CHAP.
I.
The
Contents
.
WHAT
Endeavours
have
been
made
to
stop
the
Growth
of
Atheisme
and
Irreligion
,
by
asserting
an
all
wise
presiding
Power
visible
in
the
production
of
the
World
.
What
seemeth
further
necessary
to
be
alledged
against
the
Atheist
.
An
essay
towards
the
eviction
of
a
Providence
.
(
1
)
From
the
existence
of
evil
spirits
.
(
2
)
From
many
signall
demonstrations
of
Gods
power
;
(
3
)
of
his
Judgments
upon
Rebellious
sinners
;
and
(
4
)
of
his
power
and
Mercy
in
preservation
of
his
servants
,
and
his
miraculous
Answers
to
their
prayers
.
(
5
)
From
revelations
and
predictions
of
things
contingent
in
their
various
circumstances
.
(
6
)
From
apparitions
of
good
and
evil
Angels
.
(
7
)
From
dreams
and
visions
supernatural
.
(
8
)
From
things
performed
by
pretenders
to
miracles
,
Magicians
,
Witches
,
Oracles
,
philosophers
,
which
could
not
be
effected
naturally
,
&c.
The
confirmation
of
the
Christian
faith
by
what
hath
been
delivered
;
(
1
)
by
evincing
that
Providence
hath
been
engaged
for
the
establishment
of
some
particular
Religion
in
the
world
;
(
2
)
that
that
particular
Religion
is
no
other
then
the
Christian
faith
.
§
.
1.
WHAT
Artifices
have
been
used
of
late
to
baffle
all
Religion
;
to
undermine
the
pillars
and
foundations
of
it
:
how
bold
and
impudent
the
instruments
of
Satan
are
,
how
free
to
vent
,
&
how
industrious
to
infuse
their
poyson
into
every
soul
;
&
how
unhappily
disposed
the
greater
part
of
Mankind
is
,
by
reason
of
the
vile
Affections
,
and
brutish
Lusts
,
which
reign
in
them
,
to
suck
in
this
hellish
Vomit
,
t
is
needless
to
informe
the
Reader
.
He
must
have
shut
his
Eyes
who
doth
not
see
,
and
stopt
his
Ears
who
doth
not
hear
,
the
sad
,
but
just
complaints
,
of
the
encrease
of
Atheism
and
Irreligion
in
the
Christian
world
.
§
.
2.
TO
stop
the
Growth
of
this
pernicious
Evil
,
some
have
endeavour'd
to
assert
the
Being
of
a
God
,
not
from
the
Metaphysical
foundations
which
the
Scholes
have
laid
,
but
from
the
Phaenomena
of
Nature
,
which
carry
with
them
a
greater
Evidence
of
some
presiding
Wisdome
&
over-ruling
Power
:
which
being
undeniably
concluded
from
what
they
have
discoursed
on
this
Subject
,
it
remains
only
to
evince
,
that
this
presiding
Wisdome
in
the
Creation
of
the
World
had
a
peculiar
eye
unto
the
Welfare
of
Mankind
,
and
doth
at
present
watch
over
that
noble
part
of
his
Creation
,
gives
indications
of
his
Will
&
Pleasure
,
as
far
as
is
conducing
to
our
Welfare
,
and
Motives
to
obey
that
Will
:
since
he
that
cometh
unto
God
must
believe
that
he
is
,
Heb.
11.6
.
and
that
he
is
a
rewarder
of
those
that
diligently
seek
him
.
For
if
we
suppose
that
from
the
beginning
of
the
world
there
were
established
such
Laws
of
Action
,
as
doe
necessitate
the
operations
and
productions
which
shew
the
Wisdome
of
their
Great
Contriver
,
(
though
we
should
also
doubt
whether
he
ever
did
,
or
doth
at
present
interest
himself
in
the
concernments
of
Men
,
and
the
free
motions
of
their
Wills
;
and
should
conceave
with
modern
Theists
,
wee
are
too
inconsiderable
to
be
the
matter
of
his
care
and
Providence
,
)
we
should
sufficiently
comply
with
the
intent
and
vigor
of
those
Arguments
.
I
shall
not
venture
to
supply
what
's
lacking
to
those
late
attempts
,
by
any
large
discourse
on
the
mysterious
Theme
of
Providence
,
which
others
have
improved
beyond
what
I
am
able
to
perform
,
but
only
hint
such
things
which
in
conjunction
seem
to
make
it
highly
rational
to
own
the
thing
:
and
which
I
do
not
find
so
fully
,
nor
I
think
so
convincingly
,
proposed
in
other
Writers
on
this
Subject
.
§
.
3.
AND
1.
If
there
be
any
evil
Spirits
which
maligne
the
Welfare
of
Mankind
,
then
there
must
be
a
Providence
.
For
were
there
no
superior
Power
that
did
curb
and
over
awe
them
,
and
by
so
doing
shew
his
care
of
Man
,
they
would
according
to
their
inclinations
,
either
inflict
upon
Mankind
at
present
the
sorest
and
most
dreadful
Evils
which
could
be
incident
to
humane
Nature
(
this
being
the
design
and
drift
of
hatred
to
plague
and
to
confound
its
object
;
)
or
if
Mens
souls
be
subject
unto
future
Miseries
,
more
Great
and
lasting
then
any
they
can
suffer
in
this
present
life
,
it
would
be
the
endeavour
of
these
Spirits
,
to
reduce
the
world
to
such
compliance
with
their
humors
,
and
full
submission
to
their
wills
,
as
would
assuredly
subject
them
to
those
future
Miseries
,
or
ruine
those
who
should
refuse
obedience
to
them
.
Now
the
Existence
of
these
evil
Spirits
may
be
concluded
from
their
Operations
.
For
if
the
Heathen
Oracles
did
e're
foretell
what
it
was
not
in
the
power
of
man
to
see
,
(
of
which
their
Authors
give
us
very
many
instances
:
)
If
any
seeming
miracles
were
ever
wrought
for
the
establishment
of
Heathenism
,
or
any
other
way
of
Worship
not
allowed
by
God
,
(
which
even
Christians
do
confess
,
vid.
Chap.
9.
sect.
1.
and
Scripture
doth
acknowledg
:
)
If
any
persons
ever
were
possessed
by
the
devil
;
If
they
have
ever
spoken
languages
they
understood
not
,
told
things
of
which
he
only
could
informe
them
;
or
have
receav'd
assistance
or
temptations
from
him
to
destroy
themselves
:
if
ever
he
appear'd
to
any
of
his
Proselytes
in
the
dark
corners
of
the
World
;
or
the
assemblies
of
those
persons
that
are
devoted
to
his
service
;
we
must
then
own
his
Being
in
the
World
,
and
his
design
to
ruine
us
at
present
,
or
to
enslave
us
to
his
worship
,
in
order
to
our
future
Ruine
.
Now
only
to
transcribe
the
Histories
and
Records
of
these
things
would
be
the
work
of
many
volumes
,
they
being
attested
by
many
Myriads
of
all
Ages
,
and
of
all
Countries
of
the
World
,
confessed
by
those
who
have
engaged
in
the
Worship
of
the
Devil
,
confirmed
by
the
Histories
of
both
the
Indies
,
supposed
by
the
Laws
of
Moses
,
and
by
the
Gospel
Story
,
the
¹
Jewish
,
²
Christian
,
and
the
³
Heathen
Exorcists
;
these
Spirits
being
subject
,
not
only
to
the
name
of
Jesus
,
but
to
the
invocation
of
the
God
of
Abraham
,
and
of
Jsaac
,
and
of
Jacob
,
though
used
by
those
who
did
not
⁴
own
their
faith
,
but
notwithstanding
did
attest
upon
their
own
experience
the
virtue
of
those
names
,
as
well
as
⁵
Jews
and
Christians
.
§.
4.
2ly
IF
there
have
ever
been
any
displays
or
actings
of
Gods
power
,
if
any
Miracles
vouchsafed
in
confirmation
of
the
faith
of
Jew
,
or
Christian
,
Turk
,
or
Heathen
;
all
which
have
more
or
less
pretended
to
them
;
Acts
2.5
.
(
the
Jew
with
so
much
evidence
as
to
gain
Proselytes
from
every
nation
under
heaven
;
the
Christian
with
so
great
conviction
,
as
to
prevail
upon
the
world
against
the
powers
of
Interest
,
Custome
,
and
Education
,
and
all
the
opposition
which
the
Wit
and
Power
of
the
world
could
make
,
to
entertain
the
Faith
delivered
by
them
,
)
If
the
red
sea
was
divided
,
(
which
both
the
sacred
and
⁶
profane
writers
do
attest
:
)
If
our
Saviour
and
his
Apostles
,
&
the
first
Christian
converts
,
Vid.
Raymund
.
Pug.
fid.
part.
2.
c.
8.
s
.
6.
did
any
of
those
miracles
which
.
in
their
writings
are
recorded
of
them
,
&
of
which
we
give
a
large
account
in
our
Discourse
upon
that
Subject
:
I
say
,
if
any
of
these
things
were
done
,
we
must
acknowledge
some
superior
Power
did
engage
in
the
assistance
of
those
persons
,
and
was
concerned
to
have
the
world
believe
what
they
delivered
.
By
which
assistance
,
if
the
superior
Power
did
intend
the
Happiness
and
Welfare
of
Mankind
,
he
makes
provisions
for
it
,
and
by
so
doing
shews
a
Providence
;
but
if
he
designe
mans
Ruine
and
Destruction
,
he
must
then
be
an
evil
and
seducing
power
,
which
sure
could
not
be
,
were
there
no
higher
Power
to
challenge
and
reward
our
Service
,
and
to
revenge
our
Disobedience
.
§.
5.
3ly
.
IF
any
signal
Judgments
were
inflicted
by
the
immediate
hand
of
God
upon
Rebellious
sinners
(
of
which
the
Annals
of
all
ages
and
books
made
up
of
such
collections
yeeld
us
large
accounts
:
)
If
any
visible
declarations
of
Gods
wrath
,
and
of
approaching
Judgments
,
have
been
made
unto
the
world
by
Signes
&
Prodigies
,
by
Dreams
and
Apparitions
,
by
Prophesies
,
or
by
a
voice
from
Heaven
,
(
of
which
not
only
Histories
Ecclesiastical
and
heathen
do
inform
us
,
but
suspected
⁷
Atheists
do
confess
and
prove
the
same
:
)
If
there
hath
ever
been
a
deluge
over
the
world
,
(
which
,
since
the
Caverns
of
the
earth
containe
the
waters
of
it
,
can
never
be
effected
by
the
course
of
nature
;
)
or
Sodom
and
Gomorrah
were
destroyed
by
fire
from
heaven
,
(
both
which
the
⁸
Heathen
records
have
at
large
delivered
to
us
;
preserving
the
traditions
of
the
⁹
Ark
,
the
¹⁰
Dove
sent
out
of
it
,
and
of
the
¹¹
Mountains
where
it
rested
,
and
frequently
attesting
that
the
fruits
and
apples
of
the
land
of
¹²
Sodom
being
toucht
do
vanish
into
smoak
and
ashes
:
)
If
Lots
wife
looking
back
became
a
pillar
of
salt
,
and
that
so
lasting
that
¹³
Josephus
and
a
In
Gen.
19.26
.
Brochardus
testify
it
was
extant
in
their
days
,
and
the
Jerusalem
Targum
doth
conclude
it
shall
be
so
unto
the
Resurrection
;
so
notable
,
that
¹⁴
Heathens
used
to
conjure
by
invocation
of
that
God
who
turned
Lots
wife
into
the
Pillar
:
If
the
¹⁵
destruction
of
Jerusalem
was
prefaced
with
prodigious
tokens
of
approaching
Vengeance
,
and
God
hath
still
appear'd
in
plagues
and
Judgments
against
¹⁶
those
who
have
attempted
to
rebuild
the
temple
there
:
If
any
waters
of
probation
,
have
had
the
virtue
to
discover
and
chastise
the
sinner
,
whilst
they
cleared
the
innocent
;
as
Heathen
writers
affirme
of
¹⁷
Olachas
,
and
other
rivers
,
which
were
wont
to
put
off
their
natures
and
become
fire
to
the
Guilty
person
;
of
the
¹⁸
Crateres
Palicorum
,
&
the
¹⁹
Sardinian
fountains
,
which
did
strike
the
thief
,
or
perjured
person
,
blind
,
or
dead
;
of
the
²⁰
Indian
Brachmans
probatory
waters
,
and
many
others
of
that
kind
;
and
as
the
Jews
say
with
much
better
ground
,
of
those
of
Jealousy
,
which
being
used
according
to
the
prescription
of
their
law
,
to
try
the
chastity
of
any
woman
of
whom
her
husband
should
be
Jealous
,
Numb.
5
,
27.28
.
did
cause
the
Guilty
thigh
to
rot
,
and
had
no
like
effect
upon
the
innocent
;
I
say
with
better
Ground
,
for
had
they
failed
upon
tryal
,
the
Jews
could
not
have
owned
that
law
for
sacred
which
left
them
such
a
standing
lye
:
Lastly
If
king
²¹
Agrippa
suffered
by
the
immediate
hand
of
God
,
Act.
12
,
23.
because
he
gave
not
God
the
Glory
of
what
the
people
did
ascribe
unto
him
,
(
as
is
attested
by
Josephus
agreably
to
what
St.
Luke
delivers
;
)
we
have
from
all
these
instances
the
clearest
evidence
of
Gods
vindictive
Justice
on
the
transgressors
of
his
law
,
and
of
our
own
concernments
to
obey
it
.
§.
6.
4ly
.
IF
any
acts
of
mercy
,
or
preservation
by
the
power
of
God
,
have
been
vouchsafed
to
any
of
Gods
servants
:
If
Daniel
was
preserved
in
the
Lyons
den
,
and
Shadrach
Meshach
and
Abednego
from
the
devouring
flames
;
which
must
be
a
relation
of
the
greatest
credit
,
if
we
consider
that
it
speaks
of
matters
done
in
so
vast
a
company
as
were
then
met
together
,
to
adore
the
Image
which
was
erected
by
the
king
of
Babylon
,
and
in
the
Greatest
Court
the
world
then
knew
,
and
in
defiance
of
the
decrees
and
statutes
of
so
Great
a
monarch
;
and
yet
so
done
as
to
prevail
upon
him
,
to
own
and
reverence
the
God
of
those
poor
Captives
,
and
to
establish
a
[
](A65709-e12880-b)*
*
Dan.
