we
are
the
Temple
of
the
Lord
,
the
City
of
God
,
we
are
inconquerable
;
and
in
the
mean
while
he
takes
our
Forts
,
and
batters
our
Walls
about
our
ears
;
our
ears
which
we
stop
,
and
will
not
hear
the
voyce
of
the
Charmer
,
charm
he
never
so
wisely
:
and
therefore
I
fear
,
I
should
but
spill
my
Ink
;
in
bestowing
it
in
recording
,
the
Turks
dayly
encroachment
upon
the
Christian
Pale
;
his
making
Conquests
,
by
inches
,
over
the
Western
,
as
he
did
,
by
Ells
,
over
the
Eastern
Church
:
or
in
describing
those
Marks
of
future
bane
,
those
Prints
of
divine
displeasure
,
and
certain
forerunners
of
Gods
rejection
of
a
people
,
as
deeply
imprest
upon
the
Western
,
as
they
were
upon
the
Eastern
and
Southern
Patriarchates
,
when
God
deliver'd
those
Churches
into
his
and
their
enemies
hands
,
If
we
go
to
his
place
at
Shilo
,
where
once
he
put
his
Name
,
&
enquire
for
what
wickedness
he
made
his
Glory
depart
from
Jerusalem
,
Ephesus
,
Antioch
Alexandria
,
Constantinople
,
we
shall
find
the
very
same
provocations
reigning
in
these
parts
of
Europe
,
the
same
infatuation
of
Counsels
,
the
same
strong
delusions
,
the
same
debaucheries
and
abominations
;
and
our selves
as
ripe
for
excision
,
(
looking
as
white
for
harvest
,
as
they
did
when
the
Mahometans
Sickle
reaped
those
goodly
Fields
)
Suppose
ye
that
they
were
greater
sinners
,
?
I
tell
you
nay
,
but
except
we
repent
,
we
shall
all
likewise
perish
.
But
I
look
too
long
upon
the
dark
side
of
that
cloudy
Pillar
,
that
has
been
passing
from
the
East
(
the
place
where
the
Gospel
first
set
out
)
towards
the
West
,
and
as
it
moves
deprives
the
Church
of
her
Head
attire
(
Christian
Princes
,
)
of
those
her
dry
Nurses
and
Guardians
;
yet
not
of
her
wet
Nurses
,
or
the
inward
Glory
of
her
Garments
;
for
she
shall
reign
still
with
Christ
,
even
upon
this
Earth
,
in
those
remnants
of
her
seed
dispersed
over
the
face
of
it
:
The
Sun
of
a
Christian
Magistracy
shall
not
be
seen
,
where
this
Night
hath
,
or
shall
,
encroach
upon
the
Church
:
but
her
eyes
shall
see
her
Teachers
still
,
and
her
ears
hear
;
This
is
the
good
old
way
,
walk
in
it
and
find
rest
;
the
Stars
will
appear
behind
the
Cloud
,
as
they
did
in
the
Primitive
Church
,
before
Princes
became
her
Nurses
;
and
as
they
do
now
within
the
Turks
Dominions
,
where
Princes
have
ceas'd
to
be
her
Nurses
.
And
when
Mercy
,
triumphing
over
Judgement
,
shall
have
left
us
such
a
Nail
,
such
a
stump
of
the
Tree
of
Life
in
our
Hemisphere
.
The
Covenant
that
God
has
made
with
the
Christian
World
,
being
like
that
he
hath
made
with
day
and
night
;
of
which
,
he
saith
,
if
those
ordinances
shall
depart
from
me
,
then
shall
the
whole
seed
of
Israel
be
cast
off
;
the
Covenant
he
made
with
,
the
Ordinances
he
gave
to
the
Carnal
Seed
,
were
but
Temporary
;
and
therefore
that
seed
was
wholly
cast
off
:
but
the
Covenant
he
made
with
the
Spiritual
Seed
,
is
an
everlasting
Covenant
,
and
therefore
that
Seed
of
Gentile
Believers
shall
never
be
wholly
cast
off
;
The
new
Israelites
,
in
shew
and
profession
only
,
when
this
Sun
of
persecution
for
the
Gospel
ariseth
(
when
the
Temptations
of
the
World
shall
be
laid
before
them
,
when
none
shall
live
under
the
benign
influence
of
their
Mahometan
Rulers
,
but
those
that
wheel
about
with
them
to
the
embracing
of
that
Brutish
Religion
)
shall
forsake
Christ
,
and
embrace
the
present
World
:
But
the
Israelites
indeed
,
(
in
Faith
and
Practice
)
shall
never
be
prevail'd
with
to
renounce
Christ
,
but
that
poor
and
peeled
People
shall
bear
up
his
Name
,
in
all
Nations
upon
whom
it
hath
been
called
,
to
the
end
and
consummation
of
the
World
.
)
When
(
I
say
)
the
infiniteness
of
the
divine
compassion
shall
be
so
bounded
and
streightned
(
by
the
circumjacent
Guilt
of
our
multiplyed
and
crying
sins
,
and
by
the
innate
veracity
of
divine
Menacies
)
as
all
it
can
obtain
for
us
,
against
the
pleas
of
both
,
is
no
more
then
this
:
when
our
golden
Dreams
of
glorious
days
end
in
this
;
God
will
provide
Kings
and
Queens
to
be
Nursing
Fathers
,
&c.
to
the
American
Churches
,
who
shall
dandle
them
upon
their
knees
,
and
that
perhaps
for
as
many
ages
as
we
have
been
dandled
,
I
say
perhaps
,
because
I
would
not
pry
into
Gods
secret
Purposes
,
nor
limit
the
holy
One
in
that
point
,
wherein
I
cannot
observe
him
to
walk
by
any
Rule
,
but
that
of
his
own
good
pleasure
,
whereby
both
to
Persons
and
Nations
he
lengthens
or
shortens
their
day
of
Grace
,
so
as
the
Sun
hath
been
set
near
a
1000.
years
ago
upon
most
of
Asia
;
and
yet
shines
upon
us
in
the
West
of
Europe
,
upon
whom
it
rose
before
it
did
upon
them
;
I
mean
the
cherishing
Light
of
a
Christian
Magistracy
,
for
we
had
our
Lucius
,
before
they
had
their
Constantine
.
However
this
is
certain
that
(
how
long
or
short
soever
God
hath
in
his
eternal
Counsel
determin'd
that
space
)
that
they
shall
have
their
time
of
Grace
as
well
as
we
;
and
we
shall
have
no
more
than
our
time
;
and
therefore
as
the
night
shall
grow
upon
us
,
that
had
day
before
them
;
the
day
shall
grow
upon
them
;
and
when
the
Sun
is
farthest
from
our
Horizon
,
it
will
be
highest
in
theirs
.
§
.
6.
And
this
affords
us
another
Argument
against
those
who
limit
the
Millenium
to
a
precise
number
of
years
,
and
yet
will
have
it
commence
at
Constantine's
Reign
;
not
considering
,
that
though
the
Revelation-prophecies
have
the
Roman
Empire
for
their
Stage
,
and
therefore
we
cannot
pitch
upon
a
fitter
time
for
the
beginning
of
the
Millenium
,
than
when
the
Laws
of
that
Empire
bound
up
Satan
from
cheating
the
World
with
Paganism
;
it
being
the
common
notion
of
the
World
then
when
St.
John
gave
out
his
Revelations
,
that
the
bounds
of
the
Empire
were
coincident
with
those
of
the
habitable
Earth
:
Yet
now
the
bounds
of
the
Earth
being
found
to
be
of
a
far
larger
extent
,
we
ought
to
stretch
our
conceptions
touching
the
matters
of
those
Prophesies
that
are
yet
infieri
and
current
(
as
the
Reign
of
the
Saints
with
Christ
on
the
Earth
is
,
and
shall
be
as
long
as
the
Earth
is
inhabited
,
and
as
far
as
the
earth
is
or
shall
be
inhabited
)
to
an
extent
answerable
to
that
of
the
things
themselves
.
And
therefore
are
not
to
limit
the
Time
of
this
Reign
to
any
narrower
compass
of
years
than
will
be
sufficient
for
the
perfecting
of
the
Call
of
that
whole
new-found
World
,
inhabited
by
the
seed
of
Adam
and
within
the
bounds
of
that
inheritance
which
was
promis'd
to
Christ
:
which
as
it
cannot
in
reason
be
conceived
to
take
up
less
time
than
will
make
the
years
since
Satans
binding
so
many
more
than
a
thousand
,
as
a
child
may
count
them
to
exceed
that
precise
number
;
so
we
cannot
cast
the
call
of
those
Nations
into
any
other
Epocha
,
but
that
of
St.
John's
thousand
years
:
for
nothing
is
to
intervene
the
expiring
of
that
propheticall
Millenium
,
and
the
Day
of
general
Judgment
,
but
that
little
space
wherein
Satan
shall
be
let
loose
to
deceive
the
Nations
,
a
very
unmeet
season
for
such
a
work
:
and
therefore
I
wonder
that
some
,
very
Learned
and
Judicious
Persons
,
should
so
soundly
nap
it
here
,
as
to
dream
that
Satan
hath
been
let
loose
,
ever
since
the
Turks
took
Constantinople
;
when
on
the
contrary
,
God
is
making
his
Chain
shorter
than
it
was
,
and
not
allowing
him
to
Reign
all
over
America
as
he
did
before
.
Neither
is
he
permitted
,
so
much
as
to
tempt
this
upper
Hemisphere
,
to
lick
up
its
vomit
of
old
Gentilism
;
which
is
the
only
thing
he
is
during
the
Millenium
,
restrained
from
:
as
Dr.
Lightfoot
well
observes
,
and
the
sad
experience
of
all
Ages
demonstrates
,
wherein
he
has
been
,
is
,
and
will
be
,
Persecuting
the
Womans
Seed
,
as
far
as
his
Instruments
dare
;
sowing
his
Tares
among
the
good
Seed
,
deluding
those
that
receive
not
the
love
of
the
Truth
,
with
as
monstrous
and
damnable
Errors
,
as
the
Pagan
Ages
were
given
up
to
;
and
tempting
them
to
all
the
old
Debaucheries
and
unnatural
sins
of
that
,
and
the
new
invented
ones
of
this
Age
,
which
were
not
named
among
the
Gentiles
;
soliciting
the
Saints
themselves
,
and
sometimes
leading
them
captive
to
those
sins
,
they
feel
the
bitterness
of
as
long
as
they
live
.
Briefly
,
he
is
bound
up
from
being
the
God
of
the
World
(
as
he
was
while
he
and
his
Angels
were
Worship'd
as
Gods
:
)
but
he
is
permitted
still
to
play
all
other
parts
of
a
Devil
in
the
World
;
and
will
be
,
till
the
Church
exchanges
the
Armour
of
God
,
for
the
Garment
of
Immortality
,
so
long
as
she
stands
,
having
her
Ioines
girt
about
with
Truth
,
having
on
the
Breast-plate
of
Righteousness
,
and
her
feet
shod
with
the
preparation
of
the
Gospel
of
Peace
;
while
she
wears
the
Shield
of
Faith
,
the
Helmet
of
Salvation
,
and
the
Sword
of
the
Spirit
;
while
shee
's
arm'd
on
the
right
hand
and
left
;
while
she
stands
thus
[
in
praecinctu
]
upon
her
guard
,
and
is
bid
to
stand
so
,
by
the
Captain
of
her
Salvation
,
(
which
word
of
command
she
must
be
under
till
both
Christ's
and
his
Apostles
Precepts
be
out
of
door
.
)
we
may
be
sure
,
she
has
not
only
Flesh
and
Blood
to
wrestle
with
,
but
Principalities
and
Powers
,
the
Rulers
of
the
Darkness
of
this
World
,
and
spiritual
wickednesses
in
the
Etherial
places
.
Besides
that
,
it
will
be
unseasonable
,
to
assign
that
time
,
for
a
season
of
grace
(
to
one
half
of
the
World
)
wherein
Satan
is
let
loose
to
reinforce
Paganism
:
the
shortness
of
that
space
of
his
loosing
will
not
give
room
enough
,
for
the
preaching
of
the
Gospel
to
such
multitudes
of
Nations
and
Languages
.
It
is
an
old
Tradition
of
the
Jews
(
quoted
by
Dr.
Lightfoot
upon
Rev.
20.
)
That
in
the
day
,
when
Judgment
is
upon
the
World
,
and
the
holy
blessed
God
sits
upon
the
Throne
of
Judgment
,
Satan
,
who
deceives
high
and
low
,
shall
be
found
destroying
high
and
low
and
taking
away
souls
.
Methinks
St.
John
,
in
this
Vision
,
speaks
to
the
heart
of
those
Jews
,
and
Tertullian
expounds
this
Text
of
the
Revelation
,
by
that
Tradition
:
in
his
Treatises
against
the
Manichees
,
(
cap.
24.
)
and
de
Anima
(
cap.
35.
and
38.
)
where
he
hath
this
passage
[
Post
cujus
regni
mille
annos
,
intrà
quam
aetatem
concluditur
sanctorum
resurrectio
,
&c.
]
after
the
thousand
years
of
which
Reign
of
Christ
,
within
which
age
is
included
the
Resurrection
of
the
Saints
,
&c.
I
know
Mr.
Meed
would
have
him
to
speak
here
of
a
Resurrection
that
shall
be
at
the
beginning
of
the
Millenium
;
but
his
prefixing
before
the
mention
of
this
Resurrection
[
post
cujus
Reg●i
annos
,
after
the
1000.
years
of
whose
Reign
]
seems
to
assign
it
to
the
latter
end
of
the
Millenium
.
And
Lactantius
dates
the
loosing
of
Satan
,
when
the
Millenium
shall
begin
,
to
end
[
cùm
caeperit
terminari
,
]
that
is
,
upon
its
expiring
,
but
within
the
compass
of
it
:
at
which
time
(
saith
he
)
the
last
wrath
of
God
shall
fall
upon
the
Nations
;
and
when
the
1000
years
are
fully
compleat
,
the
World
shall
be
renewed
,
and
the
Heavens
shall
be
rolled
up
,
and
the
Face
of
the
Earth
shall
be
changed
:
at
the
very
same
time
shall
be
the
second
and
publick
Resurrection
of
all
men
,
even
of
the
unjust
to
eternal
torments
:
to
wit
,
such
as
have
worship'd
Gods
made
with
hands
,
and
have
either
not
known
,
or
denied
the
Lord
of
the
World
,
they
,
and
their
Lord
,
and
his
Angels
,
and
Ministers
,
shall
be
apprehended
,
and
adjudged
to
punishment
,
in
the
sight
of
the
Holy
Angels
and
just
men
,
(
Lactande
divino
praemio
lib.
7.
cap.
26.
)
Having
therefore
these
Authorities
before
me
,
I
hope
the
ingenious
Reader
will
not
reckon
this
Problem
either
a
novelty
or
singularity
.
CHAP.
VIII
.
That
Satans
loosing
will
not
be
till
the
Dawning
of
the
day
of
Judgment
,
Problematically
discu'd
.
§
1.
Elect
gather'd
into
the
Air
over
the
Valley
of
Jehoshaphat
.
Chancells
not
all
Eastward
;
but
all
toward
that
Valley
.
§
2.
The
Elect
secur'd
,
Satan
re-enters
,
and
drives
his
old
Demesne
.
The
wicked
destroyed
as
Rebels
actually
in
armes
.
Believers
tried
as
Citizens
by
the
Books
of
Conscience
and
Book
of
Royal
Law
.
§
3.
Gogg
,
(
Rev.
20.
)
a
greater
multitude
than
will
meet
before
the
day
of
Judgment
.
When
Prophesies
are
to
be
expounded
Literally
,
when
Figuratively
.
§
4.
The
Ottoman
Army
is
not
this
Gogick
.
§
5.
The
Fire
of
the
last
Conflagration
carrieth
Infidels
into
the
Abyss
.
The
Goats
are
cast
into
it
after
they
are
convict
by
the
Covenant
of
Grace
.
White
Throne
.
New
Heaven
and
Earth
.
Flames
of
Fire
divided
.
§
6.
They
that
are
in
Christ
rise
first
:
but
Infidels
are
first
Judged
.
The
Objection
from
their
being
in
termino
.
§
7.
The
Jews
Septimum
Millenarium
,
is
the
eternal
Sabbaoth
.
The
days
of
a
Tree
(
Isa.
65.
28.
)
The
Text
Paraphrased
.
§
1
THat
this
loosing
of
Satan
shall
not
be
till
the
Dawning
of
the
Day
of
Judgement
,
touching
which
I
humbly
submit
to
the
candid
Censure
of
the
Church
,
these
my
conjectures
,
with
my
Reasons
for
them
.
That
Text
,
Rev.
20.
[
He
shall
gather
them
together
from
the
four
corners
of
the
Earth
]
seems
to
allude
to
Mat.
24.
31.
and
to
be
subsequent
to
that
gathering
of
the
Elect.
[
He
shall
send
his
Angels
with
a
great
sound
of
a
Trumpet
,
and
they
shall
gather
his
elect
from
the
four
winds
,
and
from
the
one
end
of
the
heaven
unto
the
other
]
touching
which
first
gathering
of
the
Elect
,
St.
Paul
tells
us
,
it
shall
be
in
order
to
their
meeting
of
Christ
in
the
day
of
Judgment
;
at
the
sound
of
which
Trumpet
the
dead
in
Christ
shall
rise
first
,
and
then
those
Christians
whom
that
day
shall
find
alive
,
shall
in
the
twinckling
of
an
eye
be
changed
into
the
same
form
and
condition
of
body
with
those
that
arose
from
the
Dead
,
and
be
caught
up
in
the
Air
to
meet
Christ
.
[
Qui
merebantur
compendio
mortis
per
demutationem
expunctae
,
concurrere
cum
resurgentibus
.
]
(
Tertul.
de
resur
.
cap.
41.
)
They
who
obtained
by
that
short
cut
of
death
cancel'd
by
change
,
the
priviledge
to
run
together
with
them
that
rise
,
to
the
place
of
Judgment
.
And
the
ancient
Church
generally
thought
,
that
the
Center
,
to
which
this
gathering
of
the
Saints
should
be
,
is
the
Valley
of
Jehoshaphat
;
whither
she
expected
Christ
would
come
to
judge
the
World
:
and
,
in
testimony
of
that
her
expectation
(
and
that
she
might
,
in
all
her
religious
Assemblies
,
be
found
waiting
for
that
appearance
of
her
Lord
,
and
be
mindfull
of
that
our
general
gathering
unto
Christ
)
she
turn'd
her
face
,
while
she
worship'd
,
toward
that
point
of
the
Earth
:
and
therefore
the
sacred
Places
of
Publick
Worship
were
built
with
their
Chancells
(
where
the
Communion-Table
,
the
visible
Throne
of
Grace
stood
)
at
the
East
end
,
if
the
place
were
Westward
;
but
at
the
West
end
of
their
Church
,
if
the
place
were
East
of
that
Valley
,
that
so
,
in
what
coast
soever
the
Name
of
Christ
was
invocated
,
their
Eyes
and
Minds
might
be
directed
thither
;
this
is
the
very
reason
,
why
the
Chancel
of
the
Patriarchall
Church
of
Antioch
stood
at
the
West-end
;
and
without
doubt
all
the
Churches
within
that
Patriarchat
,
that
stood
East
of
Judea
,
were
conformable
to
the
Mother-Church
,
as
that
was
to
the
Practise
of
the
Universal
;
which
,
from
every
point
of
the
Circumference
,
had
its
Lines
drawn
,
to
that
Navel
of
the
Earth
,
that
Center
of
the
general
Assembly
:
And
therefore
Socrates
is
out
,
in
his
giving
the
standing
of
the
Chancel
of
that
Church
,
contrariwise
to
the
Chancels
of
the
European
and
Natolian
Churches
,
for
an
Instance
of
the
different
Usages
and
Rites
of
some
Churches
from
others
:
for
though
in
the
rest
of
the
Examples
that
he
produceth
,
one
Church
differ'd
from
another
(
without
breach
of
Charity
,
or
contempt
of
Religion
)
yet
in
this
Ceremony
,
of
looking
towards
the
Valley
of
Jehosaphat
,
there
was
an
Universal
Conformity
;
no
Church
having
so
little
manners
,
as
to
turn
her
breech
upon
the
place
of
Judgment
,
while
she
worshipp'd
the
Judge
,
and
made
Confession
of
her
belief
,
that
she
dayly
expected
his
appearance
,
over
that
place
,
where
,
at
his
ascension
,
he
was
taken
out
of
the
sight
of
his
Disciples
into
heaven
:
and
his
Angels
after
that
assured
them
,
that
he
should
so
come
in
like
manner
,
as
they
had
seen
him
go
into
Heaven
.
Which
among
other
circumstances
,
must
imply
,
that
of
the
Place
,
if
not
mean
that
above
any
other
:
For
as
to
other
manner
of
his
second
Coming
,
it
will
be
with
a
far
greater
Train
of
Angels
than
they
then
saw
him
ascend
with
,
and
in
far
greater
Glory
.
§
2.
The
Elect
;
that
is
,
all
that
have
profest
the
Worship
of
the
true
God
,
(
or
as
David
calls
them
,
Gods
Saints
that
have
made
a
Covenant
with
him
by
Sacrifice
)
being
gather'd
to
the
place
of
Judgment
,
(
or
during
their
gathering
thither
:
For
it
seems
Tertullian
thought
,
the
Pagans
would
be
at
the
heels
of
the
rising
Saints
;
and
that
they
might
not
surprise
the
Saints
then
living
,
they
should
be
changed
in
a
moment
,
and
,
in
the
twinkling
of
an
eye
,
be
in
readiness
to
march
up
to
the
place
of
Judgement
,
with
those
that
are
risen
,
before
the
Antichristian
party
(
both
of
the
then
living
,
and
immediately
to
be
rais'd
)
could
seize
upon
them
.
[
Hujus
gratiae
privilegium
illos
manet
,
qui
ab
adventu
Domini
deprehendentur
in
carne
,
&
propter
duritias
temporum
Antichristi
moriebuntur
compendio
mortis
,
&c.
]
(
Tertull.
Ibidem
)
This
Election
I
say
being
gathered
,
or
a
gathering
to
the
place
of
Judgements
;
the
reprobates
,
(
that
is
all
Idolaters
,
the
whole
Pagan
World
,
that
have
lived
and
died
in
Gentilism
;
)
shall
be
raised
,
and
those
that
are
living
shall
be
changed
:
And
Satan
now
let
loose
(
the
whole
Church
waiting
in
the
Air
the
Judges
coming
)
will
re-enter
upon
his
old
Demesne
and
drive
all
the
Cattle
he
there
finds
,
as
his
own
,
as
weises
and
strays
from
the
great
Shepherd
of
Souls
;
and
perswading
them
perhaps
that
he
raised
them
from
the
dead
,
and
would
now
at
last
be
reveng'd
on
Christ
and
his
Saints
,
and
,
dequoying
them
into
an
opinion
that
they
had
a
fair
opportunity
of
making
havock
of
the
City
and
People
of
God
altogether
,
of
swallowing
up
the
little
Flock
of
Christ
at
one
morsel
,
now
they
were
all
in
a
body
(
and
a
body
so
contemptible
,
in
comparison
of
those
multitudes
which
he
headed
being
as
the
Sand
on
the
Sea-shore
;
)
or
by
whatsoever
insinuations
,
he
will
prevail
with
them
to
march
up
,
under
his
and
his
Angels
conduct
,
from
all
parts
of
the
World
,
Gog
and
Magog
,
tectum
&
intectum
(
as
St.
Jerom
expounds
,
Ezek.
28.
and
29
)
the
hidden
Climes
of
the
lower
,
the
known
World
of
the
upper
Hemisphere
,
against
the
holy
Land
and
the
Camp
of
the
Saints
,
which
while
they
are
encompassing
,
the
Judge
appears
,
and
,
with
that
devouring
fire
that
goes
before
him
,
destroyes
them
in
a
moment
.
For
they
being
taken
in
the
act
of
Rebellion
(
as
Cora
and
his
Complices
)
divine
justice
shall
not
need
to
proceed
against
them
in
a
formal
way
of
trial
,
but
the
Earth
,
chapt
with
this
Fire
of
the
last
Conflagration
,
cleaves
asunder
,
opens
her
mouth
and
receives
them
with
the
dregs
of
the
whole
Creation
into
that
Abyss
,
whither
that
Deluge
of
Fire
,
to
which
the
Heaven
and
Earth
that
now
are
,
are
reserved
,
shall
drive
them
.
[
Judicium
quod
est
retributio
pro
peccatis
,
omnibus
competit
,
judicium
quod
est
discussio
meritorum
solis
fidelibus
,
nullo
modo
infidelibus
nec
Angelis
vel
bouis
vel
malis
:
]
(
Aquinas
sum
.
pa.
3.
q.
89.
art.
7
,
8.
)
The
Judgment
of
retribution
appertains
to
all
,
the
judgment
of
discussion
to
believers
only
,
neither
to
Infidels
nor
Angels
,
either
good
or
bad
.
The
holiness
of
Elect
Angels
,
and
the
impiety
of
Devils
and
Infidels
is
so
notorious
,
as
they
need
no
discussion
.
He
that
believes
not
,
is
condemn'd
already
[
Et
quoniam
de
his
sententia
in
absolutionem
]
and
cannot
be
absolv'd
,
and
therefore
they
shall
be
destroyed
from
,
not
judged
before
Christs
presence
(
saith
Lactant.
de
divino
praemio
.
7.
20.
They
shall
not
stand
in
judgment
(
Psal.
1.
)
that
is
,
of
the
general
day
,
saith
Aben
Ezra
[
Nos
juxta
operum
nostrorum
mensuram
judicabit
,
illos
verò
non
judicabit
,
sed
arguet
condemnatos
,
]
(
Jerom
in
Mic.
c.
4.
)
We
shall
be
judged
according
to
our
works
,
but
Infidels
God
will
not
judge
,
but
take
them
up
short
,
as
condemn'd
already
.
[
Ad
judicium
non
veniunt
nec
Pagani
,
nec
Haeretici
,
nec
Judaei
,
&c.
]
(
August
.
Serm.
38.
de
Sanctis
)
Neither
Pagans
,
nor
Hereticks
,
nor
Jews
,
come
into
judgment
;
because
it
is
written
of
them
that
they
are
already
condemned
.
[
Alii
judicantur
&
pereunt
,
alii
non
judicantur
&
pereunt
:
alii
judicantur
&
regnant
,
alii
non
judicantur
&
regnant
,
&c.
]
(
Greg.
Mag.
moral
26.
)
Some
are
judged
and
perish
,
viz.
the
Goats
of
the
Flock
:
some
are
not
judged
and
perish
,
viz.
they
that
are
not
of
the
Flock
;
some
are
judged
and
reign
,
viz.
the
sheep
of
the
Flock
:
some
are
not
judged
and
reign
,
viz.
the
Guardians
of
the
Flock
,
Elect
Angels
,
&c.
[
Qui
intrà
Ecclesiam
mali
sunt
,
judicandi
sunt
&
damnandi
;
qui
verò
extrà
Ecclesiam
inveniendi
sunt
,
non
sunt
judicandi
sed
tantùm
damnandi
(
Isid.
Hispal
.
Sent.
lib.
1.
cap.
27.
)
3.
After
the
Infidels
are
thus
dispatcht
(
of
the
method
of
Gods
proceeding
with
whom
I
know
no
Text
in
the
whole
Book
of
God
that
purposely
and
plainly
speaks
,
but
this
of
Rev.
20.
)
the
great
white
Throne
shall
be
erected
,
for
the
trial
of
such
as
have
made
Profession
of
worshipping
the
one
God
,
through
the
seed
of
the
Woman
,
or
of
embracing
the
Covenant
of
Grace
in
the
various
dispensations
of
it
;
the
whole
Flock
of
Christ
,
both
Sheep
and
Goats
,
who
shall
have
allowed
them
the
benefit
of
the
Book
,
(
the
Book
of
the
Covenant
)
and
be
judged
according
to
the
Terms
of
the
Covenant
of
Grace
(
implied
by
the
white
Throne
.
)
[
Fideles
qui
fuerunt
saltem
numero
cives
civitatis
Dei
;
judicabuntur
ut
cives
.
]
(
Aquin.
Sum.
3.
q.
90.
art.
7.
)
Believers
who
were
at
least
in
account
,
the
Citizens
of
the
City
of
God
shall
be
judged
as
Citizens
.
In
order
to
which
Trial
,
the
Books
are
open'd
,
the
Books
of
every
mans
Conscience
(
as
many
Books
as
there
are
Consciences
)
so
as
every
man
shall
be
his
own
Judge
(
as
to
matter
of
Fact
)
accordingly
as
his
own
Conscience
shall
accuse
or
excuse
.
St.
Jerom
in
Daniel
7.
The
judgment
shall
be
set
and
the
books
shall
be
open'd
,
i.
e.
[
Conscientiae
,
&
opera
singulorum
in
utramque
partem
,
vel
bona
vel
mala
revelabuntur
.
]
(
St.
Austin
de
civitat.
20.
14.
)
That
is
,
Of
the
Conscience
,
and
the
works
of
every
man
on
both
sides
,
whether
good
or
bad
shall
be
reveiled
,
[
Qua
fiet
ut
cuique
opera
sua
cuncta
in
memoriam
revocentur
,
&
mentis
intuitu
mirâ
celeritate
cernentur
:
]
(
St.
August
.
Serm.
67.
de
tempore
.
]
By
which
opening
of
the
Books
of
conscience
,
it
shall
come
to
pass
,
that
every
man
by
the
inspection
of
his
mind
,
shall
by
a
strange
celerity
remember
all
his
works
:
and
the
Judge
(
the
testimony
of
Conscience
standing
by
)
shall
demand
of
every
man
an
account
of
his
Life
.
[
Adstante
conscientiae
testimonio
,
rationem
vitae
caeperit
postulare
]
Bonaventura
Breviloq
.
par.
7.
cap.
1.
)
Fiet
apertio
Librorum
,
scilicet
Conscientiarum
.
]
There
shall
be
an
opening
of
the
Books
,
to
wit
,
of
every
mans
Conscience
.
And
for
the
Trial
of
Right
,
another
Book
shall
be
open'd
,
the
Book
of
Life
,
the
Covenant
of
Grace
,
wherein
all
mens
names
are
writ
(
by
their
Qualifications
,
which
will
only
be
ponderated
then
)
that
therein
had
salvation
promis'd
them
;
and
whosoever
is
not
found
to
be
qualified
,
as
that
Book
describes
the
Heirs
of
Life
to
be
,
shall
,
by
the
Angels
of
God
,
(
after
Christ
has
pronounced
the
comdemnatory
Sentence
upon
them
)
be
gatherd
out
of
Gods
Kingdom
,
as
tares
,
as
things
that
offend
,
and
be
cast
into
the
Lake
of
Fire
,
provided
for
the
Devil
and
his
Angels
.
[
Hanc
omnium
revelationem
comitatur
separatio
:
quae
(
Mat.
25.
32.
)
comparatur
separationi
pastoris
,
segregantis
oves
ab
haedis
:
—
hanc
separationem
excipit
sententiae
dictio
]
(
Vossii
.
theses
.
theol
.
disp.
15.
Thes.
1.
2.
&
3.
)
After
this
revelation
follows
the
separation
of
the
Sheep
from
the
Goats
;
and
after
this
separation
the
Judge
pronounceth
Sentence
.
§
3.
These
are
my
Conjectures
,
as
to
the
Order
of
Gods
proceeding
in
the
day
of
Judgment
;
my
Reasons
for
my
placing
the
loosing
of
Satan
,
and
the
Gogick
war
,
and
the
confusion
of
both
Captain
and
Army
,
betwixt
the
Resurrection
and
Judgment
of
the
Elect
(
or
profest
Believers
.
)
I
shall
now
tender
,
before
the
Churches
Tribunal
to
whose
Sentence
(
of
approbation
or
reprobation
)
I
am
indifferently
willing
to
stand
,
as
one
that
espouses
no
other
interest
,
but
that
of
truth
.
1.
That
this
going
out
of
Satan
,
to
deceive
the
Nations
into
an
engagement
against
the
holy
City
,
will
not
be
,
till
after
the
Resurrection
of
the
just
,
may
be
inferr'd
from
the
numerousness
of
this
Heathen-army
;
for
multitude
,
as
the
Sand
of
the
Sea
;
large
enough
to
march
upon
the
breadth
of
the
earth
,
listed
out
of
the
four
quarters
of
the
earth
;
such
a
multitude
,
as
(
doubtless
)
shall
never
be
seen
together
,
but
when
the
Heathen
shall
be
awaked
,
and
come
up
to
the
Valley
of
Jehoshaphat
:
where
God
shall
sit
to
judge
all
the
Heathen
round
about
;
even
those
multitudes
of
multitudes
,
in
the
valley
of
decision
,
Sept.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
whither
the
Heathen
are
to
come
,
and
to
gather
themselves
round
about
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
under
the
conduct
of
that
mighty
one
,
whom
the
Lord
will
cause
thither
to
come
,
and
there
bring
down
,
Joel
3.
11
,
12
,
13
,
14.
)
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
the
great
Warriour
shall
be
tamed
.
2.
Indeed
Prophetical
terms
are
not
to
be
stretcht
always
to
the
utmost
extent
of
the
letter
,
nor
,
in
every
word
,
to
be
expounded
according
to
the
Literal
sence
;
for
those
burthenous
words
proceeding
from
the
mouth
of
God
(
like
Bullets
)
do
often
graze
,
before
they
reach
their
utmost
mark
;
and
spend
not
all
their
force
,
where
they
first
light
:
and
therefore
though
particular
,
locall
,
and
indeterminate
Judgments
,
be
denounc'd
in
words
borrowed
from
,
and
make
as
great
a
crack
as
the
last
;
(
to
awaken
us
to
repentance
,
in
order
to
the
diverting
or
procrastinating
of
the
effects
:
)
yet
,
when
through
our
impenitency
we
provoke
God
to
inflict
them
,
they
are
mixt
with
mercy
:
God
,
in
his
every
days
anger
,
is
strong
and
patient
;
strong
in
sparing
;
spends
but
part
of
the
Arrows
in
the
Quiver
of
the
Menacy
.
Propheticus
mos
est
Summam
consternationem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
describere
,
petitâ
translatione
,
ab
iis
quae
efficient
consternationem
in
adventu
Christi
,
quo
veniet
ad
judicandum
mundum
.
]
But
the
burthen
of
Prophesie
,
where
it
shall
fall
last
,
will
fall
with
all
its
weight
:
when
it
is
to
have
its
accomplishment
,
it
will
have
its
full
accomplishment
.
Ezech.
37.
12.
The
Prophet
understands
the
Metaphorical
Resurrection
of
Israel
from
that
forlorn
estate
,
but
he
alludes
to
the
Resurrection
that
shall
be
at
the
last
day
:
and
from
his
alluding
to
that
,
Tertullian
concludes
,
that
that
Text
will
have
a
fuller
accomplishment
then
,
[
Hoc
ipso
quòd
recidivatus
Judaici
status
de
recorporatione
&
readunatione
ossium
figuratur
,
id
quoque
eventurum
ossibus
probatur
,
non
enim
posset
de
ossibus
figurâ
componi
,
si
non
id
ipsum
&
ossibus
eventurum
esset
:
de
vacuo
similitudo
non
competit
:
de
nullo
,
parabola
non
convenit
:
]
(
Tert.
de
resurrectione
cap.
30.
)
St.
Jerom
(
on
Ezek.
37.
)
[
nunquam
poneretur
similitudo
resurrectionis
ad
restitutionem
Israelitici
populi
significandam
,
si
non
staret
ipsa
resurrectio
.
]
The
Prophets
would
not
borrow
words
from
the
last
judgment
,
from
that
notion
and
conception
which
the
world
,
by
tradition
,
had
thereof
,
to
describe
particular
judgments
,
if
those
words
were
not
to
be
fulfilled
at
that
last
judgement
.
Tertullian
affirms
that
divine
Promises
are
of
the
like
nature
,
fully
accomplishable
at
the
last
day
:
[
quum
igitur
ultimorum
temporum
statum
Scripturae
notent
,
&
totam
Christianae
spei
frugem
in
exodio
seculi
collocent
,
apparet
aut
tunc
adimpleri
totum
quòdcunque
nobis
à
deo
repromittitur
,
&c.
]
Tertul.
de
resur
.
cap.
25.
)
Franc.
Junius
notes
the
corrupt
reading
of
[
exordio
for
exodio
seculi
:
]
Seeing
therefore
the
Scriptures
denote
the
state
of
the
last
times
,
and
place
the
harvest
of
Christian
hope
at
the
latter
end
of
the
world
;
it
is
manifest
that
then
shall
be
fulfill'd
whatsoever
God
hath
promis'd
otherwise
.
And
therefore
we
do
but
adulterate
Prophecies
,
touching
the
last
day
,
in
receding
from
the
Literal
sence
,
in
allaying
the
briskness
of
that
Cup
of
Fury
,
with
the
sober
Nymph
,
the
water
of
figurative
Expositions
:
any
farther
,
than
to
tame
the
killingness
of
the
Letter
,
(
its
manifest
either
Iniquity
or
Impossibility
)
of
which
the
Literal
Exposition
of
these
words
which
I
give
,
are
out
of
danger
;
for
't
is
possible
enough
that
at
the
Resurrection
of
the
unjust
,
when
all
the
Infidels
and
excommunicate
persons
shall
stand
up
out
of
the
dust
together
,
they
will
cover
the
breadth
of
the
Earth
:
the
Wings
of
that
Army
,
of
Aliens
from
the
Covenant
of
Grace
,
will
reach
North
and
South
;
and
their
Files
be
as
deep
,
as
from
East
to
West
;
though
they
stand
at
no
greater
distance
one
from
another
,
than
an
Army
in
Battalia
.
It
has
been
doubted
by
some
,
how
so
great
a
multitude
could
make
their
appearance
together
before
the
Judge
;
and
therefore
they
have
thought
the
judgment
of
the
Heathen
would
take
up
a
thousand
years
,
while
God
called
them
one
after
another
:
but
my
Hypothesis
salves
that
doubt
,
without
the
help
of
such
a
subterfuge
.
However
the
raising
of
such
doubts
is
an
argument
,
that
in
common
sence
,
there
will
be
people
enough
,
to
fill
the
whole
face
of
the
Earth
,
saving
that
part
of
it
that
shall
be
railed
in
about
the
holy
Mount
.
And
that
's
an
Argument
,
that
the
far
greatest
part
of
that
Army
must
rise
out
of
the
Earth
;
for
from
whence
else
can
so
many
be
gathered
,
as
shall
cover
the
whole
superficies
of
the
Earth
?
(
Caelum
non
habet
unde
cadat
)
and
so
many
living
together
in
a
mortal
state
,
would
put
the
world
into
such
a
crowd
,
as
might
well
excuse
the
Americans
for
seeking
to
enlarge
their
quarters
.
As
for
that
other
expression
,
[
as
the
sands
on
the
Sea
shore
for
multitude
,
]
he
that
thinks
it
an
Hyperbole
may
think
it
so
still
,
for
me
,
and
without
prejudice
to
my
Position
:
for
as
it
is
manifest
,
that
so
many
men
as
there
are
grains
of
sand
upon
the
shore
,
would
not
have
room
to
stand
upon
the
Earth
,
and
therefore
(
according
to
the
caution
I
have
given
)
we
must
fly
to
the
Figurative
sence
here
,
the
Literal
being
manifestly
impossible
,
so
all
that
I
need
affirm
is
this
,
that
this
Gogick
and
Magogick
Army
shall
,
for
multitude
,
come
as
near
the
Sand
on
the
Sea-shore
,
as
an
Army
can
do
,
that
is
pitched
on
the
Earth
.