2
47.3.29
.
decree
in
honour
of
him
,
which
must
be
left
on
record
in
the
Annals
of
that
Empire
,
(
in
which
all
[
](A65709-e12900-b)*
*
Ezra
.
4.15.19
.
matters
of
any
moment
were
digested
,
)
to
witness
to
the
truth
of
what
was
seen
and
done
:
and
that
it
also
speaks
of
matters
done
by
men
,
whose
actions
and
Religion
did
blast
the
reputation
of
their
Heathen
Deities
,
did
baffle
and
confound
their
Sorcerers
,
Magicians
,
Astrologers
;
and
Men
whose
Religion
did
still
²²
thrive
under
oppression
,
and
bring
in
dayly
Proselyts
;
Agen
,
if
any
answer
hath
been
made
unto
the
prayers
of
Christian
,
Jew
,
or
Heathen
,
of
which
they
all
do
boast
so
much
,
and
give
such
frequent
instances
:
If
God
according
to
his
promise
,
did
still
command
his
blessing
on
the
sixth
years
crop
,
Levit
25.21
.
and
make
it
double
unto
that
of
other
yeares
,
(
and
had
it
not
been
so
,
this
promise
must
have
been
a
vain
presumptious
boast
sufficient
to
discredit
the
whole
law
of
Moses
:
)
If
fire
of
course
came
down
from
heaven
in
the
days
of
Moses
,
and
extraordinarily
at
the
petition
of
Elijah
,
to
consume
the
Jewish
sacrifices
,
(
as
the
²³
Apostate
Julian
doth
acknowledge
:
)
If
²⁴
Heathen
Records
do
pretend
the
same
,
(
whose
stories
&
examples
of
this
kind
seem
too
exact
and
frequent
to
be
deemed
cheats
:
)
If
Gods
miraculous
assistance
and
answer
to
the
²⁵
prayers
of
Theodosius
,
did
vanquish
his
two
potent
Heathen
Adversaries
Eugenius
and
Maximus
,
against
all
humane
probability
,
as
is
attested
by
the
²⁶
Poet
Claudian
,
the
²⁷
soldiers
who
engaged
in
those
warrs
,
and
by
the
²⁸
Christian
writers
of
that
age
;
and
is
said
to
have
been
foretold
,
with
other
matters
of
like
nature
,
by
an
²⁹
Ermite
whose
³⁰
name
was
celebrated
in
the
Christian
Church
for
the
prediction
of
things
future
³¹
:
If
that
miraculous
rain
and
thunder
which
Antoninus
did
obtain
for
the
confusion
of
his
enemies
,
and
the
refreshment
of
his
army
,
when
almost
dead
with
thirst
,
was
the
result
of
Christian
prayers
,
(
as
his
³²
Epistle
,
and
the
Christian
writings
do
averr
:
)
All
these
are
instances
of
Providence
,
and
of
that
kindness
which
God
bears
unto
his
Servants
.
Some
Heathens
,
I
confess
,
ascribe
this
wonder
to
the
powers
of
³⁴
Magick
,
but
(
not
to
urge
how
insignificant
they
are
in
matters
of
this
nature
,
and
how
incredible
to
those
who
do
not
own
a
Providence
;
)
the
Emperour
,
(
as
his
own
³⁵
works
inform
us
)
was
a
professed
enemy
to
all
such
devilish
Arts.
§.
7.
5ly
.
IF
any
Revelations
,
Jos.
7.9.14.20
.
Judg.
18.23.29.1
.
Sam.
23.11.12.2
.
Sam.
2.1.5.19.23
.
or
Predictions
of
things
contingent
in
their
various
circumstances
have
been
delivered
from
the
mouth
of
prophets
,
Oracles
,
or
any
other
way
of
Divination
used
or
recorded
by
any
sect
of
men
;
If
from
the
Urim
and
the
Thummim
the
Jews
receaved
dayly
answers
(
and
had
it
been
a
constant
cheat
,
what
could
induce
them
upon
all
occasions
to
consult
it
,
or
to
abide
in
that
profession
which
bottomed
upon
such
a
lye
,
when
other
[
](A65709-e13290-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Orig.
in
Celsum
l.
1.
p.
28.29
.
Nations
about
them
had
,
or
were
believ'd
to
have
true
Oracles
;
nay
how
impudent
and
shameless
had
it
been
to
put
the
Question
,
2.
Kings
1.3
.
is
it
because
there
is
no
God
in
Israel
that
you
enquire
after
Baal
,
if
verily
there
had
been
none
in
Israel
who
could
have
satisfied
their
curiosity
?
)
If
there
were
any
thing
but
Gross
and
shameless
forgery
in
that
Gift
of
Prophesie
,
of
which
the
Acts
of
the
Apostles
and
the
Canonical
Epistles
speak
,
and
the
Effects
whereof
[
](A65709-e13340-b)a
a
Vid.
in
s
.
c.
5.
sect.
2.
Eusebius
mentions
as
things
experimented
among
Christians
;
or
in
the
Prophesies
and
Prophets
of
which
we
read
so
often
in
the
records
of
the
Jews
,
(
which
prophets
they
most
highly
reverenced
,
though
still
denouncing
Judgments
against
them
,
and
representing
them
as
a
most
stubborn
&
Apostatising
Nation
:
)
In
a
word
if
Heathen
,
Jew
,
or
Christian
,
have
been
supernaturally
assisted
in
these
things
,
they
must
derive
this
power
from
that
all
ruling
wisdome
which
orders
all
things
according
to
the
pleasure
of
his
Will.
Now
to
omit
all
other
instances
,
in
which
t
is
easy
to
abound
,
God
by
the
prophet
Esay
said
of
Cyrus
,
whom
he
expresly
named
[
](A65709-e13400-b)a
a
Joseph
.
Ant.
Jud.
l.
11.
c.
1.
210.
years
before
his
birth
,
he
shall
perform
my
pleasure
,
even
saying
to
Jerusalem
,
Isaiah
44.28.29.45.1.2.3
.
thou
shalt
be
built
,
and
to
the
temple
thy
foundation
shall
be
laid
;
and
Agen
,
Thus
saith
the
Lord
to
Cyrus
,
whose
right
hand
I
have
strengthened
to
subdue
nations
before
him
,
and
turn
the
backs
of
Kings
,
to
open
before
him
the
two
leavd
Gates
,
and
the
Gates
shall
not
be
shut
.
I
will
go
before
thee
,
and
will
break
in
peices
the
Gates
of
brass
,
and
cut
in
sunder
the
bars
of
Iron
,
I
will
give
thee
the
treasures
of
darkness
,
and
hidden
riches
of
secret
places
.
Now
that
these
things
might
be
accomplished
,
this
Cyrus
first
subdued
Croesus
,
then
the
Jonians
,
and
then
Nabonidas
king
of
Babylon
;
thus
did
he
turn
the
backs
of
kings
,
and
subdue
nations
,
and
answer
what
Astyages's
dream
did
signify
,
viz.
that
from
his
daughter
sprang
a
vine
whose
branches
spread
themselves
throughout
all
Asia
.
Who
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apud
Euseb.
praep.
Evang.
l.
9.
c.
49.
That
Babylon
had
Gates
of
brass
,
Abidenus
witnesseth
,
and
therefore
by
Cyrus's
conquest
of
it
the
Gates
of
brass
were
broken
.
And
that
God
gave
unto
him
hidden
treasures
Pliny
informs
us
in
these
words
[
](A65709-e13610-b)†
†
Cyrus
devict
â
Asiâ
pondo
34
Millia
invenerat
,
praeter
vasa
aurea
aurumque
factum
,
&
in
eo
folia
,
ac
platanum
vitemque
.
Quâ
victoria
argenti
500.
Millia
talentorum
reportavit
,
&
craterem
Semiramidis
cujus
pondus
15.
talenta
colligebat
.
l.
33.
c.
3.
Cyrus
having
conquered
Asia
besides
the
Golden
vessels
,
and
other
Gold
which
he
found
ready
wrought
,
met
with
34000.
pounds
of
Gold
,
with
certain
leaves
,
a
plane
,
and
a
vine
tree
of
Gold
,
and
carried
thence
five
hundred
thousand
Talents
of
silver
,
and
Semiramis
her
standing
cup
that
weighed
fifteen
talents
.
And
that
the
manner
of
his
conquest
was
punctually
such
as
was
delivered
by
the
prophet
Jeremiah
viz.
Jer.
51.28.36
.
that
God
by
the
kings
of
the
Medes
,
and
Captains
of
that
Nation
,
would
dry
up
her
sea
,
and
make
her
springs
dry
,
will
appear
from
what
Herodotus
hath
plainly
told
,
[
](A65709-e13730-b)†
†
Tòv
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herod
.
l.
1.
p.
78.
ed.
Goth.
viz.
that
by
the
cutting
of
a
channel
he
brought
back
the
River
into
the
neighbouring
fens
,
and
by
so
doing
made
the
old
channel
passable
for
his
soldiers
.
That
he
gave
power
and
commission
to
the
Jewish
Nation
to
rebuild
the
temple
,
and
gave
assistance
to
the
work
;
that
he
professed
the
God
of
Israel
had
given
to
him
all
the
kingdoms
he
enjoyd
,
and
charged
him
to
build
his
remple
;
we
have
recorded
in
the
book
of
Ezra
.
C.
1.
v.
2.
Now
to
imagine
that
these
prophesies
were
written
after
that
the
things
were
done
,
without
the
least
imaginable
shew
of
reason
,
is
in
it self
a
thing
precarious
,
and
may
by
these
presumptions
be
concluded
false
.
(1)
That
the
prophets
do
so
punctually
set
down
the
times
,
the
place
,
and
the
concernment
of
their
Prophesie
.
The
book
of
Esay
begins
thus
,
The
visions
of
Isaiah
,
son
of
Amos
,
which
he
saw
concerning
Judah
and
Jerusalem
in
the
dayes
of
Uzziah
,
Jotham
,
Ahaz
,
and
Hezekiah
kings
of
Judah
.
The
prophet
Jeremiah
speaks
thus
,
The
words
of
Jeremiah
the
son
of
Hilkiah
,
of
the
priests
that
were
in
Anathoth
in
the
land
of
Benjamin
,
to
whom
the
word
of
the
Lord
came
in
the
days
of
Josiah
the
son
of
Amon
king
of
Judah
,
in
the
13.
year
of
his
reign
;
it
came
also
in
the
dayes
of
Jehojakim
the
son
of
Josiah
king
of
Judah
unto
the
carrying
away
of
Judah
captive
in
the
5.
month
.
(2)
That
they
did
threaten
to
the
Jewish
Nation
,
that
they
should
goe
into
captivity
,
and
accordingly
both
they
which
lived
in
that
Captivity
,
and
returned
from
it
,
acknowledged
that
all
things
hapned
to
them
according
to
those
prophesies
,
as
is
evident
in
the
Books
of
Daniel
,
Nehemiah
,
Zachariah
,
Haggai
,
all
which
books
must
be
but
one
continued
chain
of
forgery
,
or
else
t
is
evident
there
were
such
Prophesies
,
and
that
those
Prophesies
were
true
.
And
3.
from
the
sufferings
they
met
with
from
the
Jews
;
[
](A65709-e13850-b)†
†
Certissima
apud
Hebraeos
traditio
est
,
quod
à
Manasse
serra
lignea
dissect
us
sit
Drus
.
observ.
l.
10.
c.
19.
Iustin
.
Dial.
cum
Tryp
.
p.
349.
B.
Tertull.
adv.
Gnost
.
c.
8.
de
nat.
c.
14.
Orig.
in
Mat.
p.
225.
Hom.
2.
in
Esaiam
.
Epist.
ad
Iul.
Afric
.
vid.
de
la
Cerdam
in
Tert.
tom.
1.
p.
389.
Esay
was
sawn
asunder
,
the
Prophet
Jeremiah
was
cast
into
a
noysom
dungeon
,
yea
so
inhumane
was
their
carriage
to
him
,
Vid.
Grotium
in
Esaiam
cap.
53.
that
some
Great
men
interpret
all
those
passages
which
were
intended
by
Isaiah
to
set
forth
the
Passion
of
our
Lord
,
of
what
this
Prophet
suffer'd
in
his
own
Person
.
But
2ly
.
The
Revelations
made
to
Daniel
doe
more
effectually
conclude
a
Providence
,
they
being
such
as
did
immediately
concerne
the
King
of
Babylon
,
unfold
his
Dreames
,
declare
unto
him
,
that
for
the
space
of
seven
yeares
he
should
be
driven
from
his
People
to
abide
with
Beasts
,
and
feed
on
Grass
like
them
;
and
yet
that
afterwards
he
should
enjoy
his
Kingdome
:
which
that
it
came
to
pass
we
are
assured
,
not
only
from
the
book
of
Daniel
;
but
the
concurrent
Suffrage
of
an
Heathen
[
](A65709-e14050-b)a
a
Abydenus
apud
Euseb.
praep.
Evang.
l.
9.
c.
41.
Author
.
Chap.
5th
,
he
tels
King
Belshazzar
,
that
his
Kingdome
was
to
be
taken
from
him
,
and
given
to
the
Medes
and
Persians
,
and
so
immediatly
it
happened
;
his
Kingdom
being
then
transfer'd
unto
Darius
Medus
,
and
to
Cyrus
King
of
Persia
,
of
which
event
(
saith
³⁵
Abydenus
)
Nabuchadonosor
having
prophesied
,
disappeared
.
Now
here
let
it
be
noted
,
(1)
that
all
this
is
pretended
to
be
done
in
the
most
famous
Court
the
World
then
knew
,
Ezra
.
4.15
,
19.5
,
17.6
,
1.
which
kept
its
Records
of
all
matters
of
Concern
and
Moment
,
which
occur'd
amongst
them
,
and
with
whose
Great
and
most
remarkable
Affaires
the
Nations
round
about
must
be
acquainted
;
and
therefore
such
a
Forgery
could
not
have
passed
without
Discovery
.
2ly
.
That
Metamorphosis
so
full
of
Wonder
,
and
which
so
much
concern'd
the
Empire
,
could
not
have
been
concealed
if
true
,
nor
believed
if
it
had
been
false
.
3ly
.
Consider
the
Events
and
Circumstances
which
did
attend
those
things
;
the
Advancement
of
Daniel
and
his
Friends
by
Nebuchadnezzar
,
the
Decree
made
by
him
in
Honour
of
his
God
;
the
Disgrace
and
Danger
of
the
Magicians
,
who
being
then
,
and
many
Ages
after
,
in
Great
Place
about
those
Eastern
Monarchs
,
were
not
likely
to
have
suffer'd
this
Story
in
Disgrace
of
their
Profession
to
have
passed
without
some
publick
Animadversion
,
if
it
had
not
been
true
.
Afterwards
in
Belshazzars
time
,
when
Daniel
seems
to
have
been
retired
from
Court
and
Business
,
we
read
how
on
occasion
of
the
Appearance
to
Belshazzar
,
and
his
Disorder
thereupon
,
the
Queen
,
who
is
supposed
to
have
been
the
Widdow
of
Nebuchadnezzar
,
brought
Daniel
and
his
Prophesies
afresh
into
Remembrance
;
how
thereupon
he
was
call'd
,
and
heard
,
and
approv'd
,
and
prefer'd
;
what
Largesses
were
bestowed
on
him
,
and
Proclamation
made
that
he
should
be
the
third
Ruler
in
the
Kingdome
:
all
which
things
whether
true
or
false
,
would
appear
by
the
forementioned
Records
of
the
Empire
.
Besides
these
we
have
in
the
Book
of
Daniel
sundry
other
Prophesies
,
which
concern
the
Translation
of
the
Empire
of
the
Assyrians
,
to
the
Medes
and
Persians
,
and
from
them
to
the
Macedonians
,
and
what
was
to
be
done
both
by
the
Lagidae
and
Seleucidae
,
and
particularly
by
Antiochus
Illustris
;
all
which
were
so
evidently
foretold
by
Daniel
,
as
they
did
afterwards
fall
out
,
that
³⁶
Porphyry
was
forced
to
say
,
this
Prophesy
was
written
by
another
Daniel
,
who
lived
under
Antiochus
Epiphanes
,
and
so
after
these
things
were
done
.
But
this
he
says
without
all
Ground
,
and
therefore
might
have
said
the
like
of
any
other
Author
;
and
so
may
any
one
that
pleaseth
of
the
works
of
Porphyry
.
That
Daniel
was
in
high
repute
even
while
the
Babylonian
Monarchy
yet
stood
,
appeares
by
those
sayings
of
Ezekiel
,
who
was
his
Contemporary
,
where
he
ranks
him
with
Noah
and
Job
,
Ezeck.
14.14
.
and
where
he
says
Ironically
to
the
King
of
Tyre
,
whose
City
was
to
be
destroyed
by
Nebuchadnezzar
,
ch.
28.2
.
behold
thou
art
wiser
then
Daniel
,
there
is
no
secr
et
that
they
can
hide
from
thee
.
Besides
37
Josephus
tels
us
,
this
Danicl
built
a
Tower
at
Ecbatane
of
a
most
admirable
structure
,
wherein
the
Kings
of
Mede
and
Parthia
were
interr'd
;
and
that
a
Jewish
Priest
presided
there
unto
his
times
;
as
also
that
Alexander
saw
the
Book
of
Daniel
,
and
was
confirmed
by
it
in
his
Conquests
;
all
which
adds
to
the
Glory
of
that
Great
Prophet
,
and
to
the
proof
of
that
Supernatural
Gift
,
which
could
proceed
from
no
other
Cause
but
a
Divine
Inspiration
.
§.
8.
6ly
.
THE
Apparitions
of
good
or
evil
Angels
,
Ghosts
or
Spirits
,
to
seduce
,
or
to
instruct
,
comfort
,
or
terrify
the
World
,
do
give
in
Pregnant
Evidence
,
that
God
doth
manage
the
Transactions
of
it
;
and
therefore
firmly
do
evince
his
Providence
.
Which
Spirits
had
they
not
antiently
appeared
to
men
,
Moses
could
not
have
been
so
frequent
in
the
mention
of
them
;
the
World
could
not
have
been
so
forward
to
believe
and
worship
them
,
and
through
all
Ages
to
assert
their
Being
,
and
pay
their
Homage
to
them
,
or
think
they
did
³⁸
preside
over
each
Nation
,
and
attend
on
every
³⁹
individual
Person
as
his
Good
or
evil
Genius
.
Their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vid.
Stanly
,
Theol.
Chald.
sec.
3.
ch.
6
,
7
,
8.
or
consultation
of
the
Dead
would
not
have
been
so
common
,
or
so
famous
through
the
Heathen
World
;
nor
their
endeavors
by
Theurgick
or
Telestick
Rites
,
to
call
forth
and
converse
with
good
,
or
to
repel
the
evil
Daemons
.
Of
this
,
the
Anges
which
did
move
the
Waters
of
Bethesda
is
a
most
signal
Instance
:
for
if
those
Waters
had
not
wrought
the
Cures
that
were
said
to
be
done
by
them
,
what
could
induce
the
Impotent
to
wait
the
motion
of
them
?
or
why
should
Christians
ascribe
those
Cures
to
them
,
which
had
they
not
been
true
,
the
Jews
of
that
Age
would
have
eagerly
denyed
,
and
might
have
easily
confuted
?
but
if
those
Cures
were
true
,
it
is
evident
they
were
Miraculous
:
For
if
the
Water
did
the
Cure
by
any
natural
Virtue
,
why
did
it
only
help
the
first
that
stepped
in
?
why
at
such
special
Seasons
only
?
and
whence
could
it
derive
so
Catholick
a
Virtue
against
all
Distempers
?
§.
9.
7ly
,
IF
any
[
](A65709-e14810-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
,
l.
1.
p.
35.
Dreams
and
Visions
of
the
Night
,
which
were
in
Antient
Times
Gods
frequent
and
familiar
Way
and
Method
to
instruct
his
Prophets
,
and
inform
his
People
;
and
constantly
affirmed
by
the
Jewish
Prophets
,
and
pretended
also
very
often
by
the
Heathens
;
and
Of
which
so
many
Tracts
and
Histories
are
written
,
such
numerous
Examples
given
by
Jews
and
Christians
also
,
that
to
conclude
Them
all
mistakes
,
would
be
to
shake
the
Faith
of
History
.
I
say
,
if
any
Revelations
of
this
Nature
were
vouchsafed
by
God
,
he
hereby
shews
how
much
he
doth
concern
himself
to
let
us
know
his
Will
and
Pleasure
,
and
so
assures
us
of
the
dispensations
of
his
Providence
.
And
of
this
nature
was
that
Dream
of
Pharaoh
,
which
foreshew'd
him
the
seven
Years
of
Plenty
and
of
Famine
,
according
to
Josephs's
Interpretation
.
Gen.
41.
Where
note
,
1.
The
vast
Plenty
for
seven
Years
,
such
as
was
never
known
in
Aegypt
,
the
most
fertile
of
all
Countries
.
2.
The
rise
of
Joseph
to
be
a
chief
Minister
of
State
,
on
the
Experiment
of
the
Truth
of
his
Interpretation
.
3.
The
building
of
such
vast
Store-houses
as
could
contain
sufficient
Corn
for
feeding
of
the
Land
of
Aegypt
,
and
all
the
Neighboring
Nations
,
throughout
the
seven
Years
of
Famine
.
And
4.
The
admission
of
Jacob
and
of
all
his
Family
into
Aegypt
,
and
the
planting
of
them
in
the
Land
of
Goshen
.
5.
The
altering
of
the
Tenures
of
the
Estates
in
Aegypt
;
for
hereupon
every
Mans
Land
(
except
the
Priests
)
became
the
Kings
,
and
paid
the
fifth
part
of
its
Income
to
him
.
Now
since
a
matter
of
this
moment
must
be
recorded
to
Posterity
,
and
preserved
in
their
Traditions
unto
future
Generations
,
(
as
we
find
this
was
;
)
and
since
the
Memory
and
motive
of
their
repair
to
Aegypt
,
the
Exaltation
of
an
Alien
,
the
Tribute
of
their
Lands
,
and
the
[
](A65709-e14960-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Artap
.
apud
Euseb.
l.
9.
c.
23.
Exemption
of
their
Priests
,
could
not
so
quickly
be
forgotten
:
it
remains
,
that
both
the
Jews
,
Aegyptians
,
and
Strangers
,
which
joyned
themselves
to
Moses
,
must
be
assured
of
its
truth
.
§
.
10.
LASTLY
,
If
any
Hereticks
,
if
any
⁴¹
Gnosticks,42
Carpocratians,43
Marcionists
,
or
Saturnilians
,
44
Menandrians
,
45
Montanists
,
45
Eunomians
,
Arians
,
47
Priscillianists
,
48
Donatists
:
if
any
⁴⁹
Finland
,
Lapland
,
or
Tartarian
Witches
:
if
any
of
the
Persian
,
or
Chalde
an
Magi
,
vid.
Stanly
,
Phil.
Chald.
or
the
⁵⁹
Aegyptian
Sorcerers
,
(
whose
names
,
and
their
contest
with
Moses
,
are
still
preserved
in
Heathen
Story
)
If
a
⁵¹
Zoroaster
,
or
Hostanes
;
if
any
wise
Philosopher
,
a
⁵²
Pythagoras
,
or
a
⁵³
Socrates
:
if
any
Sect
of
Men
,
as
Brachmans
or
Druids
;
or
of
Women
,
whether
the
Pythonissae
,
or
the
like
:
If
lastly
,
vid.
ch.
9.
Apollonius
,
Apuleius
,
Simon
Magus
,
any
false
⁵⁴
Prophetess
or
Prophet
,
ever
did
what
could
not
be
effected
without
the
help
of
some
Superior
Power
;
as
we
have
cause
to
believe
both
by
the
reputation
they
obtained
,
the
Records
of
those
things
both
in
prophane
and
Sacred
Story
,
and
the
Experience
and
Traditions
of
all
Times
and
Places
:
this
gives
us
full
assurance
of
the
concern
of
Satan
to
oppose
some
Truth
,
and
some
Religion
in
the
World
,
and
so
of
Gods
concernment
to
establish
it
:
In
a
word
,
if
but
[
](A65709-e15430-b)*
*
Quin
etiam
hoc
non
dubitans
dixerim
,
si
unum
aliquid
ita
sit
praedictum
praesensumque
,
ut
cum
evenerit
ita
cadat
ut
praedictum
sit
,
neque
in
eo
quicquam
casu
ant
for
tuito
fact
um
esse
appareat
,
esse
certe
divinationem
,
idque
esse
omnibus
confitendum
.
Cic.
Divin
.
l.
1.
p.
106.
one
real
and
undoubted
Instance
of
these
things
hath
been
afforded
to
the
World
,
it
doth
conclude
a
Providence
.
And
surely
then
these
many
Myriads
of
Examples
of
each
kind
,
which
Histories
of
every
Age
and
Country
will
afford
from
Persons
living
in
those
Times
of
which
they
write
,
must
give
in
such
Conviction
as
the
greatest
Sceptick
shall
not
be
able
to
controul
.
And
having
made
good
the
Doctrine
of
an
All-ruling
Providence
,
it
will
be
easie
to
advance
unto
the
Confirmation
of
the
Christian
Faith
,
by
these
Gradations
.
§.
11.
1.
THAT
this
Providence
hath
been
engaged
for
the
Establishment
of
some
particular
Revelation
and
Religion
in
the
World
;
and
hath
as
signally
opposed
some
others
,
which
have
pretended
to
those
Names
,
and
consequently
doth
not
esteem
them
all
indifferent
.
This
is
the
natural
Result
almost
of
all
these
Instances
we
have
produced
in
confirmation
of
a
Providence
,
they
being
such
as
visibly
declared
Gods
Approbation
of
the
Faith
of
Jew
or
Christian
,
in
opposition
to
the
Heathen
Deities
,
and
to
their
Modes
of
Worship
.
§
.
12.
AND
secondly
,
That
no
particular
Revelation
,
to
which
the
adverse
Parties
have
pretended
,
can
stand
in
Competition
with
the
Christian
Faith
,
or
give
in
equal
Demonstrations
of
its
Truth
,
and
Derivation
from
a
Deity
,
it
being
certain
,
that
of
these
Instances
produced
to
evince
a
Providence
,
none
are
so
powerfully
convincing
as
those
that
do
assert
the
Christian
Faith
;
the
Experience
of
Gods
Mercies
,
Protections
,
and
Assistances
vouchsafed
to
the
Professors
of
it
,
as
also
of
his
Judgements
on
their
Adversaries
,
and
the
Engagement
of
his
Power
in
Confirmation
of
this
Doctrine
,
being
more
numerous
and
evident
,
and
more
unquestionably
true
.
Adde
to
this
,
That
seeing
Moses
and
the
Prophets
(
by
their
evident
Predictions
of
a
Messiah
that
should
come
attended
with
those
very
Circumstances
,
and
should
perform
and
undergoe
all
that
Christ
did
and
suffered
?
do
confirm
the
truth
of
Christian
Faith
,
it
will
follow
that
these
Instances
fore-mentioned
,
which
do
ascertain
the
Veracity
of
those
Prophets
,
and
Gods
Concernment
for
the
Laws
delivered
by
them
,
must
also
give
in
full
Conviction
to
the
Truth
of
our
Messiah
,
and
his
Doctrine
.
And
secondly
,
It
is
evident
that
all
these
Forms
of
Worship
,
which
stand
in
Competition
with
it
,
are
either
most
apparently
repugnant
both
to
the
Wisdom
,
Purity
,
and
Goodness
of
a
Deity
,
or
such
as
carry
with
them
no
Conviction
of
their
Truth
and
Goodness
,
nothing
which
speaks
them
worthy
of
the
Concernment
of
the
God
of
Heaven
.
For
that
those
Modes
of
Worship
which
had
obtained
in
the
Heathen
World
,
were
vile
and
filthy
,
ridiculous
and
brutish
,
and
most
repugnant
to
those
Conceptions
of
a
Deity
which
Nature
hath
implanted
in
us
,
will
be
so
evident
from
what
we
shall
discover
of
them
,
that
he
who
runs
may
read
it
.
As
for
Mahometism
,
that
having
no
internal
Evidence
which
may
convince
us
of
its
Truth
,
no
Purity
and
Goodness
in
its
Precepts
,
and
no
Subservience
unto
the
Welfare
of
Mankind
at
present
,
or
to
his
Happiness
hereafter
,
beyond
what
Scripture
doth
afford
us
,
but
Promises
and
Precepts
more
Carnal
and
Judaical
,
and
Stories
more
extravagant
and
idle
,
then
the
wildest
Fables
;
vid.
Cantucuz
.
Orat
.
in
Mahum
.
sect.