§
4.
Secondly
,
When
Satan
marcheth
in
the
head
of
this
Army
,
the
Saints
must
be
locally
imbodyed
:
for
it
encompasseth
the
holy
City
,
and
the
Camp
of
the
Saints
assembled
,
and
in
procinctu
;
into
which
posture
how
they
could
be
drawn
but
by
the
summons
of
the
last
Trumpet
is
not
conceivable
:
except
we
fancy
that
some
lesser
City
and
Assembly
than
the
general
of
the
Saints
,
shall
be
besieged
by
this
General
Army
of
Infidels
:
As
the
Learned
Dr.
Hammond
applies
it
to
the
Turks
taking
of
Constantinople
:
whereas
there
is
no
mention
,
in
the
Text
,
of
taking
,
but
only
of
encompassing
the
holy
City
;
in
the
act
and
attempt
whereof
,
they
are
said
to
be
destroyed
,
by
Fire
coming
down
from
God
out
of
Heaven
.
And
though
the
Ottoman
Family
(
the
off-spring
of
the
Lydians
,
who
are
called
the
People
of
Gog
,
from
Gyges
,
their
first
King
)
or
Scythians
(
stiled
by
Josephus
Magogaei
)
might
be
a
Type
of
St.
John's
Gogs
and
Magogs
,
encompassing
the
Camp
of
the
Saints
in
their
besieging
Constantinople
:
yet
as
they
did
not
in
all
points
Typifie
this
Gogick
Army
,
so
they
did
not
in
any
one
point
Typifie
it
fully
:
not
in
multitude
,
for
instance
,
for
though
the
Ottoman
Armies
be
very
numerous
,
yet
they
are
not
comparable
to
the
old
Scythian
Armies
,
under
Tomyris
;
nor
the
Lydian
,
under
Gyges
;
much
less
to
that
Muster
of
this
Army
,
which
St
,
John
brings
in
,
and
therefore
,
in
that
respect
,
cannot
so
much
as
be
an
Antitype
of
Ezekiels
old
Gog
,
much
less
the
very
Gog
of
St.
John
.
For
Prophecies
acquire
strength
in
their
motions
towards
a
perfect
accomplishment
:
Vespasian's
sacking
of
Jerusalem
,
and
captivating
of
the
Jews
,
came
higher
up
to
the
terms
of
the
old
Menacy
,
than
that
which
was
inflicted
by
Nebuchadnezzar
,
and
the
Judgment
of
the
last
day
will
out-doc
Vespasian's
Desolation
,
and
make
up
whatever
that
wanted
of
fulfilling
every
tittle
of
that
Prophecy
,
which
described
those
Judgements
in
Terms
borrowed
from
the
horror
and
greatness
of
this
.
§
5.
Thirdly
,
It
is
the
common
Tenet
of
the
Schools
,
that
[
Ignis
ultimae
conflagrationis
,
]
that
Fire
that
shall
refine
and
purge
the
Sublunary
World
,
shall
go
before
Christ
when
he
comes
to
his
Judgment-seat
;
and
,
by
purging
its
dregs
from
the
old
,
make
a
new
Heaven
and
a
new
Earth
wherein
his
white
Throne
shall
be
erected
.
[
Quòd
per
ignem
conflagrationis
ultimae
futura
sit
elementorum
purgatio
,
probatur
:
in
Ps.
dicitur
,
[
in
conspectu
ejus
ardebit
ignis
,
]
&
posteà
loquitur
de
judicio
[
advocabit
caelum
desursum
&
terram
discernere
populum
suum
,
]
2
Pet.
ult.
Caeli
ardenter
solventur
,
&
elementa
ignis
ardore
tabefient
.
]
(
Aquin.
sum
.
par.
3.
q.
74.
)
And
that
this
Flame
and
Tempest
shall
burn
up
Gods
enemies
round
about
,
[
inflammabit
in
circuitu
inimicos
]
Aquinas
proves
out
of
the
Psalms
,
and
Dan.
7.
[
Fluvius
igneus
rapidusque
egrediebatur
à
facie
ejus
,
]
A
Fiery
stream
shall
go
out
of
his
mouth
.
Upon
which
he
alledgeth
this
Gloss
[
ut
malos
puniat
&
bonos
purget
;
]
That
he
may
punish
the
evil
and
purge
the
good
.
And
thence
draws
this
conclusion
,
[
Ergò
ignis
finalis
conflagrationis
in
infernum
cum
reprobis
demergetur
:
]
Therefore
the
Fire
of
the
last
Conflagration
shall
sink
into
Hell
with
Reprobates
,
and
carry
with
it
the
Lees
of
the
whole
Creation
;
that
is
,
all
the
Lees
which
that
fire
can
naturally
separate
,
and
finds
unseparated
;
to
wit
,
the
corruptible
properties
of
,
and
the
stains
which
sin
hath
cast
upon
the
whole
sublunary
world
.
And
therefore
we
must
except
,
here
,
humane
mortality
(
for
that
shall
be
removed
by
the
resurrection
of
the
dead
,
and
the
change
of
the
living
.
)
By
the
way
,
take
notice
that
Thomas
his
[
bonos
probet
]
is
a
Popish
Novelty
,
the
dreggs
of
the
School
doctrine
of
purgatorie
,
brought
in
to
doe
that
in
instanti
,
which
they
fancy
the
fire
of
Purgatory
to
effect
by
degrees
and
in
time
.
Except
he
thereby
mean
,
that
this
fiery
cataract
,
by
not
touching
them
,
by
leaving
no
more
smell
of
burning
upon
them
,
than
that
furnace
Fire
did
upon
the
three
Children
,
will
prove
the
Elect
to
be
,
at
their
Resurrection
,
Fire
proof
,
though
that
is
more
than
need
,
for
the
Church
will
be
in
the
air
higher
above
this
flood
of
Fire
,
than
Noah
was
above
the
Flood
of
water
.
But
that
which
I
observe
,
as
truly
Catholick
,
in
the
School
Doctrine
,
concerning
this
last
Conflagration
,
is
,
that
this
stream
of
Fire
,
that
shall
proceed
out
of
the
judges
mouth
,
at
his
appearance
,
that
flaming
Fire
wherein
the
Lord
Jesus
,
when
he
shall
be
reveiled
from
Heaven
with
his
mighty
Angels
,
shall
take
vengeance
on
them
that
know
not
God
,
and
that
obey
not
his
Gospel
,
(
that
is
,
Infidel-Jews
and
Gentiles
.
)
2
Thes.
1.
7
,
8.
9.
)
will
deluge
all
those
Infidels
,
and
drive
them
and
the
Devil
into
the
Abyss
,
or
(
in
St.
Pauls
stile
)
shall
punish
them
with
everlasting
destruction
,
from
that
presence
of
the
Lord
,
and
from
that
Glory
of
his
power
,
wherein
he
shall
appear
,
when
he
cometh
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
.
That
this
Fire
(
I
say
)
shall
carry
Infidels
in
the
stream
of
it
,
into
the
pit
;
from
the
presence
of
Christ
,
Whereas
the
Goats
shall
be
dismist
into
it
,
[
Depart
from
me
ye
wicked
into
everlasting
Fire
.
]
In
its
proceeding
from
Christs
presence
,
it
drives
Infidels
before
it
,
but
the
Goats
are
sent
after
them
,
into
it
.
It
casts
the
whole
Kingdom
of
Satan
,
all
his
profest
Subjects
,
with
its
rowling
waves
into
the
uttermost
Hell
.
But
after
that
;
the
Angels
gather
whatsoever
(
upon
trial
)
is
found
offensive
,
all
the
Tares
in
the
Field
of
the
Church
,
and
shall
cast
them
into
it
,
after
they
have
bound
them
in
bundles
.
That
at
this
Fiery
appearance
of
Christ
,
at
which
the
Saints
shall
lift
up
their
heads
,
(
they
that
are
so
indeed
,
confidently
,
and
they
that
are
so
only
by
calling
,
hopefully
;
the
first
being
assured
of
Heaven
,
the
last
not
altogether
despairing
to
receive
Absolution
:
)
For
,
[
Aliud
est
ad
veniam
stare
,
aliud
ad
gloriam
pervenire
,
aliud
pendere
in
die
judicii
ad
sententiam
Domini
,
aliud
statim
a
Domino
coronari
.
]
(
Cyprian
,
ep.
52.
Anton.
fratri
.
lib.
4.
epist.
2.
)
and
the
foolish
Virgins
stand
at
door
,
and
knock
and
wait
and
hope
for
entrance
till
they
hear
the
sentence
.
)
That
at
this
Fiery
appearance
(
I
say
)
the
Heaven
and
Earth
that
now
is
shall
pass
away
,
and
bear
down
with
their
dregs
,
the
whole
Company
of
Infidels
into
the
place
of
torment
,
into
the
sink
of
all
the
Scum
of
the
Creation
,
That
God
shall
thus
divide
the
Flames
of
Fire
,
before
he
divide
the
Goats
from
the
Sheep
;
as
both
Goats
and
Sheep
shall
warm
themselves
thereat
,
while
the
strangers
to
the
Covenant
flie
from
their
scorching
heat
,
and
are
beaten
down
by
the
beams
of
it
into
the
everlasting
Dungeon
,
is
well
exprest
by
St.
Jerom
,
in
his
First
Epistle
to
Heliodorus
;
[
Pavebit
terra
cum
populis
,
&
tu
gaudebis
;
Judicaturo
Domino
,
lugubre
mundus
immugiet
;
tribus
ad
tribus
pectora
ferient
;
potentissimi
quondam
reges
nuda
latera
palpitabunt
.
Exhibebitur
cum
prole
suâ
Venus
;
tunc
Ignitus
Jupiter
adducetur
,
&
cum
suis
stultis
Plato
discipulis
;
Aristoteli
sua
argumenta
non
proderunt
.
Tunc
rusticanus
&
pauper
exultabis
,
&
videbis
&
dices
,
ecce
Crucifixus
meus
qui
obvolutus
pannis
in
praesepio
vagiit
:
hic
est
ille
operarii
&
questuariae
filius
;
hic
qui
matris
gestatus
sinu
,
hominem
Deus
fugit
in
Aegyptum
;
hic
vestitus
coccino
,
hic
sentibus
coronatus
;
hic
Magus
demonium
habens
,
&
Samarites
.
Cerne
manus
,
Judaee
,
quas
fixeras
;
cerne
latus
,
Romane
,
quod
foderas
;
videte
corpus
,
an
idem
sit
,
quod
dicebatis
clam
nocte
sustulisse
discipulos
.
]
The
Earth
shall
tremble
with
its
inhabitants
,
when
the
Lord
comes
to
judgment
,
the
World
shall
lament
;
Tribe
by
Tribe
shall
smite
their
breasts
;
the
most
potent
Kings
of
old
their
hearts
will
be
at
through
their
naked
sides
;
Venus
will
appear
with
her
off-spring
;
Fiery
Jupiter
shall
be
brought
into
the
Court
,
and
Plato
with
his
foolish
Scholars
.
Aristotle
'
s
arguments
will
stand
him
in
no
stead
.
Then
shalt
thou
who
art
a
Christian
,
though
never
so
clownish
and
poor
,
ex●lt
and
laugh
and
say
,
Behold
,
this
is
he
who
was
Crucified
for
me
,
who
was
wrapped
in
swadling
cloaths
,
laid
in
a
Manger
wayling
,
this
is
that
son
of
the
Carpenter
and
of
her
who
earn'd
her
bread
with
the
sweat
of
her
brows
:
this
is
he
who
being
God
was
carried
in
his
Mothers
bosom
,
and
fled
into
Aegypt
from
the
fury
of
a
man
;
this
is
he
that
was
arrayed
in
purple
,
and
crowned
with
Thorns
;
this
is
that
Samaritan
Conjurer
that
had
a
Devil
.
Behold
those
hands
(
Jew
)
which
thou
nailedst
;
see
that
side
(
Gentile
)
which
thou
piercedst
:
see
whether
this
be
the
same
body
which
you
said
his
Disciples
stole
away
by
night
.
And
as
plainly
asserted
by
St.
John
;
who
not
only
mentions
the
erecting
of
the
white
Trone
;
on
which
Christ
is
to
sit
in
Judging
the
Saints
by
calling
,
after
the
destruction
of
the
Infidels
,
and
after
that
Heaven
and
Earth
was
fled
away
from
the
face
of
the
Judge
,
at
his
first
appearance
.
(
Musculus
in
Thes.
4.
We
shall
be
caught
up
into
the
air
to
meet
the
Lord
;
)
[
Tum
sane
expiabitur
&
repurgabitur
aer
ab
immundiciâ
malorum
spirituum
,
quemadmodúm
&
terra
ab
inhabitatione
impiorum
hominum
.
]
But
,
after
the
mention
of
those
things
going
before
,
giveth
a
punctual
account
of
Christs
way
of
proceeding
in
judging
his
own
flock
(
for
those
he
judgeth
from
his
white
Throne
,
can
be
no
other
,
but
such
as
could
claim
the
benefit
of
the
Covenant
of
Grace
,
such
as
could
say
,
Lord
,
Lord
;
and
plead
,
we
have
prophesied
in
thy
name
;
in
thy
name
we
have
cast
out
Devils
,
we
have
eat
and
drank
in
thy
presence
,
or
something
of
that
nature
;
whereby
they
will
challenge
the
benefit
of
the
Book
,
and
pretend
their
names
are
writ
in
it
;
till
Christ
open
the
Book
,
lay
before
them
the
Terms
of
that
Covenant
;
and
,
by
the
evidence
of
their
own
Conscience
,
convince
them
they
cannot
claim
that
Salvation
was
tender'd
in
the
Gospel
,
for
that
they
have
not
observ'd
the
Conditions
on
which
it
was
offerd
;
they
have
not
fed
the
hungry
,
cloath'd
the
naked
,
they
have
not
been
merciful
,
humble
,
meek
,
pure
in
heart
,
peace-makers
,
(
by
which
names
,
the
heirs
of
the
Evangelical
blessings
are
set
down
in
the
Book
of
Life
)
of
the
same
tendency
,
is
that
description
of
the
general
Judgement
which
our
Saviour
gives
,
wherein
he
passeth
over
the
judgment
of
Infidels
,
and
confines
his
discourse
to
his
way
of
process
with
his
own
Flock
,
with
elect
and
reprobate
Professors
of
worshipping
the
one
God
through
the
Seed
of
the
Woman
.
The
Goats
are
part
of
Christs
visible
Flock
,
the
excrescencies
of
his
Mystical
Body
;
that
serve
for
Ornament
:
and
therefore
the
Churches
hair
is
compared
to
a
Flock
of
Goats
,
(
Cant.
4.
1.
Cant.
6.
5.
)
and
the
Kidds
of
the
Flock
mentioned
,
as
well
as
the
Lambs
(
Can.
1.
)
Hence
St.
Jerom
well
observes
,
that
the
barren
and
Fetid
Hee-Goats
(
not
the
Shee-Goats
that
go
up
from
the
washing
and
bear
Twins
(
Cant.
4.
2.
)
shall
be
separated
from
the
Flock
(
in
Mat.
25.
)
Rhem.
Test.
note
in
Mat.
25.
32.
They
are
separated
,
who
in
the
visible
Church
lived
together
:
as
for
Hereticks
they
went
out
of
the
Church
before
,
separated
themselves
:
and
therefore
not
separated
here
,
as
being
judged
already
.
There
being
none
amongst
the
Goats
of
that
Flock
who
could
plead
,
they
had
not
seen
or
known
Christ
,
but
only
that
they
had
not
seen
him
so
and
so
;
they
believed
he
was
ascended
into
Heaven
,
and
sate
at
the
right
hand
of
God
:
but
little
thought
he
was
hungry
and
thirsty
,
and
opprest
,
in
his
poor
Members
on
Earth
:
and
the
only
thing
that
is
laid
to
their
charge
being
their
transgressing
the
Royal
Law
,
their
not
living
up
to
Evangelical
Precepts
,
their
not
practising
those
Christian
Duties
they
had
an
opportunity
to
perform
,
living
in
the
Communion
of
Christs
Members
.
No
larger
bounds
doth
David
or
Asaph
set
himself
(
Ps.
50.
)
where
having
only
hinted
Gods
destroying
the
Infidels
at
his
glorious
appearance
,
by
the
fire
that
burnt
before
him
,
and
that
horrible
tempest
round
about
;
he
giveth
an
account
at
large
,
how
God
,
after
that
,
will
proceed
to
the
trial
of
such
as
were
in
Covenant
with
him
,
called
his
people
,
vers.
4.
his
Saints
that
have
made
a
Covenant
with
him
by
Sacrifice
,
ver.
5.
that
have
enter'd
Covenant
by
Circumcision
or
given
up
themselves
as
a
Sacrifice
to
God
by
promising
to
be
his
Servants
,
as
R.
David
explains
that
Text
[
Faedus
per
Sacrificium
,
ut
Exod.
24.
8.
Moses
faedus
ferit
,
&
offerebat
sacrificia
dicendo
,
ecce
sanguis
faederis
:
in
Daresh
faedus
Circumcisionis
,
]
(
Rab.
David
in
p.
50.
)
de
die
judicii
futuro
quando
redemptor
venit
(
ut
Joel
.
3.
1.
ver.
4.
)
advocabit
caelum
:
ad
Angelos
caeli
ut
vindictam
,
sicut
in
exercitum
Assur
,
exequentur
,
(
2
Reg.
19.
35.
)
that
they
being
dispatcht
,
he
may
judge
his
people
,
[
Postquàm
Deus
vindictam
in
hostes
suos
ex
gentibus
ostendit
,
tunc
ex
Israele
peccatores
exterminat
,
(
Zach.
13.
8.
)
duae
partes
exterminentur
.
]
(
Isa.
4.
3.
[
omnis
scriptus
in
libro
erit
sanctus
.
]
Not
only
by
calling
,
but
election
:
when
the
Lord
shall
have
washed
away
the
filth
,
and
shall
have
purged
the
blood
from
the
midst
of
Jerusalem
,
by
the
spirit
of
judgment
.
Before
these
,
and
these
alone
,
the
Book
of
Life
,
the
Covenant
is
open'd
,
vers.
7.
Hear
O
my
People
,
and
I
will
speak
,
O
Israel
,
I
will
testifie
unto
thee
.
I
will
call
Heaven
and
Earth
to
testifie
against
thee
[
Quod
f●dere
me
Deum
tuum
agnoscere
obligatus
es
,
&
pro
peccatis
tuis
reprehendam
te
,
non
pro
sacrificiis
,
quia
in
Decalogo
non
est
mentio
sacrificiorum
,
nec
est
haec
res
magna
in
oculis
meis
,
utrùm
sacrifices
vel
non
,
]
That
by
covenant
thou
wast
bound
to
acknowledge
me
thy
God
,
and
I
will
reprove
thee
for
thy
sins
,
not
for
Sacrifices
,
because
in
the
Decalogue
there
is
no
mention
of
Sacrifice
,
neither
is
this
a
thing
of
any
value
in
my
eyes
,
whether
thou
sacrifices
or
not
.
]
Vicars
.
decupla
.
in
Psal.
50.
)
And
then
the
Books
of
Conscience
are
open'd
;
their
sins
,
the
Transgressions
of
the
Royal
Law
,
are
ser
in
order
before
the
faces
of
such
,
as
have
taken
the
Covenant
in
their
mouths
,
but
hated
to
conform
unto
it
:
when
thou
sawest
a
Thief
,
thou
consentedst
unto
him
,
and
hast
been
a
partaker
with
the
Adulterer
,
&c.
Of
the
same
Tenour
is
the
discourse
of
St.
Paul
,
1
Thes.
4.
upon
which
Musculus
hath
this
note
,
[
Non
recenset
omnia
quae
futura
in
adventu
Domini
,
sed
ea
tantùm
,
idque
in
summa
,
quae
concernunt
salutem
fidelium
,
de
perditione
vero
impiorum
Deque
ruina
&
mutatione
totius
mundi
nihil
meminit
.
]
The
Apostle
doth
not
rehearse
all
things
future
at
the
Advent
of
the
Lord
,
but
only
those
things
,
and
that
briefly
which
concern
the
salvation
of
the
faithful
,
but
of
the
perdition
of
the
wicked
and
change
of
the
world
he
makes
no
mention
.
§
6.
4.
Though
I
approve
not
the
Sentence
of
Lactantius
and
the
old
Millenaries
,
that
the
Saints
shall
rise
a
thousand
years
before
the
wicked
:
yet
I
cannot
cordially
subscribe
to
that
of
Gennadius
Massiliensis
(
de
eccles.
dogmat
.
cap.
6.
)
[
Erit
resurrectio
mortuorum
omnium
hominum
,
sed
una
in
simul
&
semel
;
non
prima
justorum
&
secunda
peccatorum
,
ut
fabula
est
somniatorum
,
sed
una
omnium
.
]
There
will
be
a
resurrection
of
all
men
,
but
one
,
at
the
same
ininstant
of
time
;
not
the
first
of
the
just
,
and
the
second
of
the
unjust
(
as
some
men
dream
)
but
one
of
all
men
.
This
opinion
(
I
say
)
I
cannot
subscribe
to
,
as
conceiving
it
to
thwart
the
Assertion
of
Saint
Paul
,
(
1
Corin
,
15.
23.
)
all
shall
be
made
alive
in
Christ
:
but
every
man
in
his
own
order
;
Christ
the
first
fruits
,
then
those
that
are
Christs
,
at
his
coming
,
then
the
end
,
&c.
and
(
1
Thes.
4.
16.
)
the
dead
in
Christ
shall
rise
first
,
first
not
in
respect
of
those
in
Christ
,
that
shall
be
alive
,
(
for
as
we
that
are
alive
shall
not
prevent
them
that
are
asleep
,
so
neither
shall
they
that
are
asleep
prevent
us
that
are
alive
;
seeing
we
shall
be
changed
in
the
twinkling
of
an
eye
,
in
a
moment
,
in
the
same
moment
that
they
shall
be
raised
,
so
that
there
will
be
no
more
prius
&
posterius
,
betwixt
us
than
is
in
a
moment
;
neither
can
they
whom
that
day
finds
alive
rise
at
all
.
)
But
,
first
,
in
respect
of
them
that
are
out
of
Christ
;
as
the
antients
generally
,
and
the
best
modern
Expositors
gloss
upon
these
Texts
.
Musculus
,
[
Non
soli
resurgent
qui
sunt
Christi
,
resurgent
omnes
,
sed
ii
primi
.
sic
.
1
Thes.
4.
mortui
in
Christo
resurgent
primum
,
post
illas
surgent
&
reliqui
.
]
Not
only
they
that
are
Christs
,
but
all
,
shall
rise
;
but
they
that
are
in
Christ
shall
rise
first
,
and
afterwards
the
rest
,
as
the
Apostle
saith
.
St.
Athanasius
conceives
St.
Paul
to
give
to
them
that
are
Christs
both
priority
of
time
as
to
their
Resurrection
and
change
,
and
of
place
as
to
their
trial
and
receiving
of
sentence
:
[
Oportet
namque
ut
aliquod
habeant
privilegium
justi
vel
resurgendo
;
nam
ut
in
aera
obviàm
Christo
procedant
rapiendi
:
ita
&
primi
à
mortuis
excitantur
;
quemadmodum
contra
&
peccatores
in
terra
&
locis
inferioribus
hisce
judicem
ut
damnati
operiuntur
.
]
(
Ex
Christoferi
translatione
in
1
ep.
ad
Corin
c.
15.
)
It
is
meet
that
the
righteous
should
have
the
priviledge
of
rising
before
Infidels
:
for
as
they
are
snatcht
up
into
the
Air
to
meet
Christ
,
so
they
also
shall
be
first
raised
from
the
dead
:
whereas
on
the
contrary
infidels
as
being
damn'd
already
,
shall
wait
for
the
judge
upon
earth
,
and
these
inferior
places
.
5.
That
the
Saints
,
though
they
rise
before
the
Infidels
,
yet
shall
not
be
judged
till
the
Devil
and
his
Worshippers
be
cast
into
Hell
,
is
the
assertion
of
Tertullian
,
(
de
Resurrectione
carnis
cap.
25.
)
[
Hîc
ordo
temporum
sternitur
—
Diabolo
in
abyssum
interim
relegato
,
primae
resurrectionis
praerogativa
de
soliis
ordinetur
:
dehinc
&
igni
data
universalis
Resurrectionis
censuta
de
libris
judicetur
.
]
The
order
of
time
is
here
laid
down
.
The
Devil
in
the
mean
while
being
sent
back
again
into
the
bottomless
pit
,
the
Prerogative
of
the
first
Resurrection
,
(
that
is
,
their
being
gathered
in
the
air
to
the
place
of
Judgment
)
shall
be
put
into
order
:
and
after
that
they
are
assembled
,
(
the
Fire
of
the
last
Conflagration
having
changed
the
world
)
the
sentence
shall
pass
out
of
the
books
upon
them
that
rose
first
,
that
is
,
the
Saints
by
calling
.
From
these
premisses
it
necessarily
follows
,
That
all
the
time
that
Satan
hath
allotted
him
,
after
his
loosing
,
to
go
out
again
and
tempt
the
World
to
Gentilism
,
to
deceive
the
Nations
after
his
old
wont
,
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
small
season
that
intervenes
betwixt
the
general
Resurrection
of
the
Saints
,
and
the
Condemnation
of
Infidels
;
that
short
space
,
wherein
the
Saints
shall
,
all
in
a
body
be
waiting
at
the
place
of
Judgment
(
whither
the
Angels
shall
gather
them
)
for
the
appearance
of
Christ
.
Against
which
Hypothesis
I
cannot
imagine
what
now
can
be
excepted
;
but
that
it
seems
to
suppose
,
that
Infidels
after
their
Resurrection
shall
be
in
a
capacity
to
demerit
,
contrary
to
the
common
,
(
and
in
my
judgment
the
true
)
Opinion
:
that
they
will
be
then
as
they
were
since
their
dissolution
,
in
termino
.
But
there
is
no
ground
of
such
a
suspicion
in
this
case
,
as
I
state
it
:
for
I
do
not
make
their
following
Satan
with
their
rebellious
Arms
,
a
contraction
of
new
guilt
(
because
it
proceeds
from
that
height
of
judicial
obcecation
,
that
divine
Justice
inflicts
upon
them
,
as
their
punishment
)
but
an
occasion
of
Gods
justifying
himself
in
their
condemnation
:
(
as
that
which
speaks
them
,
to
have
lived
and
died
impenitent
,
)
for
all
their
willfull
rebellions
.
I
do
not
affirm
,
that
God
inflicts
more
punishment
upon
them
,
because
of
this
,
than
what
they
had
deserved
before
:
but
only
takes
the
opportunity
(
of
these
Rebels
being
in
Arms
)
to
proceed
against
them
,
and
to
destroy
them
altogether
as
enemies
.
I
cannot
express
my
mind
in
more
significant
terms
than
those
of
Aquinas
,
(
Sum.
3.
q.
90.
art.
7.
)
[
Civcs
judicabuntur
ut
cives
,
in
quos
sine
discussione
meritorum
sententia
mortis
non
feretur
;
sed
infideles
condemnabuntur
ut
hostes
qui
consueverunt
apud
homines
absque
meritorum
audientia
estimari
:
]
Citizens
shall
be
judged
as
Citizens
,
against
whom
the
sentence
of
death
may
not
be
pronounced
without
the
discussion
of
their
desert
of
it
:
but
Infidels
shall
be
condemned
as
open
enemies
,
who
use
among
men
to
be
doom'd
without
hearing
.
That
God
may
not
keep
his
Citizens
in
suspence
,
and
demurr
the
trial
of
their
cause
longer
than
need
,
he
will
not
appear
in
his
Glory
,
till
his
Rebels
be
all
in
arms
;
that
so
finding
them
,
at
his
coming
,
in
the
Field
,
set
in
Battalia
against
his
Subjects
,
he
may
cut
them
off
at
once
.
§
7.
I
have
but
one
Argument
more
,
against
the
Chyliasts
limitting
the
Saints
Reign
with
Christ
on
Earth
,
to
a
precise
thousand
of
years
,
to
try
the
patience
(
as
well
as
Judgment
)
of
my
Reader
withal
:
to
wit
,
the
impertinency
of
the
Authorities
which
they
alledge
for
their
Opinion
.
Of
which
I
shall
give
but
two
Instances
,
because
I
would
not
quite
tire
my self
or
Reader
.
1.
They
alledge
the
Authority
of
the
Jewish
Doctors
,
whereas
the
Millenium
they
speak
of
,
is
the
Septimum
Millenarium
(
as
Carpenter
observes
,
in
Plato's
Alcinous
,
pag.
322.
)
at
the
beginning
whereof
they
think
God
will
judge
all
men
;
and
as
Mr.
Meed
proves
by
several
quotations
(
volume
2.
pag.
667.
)
Now
the
seventh
day
thousand
of
years
is
confest
by
all
to
last
to
all
Eternity
,
as
being
the
holy
Sabbath
,
wherein
the
Saints
shall
rest
from
their
six
days
labour
.
And
for
any
day
of
a
thousand
years
long
,
before
that
,
the
antient
Jews
are
wholly
strangers
:
so
they
reckon
the
three
Ages
,
before
that
,
by
two
thousand
of
years
apiece
;
two
thousand
before
the
Law
,
two
thousand
under
the
Law
,
and
two
thousand
under
the
Messiah
,
before
the
eternal
Sabbath
:
in
which
compute
they
intend
not
that
any
of
those
Ages
shall
be
of
so
many
precise
years
continuance
;
(
if
they
do
,
they
have
foully
mist
it
,
in
the
two
already
past
)
neither
do
they
mention
any
innovation
of
the
World
,
after
the
giving
of
the
Law
;
but
the
Age
of
the
Messiah
(
that
is
to
begin
with
their
fifth
Millenium
from
the
Creation
)
and
the
Sabbath
of
eternal
rest
,
the
seventh
Millenium
.
So
that
if
they
,
at
any
time
,
call
the
day
of
the
Messias
a
thousand
years
,
they
mean
by
that
number
,
about
two
thousand
of
precise
years
,
that
is
,
an
indefinite
Number
.
2.
How
groundless
then
must
be
their
building
their
Doctrine
of
a
precise
thousand
upon
those
Texts
,
which
the
Jews
first
,
and
they
from
them
alledge
:
for
first
,
if
they
be
sueh
Texts
,
as
the
Jews
do
ground
their
Millenium
upon
,
they
cannot
import
a
precise
Millenium
;
that
being
more
than
the
Jews
conclude
from
them
(
and
perhaps
St.
John
might
take
up
the
Jewish
use
of
that
term
,
thinking
none
would
be
so
simple
,
as
to
understand
it
in
any
other
but
that
sence
which
their
custome
had
put
upon
it
:
)
and
secondly
,
the
Texts
alledged
imply
not
any
precise
number
.
I
will
instance
in
that
which
Irenaeus
stands
so
much
upon
:
Isa.
65.
28.
The
days
of
my
people
are
us
the
days
of
a
Tree
,
that
is
,
the
Tree
of
Life
;
as
the
Septuagint
expounds
it
;
and
the
Chaldee
Paraphrase
,
(
out
of
the
Targum
on
Psal.
1.
4.
)
he
shall
be
like
a
Tree
Planted
by
the
concourse
of
Waters
;
i.
e.
those
four
streams
that
water'd
the
Garden
of
Eden
,
where
the
Tree
of
Life
was
planted
:
this
they
rightly
understand
to
be
a
Prophesie
of
the
dayes
of
the
Messias
;
but
the
Chyliasts
misapply
it
to
their
thousand
years
,
when
they
make
this
to
be
the
resemblance
,
That
,
had
Adam
eaten
of
the
Tree
of
Life
before
he
fell
,
he
should
have
lived
a
thousand
years
,
before
his
Translation
;
but
eating
of
the
forbidden
Tree
he
died
in
the
day
that
he
eat
of
it
,
that
is
,
before
the
great
day
of
a
Millenium
was
expired
.
But
first
,
Adam
notwithstanding
lived
so
near
to
a
thousand
years
—
(
930
)
as
makes
the
Divine
Menacy
(
if
that
be
all
it
imports
)
as
good
as
ineffectual
,
and
his
returning
to
the
dust
so
few
years
sooner
,
than
he
should
have
done
,
had
he
kept
his
innocency
,
so
unproportionable
to
the
severity
of
it
,
as
speaks
him
in
a
manner
to
have
sinned
impune
.
And
secondly
,
if
we
will
choose
rather
to
sit
at
Gods
feet
,
than
Gamaliel's
and
take
his
Comment
,
before
the
Glosses
of
those
blind
Hebrew
Doctors
;
(
to
whom
their
own
Scriptures
are
a
Book
sealed
)
we
shall
hear
him
teach
,
that
that
Tree
was
a
Sacrament
of
a
Life
,
not
for
a
thousand
years
,
but
for
ever
,
Gen.
3.
left
the
man
put
his
hand
to
the
Tree
of
Life
and
eat
and
live
for
ever
.
So
that
if
I
would
single
a
Text
out
,
for
the
probat
of
my
Assertion
,
that
the
thousand
years
,
(
answerable
to
the
life
Typified
by
the
Tree
of
Life
)
of
the
Messias
Kingdom
,
shall
be
for
ever
,
shall
last
as
long
as
time
,
I
could
not
pitcht
upon
one
,
that
more
clearly
proves
it
,
than
this
does
(
according
to
the
Jewish
application
of
it
to
the
time
of
the
Messias
)
which
the
Millenaries
,
from
the
Jewish
Doctors
application
of
it
,
alledge
to
prove
a
precise
number
of
years
.
We
see
with
how
great
absurdities
,
the
limiting
of
the
Saints
Reign
on
Earth
with
Christ
,
to
the
precise
time
of
a
thousand
years
,
is
encumbred
on
all
hands
;
whether
we
reflect
on
that
Opinion
,
which
presents
these
years
as
already
run
out
;
or
on
them
,
who
to
prevent
those
absurdities
,
assert
the
Millenium
to
be
not
yet
begun
,
and
fall
into
grosser
absurdities
.
By
which
discourse
we
have
gain'd
that
light
to
this
Text
,
as
presents
that
to
be
the
mind
of
it
,
which
is
so
much
inculcated
by
the
Old-Testament-Prophets
,
viz.
That
after
Satan
is
once
bound
up
,
by
the
Imperial
Laws
commanding
for
Christ
,
he
shall
never
have
power
granted
him
,
either
to
erect
any
new
Sect
of
Gentilism
(
to
introduce
any
new
Gods
,
such
as
the
Gentiles
generally
before
that
,
worship'd
)
into
any
part
of
the
World
;
or
to
restore
the
old
,
into
those
parts
,
out
of
which
it
hath
been
ejected
.
In
which
state
the
world
shall
continue
a
thousand
years
,
that
is
,
for
ever
,
a
certain
being
put
for
an
indeterminate
time
;
than
which
there
is
no
figure
of
speech
more
common
,
either
in
the
Language
of
Scripture
,
or
the
Tongues
of
all
men
.
During
which
period
there
shall
be
Christian
Assemblies
,
Worshipping
the
one
God
through
Christ
,
and
thankfully
commemorating
the
Martyrs
that
died
for
,
and
the
Saints
that
died
in
,
the
Faith
of
Christ
,
so
as
they
shall
live
again
,
in
their
blessed
Memorials
:
and
they
that
had
been
condemned
formerly
by
the
Pagan
World
,
as
irreligious
Atheists
.
[
Si
quis
impius
,
aut
Epicureus
mysteriorum
explorator
accessit
,
discedat
.
]
(
Lucian
Alexand.
)
If
there
be
here
present
any
prophane
person
or
Christian
,
or
Epicurean
Sifter
of
sacred
Rites
)
shall
openly
be
proclaimed
to
live
and
reign
with
Christ
,
as
the
only
truly
religious
persons
.
But
as
for
the
rest
of
the
dead
,
(
the
old
Idolaters
,
who
lived
and
died
either
for
,
or
in
Gentilism
)
neither
they
nor
the
Idols
whom
they
worship'd
,
shall
ever
be
received
again
,
or
gain
their
ancient
credit
:
but
lye
for
ever
under
contempt
;
as
they
that
are
buried
and
out
of
mind
,
Satan
,
indeed
,
when
that
term
is
expired
,
that
is
,
at
the
Resurrection
of
the
Just
shall
be
permitted
to
do
his
utmost
,
to
tempt
all
the
Idolatours
that
ever
were
,
to
own
him
,
for
their
God
,
as
he
by
whose
power
they
were
raised
from
the
dead
;
and
they
will
so
far
comply
with
him
,
and
put
their
trust
in
him
,
as
to
march
under
his
Banner
against
the
whole
Assembly
of
Believers
,
then
gather'd
to
the
place
of
judgment
,
and
attending
the
appearance
of
Christ
;
who
shall
no
sooner
appear
,
but
a
Fire
before
him
,
and
an
horrible
Tempest
round
about
,
shall
seize
upon
all
the
corruptible
parts
,
and
inhabitants
(
visible
,
and
invisible
)
of
the
etherial
,
and
earthly
World
;
and
devour
and
deluge
the
whole
World
of
Infidels
,
as
the
world
of
the
Gyants
was
formerly
drown'd
and
purg'd
by
Water
.
And
thus
the
wicked
Idolaters
and
their
Idols
,
(
Margin
.
text
.
Mosora
.
in
Psal.
1
,
[
impii
&
idola
eorum
non
stabunt
in
judicio
justorum
.
]
not
being
able
to
stand
in
the
judgement
of
the
righteous
,
but
receiving
their
judgment
a
part
from
them
,
by
themselves
,
while
they
attempt
to
take
the
City
of
God
(
as
those
Gyants
of
old
are
feigned
to
have
done
)
by
force
;
Christ
the
judge
will
proceed
to
pass
sentence
upon
all
such
,
as
can
lay
any
claim
to
the
benefits
of
the
Gospel
,
the
white
Throne
shall
be
erected
,
&c.
CHAP.
IX
.
The
force
of
the
general
Argument
from
Prophesie
urged
.
§
1.
Prophetick
Events
demonstrate
the
Reveilers
infinite
science
.
§
2.
And
Omnipotencie
.
§
3.
The
Divine
Original
of
the
Gospel
.
§
4.
Christ
Circumstantiated
old
Prophesies
of
Jerusalem
'
s
Fall
.
§
5.
When
her
Fall
was
most
unlikely
.
§
6.
Precognition
demonstrates
Pre-existence
.
§
2.
I
Have
been
forc'd
in
the
Explication
of
that
part
of
this
Prophecy
,
that
is
not
yet
fullfill'd
,
to
larger
excursions
from
my
propounded
Theme
,
then
will
stand
with
my
Readers
patience
;
or
indeed
with
the
Rules
of
Art
;
were
it
not
that
the
right
understanding
of
that
,
is
a
Key
to
unlock
that
part
of
it
,
that
is
fulfill'd
:
and
the
misapplication
of
either
is
a
dangerous
inlet
to
Atheisme
,
and
a
spawn
of
Infidelity
;
for
when
such
Expositions
and
Applications
of
this
Prophecy
,
as
I
have
been
opposing
,
are
taken
for
the
Word
of
God
,
upon
the
credit
of
their
Authors
,
and
found
to
make
the
time
of
the
binding
of
Satan
from
deceiving
the
world
,
(
after
it
hath
been
converted
to
Christianity
)
as
he
did
under
Gentilism
,
either
to
be
past
,
or
not
yet
come
:
who
can
be
so
short
reason'd
,
as
not
to
perceive
how
palpably
St.