23.
and
being
such
a
Doctrine
,
as
never
did
pretend
to
Miracles
,
(
except
some
petty
Trifles
pretended
to
be
done
by
Mahomet
;
)
it
cannot
lay
upon
us
any
Obligations
to
believe
its
Truth
,
and
therefore
we
may
rest
assured
,
Azora
3.14
,
17
,
30
,
71.
that
God
hath
no
Concernment
that
we
should
believe
it
.
That
the
Religion
of
the
Jews
is
antiquated
,
that
it
hath
pass'd
the
Period
to
which
it
was
appointed
to
continue
,
is
most
apparent
,
from
the
completion
of
those
Prophesies
which
did
relate
unto
the
promised
Messias
,
(
of
which
we
shall
discourse
hereafter
;
)
from
the
Destruction
of
the
Temple
,
to
which
their
Worship
was
confined
,
and
from
those
heavy
Judgments
they
have
laboured
under
above
1600
yeares
without
any
intermission
.
Their
wandrings
in
the
Wilderness
were
only
for
the
space
of
forty
years
,
their
Captivity
but
seventy
,
(
although
their
Whoredomes
and
Idolatries
,
and
their
Stiff-necked
disobedience
in
those
days
,
was
far
Greater
then
those
sins
which
they
at
present
charge
upon
themselves
:
)
whereas
since
the
rejection
of
our
Jesus
they
have
continued
[
](A65709-e15700-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Chrys.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
324.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
338.
Vagabonds
for
1600
years
and
upwards
.
In
their
Captivity
,
and
the
dispersions
of
their
former
Ages
,
God
gave
them
Favour
in
the
eyes
of
those
with
whom
they
lived
,
and
that
so
visible
,
that
Heathens
have
complained
,
how
they
incroached
upon
all
Nations
,
and
even
gave
lawes
unto
their
Conquerours
;
in
the
midst
of
Judgment
he
remembred
mercy
to
them
,
and
made
all
those
who
carried
them
away
captive
to
pitty
them
.
Since
their
rejection
of
the
holy
Jesus
,
their
Names
and
Persons
have
been
infamous
to
all
Posterity
,
vid.
ch.
7.
their
Sufferings
Great
beyond
Expression
,
and
dreadful
beyond
apprehension
,
Titus
.
and
those
who
did
inflict
them
have
been
forced
to
say
,
that
divine
Vengeance
did
compel
them
to
it
.
Notwithstanding
their
Captivity
in
former
times
,
still
the
distinction
of
their
Tribes
continued
,
and
that
of
Levi
was
preserved
for
the
restoreing
of
their
Sacrifices
;
yea
many
of
them
lived
to
see
the
Restauration
of
their
Temple
,
and
Gods
assistance
to
dispatch
the
work
,
maugre
the
Wit
and
Malice
of
their
strongest
Enemies
:
but
now
their
Temple
hath
been
razed
for
1680
yeares
,
and
they
have
been
deprived
all
this
while
of
City
,
Sacrifice
,
Altars
,
and
Offerings
,
Lamps
,
and
Incense
,
Feasts
,
and
Sabbaths
,
and
all
their
Tribes
are
so
confounded
,
they
know
no
longer
how
to
distinguish
them
,
nor
unto
whom
it
appertaineth
to
be
Priest
or
Levite
.
All
their
Attempts
for
Restauration
of
their
Temple
under
Adrian
,
Constantine
,
and
Julian
,
have
proved
not
only
ineffectual
,
(
though
having
the
Assistance
of
the
wisest
Emperour
,
)
but
visibly
opposed
from
Heaven
.
[
](A65709-e15900-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrys.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
325.326
.
vid.
etiam
.
p.
331.
As
for
all
former
Judgments
,
God
by
his
Prophets
did
foretell
the
Measure
and
Duration
of
them
,
and
when
they
should
give
place
to
Mercy
;
that
their
Aegyptian
Thraldome
should
expire
after
[
](A65709-e15960-b)a
a
Ex.
12.41
.
Gal.
3.17
.
430
yeares
,
that
after
[
](A65709-e15990-b)b
b
Jer.
25.12.29.12
.
Dan.
9.12
.
70
yeares
accomplished
they
should
return
from
Babylon
,
and
that
[
](A65709-e16030-b)c
c
Dan.
12.12
.
3
yeares
would
work
deliverance
from
the
more
Cruel
Rage
and
Fury
of
Antiochus
:
of
their
Deliverance
from
the
dispersion
they
now
suffer
,
we
have
no
word
of
Prophesie
.
To
conclude
,
At
other
times
God
left
them
many
tokens
of
his
peculiar
Presence
with
them
;
whilest
they
continued
in
wandring
in
the
Wilderness
,
they
had
their
Ark
and
Fiery
Pillar
,
Eid
D.
Kimchi
&
11.
R.
Solomen
.
in
Hag.
1.8
.
and
during
their
abode
in
Canaan
their
Urim
and
Thummim
,
Gods
Glorious
Presence
in
a
shining
light
,
their
Prophets
,
and
their
Fire
from
Heaven
;
under
their
captivity
their
Prophets
,
and
till
the
coming
of
our
Saviour
,
their
Bath
col
,
their
Revelations
and
their
Visions
,
of
[
](A65709-e16210-b)†
†
Quin
que
defuisse
templo
secundo
Arcam
cum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
Cherubin
,
ignem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Spiritum
Sanctum
,
Urim
&
Thummim
,
ejusque
rei
indicio
esse
quod
Hag.
1.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vocis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
scriptione
omittitur
,
traditum
est
in
Joma
cap.
1.
Coch.
in
Sanhed
.
p.
157.
comment
.
in
hac
verba
.
Ex
quo
mortui
sunt
Prophetae
posteriores
Haggaeus
,
Zacharias
,
Malachias
,
ablatus
est
Spiritus
Sanctus
ab
Israele
,
nihilominus
tamen
usi
sunt
filia
vocis
:
vide
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
3.
p.
340.
which
at
present
not
the
least
appearance
.
All
which
assures
us
of
Gods
Rejection
of
that
Nation
from
being
his
Peculiar
People
,
and
of
the
Abrogation
of
that
Worship
.
ANNOTATIONS
On
the
first
Chapter
.
1.
THe
Jewish
exorcists
]
Josephus
de
Solomone
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
8.
c.
2.
p.
257.
vide
Talm.
Bab.
Joma
f.
57.1
.
Galat.
de
Arcanis
fidei
l.
8.
c.
5.
2
The
Christian
Exorcists
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Dial.
cum
Tryph.
p.
247.
Mart.
per
exorcistas
voce
humana
&
potestate
divina
flagellatur
,
Ex.
76.
&
uritur
,
&
torquetur
diabolus
.
Cypr.
vide
eundem
Cypr.
Ep.
2.
ad
Donatum
.
Minutium
p.
31.
Lact.
l.
4.
c.
27.
Petrum
Siculum
p.
57.
Hieron
.
in
Matth.
l.
2.
c.
12.
3
The
Heathen
Exorcists
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
Mart.
dial
.
cum
Tryph.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
Philops
.
p.
570.
&
574.
ed.
8.
sympos
.
lib.
7.
qu.
s.
p.
706.
D.
vide
Lucianum
.
4
When
used
by
those
who
did
not
own
their
Faith
]
Depone
suspiciones
à
veritate
cadentes
,
quibus
suspicaris
Aegyptiam
ibi
conferre
linguam
ubi
Aegyptius
est
,
vel
usus
Aegyptia
lingua
qui
tunc
invocatus
;
potius
autem
existimato
quoniam
primi
omnium
Aegyptij
praesentiam
participationemque
deorum
sortiti
sunt
,
ideo
deos
invocantem
potissimum
approbare
,
quando
Aegyptio
ritu
vocantur
:
neque
vero
dicendum
est
barbara
haec
obscura
divinorum
nomina
esse
quaedam
praestigiatorum
fascinatorumque
machinamenta
.
Iamblic
.
l.
de
divinis
Nomin:
c.
9.
Barbara
appellat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
Pag.
17.
in
Cels
.
Discede
in
nomine
Dei
Iacob
,
in
nomine
Dei
Sabaoth
.
Marcell
.
de
Medicam
.
Emp.
c.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
Pag.
184
,
185.
v.
p.
262.
in
Cels
.
&
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ib.
5
As
well
as
Jews
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mar.
Dial.
cum
Tryph.
pag.
311.
Altissimi
&
Omnipotentis
appellationi
omnia
subjecta
sunt
,
&
hujus
invocatione
etiam
ante
adventum
Domini
nostri
salvabantur
homines
&
à
spiritibus
nequissimis
,
l.
2.
c.
5.
&
à
Daemoniis
universis
.
Iren.
v.
Grotium
in
Mat.
c.
12.
v.
27.
6
Profane
writers
do
attest
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diodorus
Siculus
.
l.
3.
p.
122.
Atque
hinc
in
exorcismis
Ethnicorum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Origen
.
in
Celsum
.
Pag.
184.
vide
Artabanum
apud
Euseb.
Praep.
l.
9.
c.
4.
7
Suspected
Atheists
do
confess
and
prove
]
Ut
causam
facile
confitebor
me
ignorare
,
ita
rem
ipsam
cum
ex
antiquis
,
tum
novis
exemplis
agnoscere
oportet
&
confiteri
,
omnes
magnos
motus
quicunque
aut
urbi
alicui
,
aut
Regioni
evenerut
,
vel
à
conjectoribus
,
vel
à
revelatione
aliqua
praedici
ac
praenunciari
solere
.
Machiavel
disp.
l.
1.
c.
56.
vid.
Iusti
Lipsii
Monita
pol.
l.
1.
c.
5.
Mon.
5.
8
The
Heathen
Records
have
at
large
delivered
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
vide
Abydenum
,
Molonem
,
Nicol.
Damascenum
apud
Grotium
,
Antiq.
Jud.
l.
1.
c.
4.
p.
10.
in
Not.
in
lib.
de
Christ
.
Rel.
veritate
pag.
73.
&
Traditionis
hujus
vestigia
inter
Americanos
mansisse
docet
Heideggerus
Hist.
sac
.
p.
582.
9
Of
the
Ark
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lucian
.
p.
756
,
757.
de
Dea
Syr.
vide
Cyrillum
Alex.
cont.
Iulianum
l.
1.
p.
8
,
9.
10
The
Dove
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
De
solertia
animalium
p.
968.
11
Of
the
Mountains
where
it
rested
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Berosus
apud
Iosephum
.
l.
1.
c.
4.
p.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
cont
.
Jul.
l.
1.
p.
9.
Alex.
ex
Abydeno
.
12
Sodom
and
Gomorrah
]
vide
Diodorum
Siculum
,
Strabonem
,
Plin.
apud
Grotium
in
not
.
in
Christ
.
Rel.
ver.
p.
100.
Similia
habent
Iust.
Mart.
Apol.
2.
pag.
88.
Tertull.
Apol.
c.
40.
sed
prae
omnibus
Chrysostomus
,
cujus
haec
sunt
verba
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gen.
13.10
.
Chrysostomus
in
primam
Epistolam
ad
Thess.
Hom.
8.
Duo
ibi
oppida
Sodoma
nominatum
alterum
,
alterum
Gomorrum
,
apud
quae
pomum
quod
gignitur
,
habeat
licet
specimen
maturitatis
,
mandi
tamen
non
potest
;
nam
fuliginem
intrinsecus
favillaceam
ambitus
tantum
extimae
cutis
cohihet
:
quae
vel
levi
pressa
tactu
fumum
exhalat
,
ed.
Sal.
c.
36.
&
fatiscit
in
vagum
pulverem
.
Solinus
.
Haud
procul
inde
campiquos
ferunt
olim
uberes
magnisque
urbibus
habitatos
,
fulminum
jactu
arsisse
,
nam
cuncta
sponte
edita
,
aut
manu
sata
,
sive
herba
tenus
aut
flore
,
seu
solitam
in
speciem
adolevêre
,
atra
&
inania
velut
in
cinerem
vanescunt
.
Hist.
lib.
5
c.
p.
Tacit.
13
Iosephus
and
Brochardus
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioseph
.
Antiq.
l.
1.
p.
20.
Brochard
.
p.
1.
c.
7.
S.
34.
Uxor
Loth
foeminea
mollicie
ducta
retrospexit
,
moxque
in
statuam
salis
versa
est
,
durante
,
mirum
dictu
,
at
que
in
aeternum
duratura
hac
statua
ut
vidimus
.
Bartholomaeus
de
Saligniaco
Tom.
9.
c.
6.
14
Heathens
exorcised
by
invocation
of
that
God
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Alexander
Trallianus
.
lib.
11.
15
The
destruction
of
Ierusalem
was
prefaced
with
prodigies
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iosephus
de
Bello
Iudaico
.
l.
7.
c.
12.
16
Gods
Judgments
upon
those
who
attempted
to
rebuild
the
Temple
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nazianz.
in
Iul.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
p.
81.
17
Olachas
]
Amnis
Olachas
in
Bithynia
Briazum
alluit
(
hoc
est
&
templo
,
&
Deo
nomen
)
cujus
gurgite
perjuri
notantur
pati
velut
flammam
urentem
.
Plinius
l.
31.
c.
2.
18
Crateres
Palicorum
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
de
Mirab.
p.
1089.
E
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diodor.
Sic.
l.
11.
19
The
Sardinian
Fountains
]
Coarguendis
valent
furibus
,
nam
quisquis
Sacramento
raptum
negat
,
lumina
aquis
attrectat
,
ubi
periurium
non
est
,
cernit
clarius
;
si
perfidiam
abnuit
,
detegitur
facinus
coecitate
,
&
captus
oculis
admissum
tenebris
fatetur
.
Solinus
cap.
10.
vide
.
20
The
waters
of
the
Indian
Brachmans
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Porphyr
.
de
styge
.
p.
282.
21
If
Agrippa
suffer'd
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Josephus
.
l.
19.
c.
7.
22
Whose
Religion
did
still
thrive
]
usque
eo
sceleratissimae
Gentis
consuetuào
invaluit
,
ut
per
omnes
jam
terras
recepta
sit
;
victi
victoribus
leges
dederunt
.
Seneca
apud
August
.
de
C.
D.
l.
6.
c.
11.
Est
id
genus
hominum
apud
Romanos
etiam
,
at
que
tametsi
saepe
imminutum
fuerit
,
ita
tamen
auctum
est
,
ut
etiam
condendi
leges
licentiam
sibi
vindicârit
.
Dion
.
lib.
37.
23
The
Apostate
Julian
doth
acknowledg
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
apud
Cyril
.
Alex.
lib.
10.
pag.
343.