John
is
hereby
made
to
contradict
the
old
Prophets
:
whose
constant
Song
is
this
,
that
as
the
Light
of
the
Gospel
should
arise
,
the
Darkness
of
Paganism
should
vanish
,
and
once
vanish'd
never
come
more
to
light
.
A
truth
so
palpably
experienc'd
,
as
Porphyrie
is
driven
to
this
confession
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Since
the
time
that
Jesus
began
to
be
worship'd
,
no
man
has
perceiv'd
any
benefit
to
be
reap'd
by
the
common
Religion
of
the
Gods
(
Euseb.
praepar
.
Evan.
5.
1.
)
Whether
in
vindicating
St.
John
from
all
suspicion
of
clashing
with
other
,
and
elder
,
Prophets
,
and
tuning
his
words
into
a
consent
with
theirs
,
we
have
strained
them
from
their
most
native
sence
,
I
leave
to
my
Readers
Judgment
,
while
I
press
the
present
and
manifest
Effects
of
all
Prophecies
,
upon
this
subject
,
upon
the
Atheists
Conscience
;
as
evidence
of
the
infinitely
comprehending
foreknowledge
of
the
first
Author
of
the
Revelation
of
the
Futurity
of
such
pure
Contingencies
,
so
many
Ages
before
they
fell
out
:
as
arguments
for
Faith
from
Sence
,
his
beloved
Medium
,
through
which
only
he
will
see
Truth
.
Let
him
then
put
his
Perspective
to
his
Corporeal
Eye
,
look
through
Galilaeus
his
Glass
(
by
help
whereof
he
can
spie
a
World
in
the
Moon
,
not
only
Earth
and
Seas
;
but
Woods
and
Hedge-rowes
;
yea
perhaps
,
if
he
look
more
wishtly
,
Men
or
Boyes
spreading
Mole-hills
.
)
Let
him
take
a
standing
with
Baethius
,
in
that
Orb
,
and
then
cast
down
his
eye
upon
this
earthly
Globe
,
East
,
West
,
North
,
Sout●
〈◊〉
,
if
that
be
impossible
,
let
him
travel
the
World
in
the
length
thereof
and
breadth
thereof
.
Or
,
if
that
be
too
painful
,
let
him
send
to
the
Isles
of
Chittim
,
and
see
,
unto
Kedar
,
and
consider
diligently
,
if
there
be
such
a
thing
as
a
Pagan
God
any
where
,
where
the
Gospel
was
once
embrac'd
,
though
it
be
now
renounc'd
there
.
Let
him
inform
himself
of
the
present
state
of
those
Nations
,
which
of
old
,
when
Israel
forsook
the
God
that
made
him
,
could
not
by
any
means
be
induc'd
to
forsake
their
No-God-Gods
;
whether
all
those
Gods
be
not
crept
into
holes
,
where
the
Light
of
the
Gospel
hath
been
communicated
.
Has
there
been
any
place
for
any
of
them
,
upon
this
upper
Hemisphere
?
Are
they
not
all
descended
into
shades
,
ad
inferos
,
as
the
Ancients
call'd
the
Antipodes
,
since
the
Gospel
made
the
one
God
known
to
it
?
hath
any
God
been
exalted
,
but
the
Lord
alone
,
any
where
in
all
the
earth
,
since
it
became
the
possession
of
Christ
.
If
the
Prophets
(
saith
St.
Austin
de
consensu
Evang.
1
16.
)
in
foretelling
such
great
Changes
to
Fall
,
in
the
Christian
Times
,
were
deceived
,
how
come
their
Prophecies
so
manifestly
to
be
fulfill'd
?
And
when
we
find
,
by
the
event
,
that
they
spake
true
,
who
can
have
the
face
to
resist
so
clear
a
demonstration
of
their
being
guided
by
an
infallible
Spirit
.
§
2.
But
from
these
events
is
not
only
demonstrated
the
Omisciency
of
the
Reveiler
of
those
Prophecies
,
but
the
Omnipotency
of
him
also
,
in
bringing
those
things
to
pass
.
If
he
that
foretold
his
own
Reigning
alone
,
were
not
the
Omnipotent
God
;
how
comes
he
now
to
be
alone
worship'd
,
and
all
other
Gods
rejected
?
who
can
this
God
of
Israel
be
,
who
was
once
so
unknown
among
the
Gentiles
,
as
they
could
not
find
him
in
that
croud
of
Gods
whom
they
then
worship'd
,
but
is
now
so
well
known
,
as
,
of
so
many
Nations
,
he
is
alone
worship'd
?
who
can
that
God
be
who
would
not
have
any
other
God
worship'd
but
himself
;
and
whose
will
is
of
more
force
,
to
overturn
the
Temples
;
Altars
,
and
Images
of
all
other
Gods
,
than
all
theirs
to
hinder
the
embracing
of
his
Rites
?
Whereas
the
Gentile
Gods
were
such
tame
fools
,
as
they
could
endure
to
be
rival'd
by
Gods
of
their
own
proclaiming
:
Jupiter
Hammon
himself
induc'd
Alexander
into
a
belief
that
he
was
begotten
by
a
God
,
and
should
share
with
him
in
divine
honours
,
(
Diodor.
Sicul.
Bibl.
l.
17.
p.
550.
)
Must
not
he
be
the
All-knowing
God
,
whose
Prophets
,
not
only
answer'd
those
that
consulted
them
concerning
present
emergencies
,
but
being
not
consulted
,
foretold
,
so
long
time
before
,
those
strange
and
unlook'd
for
changes
,
concerning
whole
Humane
kind
and
all
Nations
,
which
we
now
read
and
see
:
Must
not
he
be
the
All-powerful
God
who
hath
brought
to
pass
what
he
foretold
;
to
wit
,
that
the
Romans
and
all
Nations
should
,
by
means
of
the
Gospel
,
be
brought
to
believe
in
one
only
God
,
and
overthrow
the
Images
,
and
discard
the
Worship
of
their
Fore
fathers
Gods
?
Legant
si
possunt
—
Let
them
produce
,
if
they
can
,
any
one
of
the
Gentile
Gods
,
that
have
had
so
much
boldness
as
to
boast
,
that
time
would
come
,
that
the
God
of
Israel
,
and
the
rest
of
the
Nations
Gods
,
should
give
place
to
him
.
Nay
,
their
thrice
great
Mercury
(
whether
by
guess
,
or
peculiar
dispensation
,
that
those
Devils
might
be
tormented
,
with
the
forethought
of
it
,
before
it
came
to
pass
)
foretells
the
fatal
day
of
the
Aegyptian
Idols
,
and
the
restauration
of
the
Worship
of
the
one
Omnipotent
God
,
that
made
and
governs
the
whole
World
,
and
shall
restore
it
,
and
reform
it
,
and
bring
it
forth
anew
.
[
Tunc
terra
ista
sanctissima
,
sedes
delubrorum
atque
Templorum
,
sepulchrorum
erit
mortuorúmque
plenissima
?
Oh
Aegypte
,
Aegypte
,
Religionum
tuarum
solae
supererunt
fabulae
,
&
aeque
incredibiles
posteris
suis
,
solaque
supererunt
verba
lapidibus
incisa
:
Et
tanti
operis
effector
,
&
restitutor
,
Deus
,
ab
omnibus
qui
tunc
erunt
,
frequentibus
praeconiis
,
benedictionibusque
celebretur
.
]
(
Asclep
.
partit
9.
)
Then
shall
this
most
Religious
Land
,
now
the
seat
of
Fanes
and
Temples
,
be
full
of
Sepulchres
and
dead
men
,
(
that
is
,
the
Gods
whom
thou
worship'st
shall
be
detected
to
be
no
other
than
dead
men
,
and
their
Temples
no
other
than
Sepulchers
,
than
places
〈…〉
e
they
lay
interr'd
.
)
Oh
Aegypt
,
Aegypt
,
of
all
thy
Religions
there
will
nothing
remain
,
but
the
stories
of
them
:
and
those
thought
unworthy
of
the
belief
of
posterity
:
nothing
will
be
left
,
but
some
Motto's
engraven
in
stone
.
And
he
that
brings
so
great
things
to
pass
,
the
God
that
made
,
and
shall
restore
the
world
,
shall
then
be
celebrated
of
all
with
dayly
Praises
and
Benedictions
.
Their
most
Divine
Prophetess
Sibyl
sung
the
Funeral
Elegy
of
the
Provincial
Gods
and
the
Genethliacon
of
the
World
to
the
acknowledgement
of
the
one
God
.
And
their
infallible
Tripos
,
and
Pythian
Oracle
was
forc'd
to
tell
the
World
that
Phaebus
himself
must
pack
to
Hell
and
be
eternally
deprived
of
Divine
honour
,
by
the
Hebrew
Boy
the
Child
Jesus
.
But
of
which
of
their
Gods
,
did
any
of
the
Pagan
Divines
speak
at
this
rate
,
that
he
should
turn
all
other
Gods
out
of
their
Temples
,
subvert
their
Altars
,
and
root
out
their
names
and
Memorials
from
under
Heaven
,
and
Reign
as
a
Monarch-Deity
over
the
Universe
.
Sure
it
concern'd
the
Gentile
World
,
not
to
suffer
such
Oracles
to
have
been
spilt
upon
the
ground
as
water
,
but
to
have
preserved
them
in
everlasting
Tables
,
which
they
might
have
hung
forth
,
upon
the
Pillars
of
their
Temple
,
to
affront
the
Oracles
of
the
God
of
Israel
,
and
to
have
born
up
the
Spirits
of
Idol-worshippers
,
sinking
under
those
burthens
,
which
Gods
Prophets
saw
against
false
Gods
:
whom
according
to
their
Prophesies
,
we
have
seen
broken
to
pieces
like
a
Potters
vessel
,
with
the
Iron-rod
of
that
Son
of
God
,
whom
he
hath
set
up
as
King
upon
the
Hill
of
Sion
;
to
whom
he
hath
given
the
Heathen
for
his
inheritance
,
and
the
uttermost
parts
of
the
Earth
for
his
possession
:
Who
coming
out
of
his
Chamber
as
a
Bridegroom
,
(
that
is
,
[
Conjugatum
carni
humanae
Verbum
processit
de
útero
virginali
,
]
August
.
de
consens
.
1.
16.
the
Word
Married
to
humane
flesh
came
out
of
the
Virgins
Womb.
)
Rejoyceth
,
as
a
Giant
,
to
run
his
course
;
not
only
from
one
end
of
the
Hemisphere
unto
the
other
(
as
they
would
bound
Christs
Kingdom
who
exclude
America
from
the
hopes
of
it
)
but
from
one
end
of
the
Heaven
to
the
other
:
and
(
if
that
be
not
plain
enough
)
nothing
is
hid
from
the
heat
thereof
;
not
any
part
of
the
round
World
,
that
the
corporeal
Sun
visits
.
Mankind
receives
the
cherishing
warmth
of
its
Beams
;
and
basks
it self
in
that
Fountain
of
Light
.
The
Serpent
feels
their
scorching
heat
,
and
flees
therefrom
.
[
Et
adhuc
isti
fragiles
contradictiunculas
garrientes
eligunt
,
magis
isto
igne
,
sicut
stipula
in
cinerem
verti
,
quam
sicut
aurum
à
sorde
purgari
?
]
And
,
will
the
crazy-headed
Sceptick
yet
chatter
and
gaggle
out
his
petit
and
bublie
Exceptions
,
which
break
with
the
least
touch
,
with
the
gentlest
blast
?
and
choose
rather
to
be
consumed
to
ashes
in
this
fire
,
as
stubble
,
than
to
be
purged
by
it
from
his
dross
,
as
Gold
.
§
3.
Or
is
he
of
so
thick-skin'd
a
Soul
,
as
not
to
feel
the
heat
of
Christs
Divinity
,
in
those
Prophetick
Rayes
,
emitted
from
his
Spirit
,
before
he
came
in
the
Flesh
;
as
not
to
conceive
that
the
accomplishments
of
Old
Testament-Prophecies
,
is
a
demonstration
,
not
only
of
their
own
,
but
of
the
Gospels
Divine
Original
:
which
can
be
the
Workmanship
of
none
other
Architect
,
but
of
him
who
drew
the
Model
and
Idea
of
these
new
Heavens
,
that
new
Creation
,
that
new
face
of
things
,
which
we
see
produc'd
in
the
Age
of
Christianity
.
Humane
Wit
indeed
might
have
drawn
another
Model
perfectly
resembling
that
,
might
have
fram'd
an
History
parallel
to
Prophecy
.
(
though
they
that
could
make
the
Counter-part
,
so
exactly
answer
the
Original
,
and
write
so
perfectly
after
the
Copy
,
as
the
Apostles
have
,
must
be
Persons
of
a
steady
Hand
;
excellently
composed
Spirits
,
and
solid
Judgements
.
And
therefore
all
the
Inference
we
drew
,
in
our
Second
Book
,
from
the
Apostles
proportioning
every
Limb
and
Line
of
their
Story
to
the
Old
Testament-Draught
,
was
,
that
they
had
thereby
demonstratively
acquitted
themselves
from
all
suspicion
of
being
themselves
deluded
.
)
But
it
is
out
of
the
reach
of
Humane
power
,
to
bring
the
Matters
,
there
prophesied
of
,
unto
Birth
,
the
erecting
of
the
Structure
it self
;
the
production
of
what
was
fore-told
into
real
existence
,
cannot
be
the
Effect
of
any
,
but
of
him
alone
,
who
hath
as
great
an
Infinity
of
Power
,
to
bring
to
pass
,
as
he
hath
of
knowlege
to
foresee
them
.
And
therefore
having
proved
,
the
Truth
of
what
the
Apostles
reported
,
that
what
they
say
was
done
,
in
order
to
the
accomplishment
of
Prophecy
,
was
done
indeed
;
he
must
be
a
person
of
very
short
Reason
,
that
from
the
improvement
of
the
Premisses
,
cannot
improve
the
Conclusion
,
and
draw
this
Inference
.
That
as
nothing
but
Omnisciency
could
foresee
,
so
nothing
less
than
Omnipotency
could
effect
,
That
a
Virgin
should
bring
forth
a
Son
,
externally
so
mean
,
as
those
,
among
whom
he
convers'd
,
saw
so
little
comliness
in
him
,
as
they
Crucified
him
,
(
as
an
Impostor
,
for
saying
he
was
the
Son
of
God
,
the
King
of
the
Jews
,
that
Messia
promised
in
the
Law
,
and
so
much
predicated
by
the
Prophets
)
and
yet
really
so
full
of
Majesty
,
as
he
is
become
King
of
Kings
,
hath
subdued
the
World
to
his
Obedience
,
abolish'd
all
the
Gods
of
the
Nations
,
and
erected
every
where
the
Worship
of
that
one
God
,
that
made
Heaven
and
Earth
:
that
God
of
whom
Moses
writes
,
known
formerly
only
in
Jewry
;
but
now
no
where
less
known
than
among
the
Jews
;
they
being
the
greatest
strangers
to
their
own
Prophets
;
and
their
Fathers
God
being
the
greatest
stranger
to
them
;
of
any
Nation
upon
the
face
of
the
Earth
.
§
4.
But
that
I
may
not
put
the
Sceptick
to
the
expence
of
all
the
Reason
he
hath
,
and
that
he
may
not
think
it
is
through
penury
of
New
Testament-prophecies
,
that
I
pitch
upon
those
of
the
Old
:
and
that
he
may
grope
out
the
Divinity
of
the
Blessed
Jesus
,
in
some
palpable
accomplishments
of
the
Predictions
he
made
in
person
,
as
well
as
by
Proxy
:
I
shall
here
mind
him
of
this
Note
.
That
Christ
espoused
all
the
Old
Testament-prophecies
,
commented
upon
them
,
applied
them
,
and
not
only
attested
the
coming
to
pass
of
what
the
Prophets
had
foretold
,
in
general
;
but
,
as
it
were
individuated
those
generals
,
by
more
particular
and
punctual
Circumstances
,
not
so
much
as
hinted
,
by
them
of
old
:
and
appeal'd
to
their
accomplishment
,
in
that
way
,
and
with
those
Circumstances
,
wherewith
he
cloath'd
them
:
The
prophets
gave
only
the
rough
draught
of
what
Christ
drew
to
the
life
;
he
lickt
their
rude
Lumps
into
so
distinct
and
explicite
forms
;
as
the
Prophecies
became
his
own
:
his
Gleanings
were
more
than
their
Vintage
:
To
instance
in
one
for
all
,
Christ
,
in
his
Prophecy
of
the
Destruction
of
Jerusalem
,
referrs
to
Daniel
(
when
you
shall
see
the
abomination
of
desolation
spoken
of
by
Daniel
)
thereby
appealing
to
its
accomplishment
,
as
that
which
he
was
content
to
stand
or
fall
by
,
as
to
mens
belief
that
he
was
the
Messias
:
as
if
he
had
said
,
if
you
see
it
not
within
the
Term
of
Daniels
Weeks
,
within
so
many
years
after
my
offering
an
Attonement
for
sin
,
as
Daniel
states
it
,
after
the
Oblation
of
the
Messias
,
believe
me
,
not
that
I
am
he
.
But
withal
he
leaves
it
not
in
such
curious
Calculations
as
Daniel
did
,
but
what
he
had
writ
in
figures
,
Christ
transcribes
in
words
at
length
;
and
applies
it
to
that
Generation
,
with
that
perspicuity
,
and
in
such
particularities
,
as
an
Historian
can
scarce
tell
what
has
been
done
more
punctually
,
than
Christ
foretells
what
should
be
done
.
1.
As
to
the
time
of
its
taking
Effect
:
there
be
some
(
saith
he
)
standing
here
,
that
shall
not
tast
of
Death
,
till
all
these
things
shall
be
fulfill'd
;
and
in
particular
,
St.
John
shall
tarry
till
Christ
come
to
avenge
himself
on
the
Jewish
Nation
.
2.
As
to
the
Instruments
to
be
employed
by
Christ
,
for
the
destruction
of
their
place
and
Nation
,
he
describes
them
by
their
Banners
,
the
Eagles
,
under
which
the
Roman
Legions
,
those
Birds
of
prey
,
march'd
,
when
divine
Justice
conducted
them
into
Judaea
,
that
they
might
flesh
themselves
upon
that
Nation
,
whose
Inhabitants
(
their
sins
being
ripe
)
were
as
Carcasses
fatted
and
prepared
for
them
;
signified
(
as
Tacitus
thinks
)
by
that
prodigy
of
a
Dog
bringing
to
Vespasian
a
dead
mans
hand
,
as
if
that
Dog
had
set
the
Game
for
the
Roman
Eagles
,
and
had
wagg'd
his
tail
before
Judaea
,
as
the
place
where
the
Carcasses
(
their
prey
)
lay
,
3.
As
to
the
Deliverance
of
the
believing
Jews
:
in
the
Mountainous
places
of
Judaea
,
whither
Christ
warned
them
to
flee
when
they
should
see
the
Roman
Standards
advancing
towards
Jerusalem
:
or
at
Pella
,
whither
those
that
had
not
understood
Christs
direction
repaired
,
after
that
voyce
was
heard
in
the
Temple
[
migremus
Pellam
;
]
Let
us
march
to
Pella
,
]
or
into
whatsoever
by-places
or
holes
of
the
Rock
,
the
Dove
of
Christ
had
betaken
her self
,
till
that
indignation
was
over
past
.
There
was
not
one
Christian
remaining
in
Jerusalem
when
Titus
laid
siege
to
it
,
they
being
all
removed
upon
the
opportunity
which
Providence
offer'd
them
by
Gallus
his
suddain
raising
of
the
siege
some
moneths
before
:
(
Euseb.
hist.
3.
5.
ex
Josepho
:
)
And
being
put
in
mind
of
Christs
direction
,
a
little
before
the
Ruin
of
Jerusalem
,
by
the
Prodigies
reported
by
Josephus
,
and
foretold
by
Christ
.
Such
as
mens
not
attending
to
them
,
mens
not
believing
them
to
be
signes
and
fore-runners
of
the
approach
of
Divine
Vengeance
,
neither
Josephus
a
Jew
,
(
Josep
.
de
Bel.
Jud.
7.
12.
)
nor
Tacitus
an
Heathen
,
(
Tacit.
hist.
5.
)
can
impute
to
any
thing
else
,
than
Gods
dementating
that
people
,
whom
he
meant
to
destroy
:
A
Starr
in
the
form
of
a
Sword
brandishing
it self
a
whole
year
together
over
Jerusalem
:
a
light
shining
,
for
the
space
of
half
an
hour
,
about
the
Altar
and
Temple
,
at
nine
of
the
clock
at
night
,
while
the
people
were
assembled
to
celebrate
the
Feast
of
unleavened
bread
,
(
then
falling
on
the
eighth
of
April
)
so
bright
as
one
would
have
thought
it
the
light
of
the
clearest
day
.
There
were
signs
in
the
Air
:
they
had
some
nearer
hand
under
their
feet
.
The
same
day
of
unleavened
bread
an
Heifer
as
she
was
led
to
be
sacrificed
,
brought
forth
a
Lamb
in
the
midst
of
the
Temple
;
could
any
thing
more
significantly
shew
,
that
the
Legal
Sacrifice
,
about
to
die
,
had
left
the
Lamb
for
its
heir
:
the
first
part
of
which
Lesson
was
bellowed
out
to
Vespasian
,
by
that
Ox
that
came
into
his
Pavilion
,
and
fell
prostrate
at
his
feet
,
pointing
him
out
as
the
man
at
whose
feet
the
Mosaical
Sacrifices
were
to
fall
.
The
East-gate
of
the
Inner
Temple
of
Massie
Brass
,
so
heavy
as
twenty
men
could
scarce
shut
it
,
being
made
fast
over-night
with
iron
Locks
and
strong
Bolts
,
was
seen
at
the
sixth
hour
of
the
night
,
to
open
of
its
own
accord
:
of
which
Accident
the
Magistrate
being
inform'd
,
by
the
Keepers
of
the
Temple
,
goeth
up
to
the
Temple
,
and
with
much
ado
got
it
shut
again
.
This
,
though
the
ignorant
and
interessed
party
expounded
it
in
favour
of
the
Jews
,
yet
the
wiser
sort
(
saith
Josephus
)
understood
it
to
presage
,
that
the
Temple
wherein
they
trusted
would
,
as
it
were
by
the
instinct
of
that
God
who
dwelt
in
it
,
deliver
it self
up
into
the
enemies
hands
;
and
Rabban
Jochanan
,
by
name
;
applyed
to
this
Prodigy
,
that
Text
of
Zachary
,
Open
thy
doors
,
oh
Lebanon
,
that
the
fire
may
devour
thy
Cedars
;
of
the
truth
of
which
he
was
so
confident
,
as
he
caused
his
Scholars
to
carry
him
forth
,
as
a
dead
Corps
,
upon
a
Bier
,
and
by
that
means
made
his
escape
to
Caesar
,
as
Doctor
Lightfoot
,
(
Harmony
pag.
182.
)
tells
the
Story
from
R.
Nathan
:
A
few
dayes
after
this
Feast
,
May
21.
appeared
a
Sign
beyond
belief
(
saith
Josephus
)
but
that
those
who
saw
it
are
yet
alive
,
and
such
desolations
followed
,
as
were
worthy
to
be
usher'd
in
by
such
presages
:
Before
Sun-set
,
were
seen
Chariots
to
be
driven
in
the
Air
,
and
armed
Bands
sallying
through
the
Clouds
,
and
beleaguering
the
City
.
And
on
the
Feast
of
Pentecost
following
,
the
Priests
going
after
their
custome
into
the
Inner
Temple
to
officiate
,
perceived
,
at
first
,
a
kind
of
rustling
and
confused
noise
;
and
after
that
,
heard
a
suddain
voice
,
saying
,
Le
ts
depart
hence
.
Of
these
prodigies
Tacitus
makes
mention
,
(
Hist.
5.
)
[
Visae
per
caelum
concurrere
acies
,
rutilantia
arma
,
&
subito
nubium
igne
collucere
Templum
:
Expassae
repente
Delubri
fores
,
&
audita
major
humanâ
vox
,
excedere
,
simul
ingens
motus
excedentium
,
quae
pauci
in
metum
trahebant
.
]
Fourthly
,
as
to
the
miseries
accompanying
this
Desolation
falling
,
through
the
extremity
of
the
Famine
,
most
heavily
upon
Women
with
Child
;
that
laying
siege
to
two
lives
in
one
body
,
and
on
such
as
gave
suck
;
they
being
in
perpetual
fear
,
either
to
have
their
little
ones
taken
away
from
them
(
to
relieve
the
hungar-starv'd
Soldier
)
or
to
be
forc'd
themselves
,
either
to
pine
them
at
their
dry
Breast
,
or
to
bury
in
their
Stomack
the
fruit
of
their
Womb
:
of
the
completion
of
which
Josephus
,
an
Eye-witness
,
gives
us
sad
examples
,
(
de
Bel.
Jud.
7.
7
,
8.
upon
whose
stories
,
touching
that
inundation
of
misery
,
that
rowled
in
upon
that
people
of
Gods
Curse
,
it
was
a
very
signal
Providence
,
saith
Isidor
.
Pelus
.
(
lib.
4.
ep.
75.
)
that
God
stirred
up
a
Jew
,
and
one
zealous
of
their
Law
and
Traditions
,
to
communicate
to
the
World
those
Tragical
disasters
,
which
befell
that
People
,
at
such
time
as
Christ
had
threatned
to
take
vengeance
of
them
,
for
those
Narratives
do
so
far
exceed
all
Example
,
as
they
could
not
possibly
have
found
credit
,
if
they
had
been
reported
by
a
stranger
,
or
by
any
other
person
than
such
an
one
as
Josephus
,
who
thus
describes
the
extremity
of
the
Famine
:
An
infinite
number
died
through
hunger
,
't
is
inexpressible
how
many
fell
,
either
through
the
extremity
of
the
Famine
,
or
by
striving
to
relieve
themselves
against
it
:
you
might
see
men
at
Daggers
drawing
in
every
house
,
where
was
the
least
morsel
of
Meat
or
crum
of
Bread
;
the
dearest
friends
snatching
victuals
out
of
one
anothers
mouths
,
and
rifling
the
bosoms
of
them
that
were
a
dying
.
You
might
see
men
in
a
rage
(
through
disappointment
of
their
prey
,
which
they
sought
in
desolate
places
)
run
like
rabid
Dogs
up
and
down
the
City
,
searching
twice
or
thrice
over
in
the
same
house
,
and
through
want
of
better
food
greedily
feeding
on
such
things
as
the
most
fordid
Brutes
abhorr
,
sparing
neither
Girdles
,
nor
Shooes
,
nor
the
Leather
upon
their
Targets
;
esteeming
the
Orts
of
Hay
so
great
a
dainty
,
as
a
small
quantity
of
it
was
sold
at
four
Attiques
;
to
stuff
their
craving
bellies
;
buying
at
any
rate
the
stuffing
of
Padds
,
Saddles
,
&c.
Nay
so
lamentable
were
the
afflictions
that
came
upon
that
People
,
and
especially
by
Famine
,
as
Josephus
protests
he
could
willingly
have
passed
over
the
mention
of
them
,
for
fear
that
Posterity
should
account
him
a
Liar
;
but
that
he
had
many
Eye-witnesses
to
attest
them
,
and
might
seem
,
perhaps
,
to
disregard
and
overlook
the
afflictions
of
his
Countrymen
,
if
he
should
lightly
touch
their
heavy
sufferings
;
being
some
of
them
such
as
were
never
felt
either
by
Greeks
or
Barbarians
,
things
horrible
to
speak
,
incredible
to
hear
:
Of
which
I
shall
only
mention
one
particular
story
,
of
one
Mary
the
Daughter
of
Eleazar
,
a
wealthy
Matron
,
and
of
a
noble
Family
;
who
flying
to
Jerusalem
(
moving
counter
to
Christs
direction
)
was
there
,
among
the
many
thousands
,
that
upon
the
occasion
of
the
Passover
,
were
at
that
time
in
the
City
,
when
the
Romans
lay
siege
to
it
,
cooped
up
;
and
being
by
the
rude
Souldiers
plunder'd
of
her
goods
,
and
at
last
of
all
provision
for
the
Belly
:
she
takes
her
child
and
(
saying
to
him
,
poor
Child
thou
must
be
meat
for
me
:
a
Fury
to
fright
those
sedicious
Zealots
,
who
have
brought
us
to
this
extremity
;
and
a
Fable
to
all
posterity
)
sacrificeth
him
,
to
the
asswaging
of
her
hunger
;
and
at
one
meal
devours
one
half
of
him
,
reserving
the
remainder
till
the
strong
man
that
breaks
stone
walls
,
should
return
again
so
arm'd
,
as
to
force
her
to
break
the
bonds
of
Nature
,
and
Female
delicacy
once
more
;
but
she
was
prevented
of
the
second
Course
of
that
Thiestean
Banquet
,
by
Souldiers
(
that
had
got
the
scent
of
it
)
breaking
in
upon
her
,
and
threatning
her
with
death
,
if
she
did
not
bring
forth
and
present
to
their
eye
that
roast-meat
which
they
had
the
smell
of
in
their
Noses
.
The
wretched
woman
sets
before
them
the
reliques
of
her
Babe
,
bids
them
fall
too
,
if
they
had
an
appetite
:
but
if
they
were
more
nice
than
a
Matron
,
more
pittiful
then
a
Mother
,
they
might
be
wellcome
to
leave
it
for
her
,
to
sustain
her
loathed
life
with
.
Of
which
and
the
like
Immanities
Titus
being
inform'd
,
made
a
solemn
appeal
to
the
Gods
,
that
they
,
whom
his
Clemency
could
not
induce
to
accept
of
Peace
,
and
an
Act
of
Oblivion
,
by
him
offer'd
,
were
worthy
to
feed
on
such
cates
;
protesting
he
would
bury
this
abominable
fact
in
the
ruines
of
the
Country
where
it
was
committed
,
and
not
leave
that
City
standing
,
for
the
Sun
to
behold
,
where
Mothers
fed
on
so
detestable
food
.
5.
Of
that
degree
and
measure
of
the
Wrath
that
was
then
to
be
poured
out
upon
that
Place
and
People
of
Gods
Curse
,
according
to
the
Predictions
of
Christ
,
that
it
should
be
levell'd
with
the
ground
;
not
have
one
stone
left
upon
another
;
be
an
utter
and
perpetual
desolation
,
if
I
would
give
a
punctual
Account
;
I
must
transcribe
all
Josephus
his
Books
of
the
Jewish
Wars
,
whose
Theme
that
is
;
and
a
great
part
of
Tacitus
his
fifth
Book
of
Histories
,
I
therefore
referr
my
Reader
to
those
Authors
,
whose
Relations
,
if
he
compare
with
Christs
Predictions
,
he
will
find
them
accomplish'd
in
every
Circumstance
.
And
as
to
that
Cities
never
being
able
to
this
day
to
obtain
a
Resurrection
from
those
Ruines
,
wherein
Titus
buried
it
;
Infidelity
it self
need
no
other
proof
,
than
ocular
Demonstration
,
nor
can
require
a
better
reason
,
why
it
has
not
so
much
as
been
attempted
for
above
this
thousand
years
,
than
the
frustration
of
Julians
purpose
to
rebuild
it
,
(
meerly
to
affront
Christs
Predictions
)
of
which
Ammianus
Marcellinus
an
Heathen
Historian
gives
this
account
,
(
lib.
23.
initio
.
)
[
Ambitiosum
quondam
apud
Hierosolymam
Templum
,
quod
post
multa
&
interneciva
certamina
,
obsidente
Vespasiano
posteáque
Tito
,
aegre
est
expugnatum
,
instaurare
sumptibus
cogitabat
immodicis
,
negotiúmque
maturandum
Alypio
dederat
Antiochensi
,
qui
olim
Britannias
curàverat
pro
prefectis
.
Qúum
itaque
rei
idem
fortiter
instaret
Alypius
,
juvarétque
provinciae
rector
,
metuendiglobi
flammarum
propè
fundamentum
crebris
assultibus
erumpentes
,
fecere
locum
,
exustis
aliquoties
operantibus
,
inaccessum
;
hócque
modo
elemento
destinatiùs
repellente
,
cessavit
incaeptum
]
Julian
had
purposed
to
be
at
excessive
charge
,
in
the
Restauration
of
that
sometimes
stately
Temple
at
Jerusalem
,
which
after
many
and
mortal
skirmishings
,
being
besieged
,
first
by
Vespasian
and
then
by
Titus
,
had
been
with
much
difficulty
demolished
.
The
care
of
managing
this
work
is
committed
by
Julian
to
Alypius
of
Antioch
,
who
had
formerly
been
the
Deputy-governour
of
Britain
.
Alypius
therefore
setting
amain
upon
the
rebuilding
of
this
Temple
,
and
the
Governour
of
the
Province
assisting
him
;
dreadful
Balls
of
fire
breaking
out
and
squibbing
about
the
foundation
,
and
many
times
burning
the
labourers
made
the
place
inaccessible
:
and
the
Element
thus
obstinately
resisting
,
the
place
it self
peremptorily
rejecting
the
stones
which
were
laid
upon
it
,
as
refusing
to
bear
such
a
structure
,
the
enterprise
was
given
over
.
And
no
man
ever
since
hath
been
so
fool
hardy
as
to
put
his
hands
to
that
work
which
burnt
the
fingers
of
Julian's
Labourers
.
§
.
5.
Oh
Jerusalem
,
Jerusalem
!
How
art
thou
faln
from
Heaven
!
God
was
thy
wall
of
Fire
once
,
to
burn
up
them
that
besieged
thee
;
but
he
sent
now
,
Balls
of
Fire
,
to
consnme
those
that
would
have
rebuilt
thee
.
Who
would
have
believed
that
this
would
have
befaln
thee
and
thy
children
,
when
thy
rejected
Christ
dropt
his
Tears
,
and
with
them
,
those
Predictions
upon
thee
,
which
we
now
see
fulfill'd
!
What
Sign
was
there
,
in
Reason
,
or
Nature
,
or
Politicks
,
of
this
thy
fatal
Catastrophe
?
didst
thou
ever
lift
thy
cloud
threatning
head
higher
above
,
or
cast
a
more
supercilious
look
upon
Mount
Olivet
,
than
when
Christ
from
thence
,
facing
the
sumptuousness
of
thy
building
,
and
the
Ornaments
of
thy
goodly
stones
,
pronounc'd
this
fatal
Sentence
against
thee
?
Thou
wast
then
adorn'd
with
Donatives
sent
thee
from
Caesar's
houshold
,
honour'd
with
dayly
Sacrifices
offer'd
,
at
Caesars
cost
,
and
by
his
appointment
,
on
thy
Altar
to
the
most
high
God
,
who
dwelt
between
thy
Cherubims
.
Philo
Jud.
(
legat
ad
Caium
)
tells
,
how
high
the
Jews
were
in
Augustus
his
favour
,
in
particular
,
a
great
part
of
the
trans-Tiberine
City
was
possest
by
Jews
,
who
were
allowed
their
proseucha's
there
;
and
permitted
to
send
their
first
fruits
and
offerings
to
Jerusalem
;
whither
most
of
Caesars
family
sent
gifts
,
which
remain
(
saith
Philo
)
to
this
day
,
where
Augustus
commanded
Sacrifices
to
be
offered
at
his
own
charges
to
the
most
high
God
for
the
Emperours
health
,
which
custom
(
saith
he
)
continueth
to
this
day
,
and
will
for
ever
continue
as
a
Monument
of
his
Royal
virtues
;
(
he
proved
a
false
prophet
in
this
,
but
in
what
follows
he
is
a
true
Historian
.
)
He
appointed
the
Jews
,
at
Rome
,
to
have
their
share
of
the
monthly
largesses
of
corn
and
mony
,
and
if
the
day
of
distribution
happen'd
on
the
Sabbath
,
he
order'd
,
the
Jews
should
have
their
shares
the
day
following
.
These
privileges
were
continued
to
them
during
the
reign
of
Tiberius
,
notwithstanding
the
spight
of
Sejanus
against
the
Jews
.
Thy
Children
were
indulged
,
thy
Sabbaths
reverenc'd
,
by
Augustus
and
Tiberius
,
whose
ears
were
always
open
to
their
Complaints
,
against
their
own
Deputies
;
whose
greatest
friends
at
Court
could
not
procure
their
continuance
,
if
thy
peoples
Legates
made
motion
for
their
removal
out
of
Office
.
If
Caligula's
Sacrilegious
Pride
would
prophane
thee
,
by
affronting
the
divine
presence
with
his
own
Image
;
it
was
no
greater
an
indignity
,
than
he
put
upon
the
Temples
of
his
own
Gods
;
and
what
they
wanted
,
thou
found
,
an
Agrippa
to
intercede
for
thee
,
and
a
Petronius
to
suspend
the
execution
of
the
Imperial
Decree
against
thee
.
Claudius
banish'd
thy
Children
from
the
Roman
Suburbs
:
but
it
was
for
their
contempt
of
thy
holiness
;
for
daring
to
abuse
the
piety
of
Roman
Matrons
towards
thee
;
for
diverting
to
their
proper
use
the
presents
and
rich
donatives
,
which
the
proselytes
of
thy
religion
committed
to
their
hands
,
to
conveigh
to
thee
:
he
vindicated
thy
honour
,
upon
thy
bastard
Sons
,
not
their
crime
,
with
thy
ruine
:
as
he
did
that
of
the
Priests
of
Isis
,
at
the
same
time
:
he
left
thy
walls
standing
,
and
thy
Religion
free
,
and
under
the
care
of
thy
most
indulgent
foster-father
King
Agrippa
,
one
of
his
greatest
Favourites
.
Thy
Clients
under
Nero
found
that
favour
in
the
Imperial
Court
(
by
means
of
his
Wife
Poppaea
a
zealous
Votary
to
thy
Religion
)
as
they
obtain'd
a
Decree
,
for
the
Demolishing
of
that
Tower
,
which
the
Roman
President
had
erected
,
to
out-face
thy
holy
of
holies
.
Yea
,
by
Poppaea's
interest
in
Nero's
affection
(
so
great
,
as
to
gratifie
her
jealousie
(
that
the
Womb
that
bare
him
corrival'd
Poppaea
,
and
had
a
greater
share
of
Nero's
love
,
than
she
would
spare
from
her self
)
that
womb
must
be
ripped
up
.
)
So
benign
an
aspect
did
his
Reign
,
(
malevolent
to
all
other
)
cast
upon
thy
Children
,
as
they
were
thinking
once
to
have
added
twenty
Cubits
to
thy
height
,
and
dimensions
to
those
parts
of
thy
Foundations
that
had
proved
too
slender
to
bear
that
weight
of
magnificence
,
Herod
had
laid
upon
them
,
(
Joseph
.
antiq.
15.
14.
Under
the
Monster
of
men
,
the
Bane
of
the
World
,
thou
makes
shew
of
rising
to
greater
renown
,
and
when
thy
Children
waxed
so
wanton
,
under
the
Indulgence
of
the
Empire
,
as
to
kick
against
its
Majesty
(
as
I
have
seen
children
,
when
they
are
strutted
with
the
Milk
,
Play
with
the
Breast
,
till
their
scratching
it
procures
them
a
Motherly
blow
)
and
play
with
its
Authority
,
and
to
call
for
stroaks
.
Good
God
'
what
gentle
correction
was
designed
for
them
:
Vespasian
(
the
Love
and
Darling
of
Mankind
,
he
who
counted
that
day
lost
wherein
he
perform'd
not
some
office
of
Humanity
)
is
the
Rod
that
's
laid
upon
their
back
,
the
Empire
takes
up
an
handful
of
Marsh-rushes
,
to
chastise
her
Rebels
with
;
was
she
like
to
draw
blood
with
such
a
Rod
?
Could
the
stroak
of
so
soft
an
hand
have
caused
blewness
,
much
less
Mortality
of
wounds
,
had
not
the
vengeance
of
Heaven
gangren'd
the
place
?
Could
that
gentle
silk
twine
have
pull'd
down
thy
Towers
,
that
Lambs
Horn
have
pusht
down
thy
walls
,
had
they
not
been
seconded
with
the
unseen
power
of
that
Sentence
Christ
had
past
upon
thee
?
Ask
thy
Neighbours
,
the
Chaldeans
,
whether
they
could
observe
any
Signes
of
thy
Ruine
among
those
Lights
,
God
had
plac'd
in
the
Firmament
to
be
Signs
.
That
book
was
never
more
studied
by
the
Eastern
Astrologers
than
in
that
age
,
when
the
expectation
of
the
arising
of
the
Star
of
Jacob
(
that
bright
Morning-star
)
had
put
the
whole
East
into
as
passionate
a
Contest
who
should
see
it
first
,
as
that
betwixt
the
seven
Princes
of
Persia
,
who
hung
forth
the
Imperial
Crown
,
as
his
prize
,
whose
Horse
should
first
Neigh
after
the
Sun
was
up
.
And
for
nothing
more
was
that
Book
then
studied
,
than
to
know
the
Fortunes
of
thy
Children
,
when
and
where
that
person
was
to
be
born
,
who
was
to
be
King
of
the
Jews
;
that
thy
King
whose
Star
three
of
the
Magi
saw
;
but
to
the
rest
it
appeared
not
.
However
,
had
there
been
any
sign
,
in
any
of
the
Heavenly
Houses
,
of
thy
Ruine
;
they
would
certainly
have
discovered
it
,
whose
eyes
were
then
so
intent
upon
that
Heavenly
Volume
,
on
purpose
that
they
might
there
read
thy
Concerns
,
but
in
vain
shouldst
thou
solicit
the
wisest
of
them
;
the
rising
of
the
Sun
of
Righteousness
,
which
neither
thou
nor
they
observed
,
was
the
only
Sign
was
given
thee
;
that
Sign
of
Jonas
,
his
coming
out
of
the
Whales-belly
,
the
Bowels
of
the
Earth
,
after
he
had
been
three
dayes
and
three
nights
therein
buried
;
that
Sign
thou
mightst
have
known
(
if
thou
would
)
when
time
was
:
but
now
,
that
and
all
other
Signs
,
of
Christs
coming
against
thee
,
are
concealed
from
thee
.
And
as
vain
am
I
in
discoursing
with
thee
,
whose
head
layes
so
low
in
the
dust
,
as
thou
canst
not
hear
me
.
Nor
have
I
more
to
say
to
my
Reader
upon
this
Argument
for
the
divine
Original
of
our
Religion
;
but
only
,
§
.
6.
First
,
that
he
would
weigh
,
not
only
the
strength
of
the
Argument
but
the
Modesty
of
Religion
,
in
her
begging
no
more
of
the
Sceptick
pro
concesso
,
than
what
Cartesius
himself
begs
,
and
hath
granted
him
without
all
dispute
,
as
a
Ground
of
his
Philosophical
Discourse
;
all
he
begs
is
the
Consequence
of
this
Proposition
,
[
Cogito
,
ergò
sum
]
All
that
she
begs
,
for
the
probat
of
her
Author
,
is
the
consequence
of
this
[
praecogito
,
ergò
praesum
.
]
And
if
Thinking
be
an
indisputable
evidence
of
Being
,
Fore-thinking
must
be
as
good
an
evidence
of
Fore-being
.
If
finite
Cogitation
will
prove
finite
Being
,
then
infinite
Precogitation
will
prove
an
infinite
Fore-being
,
if
the
Argument
à
Conjugatis
be
of
any
force
.
And
by
what
evidence
can
a
Philosopher
prove
to
another
that
himself
thinks
(
without
the
proof
whereof
,
no
man
is
bound
to
believe
that
he
is
)
by
the
like
whereto
it
may
not
be
proved
,
that
there
is
an
Eternal
Fore-thinking
Being
.
If
he
present
me
with
a
well
framed
Poem
,
or
Oration
,
or
some
exquisite
piece
of
Art
;
I
should
conclude
,
that
his
thoughts
were
not
a woolgathering
,
while
he
composed
them
;
but
is
this
any
whit
more
evident
,
than
that
he
must
be
all
mind
,
who
has
form'd
so
excellent
and
comly
a
piece
as
the
World
is
,
which
the
Grecians
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
is
so
beautiful
and
of
so
exact
a
Symmetry
of
parts
.
Nay
,
(
to
speak
properly
)
no
man
can
prove
that
he
thinks
,
but
only
that
he
hath
thought
:
for
the
Medium
,
he
proves
it
by
,
must
be
the
Effect
of
thinking
:
be
it
a
wise
Word
,
or
Action
,
before
either
of
them
can
come
to
the
knowledge
of
another
person
,
the
thinking
which
fram'd
them
,
is
past
and
gone
.
But
God
,
by
Prophecy
,
giveth
us
fore
knowledge
of
his
fore-knowledge
,
before
the
Effect
thereof
take
place
,
and
during
that
intervall
,
exposeth
himself
to
the
Censure
of
the
World
,
giving
us
a
larger
time
to
think
of
his
forethinking
,
and
to
ponderate
the
infiniteness
of
it
,
and
to
arm
our selves
against
delusion
,
than
we
may
with
good
manners
,
expend
in
discussing
the
thoughts
of
men
.
And
by
this
means
we
are
render'd
more
expedite
to
judge
thereof
,
when
the
Event
falls
out
,
than
we
can
be
of
any
other
kind
of
humane
thoughts
,
but
such
as
are
employ'd
in
framing
Prognostications
;
the
sufficiency
whereof
any
Child
may
judge
of
,
when
the
time
is
come
when
the
Effect
should
follow
.
2.
That
to
this
Argument
for
the
divine
Authority
of
Scripture
,
this
consideration
will
add
no
small
weight
;
That
All
the
Old
Testament-Prophecies
,
according
to
their
several
times
of
accomplishment
,
have
been
fullfill'd
to
a
Tittle
in
their
Evangelical
sence
:
but
in
any
other
sence
that
s
put
upon
them
,
are
a
pack
of
as
palpable
Untruths
as
ever
were
asserted
.
Not
one
of
them
wants
its
mate
,
as
we
apply
them
to
the
blessed
Jesus
,
and
the
things
appertaining
to
his
Kingdom
.
But
they
are
barren
of
Effect
,
and
most
of
them
past
Child-bearing
,
if
they
have
not
brought
forth
allready
those
Children
which
the
Christian
Church
fathers
upon
them
.
If
their
Messias
be
not
already
exhibited
,
he
can
never
be
exhibited
in
that
place
,
at
that
time
,
and
with
such
other
Circumstances
,
as
the
Prophets
assign
.
The
Temple
which
he
was
to
fill
with
Glory
,
is
demolish'd
;
the
Polity
,
during
the
standing
whereof
Shilo
was
to
come
,
is
dissolv'd
;
the
Weeks
,
within
the
compass
whereof
,
Messias
was
to
make
attonement
for
sin
;
at
the
end
whereof
,
desolation
was
to
come
in
like
a
flood
,
are
long
since
expired
.
The
Idols
,
which
at
the
appearance
of
his
glorious
Majesty
were
to
creep
into
holes
,
are
already
exterminated
from
off
the
face
of
this
Earth
:
so
that
if
he
has
not
already
appeared
,
it
is
impossible
that
at
his
appearance
he
should
find
any
Gentile
Idols
to
abolish
from
off
this
Earth
,
and
from
under
those
Heavens
which
the
Prophet
pointed
at
,
and
taught
the
Jews
to
point
at
,
during
the
Babilonian
Captivity
,
in
making
this
profession
,
Jer.
10.
11.
Thus
shall
ye
say
unto
them
,
the
Gods
shall
perish
from
under
those
Heavens
;
that
is
,
which
are
over
Chaldea
.
Let
the
Atheist
search
if
he
can
find
in
all
that
Tract
one
Heathen
Idol
.
CHAP.
X.
The
Demonstration
of
Power
.
§
1.
Christians
Gleanings
exceed
Pagans
Vintage
.
§
2.
Christian
stories
of
undoubted
,
Pagan
of
dubious
,
Credit
.
§
3.
Pagan
Miracles
mis-father'd
§
4.
Rome
'
s
Prosperity
whence
.
§
5.
Wonders
among
Gentiles
for
the
fulfilling
of
Prophecies
.
§
6.
For
the
punishment
of
Nations
ripe
for
Excision
.
§
7.
Empires
raised
miraculously
for
the
common
good
.
§
1.
WE
have
seen
the
Prints
of
incomprehensible
Wisdom
upon
the
Creatures
,
and
thence
demonstrated
the
Being
of
a
God
:
we
have
seen
the
like
impresses
upon
the
Sacred
Scriptures
,
and
thence
proved
that
God
to
be
the
Author
of
them
,
who
contrived
the
Universe
.
The
next
demonstration
of
a
Deity
is
the
impressions
of
infinite
Power
stampt
upon
his
Works
;
those
Rhetorical
Figures
sprinkled
in
the
Book
of
Providence
,
which
render
the
Contents
of
it
more
illustrious
,
the
divine
Eloquence
of
it
more
august
and
specious
:
For
as
in
humane
speech
,
the
moderate
and
decent
aspersion
of
new
and
unusual
words
add
a
splendour
to
it
;
so
Miracles
add
a
grace
to
the
divine
Eloquence
and
an
Emphasis
to
that
discourse
,
God
entertains
the
World
with
,
while
he
speaks
to
it
by
the
Dumb
Creature
.
[
Sicut
humana
consuetudo
verbis
,
ità
divina
potentia
etiam
factis
loquitur
;
&
sicut
sermone
humano
,
verba
nova
,
vel
minus
usitata
,
moderate
,
&
decenter
aspersa
,
splendorem
addunt
:
ita
in
factis
mirabilibus
,
quodammodo
luculentior
est
divina
eloquentia
.
]
(
August
.
ep.
49.
quest.
6.
)
In
which
strain
the
God
of
Israel
,
the
Father
of
the
blessed
Jesus
,
hath
as
far
out-stript
all
other
pretenders
to
Divinity
and
Authors
of
Religions
;
as
the
Feates
of
the
Artillery
Garden
are
exceeded
,
by
the
wisest
Stratagems
of
the
greatest
Captains
;
the
products
of
a
Wheel-wright
,
by
Archimedes
his
Engines
;
A
blind
mans
catching
an
Hare
by
chance
,
by
the
success
and
Achievements
of
Diana
and
her
Quire
of
Huntresses
:
or
,
Don
Quixots
Windmill
engagements
,
by
the
Exploits
of
Caesar
;
or
the
Sorcerers
Serpents
,
by
that
of
Moses
;
which
if
we
compare
together
,
we
shall
find
the
stupendious
Effects
wrought
by
the
Heathen
Gods
,
to
have
been
,
1.
So
few
as
an
hundred
of
those
Deities
may
be
allowed
to
club
for
the
production
of
one
Miracle
:
though
no
greater
than
the
swelling
of
a
Lake
,
while
the
Romans
besieged
the
Vejentes
,
[
Exoptatae
victoriae
iter
miro
prodigio
Dii
immortales
patefecerunt
.
]
(
Val.
Max.
1.
6.
3.
)
a
multitude
of
Gods
are
fain
to
joyn
hands
to
open
this
light
door
;
What
is
this
in
comparison
of
the
way
through
the
red
Sea
?
No
less
than
two
durst
venture
to
cast
the
scales
,
at
the
Regil-lake
,
on
the
Romans
hands
,
when
their
Army
and
the
Tusculancs
were
so
equally
pois'd
,
as
neither
would
give
one
foot
back
.
It
was
as
much
as
two
of
them
could
do
,
and
(
that
on
horse
back
,
)
to
bring
P.
Vatinius
word
to
Rome
,
in
a
whole
day
,
of
King
Perses
his
overthrow
,
in
Macedonia
.
Briefly
,
put
together
all
the
miracles
,
that
Authors
of
any
credit
have
father'd
;
upon
all
their
Gods
,
or
have
reported
to
have
been
done
in
their
names
:
and
the
Miracles
wrought
by
Moses
alone
in
the
Name
of
the
God
of
Israel
,
to
prove
that
he
was
his
Messenger
,
the
Miracles
wrought
by
Christ
alone
,
in
his
own
Name
and
Person
,
to
prove
that
he
was
the
eternal
Son
of
Israels
God
:
the
Miracles
wrought
by
St.
Peter
alone
,
in
the
name
of
Christ
,
to
prove
his
Masters
Resurrection
,
and
his
own
Delegation
,
will
far
out-vie
them
.
Nay
,
the
after
gleaning
of
Christs
Miracles
,
I
mean
those
which
were
wrought
at
the
Memories
of
Martyrs
,
as
low
as
the
third
and
fourth
Centuries
,
are
more
than
the
whole
Vintage
of
Pagan
Prodigies
;
deposited
in
Authors
of
undoubted
credit
,
as
in
Barnes
(
Cypriani
tract.
1.
cont.
Demetrianum
)
[
O
si
audire
eos
velles
&
videre
,
quando
à
nobis
adjurantur
&
torquentur
spiritualibus
flagris
&
verborum
tormentis
de
obsessis
corporibus
ejiciuntur
:
quando
ejulantes
&
gementes
voce
humanà
&
potestate
divina
flagella
&
verbera
sentientes
,
venturum
judicium
confitentur
.
Veni
&
cognosce
esse
vera
quae
dicimus
.
Et
quia
sic
Deos
colere
te
dicis
,
vel
ipsis
quos
colis
crede
,
aut
si
volueris
&
tibi
credere
,
de
teipso
loquetur
audiente
te
,
qui
nunc
tuum
pectus
obsedit
,
qui
nuno
mentem
tuam
ignorantiae
nocte
caecavit
.
Videbis
nos
rogari
ab
eis
,
quos
tu
rogas
,
timeri
ab
eis
,
quos
tu
times
,
quos
tu
adoras
:
videbis
sub
manus
nostras
stare
vinctos
,
&
tremere
captivos
quos
tu
suspicis
&
veneraris
ut
dominos
.
Certe
vel
sic
confundi
in
istis
erroribus
tuis
poteris
,
cùm
conspexeris
&
audieris
Deos
tuo's
,
quid
sint
,
ad
interrogationes
nostras
statim
prodere
&
praesentibus
licèt
vobis
praestigias
&
fallacias
suas
non
posse
caelare
.
So
plentifully
was
this
sweet
and
powerful
savour
of
the
Ointment
of
Christs
Name
poured
out
,
in
the
Age
of
St.
Austin
;
as
that
Learned
Father
,
having
(
in
his
Book
de
vera
Religione
)
given
Reasons
,
why
Miracles
were
not
then
so
frequent
as
formerly
,
lest
he
might
thereby
be
understood
to
deny
that
the
Church
retain'd
the
gift
of
Miracles
in
his
time
:
upon
second
thoughts
,
dares
not
commit
that
Tractate
to
the
hands
of
Posterity
,
without
this
animadversion
upon
it
(
in
the
unparallel'd
Books
of
his
Retractations
,
(
lib.
1.
cap.
13.
)
I
argued
indeed
(
saith
he
)
in
that
Book
(
of
the
true
Religion
)
that
the
Pagans
had
no
reason
to
expect
Miracles
now
:
but
I
never
affirmed
,
that
no
miracles
are
wrought
now
;
for
,
even
then
when
I
writ
that
Treatise
,
I
knew
a
blind
man
who
was
cur'd
at
Millain
,
and
several
others
:
nay
there
are
now
so
many
Examples
of
the
like
miraculous
Cures
wrought
in
these
times
,
as
I
cannot
possibly
know
them
all
;
and
yet
I
know
more
than
I
am
able
to
reckon
up
.
And
the
same
Father
(
epist.
137.
)
tells
us
,
that
at
the
memory
of
St.
Felix
at
Nola
,
Miracles
were
then
so
usually
wrought
by
Invocation
of
Christs
Name
,
as
he
purposed
thither
to
send
Boniface
,
(
a
Priest
of
his
Church
)
and
one
who
accused
him
of
Incontinency
;
the
one
firmly
attesting
,
the
other
as
peremptorily
denying
;
conceiving
that
though
in
Africa
,
where
no
Miracles
were
wrought
.
(
A
thing
which
he
wonders
at
,
seeing
that
Climate
abounded
more
with
Religious
persons
,
than
Italie
;
and
I
wonder
as
much
at
his
wondring
;
for
that
which
he
alledges
as
the
reason
of
his
astonishment
,
was
the
reason
of
the
thing
he
admires
,
and
therefore
should
have
put
a
stop
to
it
,
because
Italy
swarm'd
more
with
Pagans
than
those
parts
of
Africk
,
therefore
was
that
power
of
working
Miracles
continued
there
;
Tongues
,
and
all
other
supernatural
Gifts
,
being
not
for
those
that
believe
,
but
for
Infidels
.
)
One
of
them
might
persist
in
their
lie
against
Conscience
:
yet
that
the
reverence
of
the
very
place
,
where
the
power
of
Christ
had
been
so
manifestly
seen
,
would
extort
from
them
the
confession
of
the
Truth
.
To
which
he
was
encouraged
,
by
what
had
happen'd
at
Millan
,
in
the
like
case
;
where
a
Thief
,
who
strongly
denyed
he
was
guilty
of
a
Theft
that
was
laid
to
his
charge
;
when
he
came
to
the
Church
,
there
to
swear
in
the
presence
of
that
God
,
in
whose
Name
so
many
Miracles
had
been
wrought
in
that
very
place
,
durst
not
swear
as
he
had
boasted
he
would
,
but
confessed
the
Fact
,
and
restored
the
goods
he
had
stoln
.
Before
I
close
this
point
,
I
will
give
one
Instance
more
,
of
the
multitude
of
Miracles
wrought
,
for
the
Conversion
of
one
peevish
Heathen
,
reported
by
this
great
Light
of
the
Church
,
who
for
Learning
,
Judgment
,
and
Integrity
,
deserves
more
credit
,
than
the
whole
Tribe
of
Pagan
Scriblers
,
who
(
in
his
67.
Epistle
)
gives
this
account
of
the
Conversion
of
Dioscorus
the
Architheater
.
It
was
not
like
that
this
mans
stiff
neck
would
be
bowed
,
nor
his
petulant
Tongue
tamed
without
a
Prodigie
;
It
pleased
God
therefore
to
smite
his
only
and
exceedingly
beloved
Daughter
,
with
a
dangerous
sickness
,
of
whose
recovery
,
without
Miracle
,
he
despairing
,
implores
the
aid
of
Christ
,
promising
if
he
might
see
his
Daughter
restor'd
,
he
would
embrace
the
Christian
Faith
,
his
request
is
granted
,
his
Daughter
recovers
,
but
he
procrastinates
the
payment
of
his
vow
:
he
hath
not
long
seen
her
restored
to
health
,
when
Christ
retracts
the
benefit
,
and
strikes
him
blind
.
He
vows
,
the
second
time
,
to
become
a
Christian
,
if
he
might
recover
his
sight
:
he
obtains
his
sute
,
regains
his
sight
,
and
sets
forward
toward
the
receiving
of
Baptism
:
but
they
could
not
get
him
to
learn
the
Creed
,
till
he
is
surprized
with
such
a
Palsey
,
as
deprives
him
of
the
use
of
his
Tongue
:
upon
this
he
betakes
himself
to
his
Pen
,
and
writes
the
Confession
of
his
former
Hypocrisie
,
and
subscribes
to
the
Confession
of
the
Christian
Faith
:
upon
which
he
is
restored
to
the
use
of
his
Tongue
,
and
to
perfect
health
.
I
am
perswaded
,
upon
an
impartial
search
,
here
are
more
indications
of
a
Supernatural
power
made
out
,
for
the
conversion
of
this
one
man
,
than
ever
God
permitted
all
the
Heathen
Daemons
to
shew
,
in
proof
of
all
false
religions
:
Of
which
perswasion
I
make
no
question
but
my
Reader
will
be
,
by
that
time
he
hath
well
weighed
this
example
,
and
studied
an
Answer
to
that
Question
of
Arnobius
:
To
what
purpose
is
it
for
the
Defenders
of
the
Pagan
Impiety
to
shew
one
,
or
perhaps
two
,
cured
by
Esculapius
,
when
none
of
their
Gods
relieve
so
many
millions
,
and
all
their
Temples
are
throng'd
with
wretched
,
and
unhappy
Patients
,
who
tire
Esculapius
himself
with
their
Prayers
,
and
invite
him
with
their
most
miserable
vowes
to
help
them
.
[
Quid
prodest
ostendere
unum
vel
alterum
fortasse
curatos
,
cum
tot
millibus
subvenerit
nemo
,
&
plena
sint
omnia
miserorum
infeliciúmque
,
delubra
?
qui
Aesculapium
ipsum
precibus
fatigare
,
&
invitare
miserrimis
votis
.
]
(
Arnobius
.
)
And
that
by
that
time
I
have
laid
down
the
rest
of
the
differences
,
betwixt
those
which
occur
in
prophane
Authors
,
and
those
reported
in
the
Sacred
Scriptures
,
§.
2.
2.
For
as
to
the
Miracles
reported
to
have
been
wrought
by
the
God
of
Israel
(
or
by
his
servants
in
his
name
and
power
)
they
are
reported
with
the
greatest
Evidence
of
Truth
,
that
matters
of
Fact
are
capable
of
,
(
as
hath
already
been
demonstrated
.
)
But
the
Prodigies
,
said
to
be
done
in
confirmation
of
Paganism
,
labour
under
the
burden
of
a
very
great
suspicion
,
that
they
are
(
most
of
them
)
lying
Miracles
.
Not
one
hath
been
found
,
among
the
various
Sects
of
Christians
or
Jews
,
that
ever
question'd
the
Truth
;
those
of
the
Old
,
those
,
of
either
Old
or
New
Testament-relations
,
Though
some
of
their
Principles
(
had
they
seen
the
tendency
of
them
)
would
have
necessitated
them
to
it
.
The
Manichees
,
who
denied
the
God
of
Israel
to
be
the
best
and
greatest
God
,
did
yet
believe
that
the
History
of
the
Old
Testament
was
true
.
The
Sadducees
,
who
denied
the
Existency
of
Angels
or
Spirits
,
yet
owned
the
Books
of
Moses
wherein
the
God
of
Israel
is
declared
to
be
both
great
and
good
,
by
the
merciful
wonders
he
wrought
,
by
the
Ministry
of
Angels
.
The
Arrians
denied
Christ
to
be
the
Eternal
God
,
yet
confest
he
did
those
stupendious
works
,
which
none
but
God
can
do
(
some
whereof
he
professedly
did
,
on
purpose
to
manifest
himself
to
be
equal
to
his
Eternal
Father
,
)
Monsters
of
men
!
they
deny
the
Conclusions
,
and
yet
grant
Premisses
,
most
necessarily
and
demonstratively
proving
those
Conclusions
.
But
of
all
those
Pagan
Writers
,
that
have
escaped
the
Teeth
of
time
,
and
made
mention
of
Pagan
Prodigies
;
there
is
not
one
,
but
hath
question'd
the
Truth
of
their
own
Legends
,
so
far
as
by
the
diligent
reading
of
them
,
I
can
find
.
To
the
many
instances
that
have
allready
been
produc'd
in
my
First
Book
(
Sect.
3.
chap.
5.
I
shall
here
add
the
Censure
of
that
Famous
Critick
Agellius
,
who
(
in
his
9.
4.
noct.
Attic.
)
telling
a
story
,
how
that
upon
his
coming
to
Brundusium
,
he
heard
a
fellow
crying
Books
,
to
whom
he
repairing
,
bought
the
works
of
Aristaeus
Proconnesius
,
Isagonus
Nicaeensis
,
Ctesias
,
Onesicritus
,
Polystephanus
,
and
Hegesius
,
Authors
of
great
Authority
(
as
he
stiles
them
)
and
yet
he
calleth
their
Histories
of
such
miraculous
Accidents
,
as
made
most
noise
,
and
had
been
most
universally
believ'd
,
in
the
Age
of
Paganism
,
Books
full
of
Miracles
and
Fables
:
out
of
which
,
repeating
those
that
had
best
born
up
their
credit
unto
his
Age
,
he
mentions
none
but
such
stories
,
(
of
men
with
one
eye
,
of
Pigmeis
,
&c.
)
as
there
is
no
man
,
vers'd
in
the
Affairs
of
the
World
,
but
knows
to
be
as
meer
Fictions
,
as
any
of
the
Poets
Fables
.
And
of
that
greatest
of
Humanists
,
Plutarch
,
who
,
in
his
Book
de
Pythiae
oraculis
,
brings
in
Diogenianus
suspecting
that
Apollo's
Oracles
were
meer
forgeries
,
because
they
were
given
out
in
such
beggarly
Verses
;
when
he
himself
,
upon
whom
they
were
father'd
,
was
the
God
of
the
Poets
,
and
in
Eloquence
did
far
excel
Homer
and
Hesiod
:
and
Boethus
comparing
those
over-religious
persons
,
who
,
in
spight
of
their
native
Draught
,
would
invert
those
Oracles
into
good
and
plausible
Poetry
,
unto
Pauson
the
Painter
,
who
being
hired
to
draw
the
Picture
of
an
Horse
tumbling
on
his
back
,
painted
one
running
;
at
which
he
storming
who
had
fore
spoke
that
Picture
,
Pauson
turns
the
Table
so
,
as
presented
the
heels
of
the
Horse
upwards
:
and
Bio
thus
concluding
that
Argument
:
We
ought
therefore
not
to
conclude
they
are
good
Verses
because
of
Apollo's
making
;
but
that
they
are
not
of
Apollo's
making
,
because
they
are
naught
.
To
these
I
might
add
Herodotus
,
the
Collector
of
all
such
strange
stories
,
who
gives
his
Reader
a
caution
,
not
to
be
over
hasty
of
belief
,
by
his
stiling
his
Books
by
the
Names
of
the
Muses
,
and
by
his
frequent
sorting
such
passages
as
that
which
he
subjoynes
to
his
stories
of
Rampsinitus
:
whosoever
thinks
them
credible
may
believe
them
,
(
Euterp
.
)
and
that
wherewith
he
concludes
the
disapparition
of
Zamolxis
[
ego
autem
de
hoc
neque
non
credo
,
neque
valde
non
credo
,
]
(
Melpomene
.
)
And
Pausanias
who
in
his
Corinthiacis
,
makes
the
same
of
Aesculapius
his
raising
of
men
from
the
dead
(
upon
account
whereof
he
was
deified
,
)
dwindle
into
the
pittiful
story
,
of
his
bringing
Archias
out
of
a
Convulsion
Fit
,
which
took
him
as
he
was
hunting
:
for
which
cure
Archias
bestowed
Divine
Honours
upon
him
,
and
built
him
a
Temple
at
Pergamus
.
But
it
would
be
endless
to
number
particulars
:
and
it
may
be
enough
to
invalidate
all
strange
Pagan
Stories
that
the
most
antient
and
authentick
History
in
the
Gentile
World
(
which
was
thought
worthy
to
be
hung
up
in
Apollo's
Temple
(
Henry
Stephens
Fragments
of
Stesichorus
out
of
Athenaeus
)
the
Homerial
History
of
Troy
,
is
confuted
by
Herodotus
in
his
Euterpe
.
§.
3.
3.
A
great
part
of
the
Miracles
father'd
upon
Demons
,
are
manifestly
mis-father'd
;
they
are
made
gay
with
the
Lambs-wool
,
and
trick
themselves
with
the
Feathers
,
which
the
eternal
Word
of
the
ever-blessed
God
made
to
grow
.
For
all
forreign
Miracles
that
have
been
delivered
by
indubitable
Tradition
,
and
were
really
such
as
exceeded
the
whole
power
of
the
Creature
,
were
not
effected
by
those
Heathen
Deities
,
that
bare
away
the
praise
of
them
,
but
the
products
of
Israels
God
,
To
instance
in
the
most
eminent
of
them
;
Diod.
Sicul.
(
Bib.
16.
)
reports
that
the
Phocians
(
after
they
had
rob'd
the
Temple
of
Delphos
discumfited
by
the
Beotians
,
500
of
them
took
Sanctuary
in
a
Temple
of
Apollo
;
where
by
a
fire
by
accident
,
they
were
all
burnt
alive
,
and
the
Temple
it self
consumed
:
had
this
been
Apollo's
doing
(
and
not
that
Gods
;
who
equally
abhors
Sacrilege
,
and
such
Idols
as
that
sacrilege
was
committed
against
,
he
would
,
sure
,
in
punishing
the
Sacrilegious
,
have
had
a
care
of
his
own
Temple
:
and
not
have
punish'd
it
,
with
a
greater
Sacrilege
than
they
committed
.
When
the
Ship
,
wherein
the
Mother
of
the
Gods
was
,
was
brought
from
Phrygia
,
and
was
so
stranded
in
Tyber
,
as
all
the
strength
of
Men
and
Oxen
,
that
they
applied
thereto
,
could
not
make
it
stir
;
Claudia
the
Vestal
Nun
,
being
suspected
of
Incontinency
,
tying
her
Girdle
to
the
Ship
,
and
praying
the
Goddess
,
that
if
she
were
an
immaculate
Virgin
,
she
would
follow
her
forthwith
,
haled
the
Vessel
to
shore
:
this
Virgins
Statue
,
in
memorial
of
this
,
was
erected
in
Cybel's
Temple
,
and
stood
firm
and
perfect
upon
its
own
base
,
after
the
Temple
had
been
twice
consumed
with
fire
,
(
Livii
2.
de
bello
Punico
.
)
He
must
be
wholly
unacquainted
with
the
Legend
of
this
salacious
Goddess
,
that
can
think
she
had
any
hand
in
vindicating
the
innocency
of
this
Virgin
;
who
her self
was
the
veryest
Strumpet
and
impure
Drabb
that
ever
liv'd
,
and
whose
Mysteries
,
wherein
her
story
was
represented
,
were
so
obscene
,
as
common
Harlots
would
have
blusht
to
have
such
obscenities
laid
to
their
charge
(
Aust.
de
Civit.
cap.
4.
lib.
2.
)
as
Cybeles
Priests
celebrated
her
memory
with
.
It
was
not
therefore
through
her
procuration
that
Claudia's
Chastity
was
thus
miraculously
vindicated
but
by
his
Providence
,
who
hath
declared
himself
the
Advocate
of
oppressed
Innocency
,
that
filthy
Goddess
was
forc'd
contrary
to
her
own
Genius
,
to
follow
the
halings
of
that
unjustly
accused
Vestal
;
who
had
made
her
appeal
to
the
Tribunal
of
the
Deity
,
generali
complexione
,
in
an
interpretive
and
general
sence
,
though
she
mist
it
in
the
application
.
(
Grotius
de
jure
2.
13.
12.
)
Quia
quanquam
sub
falsis
notis
,
generali
tamen
complexione
numen
intuetur
.
The
same
only
true
God
,
who
divides
the
Flames
of
Fire
,
protected
the
Image
of
Claudia
,
when
the
Temple
of
Cybele
,
wherein
it
stood
,
was
consumed
with
Fire
,
the
Goddess
not
able
to
secure
her
own
Image
and
sacred
Utensils
.
The
greatest
part
of
the
Victories
the
ancient
Romans
obtain'd
,
were
imputed
to
the
favour
of
this
unclean
Goddess
;
to
whom
thanks
were
return'd
,
when
any
notable
and
extraordinary
emergent
fell
out
,
contributing
to
their
advantage
,
(
Val.
Max.
lib.
1.
cap
,
1.
)
[
Matri
Deûm
●saepenumerò
Imperatores
nostri
,
compotes
victoriarum
suscepta
vota
Possinuntem
profecti
solverent
.
]
It
is
like
that
such
a
Deity
who
could
not
endure
that
any
should
touch
her
Mysteries
,
but
Gelt
Priests
,
would
take
care
of
the
concerns
of
that
Masculine
State
,
and
those
virile
Roman
spirits
?
The
Army
,
which
Xerxes
sent
to
burn
and
rifle
Apollo's
Temple
,
was
destroyed
with
Thunder
,
Tempest
,
and
Stones
rent
by
the
Tempest
(
Diodor.
Sicul.
Bibl.
l.
11.
lib.
13.
)
The
Athenians
,
having
rob'd
the
Temple
at
Delos
of
ten
thousand
Talents
,
fail'd
into
Sicily
,
with
200
Triremes
and
an
Army
of
aboue
40000
fighting
men
,
where
they
were
beset
with
those
calamities
,
and
so
utterly
overthrown
,
as
not
so
much
as
one
Vessel
escap'd
,
nor
not
one
man
to
tell
those
sad
news
.
Brennus
,
making
the
like
attempt
,
met
with
that
overthrow
of
his
Army
,
as
forc'd
him
,
in
a
desperate
mood
,
to
fall
upon
his
own
Sword
.
The
Romans
,
who
at
the
taking
of
Carthage
disrob'd
the
Image
of
Apollo
of
its
golden
Vest
,
left
their
hands
among
the
Fragments
of
the
Image
.
[
Acer
sui
numinis
vindex
Apollo
;
]
Apollo
severely
vindicated
his
own
Divinity
,
(
saith
Valerius
Max.
l.
1.
c.
1.
)
But
with
what
face
could
that
pilfring
God
punish
so
severely
that
crime
,
whereof
himself
was
more
guilty
than
any
man
?
If
Apollo
and
Hercules
be
all
one
;
as
Macrobius
▪
(
in
Sat.
1.
20.
)
affirms
them
to
be
:
[
Hercules
quid
aliud
est
quam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aeris
spendor
,
]
&c.
And
Porphiry
confesseth
(
in
Euseb.
praep.
3.
4.
)
Briefly
,
for
it
would
be
an
endless
labour
to
enumerate
all
particulars
;
How
could
any
of
those
miraculous
castigations
be
inflicted
upon
impious
persons
,
by
those
Gods
,
who
as
they
never
gave
any
precepts
of
virtue
or
prohibitions
of
vice
.
(
Vide
Aug.
de
Civitat
.
2.
4.
tit
.
)
[
Quòd
cultores
Deorum
nulla
unquam
a
Diis
suis
praecepta
probitatis
acceperint
,
&
in
sacris
eorum
turpia
quaeque
celebraverint
.
]
&
cap.
6.
tit
.
[
Deos
Paganorum
nunquam
benè
vivendi
sanxisse
doctrinam
,
—
nec
nobis
nescio
quos
susurros
paucissimorum
auribus
anhelatos
,
jactent
,
quibus
vitae
probitas
castitásque
discatur
;
sed
demonstrantur
loca
talibus
aliquando
conventiculis
consecrata
:
non
ubi
fugalia
celebrarentur
effusa
omni
licentiâ
turpitudinum
,
&
verè
fugalia
,
sed
pudoris
,
sed
úbi
populi
audirent
quid
dii
praeciperent
de
cohibendâ
avaritiâ
,
ambitione
frangendâ
,
luxuriâ
refrenandâ
,
ubi
non
discerent
miseri
quod
dediscendum
,
]
Persius
increpat
Satyra
tertia
:
)
dicatur
in
quibus
locis
haec
docentium
deorum
,
solebant
praecepta
recitari
;
sicut
nos
ostendimus
ad
hoc
ecclesias
institutas
quaquà
versum
religio
Christiana
diffunditur
:
]
That
the
Worshippers
of
false
Gods
did
never
receive
any
Precepts
of
virtue
from
their
Gods
;
who
in
their
Sacred
Rites
had
all
manner
of
turpitude
represented
.
That
the
Gods
of
the
Pagans
never
enacted
the
Doctrine
of
living
well
,
are
the
Themes
of
two
whole
Chapters
.
Do
not
let
them
boast
that
something
was
whispered
into
the
ears
of
some
few
teaching
honesty
and
chastity
;
but
let
them
shew
the
places
dedicated
to
such
meetings
,
not
where
the
fugalia
,
full
of
all
licentious
filthiness
,
(
fugalia
indeed
,
for
thence
was
all
modesty
exil'd
)
but
where
people
might
hear
what
the
Gods
commanded
touching
the
prohibiting
of
avarice
,
violence
,
ambition
,
or
where
they
did
not
learn
what
must
be
unlearn'd
(
as
the
Satyrist
checks
them
:
)
let
them
say
in
what
places
the
Precepts
of
their
Gods
,
teaching
them
virtue
were
wont
to
be
publish'd
,
as
we
can
shew
Churches
erected
for
this
purpose
wheresoever
the
Christian
Religion
is
scattered
.
As
these
Gods
,
I
say
,
never
either
commanded
Virtue
or
prohibited
Vice
,
and
therefore
could
not
,
in
common
equity
,
punish
mens
transgressions
before
they
gave
out
a
law
to
the
contrary
,
)
so
by
their
own
Example
,
men
were
more
instigated
to
all
manner
of
lewdness
,
than
,
in
all
reason
,
they
could
expect
they
could
have
been
deterr'd
from
,
by
the
severest
menacies
of
humane
Lawes
:
[
qua
fronte
notatur
actor
,
si
adoratur
exactor
,
]
How
could
they
for
shame
punish
those
things
in
others
,
which
they
so
far
delighted
to
have
charged
upon
themselves
,
as
they
compel'd
the
Romans
,
to
erect
those
Scenical
Playes
in
the
honour
of
the
Gods
,
wherein
they
are
introduced
as
contaminated
with
the
greatest
and
most
barbarous
Immanities
imaginable
;
threatning
,
that
the
Pestilence
that
they
were
then
afflicted
with
,
should
not
cease
,
till
those
Playes
were
erected
?
[
Diis
exhiberi
potentibus
,
&
nisi
fieret
irascentibus
,
eorum
admonitione
dedicerant
,
]
(
Aug.
de
civ.
2.
11.
8.
)
and
endeavouring
by
their
own
example
to
give
divine
authority
to
wickedness
;
moliuntur
suo
exemplo
velut
divinam
authoritatem
praebere
sceleribus
(
de
civit
.
2.
24.
)
And
taking
more
delight
,
to
see
their
own
Rapes
,
Incests
,
Murders
,
Sacrileges
,
&c.
represented
,
than
to
be
honoured
with
Sacrifices
,
as
Labeo
,
a
person
well
seen
in
the
Laws
and
Antiquities
of
the
Romans
,
attesteth
.
[
Malos
propitiari
caedibus
&
tristibus
supplicationibus
,
bonos
autem
obsequiis
laetis
atque
jucundis
:
qualia
sunt
,
ludi
,
convivia
,
lectisternia
.
]
Dr.
Hammond
(
on
Rom.
8.
20.
)
[
not
willingly
,
but
by
him
that
had
subjected
them
:
]
that
is
,
the
Devil
,
who
being
worshipt
by
the
Heathens
,
did
by
that
means
infuse
into
their
worships
all
the
villany
in
the
world
,
made
all
unnatural
sin
part
of
their
devotions
;
and
so
what
they
did
,
they
did
not
willingly
of
their
own
inclination
,
but
in
obedience
to
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Devil
,
who
had
gotten
such
authority
among
them
,
and
kept
them
in
this
slavery
of
corruption
,
doing
it
at
his
command
.