24
Heathen
Records
do
pretend
the
same
]
In
Graecorum
&
Romanorum
libris
nihil
frequentius
quam
sacrum
ignem
è
coelo
decidisse
,
aut
sponte
sua
fuisse
accensum
,
sic
Appianus
in
Syriacis
de
Rege
Seleuco
diccit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Et
Pausanias
in
Eliacis
prioribus
ubi
de
Lydiae
urbibus
Caesarea
&
Hypaepis
;
in
templo
utriusque
urbis
amplissimo
Cellae
cum
aris
,
super
his
cinis
alio
longe
colore
à
vulgari
cinere
.
Huc
ingressus
Magus
ubi
foco
lignis
impositis
tiarâ
caput
velavit
,
implorat
cognomen
Dei
,
quicunque
ille
sit
,
ex
libro
enim
recitat
carmen
Barbaricum
linguâ
plane
ignotâ
Graecis
;
ubi
peroravit
,
sponte
sua
è
lignis
nullo
igne
admoto
purissima
emicat
flamma
.
Graecè
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
in
Lydia
miraculum
ipse
se
vidisse
asserit
.
Similia
habet
ex
Solino
,
Valerio
,
&
Plinio
&c.
de
oppido
Egnatia
in
agro
Salentino
,
cujus
meminit
&
Horatius
l.
1.
sat.
5.
&
quod
de
eanarratur
rejicit
ut
fahulosum
,
sed
tam
multis
(
inquit
Bochartus
)
testibus
fidem
abrogare
difficile
est
,
cum
haec
Satanae
potentiam
non
superant
,
qui
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
in
elementa
multa
potest
,
ignemque
immisit
coelitus
in
Jobi
Greges
.
Bochart
.
àe
Animal
.
S.
Sc.
part.
1.
l.
2.
c.
35.
col.
363.
25
Answer
to
the
prayers
of
Theodosius
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socr.
Hist.
Eccl.
l.
5.
c.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sozomen
.
Eccl.
Hist.
l.
7.
c.
24.
contra
Eugenii
robustissimum
exercitum
magis
orando
quam
feriendo
pugnavit
.
August
.
de
C.D.
l.
5.
c.
26.
orationem
ipsam
vide
apud
P.
Diaconum
in
Theodos
.
S.
14.
26
The
Poet
Claudian
]
O
nimium
dilecte
Deo
cui
fundit
ab
antris
Aeolus
armatas
hyemes
,
cui
militat
aether
,
Et
conjurati
veniunt
ad
classica
venti
.
in
3.
Consul
.
Honor.
p.
96.
The
Soldiers
which
engaged
in
those
warrs
]
Milites
nobis
,
qui
aderant
,
retulerunt
extorta
sibi
esse
de
manibus
quaecunque
jaculabantur
,
cum
à
Theodosii
partibus
in
adversarios
vehemens
ventus
iret
,
&
non
solum
quaecunque
in
eos
jaciebantur
concitatissime
raperet
,
verum
etiam
ipsorum
tela
in
eorum
corpora
retorqueret
.
Aug.
de
C.
D.
l.
5.
c.
26.
28
The
Christian
writers
of
that
age
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socr.
l.
5.
c.
24.
v.
Theodor.
l.
5.
c.
24.
Ruff.
l.
2.
c.
33.
Sozom.
l.
7.
c.
24.
29
Foretold
by
John
the
Hermite
]
Johannes
ille
eremi
cultor
praedixit
Eutropio
eunucho
Theodosii
&
ipsum
victoriam
de
Eugenio
reportaturum
,
&
in
Italia
moriturum
,
quod
utrumque
accidit
.
Hist.
trip
.
l.
9.
c
,
45.
vid.
Cassianum
l.
4.
collat.
c.
13.
Niceph.
l.
12.
c.
39.
30
Whose
name
was
celebrated
&c.
]
ad
Iohannem
in
Aegypti
eremo
constitutum
,
quem
Dei
servum
prophetandi
spiritu
praeditum
fama
crebrescente
didicerat
,
misit
:
atque
ab
eo
nuncium
victoriae
certissimum
accepit
.
August
.
de
C.
D.
l.
5.
c.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vocat
Soz.
.
H.
Eccl.
l.
7.
c.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodorit
.
Hist.
Eccl.
l.
5.
c.
24.
31
That
miraculous
rain
and
Thunder
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dion
Cassius
.
32
As
his
Epistle
&
their
writings
do
aver
]
siliterae
M.
Aurelii
requirantur
quibus
Germanicam
illam
sitim
Christianorum
forte
militum
precationibus
impetrato
imbre
discussam
contestatur
.
Tertull.
Apol.
c.
5.
Marcus
Aurelius
in
Germanica
expeditione
Christianorum
militum
orationibus
ad
Deum
fact
is
imbres
in
siti
illa
impetravit
.
Id.
ad
scap
.
c.
4.
vide
Apollin
.
apud
Euseb.
l.
5.
c.
5.
33
The
Emperors
devotion
]
Fulmen
de
coelo
precibus
suis
contra
hostium
machinamentum
intorsit
,
suis
pluvia
impetrata
cum
siti
laborarent
.
In
vita
M.
Aurel.
Capitolinus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Themist
.
orat
.
ad
Imperat.
Theodosium
.
34
To
the
power
of
Magick
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xiphilinus
compend
.
Dionis
.
35
As
his
own
works
inform
us
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
M.
Aur.
Ant.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xiphilinus
.
Rescripsit
in
Insulam
relegandos
,
qui
aliquidfacerent
quo
leves
hominum
animi
superstitione
numinis
terrerentur
.
Paulus
in
digest
.
l.
48.
Tit.
19.
de
poenis
l.
30.
36
Astyages's
dream
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herod
.
clio
p.
46.
37
Abydenus
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Abyd
.
apud
Euseb.
praep.
Evang.
l.
9.
c.
41.
38
Porphyry
]
Contra
prophetam
Danielem
duodecimum
librum
scripsit
,
nolens
eum
ab
ipso
cujus
inscriptus
est
nomine
esse
compositum
,
sed
à
quodam
qui
temporibus
Antiochi
qui
appellatus
est
Epiphanes
fuerit
in
Iudaea
,
&
non
tam
Danielem
ventura
dixisse
,
quam
illum
narrasse
praeterita
.
Hieron
.
praef.
in
Danielem
.
39
Iosephus
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
10.
c.
14.
de
Alex.
M.
sic
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
2.
c.
8.
p.
386.
A.
40
They
did
preside
over
each
Nation
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iulian.
apud
Cyril
.
Alex.
l.
p.
115.
vide
etiam
p.
143
,
148.
Genius
in
cujus
tutela
quisque
erat
ab
nativitate
sua
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicebatur
Genius
,
sed
ille
totius
patriae
nuncupatus
est
deus
Magnus
,
Voss
.
de
Idol
.
l.
2.
c.
62.
p.
322.
sic
inscriptione
ea
quae
Puteolis
reperta
DEO
MAGNO
GENIO
PUTEOLANORUM
ET
PATRIAE
SUAE
.
41
And
attend
on
every
individual
person
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
De
tranq.
Majores
nostri
singulis
&
Genium
&
Iunonem
dederunt
.
Sen.
Ep.
3.
Quum
nascimur
duos
Genios
sortimur
,
unus
est
qui
hortatur
ad
bona
,
alter
qui
depravat
ad
mala
,
quibus
assistentibus
post
mortem
aut
asserimur
in
meliorem
vitam
,
aut
condemnamur
in
deteriorem
.
Serv.
in
illud
Virg.
Aen.
6.
Quisque
suos
patimur
manes
.
vide
de
utrisque
Geniis
multa
apud
Lipsium
Stoic
.
Philos.
l.
1.
c.
19
,
20.
Lact.
l.
2.
c.
14.
p.
218.
&
Spencerum
not
.
in
Orig.
l.
8.
p.
91
,
92.
Apuleium
de
Deo
Socratis
.
42
Their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
would
not
have
been
so
antient
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
divinatio
ex
mortuis
omnium
divinationum
antiquissima
&
signum
creditae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
durationis
animarū
post
mortem
;
frequenter
id
inOriente
factitatum
docent
.
Aesch
.
&
Herod
.
Com.
in
1
Sam.
28.11
.
Grotius
.
Publica
jam
literatura
est
quae
animas
justâ
aetate
sopitas
etiam
proba
morte
disjunct
as
,
&
prompta
humatione
dispunct
as
evocaturum
se
ab
inferorum
incolatu
pollicetur
.
Tert.
Falsa
est
Democr
.
De
anim
.
&
Epicuri
de
animae
dissolutione
sententia
,
qui
profecto
non
auderent
de
interitu
animarum
mago
aliquo
praesente
disserere
,
quisciret
certis
carminibus
ciere
ab
inferis
animas
&
adesse
,
&
praebere
se
humanis
oculis
videndas
&
loqui
,
&
futura
praedicere
,
&
si
auderent
re
ipsa
&
documentis
praesentibus
vincerentur
.
Lact.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
7.
c.
13.
pag.
690.
Iust.
Mart.
apol.
2.
P
:
65.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Max.
Tyr.
diss
.
26.
p.
25.
&
postquam
multa
id
genus
exempla
protulerat
sic
ait
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
.
p.
252.
43
Gnosticks
]
Simon
Samarites
universam
magiam
adhuc
amplius
inscrutans
in
stuporem
cogebat
multos
hominum
,
quippe
cum
esset
sub
Claudio
Caesare
,
à
quo
etiam
statua
honoratus
esse
dicitur
propter
magiam
.
Iren.
l.
1.
c.
20.
Iust.
Mart.
Apol.
2.
p.
69.
Tertul
Apol.
c.
13.
Euseb.
Hist:
Eccl.
l.
1.
c.
12.
Cyril
.
Hieros
.
Catech.
6.
44
Carpocratians
]
artes
enim
Magicas
operantur
&
ipsi
.
Iren.
l.
2.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
His
.
Ecc.
l.
4.
c.
7.
45
Marcionists
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iren.
adv.
Haer.
l.
1.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiph.
Haer.
34.
vid.
Theodoret.
l.
1.
Haer.
fab.
c.
Tertul.
de
praescript
.
46
Menandrians
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Ap.
2.
p.
69
,
70.
ad
summum
Magiae
pervenit
.
Iren.
l.
1.
c.
21.
vide
Euseb.
l.
3.
c.
20.
47
Montanists
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
H.
Ecc.
l.
5.
c.
3.
vid.
c.
14.
48
Eunomians
,
Arians
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Photii
excerpta
ex
lib.
9.
Philostorgii
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ib.
lib.
2.
c.
8.
vid.
l.
3.
c.
4.
l.
4.
c.
7.
l.
5.
c.
2.
49
Priscillianists
]
Priscillianum
Zoroastris
Magi
studiosissimum
&
ex
Mago
Episcopum
ait
Hieron
.
Ep.
ad
Ctesiphontem
contra
Pelagium
.
vid.
Sulpitium
in
vita
Martini
.
50
Donatists
]
de
quibus
vide
Augustinum
ep.
165.
51
Finland
Lapland
or
Tartarian
witches
)
possunt
quamcunque
volunt
figuram
assumere
,
item
quae
in
alio
gerantur
orbe
ab
amicis
vel
inimicis
lineae
vestis
pretio
explorare
,
ventos
quoque
quos
optent
navigantibus
vendere
.
Olaus
Magnus
de
Lappis
Finnis
&
Biarmis
l.
1.
c.
1.
l.
3.
c.
18.
52
Aegyptian
Magi
whose
names
&
their
contest
with
Moses
]
Est
&
alia
Magices
factio
à
Mose
&
Jamne
&
Jotape
Judaeis
pendens
.
L.
30.
c.
1.
Plin.
Si
quamlibet
modicum
emolumentum
probaveritis
ego
sim
Charimondas
,
vel
Damigeron
,
vel
is
Moses
,
vel
Jamnes
,
vel
Apollonius
,
vel
ipse
Dardanus
,
vel
quicunque
alius
post
Zoroastrem
&
Host
anem
inter
Magos
celebratus
est
.
Apol.
p.
54.
Apuleius
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Celsum
p.
199.
Orig.
vide
Euseb.
praep.
Evang.
l.
9.
c.
8.
Hammondum
&
Drusium
in
2.
ep.
ad
Tim.
c.
3.
v.
8.
53
Zoroaster
or
Hostanes
]
atque
nunc
veniat
quaeso
per
igneam
Zonam
Magus
interiore
ab
orbe
Zoroastres
,
Apollonius
,
Damigero
,
&
Dardanus
,
Velus
,
Julianus
,
&
Baebulus
,
&
si
quis
est
alius
qui
principatum
&
nomen
fertur
in
talibus
habuisse
praestigiis
.
Arnobius
.
Et
p.
25.
quis
nescit
hos
aut
imminentia
studia
praenoscere
quae
necessario
velint
nolint
suis
ordinationibus
veniunt
,
aut
mortiferam
immittere
quibus
libuerit
tabem
,
aut
sine
clavibus
reserare
quae
clausa
sunt
,
aut
ora
silentio
vincere
?
Magorum
elogio
&
negotio
primus
Hostanes
.
Minut.
P.
30.
54
Fythagoras
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Porphyr
.
in
vita
Pythag.
vid.
P.
193.
Iamblicum
c.
28.
55
Socrates
]
de
cujus
Genio
ita
Chalcidius
,
H.
3.
Socrati
dicitur
à
puero
comes
Daemon
rerum
agendarum
praeceptor
fuisse
,
non
ut
hortaretur
eum
ad
aliquem
act
um
,
sed
ut
prohiberet
quae
fieri
non
expedirent
.
In
Platonis
Timaeum
p.
112.
vide
Apuleium
de
Deo
Socr.
Plutarchum
&
Max.
Tyrium
dissert.
de
Genio
Socratis
.
Xenoph.
Mem.
l.
4.
f.
8.
s
.
1.7
.
56
Prophetesses
]
erat
mulier
quae
propheten
se
praeferret
;
&
quasi
spiritu
sancto
plena
sic
ageret
,
ita
autem
principalium
daemoniorum
impetu
ferebatur
,
ut
per
longum
tempus
sollicitaret
&
deciperet
fraternitatem
mir
abilia
quaedam
&
portentosa
perficiens
.
Firmilianus
apud
Cyprianum
Epist.
75.
sect.
9.
CHAP.
II.
The
Contents
.
THAT
common
Prudence
would
not
suffer
the
Apostles
to
pretend
such
things
in
their
historical
Relations
of
the
life
of
Christ
,
and
in
their
Epistles
to
the
Churches
newly
converted
,
as
must
infallibly
disgrace
their
Testimony
,
and
make
them
appear
Guilty
of
Delusion
.
(
2
)
That
the
Miracles
recorded
in
those
Historical
Narrations
and
Epistles
,
if
true
,
are
a
convincing
Evidence
,
that
some
Superiour
Power
did
assist
the
Workers
of
them
.
(
3
)
That
Christ
and
his
Disciples
had
no
Assistance
from
Good
or
evil
Angels
to
impose
upon
the
World
.
NOW
that
we
may
with
greater
Evidence
conclude
the
Certainty
of
Christian
faith
,
we
shall
premise
these
things
.
Proleg.
1.
That
if
it
were
not
certainly
known
to
the
Churches
newly
converted
to
Christianity
,
that
unquestionable
Miracles
had
been
wrought
among
them
,
common
Prudence
would
not
have
suffered
the
Disciples
of
this
Jesus
in
their
Epistles
to
those
Churches
,
or
in
their
Historical
Relations
of
the
Life
and
Acts
of
Christ
and
his
Apostles
,
written
in
Confirmation
of
the
Faith
delivered
;
or
in
the
asserting
their
Apostleship
against
false
Brethren
:
or
lastly
,
in
the
reproof
of
their
Miscarriages
for
whom
those
Writings
were
intended
,
to
have
appealed
to
them
as
to
things
notorious
.
Nor
would
it
suffer
them
to
ask
their
Converts
whence
they
received
those
[
](A65709-e20370-b)a
a
Gal.
3.2
,
5.
Gists
,
whence
they
deriv'd
that
Power
of
working
[
](A65709-e20390-b)b
b
1
Cor.
14.26
.
Miracles
,
and
why
they
did
abuse
those
Spiritual
Gifts
they
never
had
.
Nor
to
make
large
[
](A65709-e20410-b)c
c
1
Cor.
12.9
,
10.
Catalogues
of
their
miraculous
Endowments
,
and
many
Rules
to
limit
and
restrain
their
Exercise
;
nor
yet
to
[
](A65709-e20430-b)d
d
Acts
2.38
,
39.
promise
the
like
Gifts
to
such
as
would
embrace
their
Testimony
;
or
give
it
out
,
that
they
were
frequent
and
familiarly
exercised
in
the
Christian
Churches
,
and
communicated
by
the
Imposition
of
the
[
](A65709-e20460-b)e
e
Acts
8.17
,
18.
Apostles
hands
.
Nor
to
assert
,
as
they
did
with
the
greatest
confidence
,
that
God
gave
[
](A65709-e20500-b)f
f
Heb.
2.4
.
testimony
to
their
Doctrine
by
signs
and
Wonders
,
and
divers
powerful
Operations
,
and
Gifts
of
the
Holy
Ghost
:
and
that
the
[
](A65709-e20540-b)g
g
2
Cor.
12.12
.
Marks
of
an
Apostle
had
been
visible
among
their
Hearers
,
in
all
patience
,
signs
and
wonders
,
and
mighty
deeds
.
That
Christ
enabled
them
to
[
](A65709-e20570-b)i
i
Mark
16.18
raise
the
dead
,
to
cast
out
devils
,
and
to
heal
the
sick
,
to
tread
on
serpents
and
on
scorpions
,
and
to
drink
deadly
poysons
with
the
greatest
safety
;
to
[
](A65709-e20630-b)k
k
Matt.
17.20
.
remove
mountains
,
and
to
do
greater
[
](A65709-e20660-b)l
l
Job
.
15.20
.
works
of
wonder
,
then
he
in
Person
had
performed
.
Or
,
that
according
to
his
Promise
,
these
Gifts
were
plentifully
vouchsafed
to
his
Church
throughout
the
World
.
Nor
to
leave
on
record
such
Instances
of
fact
as
these
,
viz.
that
all
who
touched
their
Masters
[
](A65709-e20700-b)m
m
Mark
6.56
.
garments
,
were
entirely
healed
;
that
[
](A65709-e20730-b)n
n
Acts
19.12
.
handkerchiefs
and
aprons
sent
from
some
of
his
Apostles
,
would
cast
out
devils
,
and
remove
diseases
;
and
that
their
very
[
](A65709-e20770-b)o
o
Acts
5.15
.
shadows
healed
all
that
were
afflicted
with
any
evil
spirits
,
all
the
sick
that
were
placed
on
beds
and
couches
as
they
passed
by
;
that
whither
soever
they
went
forth
,
and
preached
,
the
power
of
this
Jesus
was
still
working
with
them
,
and
confirming
the
word
with
signs
[
](A65709-e20800-b)p
p
Mark
16.20
.
following
.
Nay
farther
,
to
appeal
unto
their
Adversaries
as
Judges
of
the
Truth
of
what
they
said
,
to
bid
their
Eyes
,
and
Ears
,
their
[
](A65709-e20830-b)q
q
Acts
2.22
.
&
10.37
.
Senses
,
and
Experience
,
judge
of
what
they
had
delivered
touching
their
Masters
Miracles
and
their
own
:
to
pretend
that
such
Miracles
were
often
done
before
their
Eyes
,
upon
their
Persons
,
Friends
,
Relations
,
upon
whole
Multitudes
,
and
many
Thousands
at
a
time
;
and
to
affirm
,
[
](A65709-e20850-b)r
r
2
Cor.
13.5
.
that
they
were
such
as
must
convince
them
,
if
they
were
not
reprobates
,
that
Jesus
Christ
was
truly
preached
among
them
;
[
](A65709-e20880-b)s
s
1
Cor.
15.6
.
to
avouch
that
above
five
hundred
persons
were
eye-witnesses
to
his
resurrection
;
and
that
the
greater
part
of
them
were
living
many
Years
after
the
thing
was
done
.
To
declare
publickly
,
that
the
[
](A65709-e20910-b)t
t
Acts
2.39
.
like
Gifts
were
promised
unto
the
Primitive
Professors
of
Christianity
,
and
were
really
[
](A65709-e20930-b)v
v
Acts
8.17
,
18.
&
10.44
,
46.
conferred
upon
them
according
to
that
Promise
;
and
give
it
out
,
that
they
had
standing
Officers
invested
with
a
Power
,
to
[
](A65709-e20960-b)x
x
1
Cor.
5.5
deliver
up
to
Satan
for
the
destruction
of
the
flesh
,
[
](A65709-e20980-b)y
y
Jam.
5.14
,
15.
to
heal
the
sick
by
prayer
and
unction
,
to
give
the
Holy
Spirit
,
to
exorcise
,
and
to
cast
forth
devils
,
to
[
](A65709-e21020-b)z
z
1
Cor.
12.10
.
speak
with
tongues
,
and
to
interpret
what
was
spoken
,
and
to
discern
the
Spirits
by
which
they
spake
;
and
saying
all
this
,
to
appeal
to
the
[
](A65709-e21070-b)a
a
Gal.
1.6
.
1
Thess.
2.10
.
Searcher
of
all
hearts
that
they
did
not
lie
;
and
with
much
confidence
to
assert
,
they
did
not
follow
[
](A65709-e21110-b)b
b
2
Pet.
1.16
.
cunningly
devised
Fables
;
did
not
walk
in
[
](A65709-e21150-b)c
c
2
Cor.
2.17
.
&
4.2
.
craftiness
,
did
not
adulterate
the
word
,
or
do
the
work
of
God
deceitfully
,
as
others
that
opposed
them
did
;
but
did
by
[
](A65709-e21200-b)d
d
1
Thess.
2.3
,
4
,
5.
manifestation
of
the
truth
commend
themselves
to
every
mans
conscience
.
Lastly
,
to
say
,
[
](A65709-e21230-b)e
e
Rom.
15.18
,
19.
they
would
not
speak
of
any
thing
which
Christ
had
not
performed
by
them
through
mighty
signs
and
wonders
,
through
the
power
of
the
Spirit
;
but
that
they
writ
such
things
as
every
[
](A65709-e21270-b)f
f
1
Cor.
14.37
.
spiritual
person
must
acknowledge
to
be
true
;
that
they
delivered
only
what
[
](A65709-e21310-b)g
g
1
Joh.
1.2
.
they
had
seen
and
heard
,
and
handled
of
the
word
of
life
;
things
which
were
[
](A65709-e21340-b)h
h
Luc.
1.1
.
perfectly
understood
,
and
surely
believed
amongst
them
,
and
written
of
by
many
:
that
many
of
them
were
[
](A65709-e21380-b)i
i
2
Pet.
1.16
.
eye-witnesses
of
his
power
and
majesty
;
that
others
had
what
they
writ
from
[
](A65709-e21420-b)k
k
Luc.
1.2
.
Mark
3.14
.
Act.
1.21
.
them
who
were
eye-witnesses
from
the
beginning
;
that
one
of
them
was
[
](A65709-e21470-b)l
l
2
Cor.
12.2
.
snatch't
up
into
the
heavens
,
where
he
heard
things
unspeakable
.
I
say
,
to
leave
upon
record
all
these
things
,
of
which
the
greatest
part
,
if
they
were
false
,
might
easily
have
been
evicted
in
that
Age
when
they
were
written
;
this
had
been
not
only
a
desperate
Wickedness
,
but
an
extream
Folly
:
for
the
evicting
of
those
Sayings
would
certainly
have
overthrown
their
Design
,
which
was
the
propagating
of
the
Christian
Faith
throughout
all
the
World
.
But
we
see
not
only
by
their
Writings
,
but
by
the
Writings
of
the
Heathens
,
that
they
sped
in
their
Design
;
that
Christian
Religion
was
so
propagated
in
that
Age
,
whil'st
some
of
Christs
Disciples
were
yet
living
;
and
therefore
we
may
reasonably
conclude
they
were
not
,
and
could
not
be
convinced
of
Falshood
;
but
that
what
they
had
said
and
written
of
these
Matters
was
unquestionably
true
.
Proleg
.
2.
The
miraculous
Operations
of
Christ
and
his
Apostles
,
if
done
according
to
the
Records
left
concerning
them
;
must
be
a
signal
Evidence
of
some
invisible
superior
Power
engaged
to
assist
them
.
For
1.
They
chiefly
were
employed
in
the
ejection
of
the
Devil
,
who
is
a
Spirit
,
and
therefore
invisible
,
and
therefore
not
to
be
ejected
but
by
a
Power
which
is
Invisible
.
And
secondly
,
They
were
done
by
means
which
could
have
no
proportion
to
the
greatness
of
the
Work
,
no
real
Influence
upon
the
Object
,
and
so
could
be
no
Causes
of
the
Effect
produced
.
For
instance
,
that
these
Words
,
Matt.
8.3
.
I
will
be
thou
clean
should
cleanse
a
Leper
;
Joh.
4.50
.
Matt.
8.13
.
that
Go
thy
way
,
thy
Son
liveth
,
thy
daughter
is
made
whole
,
should
give
both
Life
and
Health
;
or
that
the
Faith
of
a
Centurion
should
work
a
perfect
Cure
upon
his
Servant
:
Murk
9.38
.
&
5.8
.
that
the
mention
of
the
Name
of
Jesus
,
or
his
Command
to
them
,
should
eject
whole
Legions
of
evil
Spirits
;
that
Ananias
and
Saphira
should
Give
up
the
ghost
,
and
Elymas
be
strook
blinde
,
Acts
5.9
.
&
13.11
.
only
because
St.
Paul
,
and
Peter
said
it
should
be
so
;
and
that
an
Hymn
of
Paul
and
Sylas
should
make
the
Earth
to
tremble
,
the
Prison
doors
to
open
,
and
all
the
Prisoners
Shackles
to
fly
off
;
that
these
Words
Talitha
cumi
,
or
Lazarus
come
forth
,
should
raise
the
dead
:
These
things
could
not
be
done
by
means
so
weak
and
ineffectual
,
without
some
secret
and
invisible
Assistance
.
2.
That
Faith
in
Jesus
should
immediately
enable
Men
to
speak
those
Languages
they
were
never
taught
;
that
Bread
,
by
being
broken
,
should
be
multiplyed
above
an
hundred
fold
;
that
the
cursing
of
a
Fig-tree
should
make
it
wither
;
that
at
the
Crucifying
of
a
supposed
Malefactor
,
there
should
be
such
a
concurrence
of
Prodigies
;
the
Sun
to
gather
darkness
,
and
the
Earth
to
tremble
;
the
Rocks
to
rend
,
and
Dead
to
rise
:
It
is
not
to
be
imagined
that
these
things
should
so
happen
,
without
the
assistance
of
some
Heavenly
Power
.
Thirdly
,
Some
of
these
Operations
were
for
matter
such
as
Juglers
never
did
,
or
could
pretend
to
with
any
shew
of
Truth
,
viz.
Speaking
with
divers
Tongues
to
others
,
and
giving
this
Power
unto
thousands
,
only
by
Imposition
of
the
Apostles
hands
.
We
read
elsewhere
of
Persons
who
have
spoken
Words
they
understood
not
,
yet
no
History
speaks
of
any
who
had
the
boldness
〈◊〉
pretend
they
could
confer
the
gift
of
speaking
with
all
kind
of
Tongues
,
or
of
Interpreting
those
Tongues
to
others
.
Fourthly
,
they
were
some
of
them
things
and
actions
seen
and
done
in
places
where
no
other
power
could
act
,
but
such
as
is
invisible
.
And
such
were
the
production
of
that
Star
wich
led
the
wise
men
to
the
Star
of
Jacob
;
Luke
2.13.24.4
.
the
frequent
apparitions
of
Angels
,
singing
their
Anthems
at
his
birth
,
and
being
present
with
him
at
his
Temptation
in
the
wilderness
,
at
his
Transfiguration
in
his
agony
,
at
his
Resurrection
and
Ascension
into
heaven
,
Luke
1.11.28
.
and
being
sent
to
Zacharias
,
the
Virgin
Mother
,
Cornelius
,
Peter
,
and
many
others
.
Lastly
,
such
were
those
voices
from
heaven
,
Mat.
3.17
saying
at
one
time
,
this
is
my
beloved
in
whom
I
am
well
pleased
,
at
an
other
time
,
this
is
my
beloved
Son
in
whom
I
am
well
pleased
,
hear
ye
him
;
Mat.
17.5
.
at
a
3d
time
,
when
Christ
said
,
Father
Glorify
thy
name
,
I
have
both
Glorified
it
,
Joh.
12.28
and
will
Glorify
it
again
;
and
saying
to
St.