In
which
kind
of
Celebrations
of
the
honour
of
those
Gods
they
esteemed
select
and
best
,
there
was
not
one
of
them
but
was
painted
out
,
in
those
colours
,
as
would
put
the
most
impudent
man
to
the
blush
;
except
Janus
,
whom
therefore
(
saith
St.
Austin
)
they
painted
sometimes
with
two
,
sometimes
with
four
faces
,
either
that
they
might
conform
him
,
in
the
Monstrocity
of
his
Body
,
to
the
rest
,
who
were
such
Monsters
in
Soul
:
or
that
seeing
the
rest
had
lost
their
fore-head
,
and
were
grown
past
shame
,
by
doing
things
and
glorying
to
have
things
imputed
to
them
,
which
they
ought
to
have
been
ashamed
of
,
they
might
hereby
signifie
,
as
by
how
much
he
was
more
innocent
than
they
,
he
might
so
much
more
boldly
hold
up
his
face
amongst
them
,
and
without
shame
reflect
round
upon
himself
.
[
Erubescenda
perpetrando
amiserant
frontem
:
quanto
iste
innocentior
esset
,
tanto
frontesior
appareret
,
]
(
Aug.
de
civit
.
7.
4.
)
Can
we
think
then
,
that
such
beastly
Deities
would
be
angry
with
men
,
for
imitating
them
:
or
impute
those
Revelations
of
wrath
from
Heaven
against
notorious
impiety
and
unrighteousness
,
to
them
:
who
,
as
often
as
they
were
permitted
,
did
countenance
and
abet
,
and
encourage
the
World
unto
all
Villany
:
by
whose
Oracles
,
Sacrifices
,
and
Presages
,
as
well
as
Examples
,
such
as
were
the
Bane
of
Mankind
,
were
forwarded
to
the
Ruine
of
their
Countries
,
the
mixing
of
sacred
and
prophane
,
and
the
committing
more
audacious
outrages
,
than
otherwise
their
own
most
barbarous
dispositions
would
have
prompted
them
to
;
(
Euseb.
lib.
4.
cap.
)
tells
us
that
of
Carpocrates
,
that
it
was
his
avowed
Doctrine
,
that
there
was
no
other
way
of
escaping
or
appeasing
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worldly
Princes
,
,
but
by
paying
them
their
dues
,
by
all
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unnatural
filthiness
.
The
Romans
may
thank
the
prosperous
Omens
their
Gods
gave
Sylla
,
for
all
his
Cruelties
;
to
whom
,
when
he
sacrificed
,
they
gave
such
encouragements
by
the
Entrails
,
as
Posthumius
,
the
Aruspex
pawn'd
his
Head
,
(
as
Livy
reports
,
)
that
whatsoever
he
had
in
his
mind
,
the
Gods
would
assist
him
to
bring
to
effect
:
when
such
were
his
intendments
,
as
,
had
they
regarded
Virtue
,
or
the
common
good
of
Mankind
,
they
ought
rather
to
have
forsaken
their
Altars
,
before
which
so
impious
a
Wretch
consulted
;
or
at
least
have
rebuked
him
,
for
entertaining
such
inhumane
Councels
,
(
St.
Austin
de
civ.
2.
24.
)
Would
such
Deities
punish
vice
,
as
could
not
appear
in
giving
Testimony
against
the
Adultery
of
Paris
,
the
Perjury
of
Laomedon
,
in
their
destroying
of
Troy
,
but
they
must
condemn
themselves
?
(
Aug.
de
civit
.
3.
3.
)
[
tit.
non
potuisse
deos
Paridis
adulterio
offendi
quod
inter
ipsos
traditur
frequentatum
.
]
Or
if
they
had
had
a
mind
to
express
their
displeasure
against
the
greatest
Debaucheries
;
they
might
have
found
greater
provocations
to
it
,
among
the
Romans
(
their
darlings
)
than
in
all
the
World
beside
,
whose
Founders
were
Bastards
,
Aeneas
by
Sacrilegious
Incest
of
Venus
,
and
Romulus
of
Mars
,
whose
Judges
,
in
passing
Sentence
;
whose
Juries
,
in
giving
in
their
Verdict
,
whose
Vulgar
in
passing
their
Suffrages
,
minded
nothing
less
than
the
observation
of
their
Oaths
.
(
Lucan
.
phars.
1.
)
Hine
rapti
fasces
pretio
,
sectórque
favoris
.
Ipse
sui
populus
,
letalisque
ambitus
urbi
,
Annua
venali
referens
certamina
campo
.
And
lastly
,
such
Gods
as
when
they
had
a
mind
to
protect
the
Innocent
,
or
punish
the
guilty
,
could
not
,
which
Impotency
they
exprest
by
their
tears
,
as
Women
and
Children
use
to
do
,
when
they
cannot
have
that
Revenge
which
they
seek
.
Thus
the
Image
of
Apollo
Cumanus
,
when
the
Romans
waged
War
against
the
Achaians
,
and
King
Aristonicus
,
was
reported
to
have
wept
for
the
space
of
four
dayes
(
Julius
Obsequens
,
fragm.
de
prodigiis
.
)
Thus
the
Image
of
Juno
Sospita
at
Lariniunt
(
L.
Aemilio
Paulo
.
Cn.
Balbo
Pamphilo
.
Coss.
)
;
wept
before
a
great
Pestilence
.
Thus
in
the
Civil
Wars
,
Lucan
brings
in
the
native
and
houshold
Gods
weeping
.
Indigitos
flevisse
Deos
,
urbisque
laborem
Testatos
sudore
lares
.
—
And
therefore
(
as
St.
Austin
well
observes
)
Numa
considering
,
that
the
Trojan
Gods
which
Aeneas
brought
into
Italy
,
could
neit●●r
preserve
the
Kingdom
of
Troy
nor
Lavinium
from
ruine
,
did
wisely
p
〈…〉
de
other
Gods
to
be
either
the
Keepers
or
coajutors
of
those
,
(
de
civitat.
3.
11.
)
We
must
then
find
another
Father
,
for
these
miraculous
punitive
Accidents
,
even
that
God
who
hath
both
severely
prohibited
all
un-natural
Brutishness
(
in
the
Book
of
Conscience
,
)
and
all
sin
(
in
the
Books
of
Sacred
Scriptures
)
as
that
which
he
abhors
and
his
pure
Eyes
cannot
endure
:
and
proportion'd
his
Menacies
to
the
several
degrees
of
Guilt
,
and
of
mens
impenitencies
,
who
therefore
punish'd
impiety
against
,
and
perjury
,
by
the
names
of
false
Gods
,
upon
them
that
thought
them
Gods
indeed
;
not
for
what
they
did
,
but
for
what
they
thought
:
to
wit
,
that
those
Temples
,
which
they
rifled
;
those
Statues
,
which
they
disrobed
,
had
the
spirits
of
the
living
Gods
dwelling
in
them
;
that
those
Idols
,
by
whom
they
sware
,
had
Ears
to
hear
,
and
Eyes
to
see
,
and
Hands
to
revenge
;
and
yet
they
would
venture
upon
their
displeasure
.
[
punitur
,
quia
tanquam
deo
fecit
:
]
The
Sacrilegious
person
is
punish'd
,
though
he
rob
that
that
is
not
God
,
because
he
doth
it
unto
that
,
he
thinks
is
a
God
saith
Seneca
.
(
de
Ben.
17.
7.
)
[
Opinio
illum
sua
obligat
paenae
:
]
his
opinion
makes
him
obnoxious
to
punishment
.
It
is
St.
Jeroms
opinion
(
in
Daniel
6.
)
[
Quamdiu
vasa
fuerunt
in
idolio
Babylonis
,
non
est
iratus
dominus
(
videbantur
enim
rem
dei
secundùm
pravam
quidem
opinionem
,
tamen
divino
cultui
consecrasse
)
postquàm
autem
humanis
us●bus
divina
contaminant
,
statim
paena
sequitur
post
sacrilegium
.
]
God
was
not
angry
while
the
Sacred
Vessels
,
that
were
taken
out
of
his
Temple
,
were
in
the
Idols
Temple
of
Babylon
,
(
for
they
did
as
it
were
,
consecrate
the
things
of
God
to
a
divine
use
,
though
according
to
a
false
opinion
;
)
but
after
that
the
things
consecrate
were
prophan'd
by
a
common
use
,
punishment
immediately
followed
that
Sacrilege
:
And
St.
Austin's
saying
:
[
Et
qui
per
lapidem
jurat
,
si
falsum
jurat
,
perjurus
est
:
non
te
audit
lapis
loquentem
sed
punit
Deus
fallentem
.
]
The
Calf
which
was
cut
in
twain
,
when
the
King
of
Babel
took
an
Oath
of
the
King
of
Judah
,
and
made
him
pass
through
the
parts
of
it
,
was
divided
and
laid
in
twain
by
Nebuchadnezzar's
Priests
,
was
on
his
part
a
Sacrifice
to
the
Gods
of
Babel
,
for
he
that
administred
the
Oath
,
was
to
divide
and
lay
the
Calf
in
parts
;
between
which
he
that
made
Oath
was
to
pass
:
as
is
manifest
in
that
adorable
instance
of
Gods
condescention
;
that
Abraham
should
take
him
sworn
,
(
Gen.
15.
9.
)
The
whole
Ceremony
in
this
Form
of
Swearing
,
will
be
best
conceiv'd
,
by
comparing
this
Text
with
two
passages
in
Livy
:
[
Tu
Jupiter
ita
illum
ferito
ut
ego
hunc
porcum
:
]
(
lib.
1.
pag.
15.
)
[
Deos
precatus
,
ita
se
mactarent
quemadmodum
ipse
agnum
mactasset
,
lib.
21.
]
(
and
perhaps
on
the
King
of
Judahs
part
:
)
yet
the
God
of
Israel
calls
it
his
Oath
,
and
the
Covenant
which
was
made
before
him
,
(
Jer.
34.
18.
Ez.
17.
19.
)
and
threatens
to
av●●ge
the
breach
of
it
,
by
a
judgment
sutable
to
that
form
of
words
was
used
in
that
form
of
swearing
[
Let
God
divide
or
scatter
me
,
as
this
Beast
is
divided
,
betwixt
whose
parts
I
pass
,
]
I
will
give
the
men
that
have
transgressed
my
Covenant
,
that
have
not
performed
the
words
of
the
Covenant
,
which
they
made
before
me
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sept.
bis
.
)
when
they
cut
the
Calf
in
twain
and
passed
between
the
parts
of
it
;
to
wit
,
the
Princes
of
Judah
and
of
Jerusalem
,
which
passed
between
the
parts
of
the
Calf
.
I
will
even
give
them
for
meat
,
unto
the
Fowles
of
Heaven
and
the
Beasts
of
the
Field
.
Ver.
17.
I
will
give
them
to
be
removed
into
all
the
Kingdoms
of
the
Earth
,
Sept.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
dispersion
:
the
very
curse
they
invocated
upon
themselves
,
in
case
of
Perjury
.
Our
English
makes
it
doubtful
whether
the
Jews
or
Babylonians
divided
the
Calf
,
but
yet
the
mentioning
of
the
Jews
passing
through
the
parts
of
it
in
the
19
verse
,
without
that
other
circumstance
,
the
dividing
of
it
,
and
the
Translation
of
Junius
and
Trem.
[
quum
transiverunt
inter
dimidiatas
partes
ejus
vituli
,
quem
dissecuerant
in
Duo
]
plainly
divides
those
actions
between
the
Babylonian
and
the
Jew
,
and
then
the
Septuagints
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
parallel
to
Virgils
Cùm
faciam
vitulâ
—
The
Calf
which
they
Sacrificed
will
clearly
infer
my
other
Observation
,
that
the
Calf
was
at
least
reputatively
a
Sacrifice
;
now
a
Sacrifice
to
the
true
God
it
could
not
be
,
as
being
not
offer'd
in
the
Temple
,
into
which
it
was
not
lawful
for
the
Gentiles
to
enter
;
and
sure
the
Babylonians
were
present
at
the
King
of
Juda's
taking
the
Oath
in
this
form
.
To
proceed
to
such
instances
as
Pagan
records
mention
,
Cleomenes
in
a
fury
divinely
inflicted
,
kil'd
himself
;
whether
this
judgment
befell
him
,
for
his
inhumanity
towards
suppliants
,
(
as
the
Argives
)
or
for
violating
Orgades
,
a
Region
consecrate
to
the
Eleusine
Gods
,
(
as
the
Athenians
;
)
or
for
corrupting
Apollo's
Interpreter
(
as
the
Delphians
interpreted
it
,
)
we
can
permit
them
to
dispute
:
but
that
their
Apollo
inflicted
this
madness
upon
him
,
who
himself
conspired
with
him
,
the
death
of
the
innocent
Demaratus
,
by
giving
out
lying
Oracles
;
or
at
best
connived
at
his
Prophetess
Sacrilegious
complying
with
Cleomenes
;
is
as
far
from
all
likelihood
of
truth
,
as
that
Oracle
was
.
The
Megarenses
,
after
they
had
prophan'd
the
Land
which
belonged
to
the
Eleusine
Gods
,
never
enjoy'd
good
days
,
neither
could
they
by
any
means
mitigate
the
anger
of
those
incensed
deities
,
saith
the
same
Author
,
(
Pausanias
,
Laconicis
.
)
Had
those
Gods
inflicted
upon
them
that
punishment
of
their
Sacrilege
,
their
wrath
would
certainly
have
been
appeased
,
upon
their
applying
themselves
to
them
,
in
so
supplicant
a
way
,
(
as
Israels
Gods
was
towards
the
repenting
Ninevites
)
clemency
to
the
penitent
,
being
so
essential
an
Attribute
of
good
Spirits
as
Plato
(
in
Phaedro
)
ascribes
it
to
the
deified
soul
of
Helena
,
whose
anger
conceiv'd
against
Stesichorus
,
for
his
invectives
against
her
,
was
expiated
by
this
short
Palinody
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c
,
This
discourse
is
not
true
;
neither
didst
thou
ever
come
at
Troy
.
In
order
to
his
making
this
Recantation
,
he
was
inform'd
by
the
Muses
,
that
he
had
offended
Helena
,
(
a
favour
which
they
would
not
do
for
Homer
)
saith
Plato
,
(
in
the
fragments
of
Stesichorus
,
put
out
by
Henry
Stephens
.
)
Nay
Pausanias
affirms
,
that
Helen
sent
him
word
of
her
displeasure
,
on
purpose
that
he
might
attone
her
:
so
propense
to
mercy
are
deified
Souls
in
the
judgment
of
sober
Antiquity
!
how
much
more
the
Deity
it self
!
(
Pausanias
,
Laconicis
.
)
Though
as
to
this
story
of
Stesichorus
,
Isocrates
fathers
his
blindness
upon
his
writing
impiously
of
God
,
(
Isocratis
Busiris
)
upon
whose
Testimony
we
may
rank
him
with
Theopompus
and
Theodectes
,
who
(
as
Demetrius
told
Ptolomy
)
were
struck
blind
,
for
inserting
some
Sentences
of
the
Law
of
Moses
into
their
prophane
Writings
.
(
Joseph
.
Antique
Jud.
lib.
12.
cap.
2.
)
And
verily
if
we
may
judge
of
Hercules
by
his
foot
,
of
that
Poem
of
Stesichorus
by
the
Fragments
remaining
,
Helena
had
no
cause
to
be
angry
with
the
Poet
:
for
there
is
nothing
extant
of
his
works
relating
to
her
,
but
what
is
in
her
commendation
;
as
that
in
the
Scholiast
on
Euripides
,
where
Stesichorus
is
said
to
have
represented
Helena
:
in
such
an
admirable
form
of
Beauty
,
(
the
only
thing
wherein
she
prided
her self
)
as
when
the
incensed
people
did
but
cast
their
eyes
upon
her
face
,
they
let
fall
out
of
their
hands
,
the
stones
they
had
taken
up
to
fling
at
her
.
(
Stesichori
carmina
:
)
Whether
in
his
Story
of
the
Suns
putting
it self
into
a
golden
Cap
,
and
descending
down
through
the
Ocean
into
the
infernal
World
,
to
visit
his
Virgin-wife
and
dear
Children
,
he
hath
not
perverted
the
Sacred
Story
of
the
Suns
shadow
going
back
on
Ahaz
his
Dial
,
and
the
Prophecy
of
the
Virgin-birth
,
I
leave
to
the
judicious
to
determine
,
after
they
have
perused
that
Fragment
of
his
in
Athenaeus
.
But
I
digress
—
These
Examples
show
that
the
wisest
of
Heathens
accounted
the
true
God
to
be
the
avenger
of
Impiety
.
§
.
4.
Unto
the
same
head
are
to
be
referr'd
those
miraculous
effusions
of
the
divine
Goodness
upon
some
Gentile
Nations
,
who
were
less
brutified
,
and
better
moralized
than
others
,
and
retain'd
a
Reverend
,
though
erronious
Opinion
of
the
Deity
.
The
Observation
of
Valerius
Maximus
,
(
cap.
1.
tit
.
8.
)
is
in
Hypothesi
very
sound
.
[
Non
mirum
igitur
,
sipro
eo
augendo
imperio
,
custodiendóque
pertinax
divina
indulgentia
semper
excubuit
:
quod
tam
scrupulosa
cura
,
parvula
quoque
momenta
Religionis
examinare
videtur
:
quia
nunquam
remotos
ab
exactissimo
cultu
ceremoniarum
oculos
habuisse
nostra
civitas
existimanda
est
.
]
It
is
no
wonder
that
God
should
work
wonders
for
the
safeguard
and
encrease
of
those
Empires
,
that
are
strictly
Religious
and
scrupulous
of
the
least
matters
touching
the
Worship
of
God
:
though
he
,
and
his
unthankful
Countrymen
,
mist
it
,
in
ascribing
that
indulgence
,
in
the
lap
whereof
the
antient
Romans
were
dandled
,
unto
the
Roman
Gods
,
imputing
their
prosperity
to
the
favour
of
those
Gentile
Deities
,
who
favour'd
nothing
less
than
Virtue
and
Innocency
,
of
which
every
Act
was
an
upbraiding
of
those
beastly
Gods
,
upon
their
embracing
of
whom
,
that
State
degenerated
into
a
conformity
to
them
,
in
Epicurism
,
Uncleanness
,
Cruelty
,
Perjury
,
and
all
that
Debauchery
they
learn'd
of
those
Gods
:
before
their
reception
of
whom
,
the
Roman
Nation
was
both
better
manner'd
,
and
more
successful
.
Before
they
had
any
of
those
Gods
to
swear
by
:
in
those
Heroick
Times
of
Rome
,
when
their
Kings
word
,
or
consent
to
a
proposal
,
exprest
by
the
dumb
shew
of
lifting
up
his
Scepter
,
(
perhaps
of
Hazel
)
would
more
oblige
him
to
keep
his
Promise
,
than
the
most
sacred
Oathes
could
tie
their
Posterity
,
[
Heroicis
temporibus
sceptrum
erectum
pro
regum
jurejurando
valuisse
notatum
,
]
Aristot.
3.
polit.
14
)
When
,
what
the
Orator
flatteringly
said
of
C.
Caesar.
(
Orat
,
pro
Deiotaro
.
)
a
mans
right
hand
(
not
stretcht
out
to
Jupiter
or
any
of
his
Fellow-Gods
but
)
to
Heaven
,
the
habitation
of
the
true
God
,
gave
a
greater
testimony
of
its
strength
,
in
plighting
troth
,
and
forcing
him
that
held
it
up
,
to
keep
his
promise
;
than
by
handling
the
Martial
Sword
.
When
the
impresses
of
a
Deity
,
and
innate
Principles
of
Honesty
did
so
ballast
their
heart
,
as
they
naturally
so
far
abhorr'd
an
impious
or
uncomly
act
,
as
their
Word
was
better
than
the
Bond
of
their
degenerate
Off-spring
:
and
that
infant
,
innocent
Age
of
Rome
,
render'd
the
generality
as
reverable
for
Virtue
,
as
was
that
Grecian
,
of
whom
Tully
(
pro
Cor.
Bal.
)
tells
this
lovely
story
.
[
Athenis
aiunt
,
cùm
quidam
apud
eos
qui
sanctè
&
graviter
vixisset
,
&
testimonium
publicè
dixisset
(
ut
mos
est
Graecorum
)
jurandi
causa
ad
aras
accederet
,
unâ
voce
omnes
Judices
,
nè
is
juraret
,
reclamasse
.
]
It
needs
not
the
Panderage
of
Rhetorick
,
to
obtain
for
it
,
the
attention
of
rightly
affected
ears
:
I
will
therefore
turn
this
Story
after
my
wont
into
this
plain
English
.
A
certain
Grecian
,
who
had
lived
an
holy
and
grave
Life
,
being
brought
in
to
give
testimony
,
in
a
case
depending
,
and
in
order
to
his
taking
his
Oath
,
making
his
approach
to
the
Altar
(
as
their
manner
is
)
was
with
the
general
vote
of
the
Judges
dispenc'd
with
in
that
Ceremony
,
they
conceiving
that
the
Gravity
of
his
Life
added
weight
enough
to
his
bare
Word
.
Rome
never
experienc'd
the
industry
of
Fate
,
the
indulgence
of
our
common
Father
more
,
than
during
her
Infancy
:
while
she
went
in
her
Mothers
hand
,
and
scarce
stirr'd
from
her
side
:
[
prima
aetas
,
&
quasi
infantia
,
qua
circum
matrem
suam
luctatus
est
cum
finitimis
,
quam
habuit
sub
regibus
septem
,
quadam
fatorum
industrià
,
tam
variis
ingenio
,
ut
reipublicae
ratio
,
&
utilitas
postulabat
.
Nam
quid
Romulo
audentius
?
tali
opus
fuit
ut
invaderet
regnum
:
Quid
Numa
religiosius
?
Talem
res
poposcit
,
ut
ferox
populus
Deorum
metu
mitigaretur
.
Quid
ille
militiae
artifex
Tullius
?
bellatoribus
viris
quam
necessarius
,
ut
accueret
virtutem
ratione
?
quid
aedificator
Ancus
,
ut
urbem
coloniâ
extenderet
,
ponte
jungeret
,
muro
tueretur
.
Jam
vero
Tarquinii
ornamenta
&
insignia
quantam
principi
populo
addiderunt
,
ex
ipso
habitu
,
dignitatem
?
actus
à
Servio
census
quid
effecit
,
nisi
ut
ipsa
se
nosceret
respublica
?
]
(
Elori
proeem
&
lib.
1.
cap.
8.
)
When
(
I
say
)
it
was
thus
with
them
in
point
of
Virtue
:
it
was
best
with
them
in
point
of
Prosperity
:
while
they
lived
tollerably
up
to
the
Light
of
Nature
,
they
were
more
indulg'd
,
as
to
the
concerns
of
this
Life
,
even
by
the
God
of
Israel
,
than
his
own
people
were
,
when
they
frowardly
walk'd
contrary
to
the
Light
of
Grace
.
Moribus
antiquis
res
stat
Romana
virisq
.
Ennius
.
Plutarch
,
in
his
Treatise
of
the
fortune
of
the
Romans
,
moves
this
Question
;
Whether
Virtue
or
Fortune
had
the
greater
hand
,
in
elevating
the
Romans
,
to
that
stupendious
height
?
and
resolves
it
thus
:
That
they
joyned
hands
,
and
by
united
forces
raised
that
famous
Structure
.
[
Equidem
hoc
rectè
opinor
censere
,
fortunam
&
virtutem
ad
tanti
compagem
imperii
atque
potentiae
tantae
structuram
,
pace
composita
,
coivisse
;
humanorúmque
operam
pulcherrimam
communicatis
operis
absolvisse
.
]
in
the
building
whereof
,
that
those
that
were
emploied
,
were
both
instructed
with
all
kind
of
Virtue
,
and
in
most
of
their
affairs
aided
by
Fortune
,
he
demonstrates
in
the
sequel
of
that
Discourse
.
[
Quem
qui
machinati
sunt
,
eos
&
omni
virtute
instructos
,
&
à
fortuna
plurimis
in
rebus
,
adjutos
fuisse
,
&c.
]
(
by
fortune
he
means
,
not
that
blind
versatil
Chance
of
the
Epicureans
,
but
that
all-seeing
and
Judicious
Sister
of
Justice
,
and
Daughter
of
Providence
.
)
[
Non
incerta
qualis
apud
Pindarum
,
sed
quae
rectius
dicitur
justitiae
&
suadae
soror
,
ac
providentiae
(
siquidem
ea
est
Prometheia
)
filia
:
quomodo
genus
ejus
Alcman
.
describit
.
This
he
introduceth
,
conducting
Romulus
,
Numa
,
Servius
Tullius
,
&c.
and
following
those
incomparable
persons
,
for
Heroick
Virtue
,
the
Fabricii
,
Camilli
,
Lucii
,
Cincinnati
,
Fabii
,
Marcelli
,
Scipiones
,
Caius
Marius
;
Mutius
Scaevola
,
M.
Horatius
,
&c.
From
this
ancient
Roman
Gallantry
when
that
Commonwealth
degenerated
,
its
Affairs
went
so
backward
,
as
Livy
complains
thereof
,
and
that
upon
that
account
their
History
was
so
interrupted
,
as
nothing
could
certainly
be
known
touching
the
state
of
those
Times
,
[
Sed
quid
in
his
refert
immorari
quae
certi
nihil
habent
?
cum
&
res
Romanorum
perierunt
,
&
confusi
commentarii
sint
ut
Livius
narrat
.
]
The
same
Observation
Florus
makes
.
[
Ut
ad
constituendum
ejus
imperium
virtus
&
fortuna
contendisse
viderentur
:
Florus
.
]
So
that
to
the
constituting
of
that
Empire
virtue
and
fortune
seem
to
have
striven
which
of
them
should
contribute
most
.
§
.
5.
Unto
the
same
supreme
Cause
must
be
referr'd
those
manifest
miraculous
growths
of
some
Kingdoms
,
conferr'd
by
the
God
of
Israel
,
in
order
to
the
accomplishment
of
the
Oracles
of
his
own
Prophets
.
That
wonderful
success
,
which
Nebuchadnezzar's
Arms
found
in
Aegypts
Conquest
,
though
he
ascribed
it
to
his
Gods
,
was
given
him
by
the
true
God
,
in
pursuit
of
making
good
the
Menacies
of
his
Prophets
,
against
that
Nation
.
I
will
send
and
take
Nebuchadnezzar
,
my
servant
,
and
will
set
his
Throne
upon
these
stones
,
that
I
have
bid
(
at
the
entry
of
Pharaohs
house
)
and
he
shall
stretch
his
Royal
Pavillion
over
them
,
and
I
will
kindle
a
fire
in
the
houses
of
the
Gods
of
Aegypt
,
and
he
shall
array
himself
with
the
Land
of
Aegypt
and
he
shall
go
forth
from
thence
in
peace
,
(
Jer
43.
10.
)
Cyrus
his
victorious
arms
over
Chaldea
and
the
circumjacent
Countries
were
born
up
upon
the
wing
of
that
Prophecy
,
which
named
him
an
100
years
before
he
was
born
,
(
Isa.
43.
28.
)
in
order
to
the
fulfilling
whereof
(
Isa.
44.
1
,
&c.
)
Gods
right
hand
upheld
and
strengthen'd
him
,
to
subdue
Nations
before
him
.
God
loosed
the
Loines
of
Kings
,
and
open'd
the
two
leaved
Gates
before
him
:
he
went
before
him
,
made
the
crooked
places
straight
,
brake
in
pieces
the
Gates
of
Brass
,
and
cut
in
sunder
the
Bars
of
Iron
.
It
was
not
the
Heroes
of
Media
,
Persia
,
Assyria
,
whom
he
so
religiously
supplicated
,
and
so
devoutly
thank'd
,
but
that
God
of
the
Jews
,
whom
he
knew
not
then
,
but
at
last
acknowledged
his
hand
to
have
been
alone
,
in
all
thosegrand
Transactions
.
As
Nebuchadnezzar
also
understood
not
,
who
that
God
was
,
that
had
done
such
great
and
marvellous
things
for
him
,
till
convinc'd
(
by
the
deliverance
of
the
three
Children
)
he
proclaimes
to
all
the
World
,
that
their
God
is
he
,
that
had
shewed
signs
and
wrought
wonders
towards
him
,
&c.
(
Dan.
4.
2.
3.
)
Daniel
had
prophecyed
of
Alexander
the
Great
,
that
he
should
be
Mighty
,
and
do
according
to
his
Will
,
(
chap.
11.
3.
)
when
God
raised
him
up
against
the
Persians
,
to
destroy
that
Empire
,
and
he
had
no
other
way
thither
,
the
Pamphylian
Sea
open'd
to
him
and
his
Army
,
as
the
Red
Sea
had
done
to
Moses
,
(
Joseph
,
Jewish
antiq.
l.
1.
cap.
7.
)
This
Story
saith
Josephus
is
mention'd
by
all
,
that
write
the
Acts
of
Alexander
.
§
.
6.
In
order
to
the
punishment
of
other
Nations
,
God
frequently
does
,
as
it
were
by
Miracle
,
advance
some
one
Nation
,
perhaps
no
better
than
the
rest
.
The
Assyrian
was
the
Rod
of
Gods
anger
,
and
the
Staff
in
his
hand
,
that
that
sustain'd
him
was
Gods
indignation
;
though
he
thought
not
so
,
but
triumph'd
over
the
God
of
Israel
,
as
one
of
those
feeble
Idols
that
was
not
able
to
defend
his
own
Territories
,
any
more
than
the
Gods
of
Calno
,
Carchemish
,
Hamath
or
Arpad
.
(
Is.
10.
5
,
11.
)
In
which
case
,
the
wicked
may
oftentimes
devour
the
man
that
s
more
righteous
than
himself
,
(
Hab.
1.
12.
)
And
when
that
Nations
sins
are
brim
full
,
and
Gods
whole
work
done
,
for
which
God
raised
it
up
,
some
of
those
subdued
Nations
are
raised
up
,
(
by
no
less
a
Miracle
)
out
of
the
Grave
,
out
of
the
ashes
,
to
bringdown
that
stout
heart
,
and
avenge
the
blood
he
hath
shed
.
Thus
Greece
was
stirred
up
for
the
Ruine
of
the
Caldean
Empire
,
and
Rome
for
the
destruction
of
the
Grecian
;
in
all
which
great
and
stupendious
Mutations
of
States
,
the
strange
accidents
that
fall
out
,
are
the
Effects
of
divine
Vindicative
Justice
,
though
each
Nation
,
for
whose
raising
they
were
wrought
,
conceiv'd
them
to
have
been
the
Fruits
of
the
Favour
of
their
Idol-Gods
.
It
was
an
higher
wisdom
than
Minerva's
,
that
managed
the
affairs
of
Athens
:
the
Lord
of
Hosts
,
not
their
God
of
War
,
that
put
courage
into
the
Spartans
.
The
unknown
God
,
not
any
of
their
Tutelars
,
that
made
them
great
,
and
arm'd
the
Sons
of
Greece
against
the
Bratts
of
Babel
:
all
the
wonders
of
that
age
(
reported
by
Thucidides
,
and
Diodorus
Siculus
,
)
and
of
the
next
Empire
,
(
reported
by
Dion
,
Dionysius
,
Livy
,
&c.
)
were
the
Operations
of
his
hands
,
that
only
doth
Wonders
;
that
sets
up
the
low
Tree
,
and
brings
down
the
high
Tree
,
by
ways
past
finding
out
,
Judgments
unscrutable
,
either
as
to
Methods
or
Causes
.
§
.
7.
Lastly
,
if
at
any
time
the
World
hath
been
so
equally
pois'd
,
in
respect
of
the
Virtue
or
Vitiousness
of
her
several
Inhabitants
,
as
it
seemed
not
good
to
vindictive
Justice
,
by
extraordinary
impulses
,
or
incanonical
courses
of
his
Providence
(
as
St.
Austin
calls
Miracles
)
to
animate
one
Nation
to
avenge
its
quarrels
upon
another
:
By
what
prodigious
accidents
hath
God
made
the
Empires
that
then
were
in
Being
or
arising
,
conspicuous
,
in
order
to
the
preservation
of
the
general
Peace
,
and
that
the
whole
Earth
might
sit
still
and
be
at
quiet
.
Melanc●hon
(
in
his
Epistle
Dedicatory
to
Carions
Chronicle
)
tells
us
,
that
Philip
Prince
Elector
Palatine
was
wont
to
say
,
that
in
reading
the
History
of
the
World
,
he
all
along
observ'd
manifest
Testimonies
of
the
Divine
presence
in
the
constitution
of
Monarchies
;
because
it
was
impossible
they
could
be
erected
,
or
continued
,
by
Humane
strength
:
and
were
to
that
end
appointed
by
God
,
that
they
might
be
keepers
of
humane
Society
,
the
Umpirers
of
Difference
among
the
Nations
of
the
World
,
the
preservers
of
the
Laws
,
Judgments
,
and
Peace
,
&c.
The
truth
is
,
it
is
a
Miracle
of
it self
,
that
wheresoevet
the
Order
of
ruling
and
obeying
hath
once
been
received
,
it
remains
for
ever
;
that
some
or
other
form
of
Government
should
be
embraced
all
the
World
over
;
That
some
Forms
should
last
so
many
Ages
,
in
some
certain
Countries
:
as
the
Regal
,
among
the
Assyrians
,
Aegyptians
,
Francks
,
&c.
This
would
not
be
if
God
had
not
a
peculiar
care
of
them
,
and
gave
manifest
tokens
of
that
his
care
;
by
his
wonderful
erecting
of
them
by
mean
persons
(
in
respect
of
such
undertakings
)
such
as
Cyrus
,
Alexander
,
Julius
Caesar
,
made
famous
by
nothing
,
but
Gods
signal
owning
of
them
,
in
his
giving
them
success
beyond
their
own
expectation
,
and
the
natural
accomplishments
of
Unity
,
Power
and
Policy
:
and
by
his
furbishing
and
setting
a
new
gloss
upon
the
splendour
of
his
own
Creature
,
when
at
any
time
(
through
length
of
time
)
it
was
grown
obsolete
:
and
in
some
places
fixing
a
standing
badge
,
of
an
honourable
discrimination
of
them
from
others
,
upon
the
persons
of
the
chief
Governours
,
as
that
wonderful
gift
of
healing
,
otherwise
incurable
Maladies
,
by
a
touch
,
intail'd
upon
our
Kings
.
Instances
of
that
other
way
of
Gods
setting
occasional
Remarks
,
upon
his
own
great
Ordinance
,
when
it
grows
into
contempt
,
occur
every
where
in
History
.
God
choosing
rather
to
work
Miracles
(
and
permit
the
Devil
for
the
present
to
carry
away
the
honour
of
them
)
than
to
let
the
Grandeur
fall
of
that
Order
which
he
had
set
in
the
World
.
He
the
God
of
Order
(
as
St.
Paul
calls
him
)
that
supreme
God
who
rules
the
World
,
to
whom
there
is
nothing
upon
earth
more
acceptable
than
Councils
and
Societies
of
men
rightly
associate
(
Cicero
som.
Scipion.
)
whose
Providence
is
as
much
seen
in
the
erecting
of
Empires
,
as
in
framing
the
World
.
[
Itaque
praesens
disputatio
Romae
magnam
suspiciendamque
conciliabit
dignitatem
si
de
ea
id
quod
de
terra
,
mari
,
caelo
,
siderihus
solet
fieri
,
disquirimus
:
fortunam
ne
an
providentiam
authorem
habeat
?
]
(
Plut.
de
for
.
Ro.
)
God
erected
the
Roman
Empire
,
saith
Plutarch
(
de
for
.
Rom.
)
[
Ut
omnibus
hominibus
con●ceret
vestam
,
re
vera
,
sacram
&
beneficam
,
ac
stabile
retinaculum
,
&
elementum
sempiternum
,
&
quod
rebus
fluctuantibus
atque
sublabentibus
anchora
esset
,
(
ut
cum
Democrito
loquar
.
)
Alexander's
Empire
being
faln
into
pieces
,
the
fragments
of
it
(
like
the
first
Qualities
in
the
Chaos
,
)
never
ceas'd
clashing
,
and
putting
the
World
into
combustions
,
and
continual
changings
,
(
while
each
of
his
Successors
sought
to
be
that
,
which
not
any
one
of
them
was
,
Lord
Paramount
,
like
the
Cyclops
in
Euripides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
confused
rout
,
where
none
minded
nothing
that
no
body
said
;
till
the
Majesty
of
Empire
becken'd
to
them
to
keep
silence
,
▪
till
Rome
having
attain'd
to
a
Consistency
,
and
constringing
in
it self
as
well
the
neighbouring
as
foraign
and
transmarine
Kingdoms
;
the
great
affairs
of
the
World
obtain'd
a
firm
basis
,
whereon
to
lean
and
rest
,
and
were
laid
to
sleep
in
the
bosom
of
that
Empire
:
For
the
erecting
of
the
Roman
Empire
(
Polib
.
l.
1.
)
It
was
a
wonder
to
see
how
Fortune
made
all
the
Affairs
of
the
whole
World
lead
one
way
,
and
incline
to
that
one
point
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Hebrews
had
a
Proverb
,
[
Nisi
potestas
publica
esset
,
alter
alterum
virum
deglutiret
:
]
(
Chrys●stom
de
statuis
6.
)
If
it
were
not
for
Governours
we
should
lead
a
more
wild
life
than
wild
Beasts
,
not
only
biting
,
but
devouring
one
another
:
(
Livii
l.
26.
)
[
Respublica
incolumis
&
privatas
res
salvas
facile
praestat
,
publica
prodeundo
tua
nequicquam
serves
.
]
It
is
not
at
all
strange
then
,
that
that
God
,
whose
Philanthropie
,
is
so
apparent
,
should
for
the
maintenance
of
this
common
good
,
do
such
strange
things
,
as
made
the
Gentiles
conclude
the
persons
of
Princes
to
be
Sacred
,
[
regium
nomen
,
gentes
,
quae
sub
regibus
sunt
,
pro
deo
colunt
(
Q.
Curtius
.
)
Artabanus
Persa
:
(
apud
Plutar.
in
Themistocl
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Among
our
many
and
good
Laws
,
this
is
the
best
,
That
we
reverence
and
honour
the
King
,
as
the
Image
of
God
,
who
preserves
all
things
in
safety
.
Though
Gods
using
a
standing
Miracle
to
convince
us
hereof
,
who
have
the
Example
of
the
blessed
Jesus
,
and
the
Injunctions
of
his
holy
Apostles
to
revere
our
Supream
Governours
,
seems
to
be
an
upbraiding
us
with
that
Proverb
,
The
King
of
England
is
King
of
Devils
:
and
speaks
them
to
be
right
Devils
incarnate
,
to
have
their
Intellects
blinded
with
malice
,
who
,
when
the
divine
Clemency
doth
thus
super●rogate
,
in
affording
us
means
of
knowledge
,
yet
cannot
,
will
not
see
the
Majesty
of
the
Lord
,
visibly
sitting
upon
his
own
Ordinance
.