Paul
in
the
hearing
of
divers
of
the
Jews
,
Saul
,
Saul
,
Act.
9.7
.
why
persecutest
thou
me
.
5ly
The
Greatness
of
the
works
,
to
wit
,
the
raising
of
the
dead
,
nay
more
the
raising
of
himself
from
death
,
shew
evidently
the
Greatness
of
the
power
which
was
engaged
to
effect
it
.
In
a
word
,
Christ
still
pretended
that
he
was
the
[
](A65709-e22020-b)a
a
Joh.
5.16.17
.
Son
of
God
;
that
what
he
did
,
was
by
the
[
](A65709-e22050-b)b
b
Joh.
5.19.20.21
.
power
of
God
,
and
by
that
virtue
he
[
](A65709-e22070-b)c
c
Joh.
8.18.10.25
.
received
from
heaven
;
that
God
bare
witness
to
him
by
his
mighty
works
,
and
did
them
to
this
very
end
,
that
all
might
honour
[
](A65709-e22110-b)d
d
Joh.
8.18.10.25
the
Son
,
even
as
they
honoured
the
Father
;
and
that
they
gave
sufficient
[
](A65709-e22140-b)e
e
Joh.
5.36.14.11
.
witness
to
his
doctrine
.
And
t
is
recorded
by
his
disciples
,
that
God
declared
him
by
those
[
](A65709-e22160-b)f
f
Mat.
3.
Pet.
2.1.17
.
voices
before
mentioned
,
in
the
hearing
of
[
](A65709-e22190-b)g
g
Joh.
1.33
.
many
and
by
a
special
revelation
to
St.
John
the
Baptist
,
to
be
his
beloved
Son
;
which
is
sufficient
to
evince
,
if
he
and
his
disciples
had
no
intention
to
impose
upon
the
world
in
those
relations
,
that
the
invisible
power
by
which
he
was
assisted
,
was
the
hand
of
God
.
Proleg
.
3.
Christ
and
his
disciples
had
no
assistance
,
whether
from
Good
or
evil
Angels
,
to
delude
the
world
.
Good
Angels
are
the
Ministers
of
heaven
,
and
strict
observers
of
the
pleasure
of
a
good
and
holy
God
,
and
consequently
,
what
they
endeavour
to
promote
,
must
be
agreable
to
the
will
of
God
;
their
actions
and
designs
must
be
consistent
with
their
natures
and
appellations
,
and
therefore
such
as
must
designe
the
good
and
welfare
of
those
Persons
whom
they
endeavoured
to
confirm
in
this
belief
;
which
since
it
visibly
did
tend
unto
their
present
ruine
,
must
give
assurance
of
that
future
Bliss
,
which
it
did
promise
as
the
reward
of
what
they
suffer'd
,
who
embraced
it
;
and
so
assure
us
that
God
was
well
pleased
with
,
and
stood
engaged
to
reward
their
sufferings
.
Nor
is
it
reasonable
to
imagine
,
that
divine
power
should
be
so
signally
employed
,
to
beguile
and
betray
the
world
into
so
Gross
Idolatry
,
as
is
the
worship
of
a
vile
Impostor
for
the
God
of
heaven
;
or
that
this
power
should
be
at
such
expence
of
Miracles
,
to
lift
an
Impudent
blasphemer
into
the
usurpation
of
his
own
prerogative
.
Or
lastly
,
that
his
Goodness
should
permit
him
,
to
be
so
highly
instrumental
,
to
engage
whole
Myriads
of
well
meaning
Persons
in
the
profession
of
a
lye
,
so
visibly
destructive
to
their
present
welfare
;
especially
considering
that
the
same
ministery
of
Angels
,
or
some
more
immediate
engagement
of
divinity
,
might
as
effectually
have
reduced
the
world
into
obedience
,
to
the
unerring
dictates
,
whither
of
reason
,
or
of
Revelation
.
To
transfer
this
office
to
the
prince
of
darkness
,
seems
yet
more
palpably
absurd
;
it
being
his
design
and
interest
,
to
fill
the
world
with
bloud
and
rapine
,
to
make
mens
bodies
the
Greatest
sinks
of
vice
and
all
impurity
,
and
so
incapable
of
bliss
and
mercy
from
the
God
of
purity
.
For
the
effecting
of
which
ends
,
he
could
use
nothing
better
,
than
that
Gross
and
palpable
Idolatry
,
which
then
reigned
in
all
parts
of
the
Gentile
world
;
nor
could
more
debase
the
nature
of
mankind
then
it
was
done
already
by
[
](A65709-e22240-b)a
a
Luis
enim
non
sentiat
cujusmodi
spiritus
talibus
obscoenitatibus
delect
entur
,
nisi
vel
nesciens
utrum
omnino
ulli
immundi
Spiritus
Deorum
nomine
decipiant
,
vel
talem
agens
vitam
,
in
qua
istos
potius
quam
Deum
verum
,
&
optet
propitios
,
&
formidet
iratos
.
August
.
de
C.
D.
l.
2.2.4
.
those
¹
barbarous
and
inhumane
rites
,
those
²
ridiculous
,
³
brutish
,
&
filthy
ceremonies
;
which
it
was
therefore
the
Devils
business
to
confirme
,
by
frequent
answers
of
his
Oracles
,
by
miracles
and
predictions
,
by
Auguries
,
their
feasts
,
solemnities
,
and
modes
of
worship
.
That
he
knew
not
how
to
change
these
for
worse
,
it
sufficiently
appears
by
the
care
that
his
instruments
took
,
to
prevent
all
innovations
in
religion
,
and
specially
the
bringing
in
of
new
Gods
,
least
the
only
true
God
should
come
in
among
the
rest
.
It
appeares
likewise
by
the
wayes
he
now
takes
in
the
dark
corners
of
the
earth
,
where
he
has
power
to
doe
what
he
pleaseth
;
and
nothing
doth
please
him
better
,
than
to
keep
them
under
the
same
Gross
and
palpable
Idolatry
.
But
in
case
the
Devil
had
been
once
minded
to
have
changed
his
method
;
of
all
methods
in
the
world
he
never
would
have
pitcht
on
this
.
For
nothing
can
be
more
contrary
to
his
design
,
then
those
things
which
are
brought
in
by
the
Christian
Religion
,
which
cautions
us
so
oft
,
and
so
severely
,
against
those
wiles
and
Methods
,
which
had
so
long
seduced
and
captivated
the
Heathen
World
unto
his
pleasure
;
whith
tends
wholly
to
promote
true
Love
,
and
to
knit
men
together
in
the
bonds
of
Charity
;
to
instill
those
laws
of
Purity
and
Virtue
that
contribute
so
much
unto
the
Welfare
of
mankind
;
which
press
us
with
so
much
zeal
to
imitate
divine
Perfections
,
become
the
fairest
transcripts
of
a
Deity
,
and
so
the
Greatest
Sticklers
against
Satan
and
his
Kingdome
.
Would
the
enemy
of
mankind
endeavour
to
promote
that
doctrine
which
carries
such
repugnance
to
his
nature
?
which
sets
the
blackest
brand
on
Pride
,
and
Envy
,
Malice
,
Falshood
and
Hypocrisy
,
and
all
that
viperous
brood
of
fleshly
lusts
,
which
are
the
proper
characters
of
that
evil
one
?
If
so
,
he
very
ill
deserves
the
name
of
Satan
,
the
Destroyer
,
the
devouring
Lyon
,
or
the
evil
one
.
Besides
Christianity
was
raised
upon
the
ruines
of
the
Devils
kingdome
,
and
the
Church
built
on
the
confusions
of
his
Babel
;
no
sooner
did
the
Joyfull
voice
sound
in
the
Heathens
eares
,
but
it
⁴
struck
dumb
his
Oracles
,
silenced
his
Tripods
and
his
Pipes
:
the
very
presence
of
a
⁵
Christian
or
a
⁶
Martyrs
Bones
,
would
put
a
stop
unto
his
Service
;
at
their
command
their
Gods
were
⁷
forced
to
confess
they
were
but
Devils
,
and
could
do
⁸
nothing
where
the
name
of
Christ
was
Invocated
,
and
so
were
forced
to
forsake
those
Seats
they
had
so
quietly
possessed
.
Thus
,
as
the
Prophet
had
foretold
,
Zeph.
2.11
they
famished
those
earthly
Gods
;
the
Foolishness
of
Preaching
out-witted
all
their
Policies
;
the
Weakness
of
the
Gospel
overcame
their
Strength
,
it
outed
them
of
their
Possessions
,
it
forced
the
Conjurer
to
become
the
Convert
,
Acts
8.13
,
19.
&
the
Magicians
to
burn
their
Books
;
and
made
the
very
name
of
Daemon
become
the
hatred
of
good
Men.
Orig.
in
Celsum
,
p.
234
It
was
this
extorted
that
Ingenious
Confession
from
the
Mouth
of
Porphyry
,
That
since
the
Blessings
of
a
Saviour
,
all
others
were
in
vain
expected
from
the
Heathen
Deities
,
whose
Statues
and
whose
Powers
were
become
Insensate
.
It
was
that
which
forced
the
Heathen
to
enquire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
so
benum'd
their
Deities
?
what
chased
them
from
their
Dens
and
Altars
?
and
this
made
the
Christian
so
triumphantly
[
](A65709-e22490-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Nazian.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
p.
99.
vide
Euseb.
Praep.
Evang.
l.
1.
c.
1.
August
.
de
C.
D.
l.
4.
c.
29.
cry
out
,
Ubi
sunt
dii
vestri
,
ubi
Prophetae
,
ubi
oracula
,
ubi
auguria
,
ubi
Sacrificia
?
Again
,
If
what
they
did
was
by
the
power
of
Magick
,
and
Infernal
Arts
,
whence
should
they
learn
,
and
by
what
means
obtain
to
such
dexterity
,
that
all
the
Wit
and
Learning
in
the
World
could
neither
equal
nor
detect
their
Subtilty
,
nor
do
what
was
the
daily
work
of
Idiots
and
Mechanick
Souls
?
If
we
enquire
of
the
Jew
or
Gentile
,
they
will
derive
this
skill
from
the
Aegyptian
Magi
,
with
whom
our
Saviour
did
converse
;
which
they
imagine
without
the
least
pretence
of
Evidence
,
as
having
nothing
else
to
say
.
But
were
it
so
,
How
came
this
Doctrine
to
convert
even
those
Aegyptian
Sorcerers
,
and
make
them
suffer
so
much
for
the
Christian
Faith
?
Euseb.
Hist.
Eccles.
l.
8.
c.
8.
How
is
it
none
of
them
did
e're
contend
with
this
new
Moses
in
the
power
of
working
Miracles
,
as
of
old
they
did
?
(
though
they
had
more
prevailing
Motives
so
to
do
;
)
or
manifest
those
slights
to
the
deceived
World
with
which
they
were
so
well
acquainted
?
How
is
it
,
Secondly
,
That
of
those
many
which
did
desert
the
Christian
Faith
,
none
ever
did
confess
their
skill
in
Magick
;
Produce
one
Book
,
or
one
Instruction
which
they
had
received
from
Christ
,
or
his
Apostles
,
to
work
such
wonderful
Effects
?
Thirdly
,
Why
did
they
constantly
profess
so
great
an
enmity
unto
that
Art
of
Magick
which
the
Jews
and
Heathens
exercised
,
that
even
their
Artists
,
when
converted
,
condemned
their
Books
of
Magick
to
the
Flames
.
In
fine
,
Matth.
9.4
.
&
12.25
.
Mark
2.6
,
8.
&
9
,
33.
Joh.
2.25
.
Christ
was
acquainted
with
the
thoughts
of
Men
,
knew
the
Conceptions
,
and
the
discourses
of
their
very
Souls
;
rebuked
the
Pharisees
and
Scribes
for
what
they
did
conceive
within
their
hearts
;
which
things
assure
us
,
that
he
was
assisted
by
a
greater
Power
than
that
of
Good
or
Evil
Angels
;
we
having
neither
heard
or
known
that
this
hath
been
attempted
,
or
pretended
by
them
;
though
to
be
able
so
to
do
,
or
to
have
it
only
believed
that
he
is
able
,
would
be
highly
instrumental
to
the
preserving
the
Devils
Power
,
and
the
establishment
of
his
Kingdom
.
ANNOTATIONS
On
the
2d
.
Chapter
.
1.
THose
Barbarous
&
inhumane
rites
]
1.
eviration
.
Matri
deum
.
Homines
suis
ipsi
virilibus
litant
.
Lact.
l.
1.
c.
21.
vide
August
.
de
C.
D.
l.
7.
c.
26.
Tatian
.
or
.
cont
.
Gentes
.
Prudentium
Hymno
in
Romanum
.
Samiâ
testâ
Matris
Deum
sacerdotes
virilitatem
amputant
.
Plin.
l.
35.
c.
12.
vide
Herodian
.
l.
1.
c.
20.
Tibullum
l.
1.
El.
4.
Voss
.
de
Idol
.
l.
1.
c.
20.
l.
2.
c.
35.
2ly
.
incision
of
the
flesh
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lucian
.
de
Dea
syria
.
p.
419.
Ille
viriles
sihi
partes
amputat
,
ille
lacertos
secat
;
ubi
iratos
deos
timent
qui
sic
propitios
mirentur
.
Senec.
apud
August
.
de
C.
D.
l.
6.
c.
10.
vid.
l.
7.
c.
26.
Hoc
Matri
Deorum
factum
esse
vide
apud
Apulcium
l.
8.
Metam
.
Vossium
de
idol
.
l.
2.
c.
53.
p.
303.
Bellonae
.
Lact.
l.
1.
c.
17.
Tertul.
Apol.
c.
9.
Minut.
p.
34.
Horat.
l.
2.
Sat.
3.
Tibul.
l.
1.
El.
6.
Lamprid.
in
vita
Commodi
.
3ly
.
the
murther
of
their
tender
infants
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athanas
.
orat
.
adv.
Gentes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
superst
.
p.
171.
vide
Platonem
in
Pol.
p.
315.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
praep.
evang.
l.
5.
c.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ita
Dionys.
Halicarn
de
Pelasgis
quos
oraculo
motos
hoc
fecisse
tradit
l.
1.
p.
18.
vid.
Tert.
Apol.
c.
9.
&
com
.
in
locum
.
Minut.
p.
34.
Elmenh
.
in
locum
p.
80.
&
Ouzel
.
p.
189.
190.
4ly
.
Human
sacrifices
.
Which
obtained
amongst
the
Aegyptians
,
Aegyptio
Busiridi
.