Yet
how
the
Rabble
of
Gentiles
(
who
had
not
Reason
enough
,
to
see
every
mans
private
weal
was
imbark'd
in
the
publick
;
nor
Religion
enough
,
to
teach
them
,
that
the
powers
that
are
,
are
ordain'd
of
God
,
)
those
waves
of
the
Sea
,
should
be
kept
in
order
,
and
within
their
own
bounds
,
is
hardly
conceivable
,
If
he
that
rules
the
raging
of
the
Sea
,
and
the
madness
of
the
people
,
had
not
set
them
bounds
,
beyond
which
they
must
not
pass
,
had
not
rayled
in
the
Mount
,
the
Majesty
of
Supream
Authority
(
so
as
to
make
it
unapproachable
)
by
the
Thunder
and
Lightning
,
the
stupendious
manifestations
of
Divine
Power
exerted
,
for
the
common
behoof
of
Mankind
,
to
beget
and
uphold
,
in
the
vulgar
,
an
awe
and
reverence
of
that
Order
,
under
which
they
were
Marshal'd
.
And
therefore
whatever
miraculous
events
,
of
that
tendency
,
fell
out
in
the
Age
of
Paganism
,
were
not
the
operations
of
Pagan
Gods
(
among
whom
there
was
not
one
,
but
he
was
a
profest
enemy
to
Mankind
,
)
but
of
Israels
God
,
the
Creator
and
Conserver
of
the
Universe
,
and
upon
that
account
are
to
be
taken
into
the
Christians
bill
of
miracles
.
CHAP.
XI
.
The
Deficiency
of
false
,
the
Characters
of
true
,
Miracles
.
§
1.
Heathen
Wonders
unprofitable
.
§
2.
Of
an
impious
Tendency
.
§
.
3.
Not
above
the
power
of
Nature
.
§
4.
Moses
and
the
Magicians
Rods
into
Serpents
.
§
5.
The
Suns
standingstill
and
going
back
.
The
Persian
Triplesia
.
§
6.
Darkness
at
our
Saviours
Passion
.
§
7.
Christs
Resurrection
,
the
Broad-seal
set
to
the
Gospel
.
§
1.
ANd
for
the
rest
of
the
reputed
Miracles
,
that
come
not
within
the
compass
of
these
Rules
that
will
not
come
over
to
us
,
as
1.
being
such
as
the
Pagan
Gods
Genius
was
against
;
2.
Or
such
as
the
God
of
Israel
rewarded
the
Morality
of
Heathens
with
;
3.
Or
such
as
he
foretold
he
would
do
in
Heathen
Nations
,
for
the
Discipline
of
his
own
people
;
4.
Or
such
as
he
wrought
for
the
punishment
of
those
Nations
,
whose
sins
were
ripe
:
or
5.
Such
as
were
of
tendency
towards
the
erecting
or
maintaining
of
Order
in
the
World
.
For
the
rest
,
(
I
say
)
we
can
easily
and
freely
let
who
will
father
them
,
without
impeachment
of
our
Gods
Prerogative
;
as
having
a
threefold
Mark
of
differenee
from
true
Miracles
stampt
upon
them
.
-
1.
They
are
as
to
their
immediate
Effect
useless
.
-
2.
As
to
their
Tendency
impious
.
-
3.
As
to
their
Nature
deficient
.
1.
Miracles
reported
to
have
been
effected
by
Pagan
Deities
;
or
persons
in
league
with
them
,
as
to
their
immediate
effects
were
useless
for
the
most
part
,
and
insignificant
,
producing
nothing
to
the
benefit
or
emolument
of
humane
kind
,
comparable
to
what
our
Scripture-miracles
conferr'd
.
Pagan
Jove
,
by
keeping
the
Sun
from
rising
,
and
making
one
night
as
long
as
two
,
gain'd
only
to
himself
the
opportunity
of
a
longer
dalliance
with
Alcmena
;
putting
the
world
in
the
mean
time
,
to
the
irksome
inconvenience
of
an
impatient
waiting
for
the
Morning-watch
,
and
the
torture
of
an
imprisonment
in
their
uneasie
Beds
.
But
our
Jehovah
,
by
keeping
the
Sun
from
going
down
,
till
one
day
grew
to
the
length
of
two
,
gave
his
chosen
People
an
opportunity
of
prosecuting
their
victory
,
to
the
extermination
of
his
and
their
enemies
.
Orpheus
went
to
Hell
on
a
Bootless
errand
,
and
returned
immerst
in
a
double
sorrow
to
that
which
he
carried
thither
,
being
forc'd
to
leave
his
Euridice
behind
him
,
and
putting
her
to
the
anguish
of
a
second
death
.
Aristaeus
Procounesius
,
(
Herodotus
,
Melpomene
,
brought
nothing
out
of
the
other
World
(
after
seven
years
perambulation
through
it
)
but
one
paper
of
Verses
(
stiled
by
the
Grecians
Arimaspaei
,
because
therein
relation
is
made
of
a
Country
,
inhabited
by
men
so
called
,
who
have
but
one
eye
in
the
midst
of
their
forehead
:
)
nor
at
the
end
of
his
second
Translation
(
which
lasted
262
years
)
did
he
return
with
any
news
,
but
this
,
that
he
was
grown
a
God
,
dub'd
Phaebus
his
Esquire
,
and
(
that
he
might
keep
pace
with
his
swift
footed
Lord
)
was
turn'd
into
a
Crow
.
What
gain'd
Ceres
either
for
the
behoof
of
the
World
or
her self
,
by
her
visiting
the
infernal
shades
,
seeing
her
Daughter
Proserpina
chose
rather
to
stay
in
the
bosom
of
her
Ravisher
,
than
return
to
her
Mothers
lap
?
Was
the
World
any
better
for
Hercules
his
haling
Cerberus
from
Hell
,
and
leading
him
up
and
down
the
Argolican
Cities
:
had
he
sold
him
to
a
Tanner
,
he
might
possibly
have
made
so
much
of
his
Hide
,
as
to
have
paid
the
Apothecaries
Bill
for
the
Ingredients
of
that
Bolus
wherewith
he
intoxicated
his
three
Heads
and
lull'd
asleep
his
six
Eyes
;
but
not
to
defray
the
trouble
of
his
undertaking
:
whereas
his
leading
this
Captive
in
triumph
,
had
this
only
issue
;
that
the
scowling
Curr
drivel'd
his
moody
foam
upon
the
Earth
,
and
impregnated
it
with
poisonfull
Aconite
,
the
only
fruit
of
this
Herculean
Labour
,
if
he
had
here
v
crified
the
Proverb
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Herculean
Labore
,
proverbially
,
Labour
in
vain
,
(
Erasm.
adag
.
chil
.
3.
Cent.
1.
num.
1.
)
of
labour
in
vain
,
his
pains
would
have
been
less
mischievous
.
And
it
had
been
better
for
humane
kind
,
that
a
thousand
Bastard-sons
of
Jove
had
faln
into
the
jawes
of
inexorable
Dcath
,
than
that
he
should
return
from
thence
with
such
banefull
spoiles
;
without
compare
betwixt
his
and
those
gifts
our
Jesus
received
for
men
,
when
he
led
Captivity
Captive
.
The
Memory
of
Rampsinitus
(
Herod
.
Euterpe
.
)
(
a
King
of
Aegypt
,
Successor
to
Proteus
)
his
returning
from
Hell
,
and
bringing
thence
spoiles
,
was
universally
celebrated
,
within
the
Memory
of
Herodotus
:
But
the
whole
Legend
of
his
atchievements
,
in
that
lower
Region
,
amounts
to
no
more
but
this
;
That
while
he
remain'd
there
,
he
past
his
time
in
playing
at
Tables
with
Ceres
:
where
,
by
the
fortune
of
the
Dice
,
sometimes
winning
,
sometimes
losing
;
The
Goddess
,
at
last
sta●ing
a
Wallet
(
it
was
that
,
I
suppose
,
her
Daughter
was
gathering
flowers
into
,
when
Pluto
ravisht
her
)
lost
it
to
Rampsinitus
;
who
bearing
away
this
prize
,
returns
to
the
upper
World
,
with
one
half
of
that
blessing
,
which
the
Proverbial
Promise
;
(
of
a
grain'd
Staff
and
a
Budget
)
estates
Spend-thrifts
in
.
Abaris
Hyperboreus
was
of
that
agility
,
as
he
could
flie
in
the
Air
,
as
fast
as
an
Arrow
out
of
the
Bow
;
which
Arrow
,
when
it
came
to
a
period
of
its
borrowed
strength
,
he
snatch'd
into
his
hand
,
and
flew
with
it
round
about
the
Globe
of
the
Earth
.
I
shall
not
(
with
Herodotus
)
laugh
at
the
unlikelyhood
of
the
Story
,
(
for
if
there
had
been
no
other
ground
of
that
,
but
what
he
pitcheth
upon
,
to
wit
,
the
impossibility
of
the
Earth's
Orbicularness
,
I
could
well
digest
it
:
)
but
only
demand
(
with
Origen
in
his
Answer
to
Celsus
(
cont.
Celsam
l.
3.
cap.
8.
&c.
)
who
introduceth
those
Examples
to
vie
with
the
Blessed
Jesus
(
and
therefore
I
have
instanc'd
in
them
,
)
what
profit
came
there
of
this
miraculous
Agility
?
What
was
the
World
better'd
by
those
mens
descending
into
Hades
and
returning
thence
?
Did
Abaris
drop
down
any
blessings
upon
the
several
Regions
he
took
his
flight
over
.
Of
all
the
Examples
,
introduc'd
by
Celsus
,
not
one
,
but
that
of
Zamolxis
,
was
of
any
tendency
toward
the
bettering
of
the
World
,
or
benefitting
any
single
person
.
He
indeed
,
by
●etiring
for
the
space
of
three
years
into
a
subterraneous
house
,
which
he
built
on
purpose
,
to
make
the
Scythians
believe
he
had
been
so
long
dead
;
perswaded
them
into
the
belief
of
the
Souls
Immortality
:
but
this
was
only
Pious
Fraud
,
no
Miraculous
disappearance
,
as
Herodotus
himself
(
Herodot
.
Melpomene
)
tells
the
story
;
and
therefore
vainly
alledged
by
that
half-witted
Epicurean
,
to
spare
the
labour
of
reckoning
up
more
particulars
.
Agellius
passeth
this
Censure
,
upon
the
Miracles
reported
,
in
the
stories
of
Aristeas
,
Isigonus
,
Ctesias
,
Onesicritus
,
Polystephanus
,
and
Hegesias
;
that
though
,
when
he
first
got
them
into
his
hands
,
he
had
thought
he
had
got
a
prize
:
yet
he
grew
weary
of
reading
them
,
they
being
Writings
impertinent
and
conducing
nothing
at
all
to
the
meliorating
of
mans
Life
(
Noct.
attic
.
l.
9.
c.
4.
)
But
now
our
Saviour
(
as
Origen
replies
)
at
his
Resurrection
,
bore
away
the
Gates
of
Death
,
and
the
richest
spoiles
of
conquer'd
Hell
,
he
in
his
40
days
Converse
with
his
Disciples
,
betwixt
his
Resurrection
and
Ascension
,
entertain'd
them
not
,
with
Fabulous
Tales
of
Hyperborean
Chimera's
,
but
with
Discourses
touching
the
Kingdom
of
God
.
He
,
after
his
Ascension
,
gave
gifts
to
men
,
poured
down
the
gift
of
the
Holy
Ghost
upon
his
Apostles
,
impowring
them
with
ability
to
cast
out
Devils
,
to
heal
the
sick
,
to
cure
the
lame
,
to
bless
the
blind
with
the
gladsom
benefit
of
sight
,
to
give
convincing
testimony
of
their
Master's
Resurrection
,
&c.
Briefly
,
Christs
Miracles
were
beneficial
to
Mankind
,
even
in
their
immediate
Effects
;
how
many
went
from
him
rejoycing
in
the
recovery
,
of
their
own
health
,
of
their
limbs
,
sight
,
&c.
in
the
restauration
of
their
friends
,
from
death
to
life
?
The
Old
Testament-Prophets
indeed
(
sutably
to
the
courser
grain
of
that
Dispensation
)
sometimes
called
Fire
down
from
Heaven
,
but
Christs
Miracles
were
all
healing
his
very
cursing
the
fruitless
Fig-tree
,
was
advantagious
to
the
owner
,
whose
ground
was
hereby
cleared
of
that
,
that
did
but
cumber
it
,
and
takeup
the
room
of
a
more
fruitful
Plant
:
there
was
[
Nihil
nocens
aut
noxium
,
sed
opiferum
,
sed
salutare
,
sed
auxiliaribus
plenum
bonis
,
potestatis
munificae
liberalitate
donatum
:
]
(
Arnobius
contra
gentes
,
l.
1.
)
In
Christs
miraculous
acts
no
harmful
,
no
burtful
,
ingredients
;
all
was
healthful
,
helpful
,
full
of
relieving
goods
,
and
flowing
from
the
largess
of
courteous
Power
.
And
the
Apostolical
Rod
,
(
though
it
had
its
Prickles
to
let
out
impostum'd
matter
)
budded
Almonds
,
and
brought
forth
fruit
,
for
the
healing
of
the
Nations
;
being
never
inflicted
,
but
in
order
to
the
saving
of
the
Soul
,
by
bringing
down
the
Body
:
towards
which
if
it
was
not
available
upon
the
persons
,
on
whose
backs
it
was
laid
,
it
was
always
of
use
,
towards
the
bettering
of
others
.
The
Deputy
gain'd
spiritual
,
by
Elimas
his
miraculous
loss
of
corporeal
Eye-sight
,
the
Church
learn'd
to
beware
of
Sacrilege
,
by
the
exemplary
punishment
of
Annanias
and
Saphira
;
and
if
Hymeneus
and
Alexander
,
by
being
delivered
to
Satan
,
did
not
learn
not
to
blaspheme
;
the
Prints
of
the
strokes
of
that
Apostolical
Rod
could
not
but
deterr
others
.
Not
one
of
all
theirs
or
their
Masters
mighty
Works
was
labour
in
vain
,
but
accomodated
to
Humane
use
,
to
common
Good
,
to
the
benefit
of
Mankind
,
even
in
their
natural
operations
,
and
immediate
products
.
§
2.
2.
How
much
more
advantagious
were
they
to
the
World
,
in
respect
of
their
ultimate
tendency
and
designed
end
?
viz.
to
convince
men
of
the
Truth
and
Divine
Original
of
a
Doctrine
,
so
every
way
suited
to
the
procurement
of
all
sorts
of
Happiness
to
Humane
kind
:
a
Doctrine
,
which
(
if
observ'd
,
)
would
restore
those
golden
Times
,
which
preceded
Astraeas
Flight
from
the
corrupt
Earth
;
would
have
turn'd
Devils
into
Men
,
and
Men
into
Angels
;
so
as
Ideot-Christians
,
that
are
true
to
their
Religion
,
are
so
far
free
from
all
Lust
,
Rapine
,
Injustice
,
&c.
as
they
live
at
the
rate
of
most
perfect
Priests
;
and
exhibit
in
their
Manners
,
that
Gravity
,
Purity
,
Probity
,
and
Simplicity
,
as
is
not
to
be
found
amongst
the
wisest
of
any
other
Sect
(
as
Origen
tells
Celsus
,
(
lib.
7.
cal
.
14.
)
and
evidently
declare
the
Author
of
so
pious
and
just
a
Religion
,
to
be
the
holy
God
,
to
all
who
have
not
lost
all
sense
.
It
being
impossible
,
that
an
enemy
to
Mankind
should
promote
the
embracing
of
a
Doctrine
so
beneficial
,
either
by
revealing
it
,
or
confirming
its
Authority
by
the
Seal
of
Miracles
.
(
Origen
.
lib.
1.
cont.
Celsum
.
)
But
the
design
of
all
Pagan
Miracles
was
,
to
bring
into
credit
a
Doctrine
of
another
tendency
,
to
countenance
such
brutish
Immortalities
,
as
Humane
Nature
,
under
the
greatest
degree
of
Debauchery
,
it
can
possibly
degenerate
into
,
would
certainly
have
abominated
;
if
they
had
not
been
commended
to
the
World
by
its
Devil
gods
,
and
urged
upon
men
,
by
lying
Wonders
,
(
Austin
de
Civit.
l.
4.
cap.
26.
)
Gods
Ape
,
the
old
Serpent
,
scarce
ever
counterfeited
his
hand
more
dexterously
,
than
in
his
practising
upon
T.
Latinus
,
in
order
to
his
forcing
him
to
acquaint
the
Senate
,
that
it
was
the
Divine
pleasure
to
have
the
Scenical
Games
renewed
:
the
story
is
mentioned
by
Cicero
(
de
divinat.
1.
)
out
of
Fabius
,
Gellius
,
and
Caelius
,
by
Livy
,
Val.
Maximus
,
Agellius
,
and
Macrobius
,
viz.
That
the
Games
,
in
the
first
Day
of
their
Celebration
,
being
profaned
,
by
the
execution
of
a
Malefactor
(
the
Gods
forsooth
,
being
displeased
,
to
have
the
delight
,
they
look
in
beholding
those
Games
,
interrupted
by
so
sad
a
Spectaticle
:
)
this
Titus
was
warn'd
in
his
sleep
,
to
go
and
tell
the
Senate
,
that
they
must
begin
anew
their
Celebration
;
he
not
daring
the
day
after
to
communicate
this
Dream
,
as
he
was
appointed
,
is
the
next
night
more
severely
charged
;
which
he
neglecting
the
performance
of
,
that
day
looseth
his
son
by
a
suddain
death
;
and
being
the
third
night
threatned
with
suffering
a
more
grievous
punishment
,
in
case
he
would
not
obey
the
Vision
;
and
still
not
daring
to
tell
the
Senate
,
he
himself
fell
into
a
sharp
and
horrible
sickness
:
and
then
,
by
the
advice
of
his
friends
,
carried
in
his
bed
to
the
Senate
,
he
acquaints
them
with
the
whole
business
;
upon
which
he
is
presently
restored
to
health
,
and
walks
home
on
foot
as
sound
as
a
Roach
:
the
Senate
,
astonisht
with
so
great
a
Miracle
,
forthwith
decrees
the
instauration
of
the
Sports
.
Who
,
in
his
right
wits
(
saith
St.
Austin
)
may
not
here
see
persons
in
vassalage
to
malignant
Daemons
,
compel'd
by
force
to
exhibit
to
such
Gods
such
things
,
as
in
right
Reason
may
be
judged
dishonest
.
For
in
these
Games
,
which
those
Gods
compell'd
the
Senate
to
restore
,
are
repeated
those
flagitious
Crimes
,
which
the
Poets
father
upon
them
:
such
as
the
veriest
Wretch
would
blush
to
have
laid
to
his
charge
;
the
Scenical
Actors
of
those
turpitudes
of
the
Gods
sparing
neither
filthy
words
nor
actions
;
(
Herod
.
Commod
.
)
upbraiding
them
(
with
a
strange
kind
of
lasciviousness
)
with
the
most
foul
and
sordid
Actions
imaginable
:
and
by
those
upbraidings
and
representations
,
insinuating
to
the
World
the
laudableness
of
the
most
dishonest
Vice
,
as
having
the
Gods
for
their
Fautors
,
and
cancelling
at
once
all
the
Precepts
of
the
Moral
Philosophers
;
which
if
they
had
not
been
retunded
by
this
basilick
Argument
(
by
counter-ballancing
their
Reasons
with
Divine
Authority
)
might
have
bid
fair
for
the
civilizing
of
the
World
,
and
the
ridding
it
of
Barbarism
and
Devillism
:
[
Magis
intuentur
quid
Jupiter
fecerit
,
quam
quid
docuerit
Plato
,
]
(
August
.
de
civitat
.
lib.
2.
7.
)
[
Exemplo
suo
velut
divinam
authoritatem
praebere
sceleribus
]
(
Austin
de
Civ.
2
,
25.
)
They
designed
hereby
to
give
the
face
of
Divine
Authority
to
the
most
impious
kind
of
Villanies
.
To
the
no
less
impious
,
though
less
frequent
,
secular
Games
,
were
the
Romans
invited
,
by
a
like
Satanical
Sign
and
lying
Wonder
,
wrought
upon
the
Children
of
Valesius
Sabinus
,
(
Vives
in
Aug.
de
civit
.
3.
18.
)
who
as
he
was
offering
Prayers
and
Vows
,
for
his
three
Children
,
dangerously
sick
,
even
unto
Death
,
heard
a
voice
that
assured
him
his
Children
should
recover
,
if
he
would
carry
them
up
Tyber
,
at
a
full
water
,
vnto
Tarentum
:
and
refresh
them
with
(
what
they
desired
)
warm
water
fetcht
from
the
Altar
of
Father
Dis
and
Proserpina
,
Valesins
thinking
that
the
Oracle
meant
the
City
Tarentum
(
though
that
was
a
great
distance
from
his
Habitation
,
and
had
no
passage
to
it
by
Tyber
)
in
obsequiousness
to
the
Oracle
,
Ships
himself
and
his
Children
,
and
Sailes
as
far
as
Campus
Martius
:
There
,
to
ease
the
tediousness
of
Navigation
,
he
brings
his
Children
on
shore
;
and
desirous
to
kindle
a
fire
,
asketh
the
Pilot
where
he
might
fetch
fire
,
from
Tarentum
(
replies
the
Pilot
)
a
place
hard
by
,
where
you
see
the
Shepherds
fires
shining
:
he
over-joy'd
at
the
hearing
of
that
name
,
conceives
that
must
be
the
Tarentum
,
to
which
the
Divine
voice
directed
him
:
commands
the
Vessel
to
stear
thither
,
and
while
he
hasts
to
the
City
to
buy
an
Altar
,
orders
his
men
to
dig
a
place
,
where
he
might
erect
it
:
they
digging
twenty
foot
deep
,
find
there
an
old
Altar
,
with
this
Inscription
[
To
Dis
and
Proserpina
.
]
The
Father
,
returning
from
the
City
,
sacrificeth
upon
that
Altar
to
those
Infernal
Deities
,
and
three
nights
together
(
answering
the
number
of
his
late
sick
,
but
now
recovered
,
Children
)
makes
Funeral
Banquets
to
the
Gods
with
Songs
and
Dances
.
With
what
strange
obscenities
those
Games
were
celebrated
,
is
more
obvious
,
than
that
it
needs
be
related
.
It
is
sufficient
to
evince
the
Diabolicalness
of
those
seeming
Miracles
and
therefore
only
seeming
)
that
they
manifestly
tended
towards
the
erecting
of
the
Worship
of
infernal
Fiends
,
to
the
robbing
the
one
Supreme
God
,
of
that
honour
,
that
s
his
peculiar
due
:
and
to
the
introducing
of
most
barbarous
Immoralities
into
the
World
.
And
therefore
(
being
Seals
set
to
a
Law
directly
thwarting
that
Law
of
God
writ
on
the
hearts
of
all
men
,
)
if
they
had
more
exactly
counterfeited
the
Scal
of
Heaven
than
they
did
,
may
easily
be
deprehended
,
to
be
nothing
else
but
feigned
Miracles
.
§
3.
This
should
have
,
at
least
,
awaken'd
the
World
,
to
a
more
scrupulous
inspection
and
prying
into
them
:
and
to
have
weighed
them
with
those
Sel●s
which
were
set
to
the
contrary
Doctrine
.
In
comparison
with
which
,
they
would
have
been
found
if
not
lighter
than
vanity
;
yet
at
least
wanting
many
grains
weight
of
real
Miracles
;
that
is
,
productions
by
the
God
of
Nature
,
above
the
power
of
Nature
,
and
beside
its
ordinary
Course
.
I
insert
this
last
clause
into
the
description
of
a
Miracle
,
to
distinguish
it
from
the
Effects
of
ordinary
Providence
:
which
though
they
proceed
from
infinite
Power
,
yet
are
not
Miracles
,
but
issue
from
the
natural
order
of
Conversion
,
Mutation
,
and
Mutability
of
Bodies
.
The
water
(
saith
St.
Austin
de
Trinit.
lib.
3.
)
is
poured
ordinarily
upon
the
earth
:
but
when
,
at
the
Prayer
of
Elias
after
so
long
a
serenity
,
when
there
was
no
appearance
of
a
cloud
,
it
was
made
to
fall
;
this
was
the
immediate
effusion
of
Divine
Power
.
God
ordinarily
makes
the
voyce
of
his
Thunder
to
be
heard
,
and
sends
out
the
Lightning
from
the
bright
Cloud
:
but
when
on
Mount
Sinai
,
after
an
unusual
manner
,
those
thundering
voyces
were
sent
forth
,
which
did
not
make
a
confused
din
,
but
articulately
sounded
forth
the
Will
of
God
,
this
was
miraculous
:
who
draws
moisture
,
by
the
root
of
the
Vine
,
to
the
Clusters
,
and
by
degrees
ripens
the
Grapes
;
but
God
?
who
giveth
the
increase
,
while
Man
Plants
and
Waters
?
But
when
,
at
our
Lord's
beck
,
Water
was
turn'd
into
Wine
by
an
unusual
celerity
;
he
must
be
a
fool
with
a
witness
,
who
denies
that
to
be
a
witness
of
a
divine
Power
in
him
,
who
commanded
and
it
was
done
.
Earth
is
the
common
Matter
,
for
the
bringing
forth
and
nourishing
of
all
Plants
,
and
of
all
Bodies
of
Animals
;
and
who
produceth
these
things
from
the
Earth
,
but
he
that
said
to
the
earth
,
bring
forth
?
But
when
,
of
a
suddain
,
he
turn'd
the
same
Matter
,
out
of
Moses
his
Rod
,
into
a
Serpent
;
and
back
again
out
of
that
Serpent
,
into
a
Rod
(
immediately
and
in
an
instant
)
he
wrought
a
Miracle
,
the
things
indeed
were
changable
,
but
this
change
of
them
was
unusual
.
Who
but
God
cloaths
the
Shrubbs
with
Leaves
and
Blossoms
?
But
when
the
Rod
of
Aaron
blossom'd
,
the
divinity
did
,
after
a
sort
,
discourse
with
doubting
Humanity
.
Who
is
he
that
giveth
life
to
every
living
thing
that
s
born
,
but
he
that
gave
life
to
that
Serpent
of
Aaron
for
an
hour
?
Who
restored
to
Bodies
,
when
they
were
dead
,
their
Souls
;
but
he
that
animates
flesh
in
the
Mothers
Womb
,
which
is
born
to
die
?
of
the
same
common
Matter
,
which
subsists
in
the
Elements
,
God
produceth
(
in
time
,
or
ex
tempore
,
)
a
Ram
,
or
a
Dove
,
who
are
of
the
same
fleshy
vigour
,
at
their
coming
in
and
going
out
of
the
World
;
whether
they
were
made
in
an
instant
or
by
degrees
,
they
are
not
of
different
constitutions
:
only
that
which
was
produced
ex
tempore
,
appeared
after
an
unusual
manner
;
but
when
those
Creatures
are
brought
forth
,
by
a
kind
of
continued
Flux
of
sliding
and
remaining
things
,
passing
out
of
secret
into
open
light
,
and
out
of
light
into
obscurity
,
in
the
usual
road
,
they
are
called
natural
,
which
same
Creatures
,
when
they
are
thrust
in
upon
us
(
for
our
admonition
)
by
an
unusual
mutability
,
are
called
Wonders
.
2.
And
yet
,
it
is
not
every
unusual
Conflux
of
those
primordial
,
seminal
Causes
,
towards
the
production
of
a
thing
into
being
,
that
makes
a
Miracle
,
for
,
(
as
St.
Austin
observes
upon
the
story
of
the
Aegyptian
Magicians
,
)
Ex.
7.
de
Trin.
3.
cap.
8.
)
there
are
certain
seminal
Causes
,
hid
in
corporeal
things
(
through
all
the
Elements
of
the
World
)
which
Daemons
may
pick
out
(
more
easily
than
the
cunningest
Gold-finer
can
single
parings
of
Gold
out
of
heaps
of
Sand
into
one
Mass
)
and
make
up
into
strange
Effects
;
and
of
them
produce
new
Species
of
things
in
a
trice
.
[
Omnis
spiritus
ales
est
momento
ubique
sunt
:
volocitas
divinitus
creditus
quia
substantia
ignoratur
:
]
(
Terapol
.
22.
)
But
it
is
farther
requisite
(
as
I
have
exprest
in
the
first
Clause
of
the
Description
)
that
it
be
a
production
,
beside
the
Order
of
whole
created
Nature
;
such
as
cannot
be
educ'd
out
of
the
active
Powers
implanted
in
the
Elements
,
nor
their
natural
passive
Powers
,
whereby
they
are
made
receptible
of
any
form
by
natural
Motion
.
(
Aquinas
.
sum.
1.
quest.
115.
2.
)
[
Praeter
virtutes
activas
naturales
&
potentias
passivas
quae
ordinantur
ad
hujusmodi
virtutes
activas
.
]
But
out
of
a
bare
obediential
Possibility
,
or
Non-resistency
of
the
Creature
,
whereby
it
throws
it self
at
Gods
feet
,
and
becomes
pliable
in
the
hand
of
Omnipotencie
,
to
embrace
any
shape
he
is
pleas'd
to
mould
it
into
,
by
an
act
of
Power
,
equivalent
to
that
of
creating
,
and
educing
forms
out
of
the
first
Abyss
of
inform
Matter
.
(
Alensis
.
sum
,
2.
quest.
42.
art.
5.
memb.
5.
)
[
ad
opera
miraculosa
possibilitas
tantùm
secundùm
obedientiam
creaturae
,
de
quo
Deus
potest
facere
quod
vult
—
&
est
possibilitas
passiva
.
]
Briefly
and
plainly
,
proper
Miracles
exceed
Nature
in
a
threefold
degree
1.
As
to
the
Substance
of
the
Fact
;
such
are
the
Glorification
of
the
Body
,
the
Retrogradation
of
the
Sun
,
&c.
2.
As
to
the
Subject
wherein
it
is
wrought
,
such
are
the
restoring
Life
to
the
Dead
,
giving
Sight
to
the
blind
,
&c.
Nature
can
cause
Life
,
but
not
in
a
dead
Body
;
can
give
Sight
,
but
not
to
one
that
's
blind
:
for
there
cannot
be
a
natural
recess
from
a
total
Privation
to
an
Habit.
3.
As
to
the
Manner
and
Order
of
working
,
such
is
the
restoring
of
Lame
,
the
healing
of
Sick
,
the
multiplying
of
Bread
,
Oyl
,
&c
,
in
an
unusual
course
,
on
a
suddain
,
without
applying
natural
Causes
,
&c.
To
the
first
of
these
Degrees
the
Pagan
World
,
never
so
much
as
pretended
.
To
the
second
,
none
ever
attain'd
,
who
pretended
to
act
in
the
Name
of
any
God
,
but
the
God
of
Israel
.
For
all
Pagan
Stories
,
that
commemorate
such
Mutations
,
are
either
so
manifestly
fabulous
,
as
they
carry
their
condemnation
on
their
foreheads
,
or
else
ascribe
those
strange
Effects
to
Art
;
or
,
at
least
wise
,
impute
them
to
the
true
Gods
designing
,
thereby
,
to
render
the
person
that
wrought
them
,
more
august
and
conspicuous
in
the
World
,
for
a
common
good
;
as
is
manifest
from
the
account
which
both
Josephus
,
Suetonius
,
and
Tacitus
gives
of
Vespasian's
curing
a
blind
man
.
[
Authoritas
&
quasi
majestas
quaedam
ut
scilicet
inopiniato
&
adhuc
novo
principi
doceat
:
haec
quoque
accessit
,
&c.
]
(
Sueton.
Vesp.
7.
)
Vespasian
coming
thus
unexpectedly
from
a
new
Family
to
the
Empire
,
wanted
Authority
,
and
as
it
were
a
kind
of
Majesty
;
but
this
also
he
obtain'd
,
by
Omens
and
Prodigies
.
Suetonius
indeed
,
siath
,
that
the
blind
man
was
directed
in
a
Dream
by
Serapis
,
to
procure
Vespasian
to
lay
Spittle
on
his
eyes
(
and
it
is
no
wonder
,
that
an
Alexandrian
should
fancy
,
that
Serapis
injected
that
motion
into
him
;
since
the
chief
God
in
that
Country
went
under
that
name
)
but
that
Serapis
was
so
much
as
invocated
by
Vespasian
,
when
he
applyed
himself
to
perform
the
Cure
,
is
not
in
the
least
hinted
,
but
rather
the
contrary
implyed
:
not
only
in
the
Historians
silence
,
as
to
Vespasians
applying
himself
either
to
that
or
any
other
particular
Deity
,
but
from
his
mentioning
that
Alexandrian
Deitie's
putting
the
blind
man
upon
the
business
,
who
was
to
Vespasian
a
strange
God
,
and
therefore
not
to
be
invocated
by
him
;
and
from
his
introducing
this
,
amongst
other
instances
,
as
a
subsequent
to
and
an
accomplishment
of
the
Oracle
of
the
God
of
Carmel
,
deliver'd
to
him
(
or
at
least
commented
upon
)
by
Josephus
.
[
Apud
Judaeum
Carmeli
Dei
Oraculum
consulentem
,
ita
confirmavere
sortes
,
ut
quicquid
cogitaret
volveretque
animo
,
quamlibet
magnum
,
id
esse
proventurum
,
pollicerentur
,
&
unus
ex
nobilibus
captivis
Josephus
—
]
(
Sueton.
Vesp.
5.
)
When
he
consulted
the
Oracle
of
the
God
of
Carmel
in
Judaea
,
he
was
confirmed
by
this
answer
,
That
whatsoever
he
purposed
and
had
in
his
thought
,
he
should
accomplish
,
though
it
were
never
so
weighty
,
See
my
first
Book
,
chap.
9.
§.
8.
The
third
and
lowest
Degree
was
the
highest
that
the
ambition
of
Heathen
Gods
climbed
to
,
that
is
,
the
introducing
of
a
Natural
Form
,
into
a
Subject
naturally
capable
of
it
,
in
an
unusual
and
extraordinary
way
.
In
which
attempt
how
far
the
greatest
Wonders
they
did
came
short
of
true
Miracles
wrought
in
the
Name
of
Israels
God
;
will
be
evident
,
if
we
compare
them
,
first
,
with
such
of
this
Rank
which
were
done
in
the
Name
of
the
one
true
God
:
and
secondly
,
out-vie
them
with
those
of
the
higher
Formes
,
the
second
and
first
Degrees
.
§
4.
To
give
them
more
than
Huntsman's
play
:
we
will
yield
them
more
,
than
they
can
challenge
by
the
evidence
of
their
own
Writings
,
grant
them
a
greater
power
than
any
Records
,
but
those
in
the
Churches
custody
,
make
mention
of
.
Seek
their
Books
from
end
to
end
,
and
all
we
find
them
say
,
as
to
this
point
of
the
exerting
a
miraculous
power
,
amounts
not
to
the
one
half
of
what
Moses
reports
(
Exod.
7.
)
That
the
Aegyptian
Magicians
did
,
by
their
diabolical
Inchantments
,
affront
the
Messenger
of
the
high
God
in
three
of
those
Wonders
,
he
did
before
Pharaoh
;
(
the
turning
of
Rods
into
Serpents
,
of
Water
into
Blood
,
and
Slime
into
Frogs
;
by
an
imperceptible
celerity
)
when
he
challenged
Aaron
to
shew
his
Credentials
,
to
make
it
evident
by
some
Miracle
,
that
the
God
of
Gods
had
sent
him
upon
that
Embassie
,
which
he
delivered
in
his
Name
to
the
King
of
Aegypt
.
The
Contest
there
was
betwixt
the
God
of
Israel
and
the
Gods
of
Aegypt
,
the
Question
to
be
Determined
,
whether
of
them
were
greatest
?
as
is
manifest
from
Pharaoh's
demanding
,
who
that
Jehova
was
,
that
sent
to
him
to
release
the
People
of
Israel
(
a
People
who
owed
their
lives
to
Aegypt
,
for
its
sustaining
them
in
the
seven
years
Famine
,
and
who
had
,
by
so
long
a
prescription
,
been
Subjects
to
the
Aegyptian
Crown
:
)
from
his
challenging
Moses
and
Aaron
to
shew
a
Sign
of
their
being
Commission'd
from
a
God
,
whom
Pharaoh
was
bound
to
obey
;
and
from
his
summoning
the
Magicians
,
that
they
(
by
invocating
the
names
of
the
Gods
of
Aegypt
)
should
doe
the
same
Wonders
,
which
Aaron
(
by
divine
appointment
)
was
commanded
to
show
,
as
Seals
of
his
Mission
from
a
more
mighty
(
the
Almighty
God
.
We
will
grant
(
I
say
)
that
after
so
solemn
an
Appeal
to
Miracles
,
after
the
Litigants
had
here
joyn'd
issue
,
Ja●nes
and
Jambres
resisted
Moses
,
and
stood
out
a
trial
by
three
of
the
first
Miracles
.
Neither
will
we
retract
with
one
hand
,
what
we
give
with
the
other
,
as
some
do
;
who
blame
St.
Austin
for
yielding
,
that
the
Magicians
did
more
than
cast
mists
before
the
Spectators
Eyes
,
even
really
turn
Rods
into
Serpents
,
the
Waters
into
Blood
,
and
caused
Frogs
to
swarm
;
for
it
is
clear
from
the
facred
Text
,
that
the
Magicians
did
the
like
to
what
Aaron
did
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
Hebrew
word
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
fecit
.
effecit
,
is
used
Gen.
1.
31.
to
express
Gods
making
the
World
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
not
the
like
in
appearance
,
but
really
,
for
they
cast
down
every
man
his
Rod
,
and
they
became
Serpents
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
Hebrew
word
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fuit
;
whence
is
derived
the
name
Jehovah
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
Calvin
,
from
the
Hebrew
appellations
given
to
these
that
withstood
Moses
,
argues
,
that
they
only
fascinated
mens
Eyes
;
and
Aben
Ezra
will
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
render'd
,
in
the
Text
,
Sorcerer
)
to
be
no
more
than
a
Jugler
,
who
transforms
things
in
appearance
only
:
but
this
is
to
make
words
fall
out
with
the
sentence
,
and
bid
defiance
to
the
whole
series
of
the
discourse
,
and
to
turn
the
Emphasis
of
the
divine
Miracle
,
into
a
Plantasme
too
:
for
if
their
Rods
were
turn'd
into
Serpents
,
only
in
appearance
;
Aarons
could
not
eat
theirs
,
but
in
appearance
only
,
as
St.
Austin
argues
:
The
Septuagint
better
understood
both
the
Matter
of
Fact
,
which
was
kept
on
foot
as
to
the
Circumstances
of
it
long
after
their
time
(
either
by
Oral
Tradition
,
or
in
their
Secular
Records
,
as
appears
from
St.
Paul's
naming
the
Ring-leaders
of
that
Diabolical
Crew
which
opposed
Moses
)
and
the
importance
of
the
Hebrew
Phrase
,
than
the
whole
College
of
the
Rabbies
;
and
they
,
to
prevent
all
possible
mistake
through
the
ambiguity
of
words
,
st●le
the
Actors
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
and
the
Inchantments
they
used
,
sometimes
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
sometimes
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
which
though
they
be
words
of
a
middle
signification
,
yet
when
they
are
taken
in
an
evil
sence
,
and
applied
to
Magicians
or
Sorcerers
,
imply
the
using
of
the
Rites
,
and
invoking
the
aid
,
of
evil
Spirits
;
being
joyn'd
in
prophane
Authors
,
with
the
most
Diabolical
of
all
the
black
Artists
and
Arts
,
Goetia
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
(
Polyb.
apud
Suidam
,
)
and
in
Sacred
Writ
among
the
most
Capital
Heathenish
Abominations
.
Briefly
,
God
permitted
the
infernal
Powers
to
run
the
whole
length
of
their
Chain
,
in
this
Contest
.
But
yet
they
cannot
reach
to
the
lowest
Form
of
a
real
Miracle
in
these
real
Transmutations
.
For
,
1.
They
only
prepared
the
Matter
,
but
did
not
introduce
the
substantial
Form
:
that
being
the
natural
result
from
the
last
preparation
of
the
Matter
;
so
that
Nature
did
the
same
office
here
,
that
the
God
of
Nature
performeth
,
in
introducing
the
rational
Soul
,
after
the
Body
is
organized
and
ultimately
prepar'd
for
its
reception
,
whereupon
St.
Austin
(
de
Trinitate
lib.
3.
cap.
8.
)
piously
and
wittily
saith
,
as
we
neither
call
Parents
the
Formers
of
Men
,
nor
Husbandmen
the
formers
of
Fruit
:
though
the
Divine
Power
makes
use
of
the
one
,
to
prepare
the
matter
for
the
reception
of
the
Reasonable
Soul
;
and
of
the
other
,
for
the
accelerating
the
disposition
of
Plants
,
not
only
to
bear
Fruit
,
but
Fruit
of
such
a
colour
,
taste
,
smell
,
&c.
so
we
must
not
think
,
that
Angels
(
whether
good
or
bad
)
are
introducers
of
the
substantial
Form
;
but
that
they
(
by
reason
of
their
subtilty
)
knowing
where
the
Seeds
of
things
lay
(
which
we
cannot
discern
)
and
secretly
sowing
them
through
congruously
mixed
Elements
,
do
only
administer
occasions
,
of
the
Birth
of
things
,
and
of
hastening
their
growth
.
2.
What
the
Gods
did
,
whom
the
Magicians
invocated
,
they
took
time
to
do
.
It
is
like
that
they
singled
out
a
time
most
convenient
for
such
like
operations
,
in
respect
of
the
Planetary
hour
,
and
Positions
of
the
Heavenly
Bodies
.
Macrobius
(
Sat.
lib.
1.
cap.
17.
)
observes
that
the
victory
which
the
Romans
obtain'd
over
the
Carthaginians
,
when
they
implored
the
aid
of
Apollo
,
that
is
,
the
Sun
,
upon
the
motion
of
the
Prophet
Martius
,
(
who
promised
them
victory
,
if
they
would
observe
the
Oracle
which
he
delivered
to
them
)
was
in
such
a
Juncture
as
the
Sun
was
then
,
in
the
vertical
point
,
directly
over
Rome
,
and
therefore
strongliest
abilitated
to
heat
their
blood
,
and
put
courage
into
them
,
who
were
born
under
that
Planet
.
Aaron's
God
in
an
instant
both
alter'd
the
Matter
,
and
chang'd
the
Form
of
his
Rod
into
a
Serpent
:
but
the
Egyptians
used
Inchantments
,
in
order
to
the
Transmutation
of
their
Rods
,
and
that
s
enough
to
evince
it
not
to
have
been
instantaneous
.
Had
nature
,
indeed
,
been
left
to
her
own
Genius
,
she
would
have
taken
far
more
leasurely
steps
,
than
those
Daemons
did
;
that
Handmaid
of
God
keeps
that
state
,
in
her
ordinary
pace
,
as
a
club-footed
Vulcan
may
out
goe
her
:
she
perhaps
may
spend
a
thousand
years
in
making
such
Transmutations
in
Mettals
,
as
a
Chymist
will
perform
in
a
week
,
and
yet
not
come
near
the
celerity
of
these
winged
spirits
in
their
Operations
;
there
being
a
far
greater
disparity
betwixt
them
,
and
the
most
dexterous
Operator
in
the
whole
Colledge
of
the
Virtuosi
,
than
there
is
betwixt
these
and
the
most
dulpated-club-fisted
Mechanick
.
Briefly
,
the
change
of
the
Egyptians
Rods
was
indeed
subitaneous
:
Nature
was
there
put
out
of
her
pace
,
but
not
out
of
her
way
;
The
workers
of
that
Wonder
gain'd
time
enough
to
perform
that
feat
in
,
while
the
Magicians
were
at
their
Inchantments
(
and
doubtless
one
Reason
of
the
institution
of
such
Diabolical
Ceremonies
is
the
advantage
of
gaining
time
)
time
enough
for
such
agil
Creatures
to
procure
all
those
alterations
in
,
which
in
a
natural
way
of
causation
were
pre-requisite
towards
the
ultimate
Change
.
But
the
instantaneous
change
of
Aaron's
Rod
put
Nature
beside
her
course
,
for
seeing
no
Body
can
move
,
but
in
time
,
as
well
as
place
,
[
Natura
non
agit
per
saltum
,
]
it
implies
a
Contradiction
,
that
the
Rod
should
pass
into
a
Serpent
,
by
any
other
kind
of
Corruption
,
than
that
of
Annihilation
:
or
the
Serpent
be
produc'd
out
of
it
,
by
any
other
kind
of
act
,
than
that
of
Creation
.
3.
Whereas
some
scruple
whether
that
saying
[
Aaron'
s
Rod
devoured
the
Rods
of
the
Sorcerers
,
]
imply
not
the
returning
of
their
Serpents
into
Rods
;
St.
Austin
,
by
removing
that
Scruple
,
clears
our
way
to
the
observing
another
material
difference
betwixt
these
wonders
.
This
(
saith
he
)
is
spoken
[
initialiter
&
finaliter
,
]
in
respect
to
what
they
had
been
,
and
to
what
one
of
them
(
that
is
Aaron's
Serpent
)
would
return
to
be
;
but
whether
the
Egyptian
Serpents
became
Rods
again
,
I
will
nor
dispute
.
However
't
is
most
probable
they
did
not
;
it
being
the
common
Opinion
,
that
Aarons
Rod
,
when
turn'd
into
a
Serpent
,
did
devour
their
Serpents
,
and
prevented
their
becoming
Rods
again
,
(
Alensis
sum.
2.
quest.
43.
)
which
Opinion
seems
to
be
well
grounded
upon
that
word
in
Moses
Text
,
[
swallowed
up
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
absorpsit
.
]
which
,
though
applied
to
men
it
sometimes
hath
a
metaphorical
sence
,
yet
in
the
History
of
Animals
,
doth
so
naturally
signifie
,
the
swallowing
in
at
the
mouth
,
down
the
throat
,
into
the
stomach
,
(
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
by
Scapula
,
deglutiatio
;
Cibi
&
potionis
ab
ore
in
ventriculum
descensus
)
as
the
Greeks
derive
from
hence
,
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
,
in
Dioscorides
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
,
in
common
use
,
signifies
the
Gula
or
Throat
(
or
,
as
we
say
in
the
North
,
the
Swallow
,
herein
purely
Grecizing
,
)
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
the
under
Jaws
(
at
which
the
Swallow
begins
)
and
the
Orifice
of
the
Stomach
,
where
it
terminates
.
In
a
word
,
ransack
this
Term
from
the
beginning
,
through
the
middle
,
to
the
end
;
and
you
will
find
it
speak
such
a
swallowing
,
as
an
inorganized
Body
is
uncapable
of
;
and
to
imply
in
this
Text
,
that
it
was
not
Aarons
Rod
simply
,
but
turn'd
into
a
Serpent
,
that
did
devour
the
Magicians
(
sometimes
Rods
but
now
)
Serpents
,
as
if
they
had
been
but
so
many
Pills
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
prepared
for
this
Dragons
swallow
,
by
which
it
not
only
appears
that
(
as
all
Gods
things
have
,
and
therefore
whatever
hath
a
transcendent
excellency
is
stiled
Gods
,
as
Gods
Hill
,
Gods
Host
,
&c.
)
this
Serpent
had
the
priority
of
theirs
,
and
kept
the
Pit
after
them
:
but
that
their
Rods
were
devour'd
,
as
well
as
Serpents
,
and
never
became
Rods
again
.
The
old
Serpent
may
croud
Serpents
into
the
World
,
but
he
can't
lay
them
;
he
could
pester
Egypt
with
bloody
Waters
,
but
leaves
the
cure
of
them
to
him
,
that
s
higher
than
himself
:
He
could
make
Nilus
be
delivered
of
Frogs
,
before
the
time
came
of
her
ordinary
travel
,
and
in
all
likelihood
plague
Goshen
with
that
crawling
Vermine
(
for
I
cannot
find
any
room
for
them
elsewhere
,
in
all
the
Land
of
Aegypt
,
since
Aaron's
Frogs
had
already
fill'd
all
the
Waters
and
Houses
of
the
Egyptians
.
)
But
his
Ministers
cannot
,
with
all
their
Inchantments
,
free
so
much
as
Pharaohs
house
of
those
unwelcome
guests
,
who
is
forc'd
to
be
beholding
to
Moses
Prayers
,
for
their
riddance
out
of
his
Bedchamber
.
A
clear
evidence
,
that
the
Devil
cannot
rectifie
those
Irregularities
,
which
he
is
sometimes
permitted
to
introduce
into
the
Course
of
Nature
;
that
he
can
make
knots
and
snarles
on
Natures
Skeane
,
but
not
unravel
them
,
nor
untie
them
:
that
he
can
rend
the
seamless
coat
of
her
orderly
progress
,
but
not
darn
it
up
again
.
4.
Say
he
had
kept
pace
with
God
in
these
three
steps
(
which
he
manifestly
did
not
)
yet
Israels
God
outgoes
him
at
the
fourth
,
and
the
rest
of
the
following
Wonders
:
he
that
could
turn
(
God
permitting
him
)
Rods
into
Serpents
,
could
not
turn
Dust
into
Lice
:
but
his
Instruments
at
that
Miracle
,
are
forc'd
to
quit
the
Field
,
and
confess
,
that
was
the
Finger
of
God
.
He
cannot
without
a
toleration
from
Heaven
,
produce
the
most
contemptible
Insect
:
the
divine
Art
out-vies
him
in
the
frame
of
the
vilest
Animals
.
§
5.
We
have
seen
the
God
of
this
world
beaten
upon
his
own
Dunghil
,
the
Prince
of
the
Air
worsted
in
his
own
Region
,
outvied
by
the
lowest
degree
of
divine
Miracles
,
lagging
behind
Omnipotency
,
while
it
lights
and
walks
afoot
:
how
less
able
is
he
to
Lacquy
it
by
its
side
,
while
it
rides
triumphing
in
the
production
of
Miracles
of
the
first
and
second
Rank
.
Such
as
was
,
the
Sun
's
standing
still
in
the
days
of
Joshuah
,
and
its
going
retrograde
upon
Ahaz
his
Dial
,
at
the
request
of
Hezekiah
;
which
I
instance
in
,
as
being
Accidents
indisputable
as
to
Matter
of
Fact
:
the
first
being
so
famously
known
,
and
universally
taken
notice
of
,
as
it
occasion'd
that
Fiction
of
the
World's
expending
a
whole
day
upon
the
Birth
of
Hercules
:
[
Cujus
in
ortu
mundus
expendit
diem
.
Senec.
Her.
fur
.
]
though
Asterages
turn'd
day
into
night
,
and
misapplyed
that
to
the
Grecian
,
which
belonged
to
the
Phaenician
,
Hercules
,
Joshua
,
and
the
last
being
observed
as
far
as
Babylon
,
whence
Merodac
Baladan
(
having
heard
it
was
done
in
favour
of
Hezekiah
)
sent
his
Embassadors
into
Judaea
,
(
who
sent
unto
him
to
enquire
of
the
wonder
that
was
done
in
the
land
(
2
Chron.
31.
31.
)
to
congratulate
Hezekiah
,
and
to
enquire
concerning
the
Circumstances
of
that
Miracle
,
so
famously
known
,
as
Dionysius
the
Areopagite
,
Ep.
7.
ad
Polycarpum
,
affirms
that
the
Persian
Priests
and
Magi
,
kept
up
the
Memorial
thereof
in
the
Rites
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
the
triple
Mithra
.
Not
because
this
day
was
almost
as
long
as
three
days
(
as
Pachymerius
and
Maximus
mis-expound
Dionysms
,
)
for
that
makes
this
day
longer
than
that
in
Joshua
,
whereas
the
Text
,
(
Josh.
10.
14.
)
saith
,
there
was
no
day
like
that
(
equal
to
it
in
length
)
before
or
after
it
.
Nor
is
their
Argument
so
conclusive
;
if
we
expound
it
of
the
Sun
's
going
back
as
well
as
the
shadow
(
with
St.
Austin
de
mirabil
.
script
.
l.
2.
c.
48.
and
the
Fathers
generally
)
as
that
Vatablus
,
Burgensis
,
and
Montanus
needed
,
by
its
force
,
have
been
put
to
that
miserable
shift
,
they
betake
themselves
to
:
viz.
that
the
Sun
kept
its
ordinary
motion
,
and
its
shadow
only
,
by
the
Ministry
of
Angels
,
was
made
to
fall
back
on
Ahaz
his
Dial.
For
it
might
go
ten
Degrees
back
,
and
over
those
ten
degrees
forward
again
,
and
so
on
his
daily
Course
,
and
not
make
that
day
from
Sun-rise
to
its
Setting
32
hours
;
If
the
degrees
of
Ahaz
his
Dial
were
either
Quadrants
or
half-hours
,
the
Sun
might
keep
his
ordinary
pace
,
in
going
back
and
forward
,
and
not
reach
the
length
of
Joshua's
day
:
or
he
that
could
make
it
go
back
,
might
make
it
to
mend
its
pace
,
as
to
redeem
so
much
time
,
that
that
day
might
possibly
be
not
much
longer
than
an
ordinary
one
:
and
yet
sufficiently
miraculous
,
and
so
conspicuous
(
for
the
Sun
's
going
back
)
as
the
Persians
might
well
take
notice
of
it
,
and
celebrate
its
memorial
in
the
Rites
and
Denomination
of
the
Triplified
Sun
;
because
of
that
threefold
course
it
then
took
,
first
forward
,
next
backward
,
and
then
forward
again
.
So
that
the
authority
of
Dionysius
,
still
stands
firm
,
notwithstanding
the
Learned
Vossius
his
so
easie
rejecting
it
,
upon
that
mistake
which
Pachymerius
and
Maximus
led
him
into
:
as
if
the
Areopagite
had
affirm'd
,
the
Persians
to
have
given
that
appellation
to
Mithra
or
the
Sun
,
by
reason
of
its
tripling
the
length
of
that
day
:
when
in
truth
all
he
affirms
of
them
is
,
that
they
kept
the
Memory
of
this
Miracle
,
in
the
Celebrities
of
the
Triplasia
:
which
he
might
certainly
know
they
did
,
(
that
being
a
Matter
of
Fact
)
and
which
they
might
do
,
in
commemoration
of
the
Suns
tripling
his
Course
.
It
is
true
indeed
Dionysius
thought
that
day
to
be
tripl'd
,
and
from
thence
to
have
arisen
that
Persick
Name
;
but
in
this
(
being
matter
of
Opinion
,
and
an
Opinion
so
directly
opposing
the
Text
in
Joshua
)
we
may
safely
forsake
him
,
and
question
his
judgement
.
But
we
cannot
reject
him
,
in
what
he
barely
reports
,
as
a
Matter
of
Fact
,
without
questioning
his
honesty
;
to
wit
,
that
the
Persians
kept
up
the
remembrance
of
the
Suns
going
back
and
changing
its
Course
.
I
will
not
here
enter
a
Debate
,
with
our
Modern
Philosophers
,
about
that
question
,
whether
it
be
the
Sun
or
the
Earth
that
moves
:
for
let
it
be
granted
,
that
it
is
natural
to
one
of
them
to
move
,
in
that
course
,
that
hath
been
traced
above
5000
years
;
and
I
matter
not
,
to
whether
of
them
they
assign
the
Task
of
Motion
,
or
bequeath
the
Privilege
of
Rest
:
which
of
them
soever
it
be
that
moves
,
what
Second
Cause
can
be
imagin'd
to
make
it
once
stand
still
,
and
once
to
move
back
ward
?
Did
some
hooked
prominent
Atom
catch
hold
of
some
weightier
quiescent
Body
,
and
forc'd
the
Earth
or
Sun
to
lie
at
Anchor
a
whole
day
;
or
put
a
stop
to
one
of
them
as
a
long
Skewer
(
for
Kitching-similies
are
fittest
to
illustrate
their
new
Kitching-Philosophy
)
stays
the
Spit
from
turning
,
if
it
touch
the
Drippin-pan
.
What
second
Cause
can
be
imagin'd
of
its
going
back
?
ubi
pedem
fixit
?
Where
set
he
his
foot
,
while
he
wheel'd
one
of
those
Orbs
,
Westward
and
Eastward
,
backward
and
forward
,
as
we
turn
a
Globe
in
a
Frame
?
Or
was
it
with
so
great
a
violence
,
as
lasted
ten
hours
,
driven
back
by
falling
foul
upon
some
other
Vessel
,
sailing
in
the
Super-lunary
Waters
,
through
neglect
of
crying
,
Ware
Oars
?
untrain'd
curiosity
may
quest
through
the
Universe
,
before
it
can
set
any
other
Author
of
this
Motion
,
but
him
that
is
the
Author
of
Being
:
none
could
set
back
this
Universal
Watch
,
this
measure
and
standard
of
every
Inch
of
Time
;
none
could
slacken
or
hasten
the
going
of
it
but
its
Maker
.
§
.
6.
Though
it
will
not
be
granted
me
,
that
't
is
natural
for
the
Sun
to
move
,
yet
I
hope
Providence
will
bless
these
Lines
out
of
the
hands
of
such
Brutes
,
as
question
whether
it
be
not
as
natural
for
the
Sun
to
shine
,
as
for
Fire
to
burn
;
whether
its
Beams
of
Light
flow
not
necessarily
from
its
very
Being
,
as
streams
from
the
Fountain
.
I
demand
then
,
whence
proceeded
its
Opacity
,
and
the
suspension
of
its
Light
,
at
our
Saviour's
Passion
?
That
it
was
at
that
time
exempted
from
the
Dominion
of
all
second
Causes
,
which
by
their
intervention
could
possibly
rob
the
lower
World
of
its
Light
,
may
easily
be
made
appear
,
by
an
enumeration
of
such
Particulars
,
as
have
been
observed
(
for
this
5000
years
)
to
hinder
its
illuminating
at
once
the
Hemisphere
of
the
Earth
:
and
so
much
more
easily
,
as
the
impediments
are
fewer
,
than
to
take
up
a
long
discourse
,
being
but
these
two
.
1.
The
Interposition
of
the
Body
of
the
Moon
,
which
in
that
juncture
could
not
be
the
impediment
:
for
at
the
Passover
,
when
our
Saviour
suffer'd
,
the
Moon
was
at
the
Full
,
and
visibly
arising
that
evening
in
the
East
when
the
Sun
set
in
the
West
:
we
may
therefore
with
as
much
reason
charge
a
Theft
committed
at
London
,
upon
a
person
that
was
in
India
when
that
fact
was
done
,
as
charge
the
Moon
with
this
Robbery
of
the
Suns
Light
,
I
shall
run
no
hazard
of
my
credit
,
before
equal
Judges
,
by
becoming
her
Compurgator
in
this
case
.
2.
The
Cloudiness
of
the
Skie
:
But
the
Air
was
at
that
time
so
serene
,
as
the
Stars
appeared
,
and
might
be
seen
all
over
the
Heavens
,
as
Phlegon
a
Gentile
Chronologer
,
hath
left
upon
Record
:
[
Dies
horâ
sextâ
in
tenebrosam
noctem
versus
,
ut
stellae
in
caelo
visae
sunt
:
]
(
Chron.
Euseb.
)
and
that
record
,
probably
,
taken
out
of
the
Roman
Rolls
,
where
it
was
extant
in
Tertullian's
time
.
If
the
Clouds
were
not
so
thick
,
but
that
the
Stars
might
be
seen
through
them
,
they
could
not
hinder
the
shining
of
that
greatest
Light
,
the
Sun
.
Besides
,
this
Darkness
was
universal
,
[
Mark
15.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Darkness
was
over
the
whole
Earth
.
]
Erasmus
indeed
limits
this
to
the
Land
of
Judaea
:
but
Melchior
Canus
(
lib.
11.
cap.
2.
)
Doth
sufficiently
confute
that
Opinion
:
which
needs
not
any
other
Confutation
than
this
,
that
it
was
observ'd
at
Heliopolis
in
Egypt
:
and
if
that
Testimony
of
Dionysius
be
scrupled
,
that
of
the
Graecian
Historians
who
write
of
it
cannot
be
excepted
against
.
(
Scaliger
animadvers
.
in
Chron.
Euseb.
)
But
Clouds
do
but
screen
,
and
stand
in
the
light
of
some
particular
and
small
Regions
:
so
that
,
when
the
Sun
hath
nothing
else
to
hinder
its
shining
,
it
will
cast
its
beams
on
one
City
,
on
one
part
of
a
City
,
when
the
other
part
is
clouded
.
This
Darkness
therefore
could
not
proceed
from
any
Natural
Cause
,
but
was
simply
and
nakedly
the
Effect
of
the
suspension
of
its
most
natural
power
of
giving
Light
,
[
Ex
retractione
radiorum
solarium
,
]
(
Voss.
harmon
,
Evang.
l.
2.
cap.
10.
)
the
retraction
of
its
Beams
,
from
the
unthankful
World
,
at
the
Will
of
its
Creator
(
on
purpose
to
convince
men
,
that
that
Jesus
who
was
then
a
crucisying
was
both
Lord
and
Christ
,
or
as
the
Centurion
(
from
that
Argument
concludes
)
the
Son
of
God
,
the
King
of
Israel
.
)
according
to
the
sign
given
by
the
Prophet
Zachary
(
chap.
14.
6.
)
In
that
day
the
light
shall
not
be
clear
nor
dark
,
it
shall
be
one
day
,
(
a
day
by
it self
)
at
evening
time
it
shall
be
light
,
the
Sun
shall
be
turn'd
into
darkness
and
the
Moon
into
blood
;
and
Joel
chap.
2.
31
,
&c
,
as
St.
Peter
applyed
those
Texts
,
(
Acts
2.
)
this
is
that
that
was
spoken
of
by
the
Prophet
Joel
,
&c.
§
7.
I
will
conclude
with
that
,
which
is
both
the
sum
of
the
Christian
Faith
,
and
the
seal
of
it
,
the
Resurrection
of
the
blessed
Jesus
.
The
sum
of
it
;
(
If
thou
shalt
believe
in
thine
heart
,
that
God
raised
up
Christ
from
the
dead
,
thou
shalt
be
saved
;
Rom.
10.
The
Seal
of
it
;
whereof
he
hath
given
assurance
(
made
demonstration
)
to
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
(
Act.
17.
31.
)
Shall
I
need
to
shew
the
demonstrableness
of
this
Argument
?
so
cogent
,
as
he
must
shut
his
eyes
against
the
clearest
and
most
undoubted
Sentiments
of
common
Reason
,
that
does
not
acknowledge
the
Finger
,
the
Hand
,
the
Arm
of
inconquerable
Omnipotency
,
to
have
been
at
work
,
in
breaking
the
Chains
of
Death
,
and
bringing
Christ
thence
,
after
the
pains
and
anguish
of
the
Cross
had
exhausted
his
Vital
Spirts
,
and
made
his
sacred
Body
inhospitable
to
that
his
precious
Soul
,
which
he
breathed
into
the
hands
of
his
Father
;
after
they
who
were
set
to
watch
him
,
were
so
well
satisfied
that
he
was
dead
,
as
they
thought
it
needless
to
break
his
Legs
,
and
yet
(
to
make
all
sure
)
ran
a
Spear
to
his
Heart
;
whence
issued
(
as
an
indication
that
there
was
no
need
of
that
neither
,
in
order
to
his
dispatch
,
but
only
that
the
Prophecies
of
him
might
be
fulfill'd
)
Water
and
Blood
.
And
lastly
,
after
he
was
buried
,
and
a
Guard
of
Soldiers
set
about
the
Sepulchre
,
by
the
procurement
of
his
most
watchful
Adversaries
,
who
feared
he
would
rise
again
(
as
he
had
said
)
and
thereby
declare
himself
to
be
the
Messias
.
These
Circumstances
speak
a
total
privation
of
Life
,
the
extinction
of
the
vital
Flame
,
the
breaking
of
the
golden
Cord
and
Marriage-ring
,
which
coupled
together
that
lovely
Pair
(
the
Humane
Flesh
and
Reasonable
Soul
)
whereof
the
Man
Christ
consisted
.
And
I
appeal
to
common
Principles
,
to
give
sentence
and
determine
those
Questions
.
Whether
the
Flame
of
Lifes
Taper
can
be
blown
in
again
,
but
by
the
blast
of
that
Breath
;
which
blew
it
in
at
first
?
Whether
that
Cord
can
be
knit
again
by
any
hand
,
but
that
which
drew
it
?
Whether
the
Bowels
of
the
Earth
(
our
common
Mother
,
whither
Bodies
return
that
they
may
see
corruption
)
be
a
fit
Matrix
,
wherein
the
Corps
may
be
ripen'd
,
naturally
,
into
an
aptitude
for
the
reception
of
the
Soul
?
In
our
first
moulding
,
the
Spermatick
Matter
Courts
the
humane
Form
,
and
when
by
Second
Natures
hand
(
the
Hand
maid
of
the
first
Nature
)
its
gradually
purified
into
an
immediate
fittedness
for
the
reception
of
its
Bridegroom
,
God
knits
first
the
Band.
And
after
the
Band
,
is
broke
,
the
Soul
(
after
a
sort
)
courts
the
Corps
,
by
its
propensity
to
a
reunion
to
that
,
without
which
it
cannot
be
perfect
.
But
the
sullen
Corps
is
deaf
to
all
such
motions
,
resists
all
methods
of
cure
;
all
applications
of
Medicines
,
which
the
(
now
more
illuminated
and
intelligent
)
Soul
can
possibly
make
(
and
doubtless
if
an
herb
grew
any
where
,
that
could
restore
these
beloved
Mates
;
the
Souls
of
Philosophers
,
that
could
see
so
well
through
the
Casement
,
being
now
in
the
free
Air
,
and
having
their
eyes
clarified
with
the
dust
of
Death
,
would
spy
it
out
)
are
fruitless
;
this
work
must
be
let
alone
for
ever
:
as
no
man
can
redeem
his
own
Soul
,
so
no
Soul
can
restore
its
own
Body
.
As
the
matter
in
the
Womb
,
would
never
have
had
its
desires
of
Union
to
a
reasonable
Soul
gratified
,
if
God
had
not
infused
the
Soul
:
so
the
Soul
in
a
state
of
separation
,
will
never
have
its
longing
after
reunion
gratified
,
till
God
restore
to
it
its
Body
.
He
that
brought
the
Man
to
the
Woman
at
first
,
must
after
the
sleep
of
Death
bring
the
Woman
to
the
Man
,
or
they
will
never
meet
.
Nay
the
bringing
of
soul
and
body
together
again
,
after
their
Divorce
,
implies
that
seeming
Contradiction
,
as
the
Disciples
by
the
Illumination
of
Faith
,
could
not
understand
what
Christ
meant
,
when
he
spake
to
them
of
his
Resurrection
,
and
were
ready
to
give
up
their
hopes
that
he
was
he
that
should
redeem
Israel
,
when
they
saw
him
giving
up
the
Ghost
,
and
hanging
down
his
Head
upon
the
Cross
;
as
St.
Thomas
though
he
had
seen
Lazarus
rais'd
from
the
dead
,
and
heard
it
reported
by
credible
Witnesses
that
Christ
was
risen
,
would
not
believe
it
.
As
Celsus
,
(
Orig.
cont.
Cels.
l.
2.
cal
.
41.
)
rather
than
grant
the
Truth
of
the
Christian
Hypothesis
,
denied
the
possibility
of
it
.
As
it
seemed
good
to
the
holy
Ghost
,
to
confirm
the
report
of
Christs
Resurrection
,
by
all
those
Signs
which
the
Apostles
wrought
after
his
Ascension
,
by
the
name
of
the
Holy
Child
Jesus
;
while
with
great
power
they
gave
witness
of
his
Resurrection
,
(
Acts
4.
33.
)
Yea
so
much
did
divine
Goodness
condescend
to
Humane
imbecility
,
as
to
give
a
fuller
proof
of
that
point
(
so
far
above
Reasons
comprehension
,
and
much
more
out
of
the
Sphere
of
Natural
Power
)
than
the
report
of
Eye-witnesses
,
than
the
Confession
of
Adversaries
,
than
the
Seal
of
those
Miracles
afforded
;
by
that
Grace
,
that
was
upon
all
the
Publishers
;
and
fell
upon
all
the
Receivers
of
that
Doctrine
:
a
Grace
enabling
them
to
live
up
to
the
Gospel
,
and
to
bring
forth
those
Fruits
of
Holiness
,
Righteousness
,
Temperance
,
Meekness
,
as
sufficiently
commended
,
to
the
morallized
part
of
the
World
that
Root
of
Faith
,
from
whence
they
issued
;
as
far
outstript
the
most
glorious
glittering
productions
of
the
Moral
Philosophers
;
as
infinitely
transcended
the
results
of
fantastick
Credulty
,
and
put
all
other
Religions
to
the
blush
,
at
the
sight
of
their
own
impotency
.
CHAP.
XII
.
The
Supernatural
Power
of
Salvifick
Grace
.
§
1.
The
Church
triumphs
over
the
Schools
.
§
2.
Christianity
layes
the
Axe
to
the
Root
.
§
3.
The
Rule
imperfect
before
Christ
.
§
4.
The
Discipline
of
the
Schools
was
without
Life
and
Power
.
§
5.
Real
exornations
before
Verbal
Encomiums
.
§
1.
HEre
(
Christian
Reader
)
I
must
crave
thy
help
,
and
beg
thy
aid
,
towards
the
convincing
the
World
of
the
Divine
Original
of
Christian
Religion
;
which
,
though
it
apparently
bear
the
stamps
of
heavenly
Wisdome
,
in
its
Prophecies
:
of
in
finite
Power
,
in
its
Miracles
;
commends
it self
more
to
the
Consciences
of
men
by
engaging
its
Fautors
to
a
Conversation
answerable
to
its
Sacred
Rules
;
than
by
affording
the
most
substantial
Grounds
of
discoursing
in
its
Defence
by
any
other
Arguments
.
Religion
is
better
maintain'd
by
Living
than
Disputing
.
A
Gospel-becoming
Converse
falls
under
the
Observation
and
speaks
to
the
Hearts
of
all
men
;
even
of
those
who
are
not
able
to
fathom
the
depth
,
nor
feel
the
ground
of
the
most
rational
verbal
Discourse
:
well
exprest
by
the
Apostle
of
the
Circumcision
,
(
1
Pet.
3.
1.
Dr.
Hammond
annot.
)
in
the
Argument
,
whereby
he
perswades
Christian
Matrons
to
be
in
subjection
to
their
own
(
though
Gentile
)
Husbands
:
that
if
any
obeyed
not
the
Word
(
submitted
not
to
the
Gospel
upon
the
Demonstration
of
the
Spirit
and
of
Power
)
they
also
without
the
Word
(
which
the
Apostles
preach'd
in
confirmation
of
the
Resurrection
of
Christ
)
might
be
won
by
the
Conversation
of
their
Wives
:
while
they
beheld
their
chaste
Conversation
,
that
Modesly
which
the
true
fear
of
God
,
Christian
Religion
(
which
alone
rightly
Disciplines
persons
in
that
fear
)
taught
them
.
In
his
motive
,
(
1
Pet.
2.
12
,
13.
)
to
Christian
Subjects
,
to
yield
obedient
subjection
to
their
Heathen
Magistrates
,
and
in
that
point
,
particularly
,
to
lead
an
honest
life
,
among
the
Gentiles
:
that
whereas
they
were
evil
spoken
of
(
as
Jews
,
by
reason
of
the
turbulency
and
frequent
rebellions
of
their
Countrymen
)
the
Gentiles
might
see
that
Christian-Jews
were
of
another
spirit
,
than
the
rest
of
that
Nation
:
and
upon
that
account
might
revere
them
for
their
good
works
,
and
glorifie
God
(
the
Author
of
a
Religion
)
that
had
made
them
so
much
more
meek
,
regular
,
and
quiet
under
the
Heathen
Government
which
was
over
them
,
than
the
other
Jews
were
,
)
when
the
Proconsuls
should
be
sent
,
to
make
enquiry
of
the
Commotions
made
by
the
unbelieving
Party
of
that
Nation
.
It
was
by
this
Argument
that
the
old
Laic-Confessor
silenc'd
,
convinc'd
,
and
converted
that
proud
and
subtile
Philosopher
,
who
bore
up
himself
against
all
the
Reasonings
of
the
Learned
Teachers
of
the
Nicence
Council
,
(
Crab.
tom.
1.
pag.
249.
)
In
the
name
of
Jesus
Christ
(
saith
he
)
O
Philosopher
,
hear
the
Dictates
of
Truth
:
There
is
one
God
,
Maker
of
Heaven
and
Earth
,
who
Created
all
things
visible
and
invisible
,
by
the
power
of
his
Word
,
and
confirm'd
them
by
the
Sanctity
of
his
Spirit
.
This
Word
therefore
(
which
we
call
the
Son
of
God
)
having
mercy
on
Mankind
,
vouchsafed
to
be
born
of
a
Woman
,
to
converse
with
Men
,
and
die
for
them
,
and
will
come
again
to
give
sentence
upon
the
Lives
of
all
men
.
By
the
belief
of
those
things
we
Christians
are
freed
from
Error
,
and
from
that
Religion
,
wherein
Men
live
like
Beasts
;
into
a
state
of
living
like
Men.
Upon
this
the
Philosopher
cries
out
,
that
he
is
a
Christian
,
and
assures
his
Fellows
he
was
drawn
to
it
not
upon
light
grounds
but
by
that
ineffable
Vertue
which
attended
the
embracing
of
Christianity
.
In
this
Argument
the
ancient
Patrons
,
of
the
Christian
Cause
triumph'd
,
over
all
other
Religions
,
and
Disciplines
.
The
Christian
Churches
(
saith
Origen
contr.
Cels.
lib.
3.
cal
.
8.
)
compared
with
other
Societies
,
are
really
the
Lights
of
the
World
;
who
is
there
that
must
not
confess
(
if
he
make
an
impartial
collation
of
them
)
that
the
worst
part
of
the
Church
excells
vulgar
assemblies
?
for
the
Church
of
God
at
Athens
(
for
instance
)
is
meek
and
quiet
,
&c.
the
Pagan
Assemblies
,
seditious
,
turbulent
,
&c.
And
to
that
Calumny
of
Celsus
,
that
the
Christians
invited
the
worst
of
sinners
,
Origen
makes
this
Reply
;
that
the
Christian
Philosophy
did
dayly
reform
the
most
degenerate
Natures
,
not
by
converting
one
or
two
in
so
many
Ages
(
as
Phaedo
,
who
coming
Piping
hot
out
of
the
Stewes
into
Plato's
School
,
took
those
impresses
from
his
Doctrine
,
as
Plato
in
his
Dialogues
brings
Phaedo
in
discoursing
of
the
Immortality
of
the
Soul
;
Or
Palemon
who
by
attending
to
Philosophical
Discipline
,
became
,
of
a
Ruffian
,
so
temperate
,
as
he
succeeded
Xenocrates
in
his
School
:
(
but
great
multitudes
.
Christs
Fishers
of
men
caught
them
by
whole
shoales
,
when
these
Philosophical
Anglers
drew
them
up
by
unites
.
Tertullian
(
apolog.
46.
)
outvies
the
greatest
Philosophers
with
common
Christians
.
Thales
,
one
of
the
seven
Wisemen
,
could
not
satisfie
Craesus
,
when
he
askt
him
,
what
God
was
?
but
required
time
for
the
return
of
an
answer
,
and
the
more
he
thought
upon
it
,
was
further
off
from
finding
a
solution
:
when
every
Mechanick
Christian
hath
found
,
and
can
shew
all
that
can
be
askt
concerning
God
;
though
Plato
says
the
framer
of
the
Universe
is
neither
easie
to
be
found
out
,
nor
to
be
exprest
.
If
we
compare
them
in
point
of
Chastity
,
we
read
that
one
part
of
the
Attick
sentence
,
against
Socrates
,
condemn'd
him
of
Sodomy
with
Boyes
:
when
the
Christian
hath
to
do
with
no
more
,
of
the
Female
Sex
,
than
his
own
Wife
.
Democritus
,
for
all
his
Moral
Rules
was
forc'd
to
put
out
his
eyes
,
to
keep
him
continent
;
he
not
being
able
to
command
them
to
look
on
fair
women
,
without
lust
.
But
a
Christian
,
his
Soul
being
averse
to
Lust
,
can
save
his
Eyes
,
and
look
on
Women
without
danger
of
sin
.
If
in
point
of
probity
.
Diogenes
,
for
all
his
pretence
to
Humility
,
trampled
on
Plato's
Pride
with
greater
Pride
:
whereas
a
Christian
doth
not
insult
over
the
poorest
man
.
If
we
strive
,
who
shall
carry
away
the
praise
of
Modesty
,
Pythagoras
affected
to
Lord
it
over
the
Thyrians
,
Zeno
over
the
Prienenses
;
But
the
Christian
will
not
seek
,
nor
thrust
himself
into
the
lowest
Office
of
command
.
Who
of
Equanimity
?
Lycurgus
pin'd
himself
to
Death
,
because
the
Lacedemonians
would
have
corrected
his
Laws
:
but
the
Christian
gives
thanks
,
when
himself
is
condemn'd
.
Who
of
Fidelity
?
Anaxagoras
denyed
to
restore
what
was
committed
to
his
keeping
,
because
they
were
his
enemies
to
whom
he
ought
to
have
restored
it
:
But
a
Christian
is
esteemed
,
and
found
to
be
,
a
man
of
his
word
,
even
amongst
them
that
are
without
(
how
far
were
Tertullian's
Christians
from
that
Papal
Maxime
,
Fides
non
est
servanda
haereticis
?
)
If
we
compare
them
in
point
of
Innocency
,
Aristotle
did
shamefully
thrust
out
of
place
his
familiar
friend
Hermias
:
but
a
Christian
will
not
injure
his
enemy
.
The
same
Aristotle
slatter'd
Alexander
,
Plato
hung
by
his
Teeth
,
as
a
Trencher
chaplain
,
to
Dionysius
,
Aristippus
in
Purple
,
plaid
the
good
fellow
,
under
a
superficial
shew
of
Gravity
:
Hippias
was
slain
,
while
he
was
traiterously
conspiring
against
his
City
.
This
no
Christian
at
any
time
hath
attempted
,
for
the
deliverance
of
his
brethren
,
though
scatter'd
and
harrass'd
with
all
kinds
of
cruelty
.
Athenaeas
,
(
Dipnosoph
.
l.
11.
cap.
22.
)
Argument
,
[
quòd
Plato
in
omnes
erat
implacidus
,
contumeliosus
,
gloriosus
,
&c.
]
(
lib.
11.
cap.
23.
)
Argument
,
[
Platonis
Discipuli
tyrannici
,
sunt
ex
Academicis
qui
irreligiose
vivunt
,
&
minùs
honestè
,
&c.
]
This
is
the
Argument
of
one
whole
Chapter
in
Athenaeus
.
That
Plato
was
inappeasable
to
all
men
that
affronted
him
,
a
reproacher
,
vain
glorious
,
&c.
Of
all
which
charges
he
gives
several
proofs
.
And
he
spends
another
Chapter
upon
this
Theme
.
That
Plato
'
s
Schollars
are
tyrannical
;
and
divers
of
the
Academicks
live
irreligiously
and
dishonestly
.
Nothing
is
more
obvious
than
the
complaints
of
Plutarch
,
Seneca
,
Macrobius
,
Age●ius
,
and
who
not
of
the
whole
learned
Tribe
of
Gentile
Writers
,
that
Philosophical
Precepts
were
not
able
to
pluck
up
Vice
and
plant
Virtue
in
their
Disciples
hearts
:
But
how
powerful
Christian
Philosophy
was
to
tame
the
most
savage
Natures
,
is
apparent
from
infinite
Examples
even
of
whole
barbarous
Nations
,
amongst
whom
it
is
observed
for
Instance
,
That
the
Cappadocians
while
they
were
Pagans
,
were
of
so
ill
a
report
,
so
Monstrously
addicted
to
all
kind
of
wickedness
,
that
beside
the
share
they
had
in
the
old
Greek
Proverb
;
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
i.
e
,
(
There
are
three
Countries
whose
names
begin
with
C.
of
very
vicious
and
lewd
lives
.
]
They
had
some
Proverbs
peculiar
to
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
a
man
of
Cappadocia
,
and
a
Cappadocian
Monster
,
being
proverbially
used
,
to
signifie
a
man
most
extreamly
wicked
:
and
they
made
good
the
Proverb
,
even
in
the
times
of
the
Gospel
,
before
they
had
embrac'd
the
Faith
in
the
sincerity
of
it
:
for
Gregory
that
bloody
Butcher
of
Alexandria
,
Auxentius
,
Asterius
,
Eustathius
,
principal
Patrons
of
the
Blasphemous
Arrians
,
and
that
Arch-Heretick
Eunomius
,
were
all
of
this
Country
!
yet
such
is
the
influence
of
the
true
faith
where
once
entertain'd
,
that
this
lewd
disposition
of
the
Cappadocians
was
so
corrected
and
restrain'd
by
it
;
that
this
Country
afforded
as
many
godly
Prelates
and
couragious
Martyrs
,
as
any
other
whatsoever
;
for
which
Nazianzen
doth
highly
commend
it
,
who
,
with
Gregory
Nyssen
,
and
St.
Basil
,
were
Cappadocians
,
and
amongst
many
Martyrs
of
great
fame
and
constancy
,
St.
George
the
Patron
of
the
Noble
Order
of
the
Garter
,
was
a
Cappadocian
Colonel
,
under
Dioclesian
,
(
Heylin
.
Asia
Minor
.
p.
649.
)
§
2.
Fuimus
Troes
;
time
was
when
the
Christian
Church
could
make
these
boasts
(
Lactan.
de
falsa
sapient
l.
3.
c.
26.
)
[
Dà
mihi
virum
qui
sit
iracundus
,
maledicus
essraenatus
;
paucissimis
Dei
verbis
tam
placidum
,
quàm
ovem
,
reddam
:
da
cupidum
,
avarum
,
tenacem
;
jam
tibi
eum
liberalem
dabo
&
pecuniam
suam
propriis
plenis●
;
manibus
largientem
:
da
timidum
doloris
ac
mortis
;
jam
cruces
,
&
ignes
,
&
Phalaridis
Taurum
contemnet
;
da
libidinosum
,
adulterum
,
ganeonem
;
jam
sobrium
,
castum
continentem
videbis
:
da
crudelem
&
sanguinis
appetentem
;
jam
in
vera●
clementiam
furor
ille
mutabitur
:
da
injustum
,
insipientem
,
peccatorem
;
continuò
&
aequus
&
prudens
&
innocens
erit
:
uno
enim
lavacro
malitia
omnis
abolebitur
.
Tanta
divinae
sapientiae
vis
est
,
ut
in
hominis
pectus
infusa
,
matrem
delictorum
stultitiam
uno
semel
impetu
expellat
—
Philosophi
cùm
aetates
suas
in
studio
sapientiae
conterant
,
neque
alium
quenquam
,
neque
seipsos
possunt
facere
meliores
—
pauca
verò
Dei
praecepta
,
sic
totum
hominem
immutant
,
&
,
expolito
vetere
,
novum
reddunt
,
ut
non
cogn
scas
eundem
esse
.
]
Give
me
a
man
(
saith
her
eloquent
Patron
Lactantius
)
that
s
angry
,
and
who
vents
his
fury
by
revilings
and
wild
curvettings
;
And
,
by
a
very
few
words
of
God
,
I
will
make
him
as
gentle
as
a
Lamb
:
Give
me
a
greedy
,
covetous
,
griping
Miser
;
and
I
will
restore
him
back
to
thee
,
so
liberal
,
as
be
shall
scatter
abroad
,
and
give
to
the
poor
his
own
mony
,
with
his
own
,
and
those
full
hands
:
Give
me
a
delicate
piece
,
that
affraid
of
pain
and
death
;
and
he
shall
forthwith
contemn
Crosses
,
Fires
and
the
Bull
of
Phaleris
:
Give
me
a
Fornicator
,
an
Adulterer
,
a
Brothel-house-haunter
;
And
thou
shalt
,
by
and
by
see
him
sober
,
chaste
,
continent
:
Give
me
a
blood
thirsty
Tyger
;
and
that
rage
will
presently
be
exchang'd
for
true
Clemency
.
Give
me
an
unjust
and
unwise
offender
;
and
he
shall
on
a
suddain
become
,
just
,
prudent
,
and
innocent
.
For
all
wickedness
shall
be
abolished
with
one
washing
.
—
Such
is
the
force
of
Divine
Wisdome
,
as
being
infused
into
the
hearts
of
men
,
it
expells
at
one
thrust
the
folly
bound
up
there
,
which
is
the
Dam
of
all
misdeeds
—
The
Philosophers
after
they
have
worn
out
their
whole
age
in
the
study
of
Wisdom
,
neither
make
others
nor
themselves
better
men
;
but
the
Precepts
of
God
(
which
are
but
few
and
soon
learn'd
)
do
so
transmute
the
whole
man
,
and
wholly
stripping
of
the
old
,
make
him
new
,
as
you
would
not
take
him
for
the
same
person
.
St.
Jerom
passeth
upon
this
Christian
Cicero
this
Censure
,
[
Utinam
tam
nostra
affirmare
potuisset
,
quam
facilè
aliena
destruxit
.
]
I
could
wish
that
Lactantius
had
quitted
himself
,
as
well
in
maintaining
ours
,
as
in
overthrowing
the
Gentile
Religion
.
Why
?
what
better
Defence
can
be
made
,
what
more
full
proof
can
be
brought
of
the
Divine
Authorlty
of
the
Gospel
,
than
what
is
here
produc'd
?
what
more
convincing
evidence
of
its
divine
Original
,
than
such
supernatural
Effects
,
so
infinitely
surpassing
,
what
the
best
improvement
of
humane
Nature
,
by
Art
,
could
bring
forth
?
what
could
that
be
,
but
the
breath
of
the
Almighty
,
that
could
inspire
Life
into
such
slain
(
and
cover
those
dry
bones
,
with
flesh
,
that
flesh
with
skin
,
that
skin
with
so
perfect
a
beauty
)
as
had
lain
dead
so
long
at
the
Philosophers
door
,
and
peremptorily
resisted
all
their
methods
towards
a
recovery
;
whose
Schools
were
but
so
many
Charnel-houses
and
Graves
of
the
dead
;
till
the
Apostle
of
the
Gentiles
,
stepping
into
them
,
distilled
the
word
of
life
into
their
Patients
Ears
,
stopt
to
all
former
charmings
of
the
wisest
Moralists
.
(
Act.
17.
18.
)
Most
of
their
Cures
of
natural
pravity
,
were
but
palliations
,
such
as
Lucian
and
the
Satyrists
laugh'd
at
,
and
the
rest
but
partial
,
amounting
to
no
more
,
than
the
lopping
off
of
some
Branches
of
the
corrupt
Tree
,
and
the
grafting
in
their
room
some
particular
Virtues
.
But
their
Ax
did
not
reach
the
Root
,
their
Art
did
not
alter
the
Tree
,
it
still
put
forth
its
Malignity
,
in
other
Branches
;
they
did
not
drain
,
but
divert
,
the
current
of
vitious
Inclination
,
which
with
so
much
more
violence
broke
out
,
where
it
could
find
vent
,
as
it
was
more
pent
up
by
the
Banks
that
were
cast
against
it
.
There
was
indeed
a
sound
of
universal
Justice
ringing
in
their
Disciples
ears
(
that
Justice
which
equally
distributeth
to
every
one
their
due
:
to
God
,
to
Man
,
to
a
mans
Self
,
to
Soul
,
to
Body
:
)
But
the
seed
of
this
was
never
cast
into
mens
hearts
,
till
the
immortal
seed
of
the
Word
fell
there
.
§
3.
The
art
of
cultivating
Man
,
till
Christ
perfected
it
,
labour'd
under
a
two
fold
defect
,
which
frustrated
its
intendment
.
1.
In
point
of
the
insufficiency
of
the
System
.
It
comprehended
not
all
the
Precepts
and
expedients
of
a
truly
virtuous
and
perfectly
honest
Heart
and
Life
:
the
Rule
came
short
of
the
end
pretended
,
which
was
,
to
reduce
man
into
a
Conformity
to
God
(
as
the
Platonists
)
[
Unares
est
,
virtus
,
quae
nos
immortalitate
Donare
possit
,
&
pares
diis
facere
:
]
(
Seneca
de
immatura
morte
.
)
to
Discipline
him
into
an
habit
of
perfect
virtue
,
(
as
the
Aristotelians
promis'd
.
)
Socrates
,
the
Prince
of
all
Moralists
,
by
that
Aphorism
,
[
quae
suprà
nos
nihil
ad
nos
]
as
Lactantius
(
de
falsa
sap.
l.
3.
cap.
20.
)
proves
,
prohibited
all
religious
care
and
meditation
.
Plato
,
in
his
Precepts
for
Community
,
overturns
the
v●●y
foundation
of
that
Concord
he
seems
to
establish
,
and
expels
from
his
Commonwealth
,
Frugality
(
for
which
there
is
no
place
,
where
no
man
hath
ought
of
his
own
:
)
Abstinence
(
which
cannot
be
exercised
where
there
is
nothing
of
another
mans
to
be
abstain'd
from
,
)
Temperance
,
Chastity
,
Modesty
,
Love
of
Parents
to
Children
,
Piety
of
Children
to
Parents
,
conjugal
Fidelity
,
&c.
and
is
so
far
from
bringing
men
into
a
conformity
to
the
divine
,
as
he
professedly
commends
,
to
the
imitation
of
his
Citizens
,
the
most
bestial
manners
of
Brutes
,
and
such
as
wherein
they
recede
further
from
Humanity
,
than
the
Fowles
of
the
Air
,
most
of
which
observe
the
Laws
of
Marriage
,
are
faithful
to
their
Mates
,
with
Concord
of
mind
defend
their
Nests
,
as
their
Marriage-Beds
:
and
because
they
know
their
young
,
love
them
.
[
Redegit
ergo
humanam
vitam
ad
similitudinem
non
dico
mutorum
;
sed
pecudum
&
belluarum
:
nam
&
volucres
penes
omnes
faciunt
matrimonia
&
nidos
suos
tanquam
genitales
toros
concordi
mente
defendunt
,
&
faetus
suos
quia
sunt
certi
mutuò
amant
,
&c.
]
Lactan.
Ibid.
cap.
21
,
22.
]
These
Ancient
and
wise
men
taught
the
Communion
of
Wives
saith
Tertullian
.
[
Ex
illa
credo
,
majorum
&
sapientissimorum
disciplina
,
Graeci
Socratis
&
Romani
Catonis
:
qui
uxores
suas
amicis
communicaverunt
—
ô
sapientiae
Atticae
,
ô
Romanae
gravitatis
exemplum
!
Leno
est
Philosophus
,
&
Censor
.
]
(
Tertul.
apol.
39.
)
Oh
the
exemplariness
of
Grecian
wisdom
,
of
Roman
gravity
;
their
Philosopher
Socrates
and
our
Censor
Cato
,
were
Panders
.
When
these
were
so
wide
of
the
Rule
,
how
wide
must
they
be
,
who
took
aim
from
them
(
the
rest
of
the
vulgar
Philosophers
who
succeeded
)
or
who
wanted
that
light
which
those
travelling
Philosophers
convey'd
into
Greece
out
of
forreign
Countries
(
the
wise
men
who
preceded
them
)
of
whom
to
speak
particularly
,
would
be
to
transcribe
the
greatest
part
of
Diogenes
Laertius
:
I
will
therefore
but
point
to
the
defect
of
their
Morals
,
in
regulating
mens
contempt
of
Riches
,
for
which
they
esteemed
themselves
,
and
were
accounted
of
others
wise
:
in
which
particular
they
taught
their
Disciples
,
to
precipitate
themselves
in
a
calm
:
for
fear
of
suffering
Shipwrack
in
a
storm
:
to
cut
their
own
throats
,
for
fear
of
having
their
throats
cut
;
while
they
condemn'd
Wealth
,
as
evil
;
and
run
from
the
Patrimonies
,
which
their
Progenitors
left
them
;
while
they
threw
their
Treasures
into
the
Sea
,
which
,
charitably
expended
,
might
have
reliev'd
the
poor
from
hunger
,
thirst
,
and
nakedness
.
I
instance
in
this
,
as
that
which
our
Saviour
hath
rectified
,
in
that
Subjunction
to
his
Precept
of
selling
all
a
man
hath
:
[
and
give
to
the
poor
.
Briefly
,
upon
the
account
of
this
defect
of
them
,
and
the
perfection
of
the
Gospel-rule
,
I
may
without
fear
of
meeting
with
that
sharp
retort
,
that
Lactantius
gave
the
Author
of
that
Distick
,
in
praise
of
Epicurus
(
except
it
be
from
some
of
that
grunting
Sophisters
Litter
)
apply
that
to
the
Blessed
Jesus
.
Qui
genus
humanum
ingenio
superavit
,
&
omnes
,
Restriuxit
stellas
,
exortus
uti
aethereus
sol
.
Who
outstript
all
the
Sophs
in
this
Essay
,
Quenching
their
Star-light
with
his
Solar
Ray.
Which
was
so
ill
applyed
to
Epicurus
,
as
the
Author
well
deserv'd
that
Censure
of
our
Christian
Cicero
,
[
Poeta
inanissimus
Leonis
laudibus
murem
non
ornavit
,
sed
obruit
&
obtrivit
,
]
(
Lactant.
de
fals.
sapient
,
l.
3.
cap.
17.
)
This
most
vain
Poet
by
heaping
the
praise
of
the
Lion
upon
the
Mouse
,
did
not
adorn
that
contemptible
insect
,
but
overwhelm
and
crush
it
:
For
the
Scholer
not
only
of
Epicurus
,
but
the
most
Divine
Moral
Philosophers
,
might
be
all
,
that
these
Masters
of
Civility
were
,
or
enjoyn'd
them
to
be
,
and
yet
remain
an
uncivilized
person
;
the
Philosophick
Robe
was
too
short
,
to
keep
warm
the
whole
body
of
Virtue
.
But
whoever
puts
on
that
of
Christs
weaving
,
or
rather
Christ
himself
(
for
he
was
one
and
the
same
,
both
in
Rule
and
Example
)
is
cloathed
with
Virtue
,
from
head
to
foot
,
perfectly
accoutred
for
all
Duties
,
Personal
,
Relative
,
Private
,
Domestick
,
Publick
.
§
4.
2.
The
Discipline
of
the
Schools
came
short
of
Christs
,
in
point
of
power
and
operativeness
:
their
Precepts
were
so
smewless
,
as
they
had
not
strength
to
draw
the
Teachers
of
them
to
a
compliance
with
them
,
but
left
them
as
they
found
them
,
slaves
to
Anger
,
Covetousness
,
Lust
,
Arrogancy
,
Rudeness
.
1.
Being
neither
commended
to
mens
Consciences
,
as
the
Dictates
of
God
;
but
barely
propounded
,
as
the
Results
of
Reason
,
as
the
collections
of
humane
Ratiocination
:
while
in
the
mean
time
their
Gods
taught
them
,
by
their
Examples
,
the
quite
contrary
,
[
Ut
ab
ipso
caelo
traduci
in
terra
satis
idonea
videatur
authoritas
,
]
That
the
inartificial
argument
(
that
of
divine
Authority
)
for
Debauchery
(
as
drawing
its
extract
from
Heaven
)
might
counter-ballance
all
the
most
artificial
perswasions
to
Virtue
.
(
August
.
de
civitat
.
2.
10.
)
Those
Gods
(
saith
St.
Austin
,
Ibid
c.
6.
)
Not
only
permitted
men
to
be
overwhelm'd
in
their
minds
with
loose
opinions
,
and
to
grow
to
the
height
of
Villany
,
without
their
interposing
any
terrible
threatnings
,
(
for
they
are
not
able
to
name
the
place
,
or
time
,
when
any
of
them
perswaded
to
virtuous
actions
,
or
disswaded
,
by
menacies
,
from
avarice
,
ambition
,
fraud
,
cruelty
,
luxury
,
&c.
)
But
they
spurr'd
them
forward
to
all
manner
of
licentiousness
by
their
own
Example
.
2.
Nor
prest
with
such
Motives
of
eternal
retribution
as
the
Gospel
propounds
.
3.
Nor
seconded
with
that
aid
of
Divine
Grace
,
which
attends
the
Preaching
of
the
Word
of
Life
rightly
administred
.
Hence
all
Philosophical
Instructions
became
so
ineffectual
,
as
it
became
a
question
,
Whether
it
was
possible
to
discipline
men
to
Virtue
?
[
de
virtute
disputamus
,
docerine
possit
,
]
(
Plutarch
.
ethic.
tom.
2.
)
and
though
Plutarch
affirms
it
may
,
yet
the
best
proof
he
brings
of
his
Assertion
,
is
the
absurdity
of
the
contrary
:
that
men
should
learn
all
other
Arts
and
Sciences
,
and
be
incapable
of
learning
the
Art
of
right
living
,
seems
to
him
highly
absurd
;
but
he
either
labours
with
such
penury
of
Examples
,
or
thinks
those
that
were
commonly
alleadged
,
so
inconcludent
,
as
he
doth
not
produce
one
,
for
an
Essay
to
the
Probat
of
his
Opinion
;
but
leaves
the
Virtuous
Man
(
for
all
the
Culture
of
the
Schools
)
in
the
rank
of
black
Swans
,
even
where
his
Antagonists
had
placed
him
:
[
Viri
boni
nominantur
tantùm
eo
pacto
,
quo
hippocentauri
,
]
Good
men
are
(
entiàrationis
)
fancied
only
,
not
really
existing
.
And
●ully
(
after
the
perusal
of
both
Greek
and
Latin
Authors
)
was
as
far
to
seek
for
a
good
man
of
the
Philosophers
making
,
as
Plutarch
;
what
one
of
the
Philosophers
(
saith
Tully
)
is
so
well
manner'd
,
so
disposed
in
mind
and
life
as
reason
requires
?
which
of
them
look
upon
their
own
Discipline
,
not
as
an
ostentation
of
science
,
but
the
law
of
life
?
who
listens
to
himself
,
or
observes
his
own
decrees
?
you
may
see
some
of
them
to
be
persons
,
of
that
light
,
and
yet
supercilious
carriage
:
that
they
would
have
been
better
,
if
they
had
never
gone
to
school
.
Some
so
coveting
mony
,
others
praise
,
and
many
such
slaves
to
lust
;
that
their
speech
and
life
are
at
greatest
enmity
.
And
his
Nephew
Cornelius
beats
upon
the
same
string
.
I
am
so
far
(
saith
he
)
from
thinking
,
Philosophy
to
be
the
Mistress
of
Life
,
and
that
which
perfects
virtue
:
as
I
rather
incline
to
this
Opinion
,
that
no
men
stand
in
more
need
of
an
instructor
how
to
live
,
than
the
most
of
them
,
who
spend
their
lives
in
discussing
the
rules
of
living
well
:
For
I
see
the
greatest
part
of
them
,
who
in
the
Schools
do
most
subtilly
give
Precepts
,
〈…〉ing
Modesty
,
and
Continency
,
to
wallow
in
the
Mire
of
all
n●thy
Lusts.
To
this
Seneca
gives
his
suffrage
in
his
exhortations
:
Most
Philosophers
(
saith
he
)
are
such
kind
of
men
,
as
they
are
eloquent
in
reproaching
themselves
,
whom
if
you
heard
declaiming
against
Avarice
,
Lust
and
Ambition
,
you
would
think
they
had
receiv'd
a
●ee
to
plead
th●ir
own
Condemnation
,
so
do
their
revilings
of
Vice
(
which
they
send
abroad
)
recoile
upon
themselves
,
as
you
cannot
conceive
any
otherwise
of
them
,
but
as
Physicians
,
whose
Boxes
have
,
on
the
outside
the
Titles
of
healthful
Druggs
,
but
are
within
full
of
Poyson
.
Yea
,
so
palpable
was
the
inefficacy
of
their
own
Rules
,
to
make
the
best
of
them
throughly
honest
:
as
Seneca
is
forc'd
to
cast
over
them
(
and
himself
for
company
)
the
Cloak
of
this
Excuse
.
[
Omnia
quae
luxuriosi
faciunt
;
quaeque
imperiti
,
facit
&
sapiens
,
sed
non
eodem
modo
,
eodemque
proposito
.
]
That
the
wise
man
may
do
the
same
things
which
fools
and
the
luxurious
do
,
but
after
another
manner
,
and
to
another
end
,
(
as
if
the
goodness
of
the
Intention
could
either
rectifie
the
pravity
of
an
Action
,
in
it self
vitious
;
or
remove
the
scandal
,
seeing
the
badness
of
the
example
is
apparent
,
but
the
drift
of
the
mind
out
of
sight
.
)
Thus
Aristippus
defended
his
Familiarity
with
the
Strumpet
Lais
,
by
saying
,
there
was
a
great
difference
betwixt
him
and
the
rest
of
Lais
servants
:
for
Lais
had
them
,
but
he
had
Lais.
Oh
brave
Wisdom
(
cries
Laciantius
)
and
deserving
to
be
imitated
by
good
men
!
who
would
not
send
his
Children
to
this
Philosophers
School
,
to
learn
to
have
a
Whore
?
who
can
assign
no
other
difference
,
betwixt
himself
and
persons
of
profligated
honesty
,
but
this
;
That
they
wasted
their
Fortunes
in
that
Luxury
,
which
he
enjoy'd
gratis
?
In
which
point
yet
,
the
strumpet
overwitted
him
;
who
so
held
the
Philosopher
for
her
Pandar
,
that
all
the
Youth
being
corrupted
(
by
the
Example
and
Authority
of
their
Master
)
might
flock
unto
her
without
any
shame
.
And
yet
this
is
he
whom
the
Censors
of
Manners
,
the
Satyrists
prefer
,
before
the
rest
of
the
Gown'd
Crew
.
Such
an
empty
sound
of
words
were
all
Philosophical
Precepts
,
as
the
Teachers
of
them
could
not
hear
themselves
speak
,
with
an
obediential
Ear
:
whom
therefore
Cicero
affirmeth
,
not
to
have
sought
the
bettering
,
but
delighting
,
of
themselves
,
in
the
study
of
Morals
.
In
good
sooth
(
saith
he
)
I
fear
that
all
their
disquisition
,
though
it
contain
most
plentiful
Fountains
of
Virtue
and
Science
,
yet
if
we
compare
it
with
their
actions
and
things
that
are
brought
to
perfection
,
may
seem
only
to
have
been
a
pleasant
diversion
from
business
.
The
Emperour
Antoninus
Philosophus
his
Sanctity
grew
almost
into
a
Proverb
for
its
perfection
,
but
Julius
Capitol●nus
suspects
it
to
be
counterfeit
(
dederunt
ei
vitio
quod
fictus
fuisset
,
nec
tum
simplex
quod
videretur
)
and
(
for
all
the
oftentation
of
virtue
which
that
Royal
Philosopher
made
)
makes
this
the
main
point
of
difference
betwixt
him
and
Verus
,
that
Verus
could
not
dissemble
as
he
did
.
[
à
cujus
sectâ
,
lasciviâ
morum
&
vitae
licentioris
nimietate
dissensit
.
Erat
enim
morum
simplicium
&
qui
adumbrare
nihil
posset
.
]
(
Jul.
Cap.
verus
.
)
And
Lampridius
hath
this
Note
upon
Commodus
,
[
Sed
tot
disciplinarum
magistri
nihil
ei
profuerunt
.
]
But
Evangelical
Precepts
do
not
only
gingle
in
the
Ear
,
but
ring
in
the
Conscience
,
and
come
,
not
in
word
only
,
but
in
power
,
being
accompanied
into
the
hearts
(
of
such
as
do
not
resist
the
holy
Ghost
)
with
such
a
Majesty
,
as
commands
Obedience
,
(
like
that
Word
,
whereby
God
called
things
,
that
were
not
,
into
being
)
by
vertue
of
that
Spirit
,
which
in
the
Old
Testament-prophecies
,
God
promiseth
shall
never
be
separated
from
his
Word
:
and
which
,
in
the
New
Testament
,
and
subsequent
Ecclesiastical
History
,
we
find
always
moving
upon
the
Face
of
those
sacred
Waters
,
making
the
Souls
of
men
take
the
Impress
of
the
Soul
of
the
Gospel
,
forming
in
them
the
Image
of
God
,
and
converting
the
most
wicked
persons
(
that
embrace
it
)
from
all
their
Debaucheries
,
wherein
they
were
immerst
,
to
a
life
most
sutable
to
Nature
,
and
Reason
,
and
to
the
practice
of
all
Virtues
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
(
Orig.
Cont.
Cel.
lib.
1.
cal
.
30.
)
Whereupon
to
Celsus
his
Calumnie
,
that
Christ
chose
the
worst
of
men
for
Apostles
,
Origen
replies
that
Christ
thereby
made
it
appear
how
Soveraign
a
Medicine
his
Doctrine
is
against
Soul-plagues
,
and
that
therefore
Celsus
ought
rather
to
have
admired
the
Physicians
skill
,
than
to
have
upbraided
him
with
the
pristine
maladies
of
his
Patients
,
who
could
do
more
,
than
all
Chrisippus
his
Rules
,
towards
the
curing
of
unrulie
Passions
.
How
many
(
saith
he
)
did
Christ
recover
from
the
Plague
of
their
head
strong
Affections
?
From
the
colluvies
of
their
vitious
distempers
,
how
many
had
their
beastly
Manners
tamed
,
by
occasion
of
the
Evangelical
Preaching
?
which
ought
to
have
been
embraced
of
all
men
,
with
thankfulness
;
if
not
as
true
,
yet
as
a
new
,
and
compendious
,
Method
of
curing
Vice
,
and
exceedingly
advantagious
to
Humane
kind
.
He
that
can
think
the
malignant
Powers
would
contribute
towards
the
bringing
of
such
a
Doctrine
,
as
this
,
into
credit
,
by
their
Sealing
to
it
,
in
those
wonderful
Operations
,
which
gain'd
it
an
Authority
over
Conscience
:
may
,
with
an
equal
likelihood
of
Reason
,
conceive
it
worth
the
while
to
milk
Hee-Goats
.
To
which
labour
I
remit
him
,
while
I
commend
to
wiser
persons
the
conclusiveness
of
this
last
Argument
,
for
the
Divine
Original
of
the
Christian
Faith
,
in
general
;
and
in
special
,
for
the
probat
of
Christs
Resurrection
,
the
Center
wherein
all
the
Articles
of
the
Christian
Faith
meet
,
and
the
demonstration
of
the
Divine
Authority
,
and
heavenly
Mission
of
the
blessed
Jesus
,
to
communicate
that
way
of
Salvation
to
the
World
:
as
being
the
Doctrine
of
Christ
,
that
dyed
,
or
rather
,
is
risen
again
from
the
dead
,
and
ascended
into
Heaven
,
whence
he
communicates
that
Grace
,
of
which
we
have
been
speaking
,
and
wherein
Christianity
triumphs
over
the
greatest
pravities
of
corrupt
Nature
as
subdued
by
her
Discipline
,
and
overall
other
Methods
of
cure
as
insufficient
as
unable
to
reduce
lapsed
man
to
a
state
of
health
.
§
.
5.
The
strength
of
this
Argument
would
be
more
apparent
,
if
we
of
this
Age
could
make
good
the
assumption
;
as
easily
as
those
Primitive
Christians
did
,
of
whom
the
Patrons
of
the
cause
of
Christ
made
these
holy
boasts
,
and
such
as
that
,
[
Non
aliunde
noscibiles
quam
de
emendatione
vitiorum
pristinorum
,
]
(
Tertul.
ad
Scapulam
.
)
Christians
are
not
to
be
known
from
other
Sects
but
by
the
emendation
of
their
pristine
vitious
manner
:
were
we
,
who
embrace
the
form
of
those
sound
and
healing
words
,
as
much
under
the
power
of
Godliness
,
as
they
,
whom
that
saving
Grace
taught
to
deny
ungodliness
,
and
worldly
lusts
;
and
to
live
godly
,
righteously
,
and
soberly
:
did
we
more
study
the
Excellency
of
the
knowledge
of
Christ
;
so
as
to
know
him
,
in
the
power
of
that
Resurrection
of
his
,
which
we
make
profession
to
believe
the
truth
of
:
and
in
the
fellowship
of
his
sufferings
,
so
as
to
be
made
conformable
unto
his
Death
.
In
which
point
(
notwithstanding
that
,
never
to
be
enough
bewail'd
,
Apostacy
of
these
latter
times
)
God
hath
not
left
himself
without
witness
:
But
reserv'd
a
remnant
of
persons
,
who
cordially
embracing
the
truly
Catholick
Religion
of
Christ
,
(
as
it
is
profest
in
the
Church
of
England
)
and
mourning
over
the
Irregularities
of
,
and
Scandals
given
,
by
such
as
conform
not
to
its
sacred
Precepts
;
really
exhibit
to
the
Worlds
view
a
Specimen
of
ancient
Holiness
;
in
their
harmless
and
blameless
Conversation
,
with
,
and
towards
all
men
:
in
their
serious
piety
towards
God
,
their
reverential
observance
of
their
Superiours
,
their
Justice
,
Charity
,
Love
towards
all
men
;
their
Continency
,
Chastity
,
Sobriety
,
Temperance
in
respect
of
themselves
.
And
for
the
rest
of
the
Professors
of
the
pure
and
undefiled
Religion
,
(
who
deviate
from
the
rule
of
this
Sacred
Discipline
)
they
cease
to
be
Christians
,
[
Sed
dicet
aliquis
;
etiam
de
nostris
excedere
quosáam
à
regula
disciplinae
,
desinunt
tum
Christiani
baberi
penès
nos
:
Philosophi
verò
illi
cum
talibus
factis
in
nomine
&
honore
sapientiae
perseverant
.
]
(
Tertul.
apol.
46.
)
Some
men
may
say
,
that
even
some
of
ours
deviate
from
the
Rule
of
Discipline
:
They
cease
then
to
be
esteem'd
Christians
by
us
,
Philosophers
with
such
debaucheries
,
retain
the
name
and
honour
of
Philosophers
.
Fanaticks
though
unrighteous
,
unmerciful
,
unpeaceable
,
pass
among
their
own
Tribes
for
Saints
;
but
no
man
can
pass
the
Muster
for
a
Christian
indeed
that
keeps
not
the
Commands
of
Christ
,
that
conforms
not
to
his
Example
.
The
Church
owns
them
not
for
hers
:
Christ
owns
them
not
for
his
:
but
will
profess
unto
them
,
I
know
yee
not
,
depart
from
me
,
ye
that
work
iniquity
:
and
will
expostulate
with
all
who
hate
to
be
reformed
,
for
their
taking
his
Covenant
in
their
mouths
Christ
has
past
the
same
Decree
against
all
vitious
Livers
,
that
Severus
past
against
Thieves
:
[
per
praeconem
edixit
,
ut
nemo
salutaret
Principem
qui
se
furem
esse
nosset
,
ne
aliquando
detectus
capitali
supplicio
subderetur
,
]
That
none
salute
him
with
Lord
,
Lord
,
who
knows
himself
to
be
guilty
,
under
pain
of
being
Convict
and
suffering
the
extream
punishment
.
None
must
enter
into
his
Courts
any
more
than
to
the
Eleusine
Rites
,
or
into
the
Emperours
Palace
,
[
Nisi
qui
se
innocentem
novit
,
]
but
he
that
knows
himself
free
of
those
sins
,
which
by
the
sanction
of
the
Royal
Law
exclude
from
the
Kingdom
of
Heaven
.
And
who
so
presume
to
contravene
those
Edicts
,
must
expect
the
same
entertainment
that
Severus
gave
Septimius
Arabinus
,
when
he
came
to
salute
him
.
[
O
numina
,
O
Jupiter
,
O
dii
immortales
!
Arabinus
non
solum
vivit
;
verùm
etiam
in
Senatum
venit
;
fortassis
etiam
de
me
sperat
,
tam
fatuum
tam
s●ultum
esse
me
judicat
ac
Heliogabalum
.
)
(
Lampridii
Alex.
Severus
.
)
Oh
monstrous
▪
Arabinus
dares
come
into
the
Senate
,
dares
appear
in
the
Assembly
of
Christians
,
does
he
think
he
can
deceive
me
,
as
he
did
the
world
with
vain
shews
,
as
he
did
himself
with
vain
hopes
:
he
's
deceiv'd
indeed
if
hetake
me
for
such
a
fool
,
if
he
think
I
will
be
mock'd
.
Can
he
be
ignorant
that
the
sentence
is
past
,
the
prohibition
[
à
mulieribus
famosis
matrem
&
uxorem
suam
salutari
,
vetuit
,
]
(
Id.
Ib.
)
is
seal'd
,
that
none
presume
to
joyn
themselves
to
my
Church
,
to
associate
with
my
Love
,
my
Dove
,
my
undefiled
Spouse
,
whose
Lives
are
infamous
,
Christians
may
not
eat
with
such
;
and
can
they
expect
to
eat
bread
in
my
Kingdom
?
And
therefore
they
who
either
by
going
out
from
us
do
more
openly
declare
;
or
by
a
Conversation
unbecoming
the
Gospel
(
while
they
are
with
us
)
more
secretly
insinuate
,
that
they
were
not
,
that
they
are
not
of
us
;
in
an
impartial
judgement
should
neither
prejudice
the
holiness
of
that
Society
,
whereof
they
are
no
Members
:
nor
the
Efficacy
of
that
Religion
,
they
either
never
came
under
the
power
of
,
or
have
rejected
the
yoak
of
;
what
,
must
it
be
presum'd
that
the
Sun
shines
not
,
that
its
beams
warm
not
;
because
those
men
,
see
not
its
Light
,
are
not
refresh'd
,
and
vegetated
with
its
Warmth
;
who
either
shut
their
eyes
,
or
remove
into
a
Clime
it
never
visits
?
Dr.
Hammond
(
An.
in
Heb.
4.
2.
)
But
the
word
that
was
heard
did
not
profit
those
,
who
were
not
by
Faith
joyned
to
them
that
obeyed
it
:
Shall
we
condemn
the
Seed
,
because
it
thrives
not
to
maturity
of
Fruit
,
in
the
ground
of
a
dishonest
heart
:
where
either
the
fowles
of
the
Air
,
pick
it
up
,
or
it
wants
depth
of
earth
,
or
is
choak'd
with
Thorns
and
Weeds
?
Shall
we
question
whether
Christ
be
risen
;
because
men
,
whose
affections
are
so
strongly
set
upon
the
earth
,
as
they
cannot
elevate
them
towards
Heaven
,
are
not
risen
with
him
,
when
we
see
such
palpable
Effects
and
Demonstrations
of
it
,
in
his
raising
those
to
a
newness
of
Life
,
who
do
not
resist
,
grieve
or
quench
his
Spirit
;
but
,
with
an
humble
teachableness
,
follow
its
conduct
,
in
that
way
of
holiness
his
Word
hath
chalk'd
out
before
us
.
In
order
to
our
perseverance
in
this
way
,
and
confirmation
in
our
assurance
that
it
will
infallibly
lead
us
,
to
Peace
here
,
and
eternal
Glory
hereafter
:
I
have
undertaken
this
vindication
of
the
Christian
Faith
against
the
prejudices
which
our
modern
either
Scepticks
or
Atheists
have
taken
up
against
it
;
which
as
they
took
their
rise
from
the
Scandals
which
have
been
cast
upon
Religion
,
by
the
woful
miscarriages
of
men
professing
it
in
guile
and
hypocrisie
,
so
they
must
fall
before
a
Spirit
of
Grace
and
Glory
,
resting
upon
the
embracers
of
it
in
Truth
and
Sincerity
,
and
shining
out
upon
the
World
in
their
so
peaceable
,
humble
.
meek
,
and
every
way
Christian
deportment
,
and
men
seeing
their
good
works
may
glorifie
their
Father
who
is
in
Heaven
,
and
revere
that
Discipline
(
as
proceeding
from
that
Father
of
Lights
)
by
whose
influence
the
wildness
of
common
Nature
is
abated
,
and
its
vertuous
Seeds
so
improved
,
as
to
bring
forth
Fruit
chearing
the
heart
both
of
God
and
Man
.
To
which
if
thou
beest
instigated
(
Christian
Reader
)
to
aspire
by
the
perusal
of
this
Discourse
,
and
so
become
one
of
Christs
Witnesses
,
by
sealing
to
the
Truth
of
the
Gospel
,
by
a
Life
answerable
to
its
most
holy
,
just
,
and
yet
easie
,
Precepts
,
thou
wilt
lay
up
for
thy self
a
good
Foundation
for
time
to
come
,
and
contribute
towards
the
conviction
of
the
Adversaries
of
the
Christian
Faith
,
by
an
Argument
so
familiar
,
as
it
incurrs
into
every
mans
sense
;
and
so
strenuous
,
as
the
most
stubborn
Atheist
will
not
be
able
to
resist
it
:
but
be
forc'd
to
confess
the
unreasonableness
of
his
own
Exceptions
,
against
a
Religion
that
brings
forth
such
Divine
Effects
.
Would
we
all
study
thus
to
adorn
the
Doctrine
of
God
our
Saviour
in
all
things
;
such
real
exornations
would
render
Religion
more
venerable
in
the
eyes
of
the
World
,
than
all
verbal
Encomiums
;
those
whom
the
close
fist
of
the
most
Logical
Arguings
cannot
force
the
commanding
beck
of
that
open-handed
Eloquence
would
allure
to
a
silent
admiring
of
that
sacred
Fountain
whence
they
see
such
healing
Waters
flow
.
That
this
my
Request
to
my
Readers
may
take
effect
,
I
shall
back
it
with
that
Request
to
God
,
which
my
Dear
Mother
,
the
Holy
Church
of
England
hath
put
into
her
Childrens
mouth
.
[
More
especially
we
pray
for
the
good
estate
of
the
Catholick
Church
,
that
it
may
be
so
guided
and
govern'd
by
thy
good
Spirit
,
that
all
who
profess
and
call
themselves
Christians
,
may
be
led
into
the
way
of
Truth
,
and
hold
the
Faith
in
Unity
of
Spirit
,
in
the
Bond
of
Peace
,
and
in
Righteousness
of
Life
.
And
this
we
beg
for
Jesus
Christ
his
Sake
.
To
whom
with
the
Father
and
the
Holy
Ghost
,
be
all
Honour
and
Glory
world
without
end
,
Amen
.
FINIS
.