Lact.
l.
1.
c.
21.
amongst
the
Gauls
to
Mercury
,
Hesus
,
Taran
,
&
Teutates
.
Caesar
de
Bello
Gallico
l.
6.
amongst
the
Romans
to
Jupiter
Latiaris
,
Graecus
&
Graeca
,
Gallus
&
Galla.
Minut.
p.
34.
amongst
the
Brittains
,
Germans
,
Sclavonians
Rhodians
.
Elmenh
.
in
Minut.
p.
80
,
81
,
82.
Ouzel
.
in
eunàem
p.
191
,
192
,
193
,
194.
through
the
whole
world
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
praep.
Evang.
l.
4.
c.
17.
quorum
omnium
exempla
vide
in
sequentibus
.
Sacrificabant
ad
hunc
modum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
ibid.
Sacrificabant
autem
plusquam
Hecatombas
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diod.
Sicul.
l.
20.
p.
756.
Ad
hanc
autem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hac
ratione
potissimum
movebantur
,
quod
pro
vita
hominis
nisi
vita
hominis
reddatur
,
non
posse
deorum
immortalium
numen
placari
arbitrantur
.
Caesar
de
Bello
Gall.
l.
6.
Utque
essent
reliquorum
piacula
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo.
de
.
Phaen.
Historia
apud
Euseb.
praep.
ev
.
l.
4.
c.
17.
vide
Porp.
de
abst
.
l.
2.
2
Ridiculous
.
]
such
where
1.
the
threatning
of
their
Gods
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Porph.
ep.
ad
Anebonem
.
apud
Theod.
serm.
3.
p.
48.
2ly
.
cursing
of
them
.
Apud
Lindum
,
quod
est
oppidum
Rhodi
Herculis
sacra
sunt
,
quorum
à
caeteris
longe
diversus
ritus
est
,
siquidem
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sed
maledict
is
&
execratione
celebrantur
,
eaque
pro
violatis
habent
,
siquando
inter
solennes
ritus
,
vel
imprudenti
alicui
exciderit
bonum
verbum
.
Lact.
l.
1.
p.
122.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
.
l.
7.
p.
368.
Nazianz
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
64.
3
Brutish
&
filthy
ceremonies
]
Solent
etenim
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
Tom.
5.
or
.
2.
in
Babylam
p.
451.
Talia
autem
erant
sacra
Eleusinia
vide
Meurs
.
c.
7.
Floralia
&
Lupercalia
.
Lact.
l.
1.
c.
20.
Aug.
de
C.
D.
l.
2.
c.
8.
Thesmophoria
.
Arnob.
l.
5.
p.
173.
vide
Elmenh
.
in
locum
.
Bacchi
&
Priapi
sacra
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diod.
Sic.
de
Baccho
.
l.
4.
p.
210.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodoret.
sect.
3.
p.
51.
Porro
ab
Assyriis
&
Persis
pudenda
venerabantur
,
ob
Solis
,
Saturni
,
&
Veneris
aspectus
qui
seminales
sunt
.
Selden
.
de
diis
syris
.
p.
227.
ab
Atheniensibus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diod.
Sic.
l.
4.
p.
211.
ab
Aegyptiis
,
atque
aliis
plerisque
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
l.
1.
p.
11.
vid.
Theodor
.
serm.
10.
p.
137.
August
.
de
C.
D.
l.
2.
c.
14.
7.
c.
21.
Euseb.
praep.
Evang.
l.
2.
c.
1.
Arnob.
l.
5.
p.
176.
4
Struck
dumb
his
oracles
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
rursus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ib.
p.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Julian
.
apud
Cyrill
.
Alex.
l.
6.
p.
198.
199.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Strabo
l.
17.
p.
813.
&
rursus
de
Phano
Delphico
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
419.
vide
Theodoret.
de
curand
.
Graec.
affect
.
serm.
10.
p.
142.
Arnob.
l.
1.
p.
27.
August
.
Ep.
42.
Cic.
de
divin
.
l.
2.
p.
132.
&
l.
1.
p.
88.
5
The
presence
of
a
Christian
]
Cum
Diis
suis
immolant
,
si
assistat
aliquis
signatam
frontem
gerens
sacra
nullo
modo
litant
,
nec
responsa
potest
consultus
reddere
vates
,
&
haec
saepe
causa
praecipua
justitiam
persequendi
malis
Regibus
fuit
;
cum
enim
quidam
Ministrorum
nostrorum
sacrificantibus
dominis
assisterent
,
imposito
frontibus
signo
Deos
illorum
fugaverunt
,
ne
possent
in
visceribus
hostiarum
futura
depingere
,
conquerentes
profanos
homines
sacris
interesse
.
Lact.
l.
4.
c.
27.
6
Or
a
Martyrs
bones
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Unde
quaestione
facta
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
quorum
veritate
testem
Deum
invocat
Constantinus
apud
Euseb.
in
vita
Constant
.
l.
2.
c.
50.
51.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
or
.
2.
in
Babylam
.
p.
461.
Theodoret.
serm.
10.
p.
142.
Ruff.
l.
10.
c.
35.
Socrat.
l.
3.
c.
16.
Theodor.
l.
3.
c.
9.
Sozom.
l.
c.
18.
19.
Philostorg
.
l.
7.
c.
8.
12.
7
Their
Gods
were
forced
to
confess
they
were
but
devils
]
quic
quid
daemonum
colitis
victi
dolore
quod
sunt
eloquuntur
,
nec
utique
in
turpitudinem
sui
,
nonnullis
praesertim
vestrûm
assistentibus
,
mentiuntur
;
ipsis
testibus
esse
eos
daemonas
de
se
verum
confitentibus
credite
.
Minut
.
p.
31.
Credite
illis
cum
verum
de
se
loquuntur
,
qui
mentientibus
creditis
:
nemo
ad
suum
dedecus
mentitur
,
quin
potius
ad
honorem
;
magis
fides
plena
est
in
adversus
semetipsos
confitentes
,
quam
pro
semetipsis
negantes
.
Haec
denique
testimonia
Deorum
vestrorum
Christianos
facere
consueverunt
,
quia
plurimum
illis
credendo
in
Deo
Domino
credimus
;
ipsi
literarum
nostrarum
fidem
accendunt
,
nollent
enim
vos
tam
fructuosos
tam
officiosos
sibi
amittere
vel
ne
à
vobis
quandoque
Christianis
fugentur
,
si
illis
sub
Christiano
volente
vobis
veritatem
probare
mentiri
liceret
.
Tertull.
Apol.
c.
23.
vide
Lact.
l.
2.
c.
15.
l.
4.
c.
27.
Cypr.
Ep.
ad
Demetr.
8
And
could
do
nothing
where
the
name
of
Christ
was
invocated
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Praeparat
.
Evang.
l.
5.
c.
1.
CHAP.
III.
SECT.
I.
The
Contents
.
THAT
Christ
and
his
Apostles
did
not
endeavour
to
impose
upon
the
World
.
Proleg.
4.
Not
Christ
.
For
first
,
he
could
have
no
temptation
to
fulfil
those
Prophesies
of
the
Messiah
,
which
concerned
his
ignominious
,
poor
,
and
miserable
life
,
and
his
accursed
death
.
Secondly
,
He
could
have
no
expectation
of
his
own
Resurrection
,
or
of
the
sending
of
the
Holy
Ghost
;
or
of
the
destruction
of
the
Jewish
Nation
;
or
of
the
famishing
of
Heathen
Deities
;
or
of
the
propagation
of
his
Gospel
throughout
the
World
;
or
the
performance
of
those
mighty
Deeds
which
were
expected
from
the
Messiah
of
the
Jews
.
Thirdly
,
No
hopes
this
should
be
done
by
Men
so
timerous
,
so
dull
,
so
ignorant
,
as
were
the
twelve
Apostles
.
Fourthly
,
His
Disciples
must
be
acquainted
with
the
Impostures
of
their
Lord
,
and
so
have
greatest
reason
to
disown
him
.
Fifthly
,
If
so
,
John
Baptist
,
who
obtained
so
great
a
reputation
from
the
Iews
,
must
have
been
guilty
of
the
same
endeavour
to
delude
them
.
Secondly
,
not
Christs
Apostles
,
as
is
argued
from
their
simplicity
,
Sincerity
,
Interest
,
The
things
they
did
,
or
were
obliged
to
pretend
.
Thirdly
,
Not
their
immediate
Successors
,
for
the
same
and
many
other
reasons
.
The
assurance
which
we
have
of
what
these
Arguments
suppose
.
Coroll
.
That
what
they
have
delivered
to
the
World
,
must
be
related
bona
fide
,
and
with
a
full
conviction
of
its
Truth
.
BUt
Fourthly
,
Sect.
I.
Proleg.
4.
we
premise
,
That
Christ
and
his
Apostles
,
with
their
immediate
Successors
,
did
not
endeavour
to
impose
upon
mankind
;
nor
did
they
Preach
unto
them
cunningly
devised
Fables
.
And
1.
'T
is
both
incredible
our
Saviour
would
,
and
inconceivable
he
should
endeavor
to
delude
the
World
,
and
yet
obtain
so
many
and
such
stiff
Assertors
of
his
Doctrine
.
'T
is
1.
Incredible
he
would
,
as
having
no
Temptation
thereunto
.
For
had
he
liv'd
a
soft
and
pleasing
Life
;
had
he
been
chief
among
the
Rich
and
Honorable
;
had
he
not
come
into
the
World
poor
and
lowly
;
Zach.
9.9
.
had
he
not
been
despised
,
and
set
at
naught
,
Isa.
53.2
.
whil'st
he
continued
in
it
;
had
he
not
found
Reproach
and
Infamy
;
ver.
12.
had
he
not
been
numbered
with
transgressors
in
his
death
,
and
suffered
from
those
Persons
whom
he
came
to
save
:
I
say
,
had
he
not
done
all
this
,
he
had
not
answered
the
Predictions
of
the
Law
and
Prophets
,
which
yet
he
was
obliged
to
do
,
and
declared
in
the
end
of
his
Life
that
he
had
done
it
.
He
said
immediatly
before
his
Expiration
on
the
Cross
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
things
are
finished
and
accomplished
which
were
spoken
of
me
;
Joh.
19.30
.
and
his
Disciples
,
in
their
Preaching
to
the
Jews
,
insisted
upon
this
as
the
chief
Evidence
of
his
Messiahship
,
That
he
fulfilled
all
things
that
were
spoken
of
him
in
the
Law
and
in
the
Prophets
.
Acts
3.18
.
&
10.43
.
Luke
24.44
.
But
he
well
knew
before
he
entered
upon
this
Office
,
what
the
Conditions
were
which
those
Predictions
did
require
:
that
the
Messias
was
not
only
to
perform
those
Mighty
Things
,
which
being
misunderstood
by
the
Jews
,
made
them
expect
his
coming
in
Worldly
Pomp
and
Grandure
;
but
that
he
also
was
to
come
in
poverty
and
abjectness
,
so
contrary
to
their
Expectations
,
that
this
would
cause
them
to
despise
and
to
reject
him
,
and
in
the
end
provoke
them
to
put
him
to
a
cruel
Death
.
It
was
necessary
therefore
,
that
as
in
one
respect
he
should
perform
the
greatest
Wonders
;
so
in
the
other
,
Isa.
53.3
.
he
should
be
a
Man
of
sorrows
,
rejected
and
despised
of
his
Brethren
,
and
one
who
made
his
grave
with
the
wicked
.
ver.
9.
Had
he
not
dyed
an
ignominious
and
accursed
Death
,
Joh.
3.14
.
Matt.
16.21
.
he
must
have
suffered
under
the
reproach
of
a
false
lying
Prophet
;
and
what
could
tempt
him
to
seal
so
great
and
vile
a
Falshood
with
the
loss
of
Life
and
Credit
?
Had
not
this
Death
concluded
in
a
most
glorious
Resurrection
,
Matt.
26.31
.
attended
with
the
Gifts
and
Consolations
,
Joh.
7.39
.
Act.
1.5
,
8.
Mark
16.7
.
and
mighty
Workings
of
the
Holy
Ghost
,
He
had
been
manifestly
false
to
his
Promise
and
Predictions
,
and
the
just
matter
of
his
Disciples
scorn
and
hatred
;
as
having
made
them
leave
their
present
Welfare
,
and
their
Worldly
Comforts
,
to
be
exposed
to
Shame
and
Beggery
;
and
having
promised
what
they
must
immediatly
perceive
to
be
a
Lye
;
he
could
not
hope
that
they
should
afterwards
continue
to
assert
his
Cause
:
nor
had
he
performed
what
the
Prophets
and
the
Psalmist
foretold
of
the
Messiah
,
Psal.
16.8
,
9.
whose
soul
must
not
be
left
in
hell
,
nor
his
body
see
corruption
;
and
in
whose
days
the
Spirit
was
to
be
poured
upon
all
flesh
.
Joel
2.28
.
Had
not
the
Jewish
Temple
been
thrown
down
,
Matt.
24.
Mark
13.10
.
and
so
their
Laws
and
Worship
,
which
was
confined
to
it
,
cancell'd
;
had
not
the
City
,
which
was
full
of
People
,
become
an
heap
of
Stones
;
had
not
his
Doctrine
spread
it self
throughout
the
Heathen
World
;
Zeph.
2.15
.
had
it
not
famished
all
their
Deities
,
and
made
their
Names
to
perish
from
the
Earth
,
he
had
not
done
the
Work
of
the
Messiah
.
And
this
he
could
not
hope
should
ere
be
done
,
without
the
aids
of
Heaven
;
nor
that
God
should
be
engaged
to
assert
,
and
not
confound
lying
Blasphemies
.
He
could
not
cast
out
Devils
by
Beelzebub
,
or
heal
Diseases
by
any
Magical
Collusions
(
which
only
was
objected
against
his
Miracles
by
the
Jew
and
Gentile
)
but
his
Disciples
on
whom
this
Power
was
conferr'd
,
must
be
Instructed
by
him
in
those
Arts
;
and
having
thus
discovered
himself
to
them
as
a
most
dangerous
Impostor
,
and
one
that
laid
Designs
to
work
the
ruine
of
their
Nation
and
Religion
,
and
his
own
Apotheosis
;
and
to
engage
the
World
in
a
new
kind
of
Idolatry
;
and
all
this
,
under
pretence
of
the
greatest
Innocence
,
Sincerity
,
and
purity
of
Life
,
and
kindness
to
Mens
Souls
and
Bodies
:
I
say
,
being
discovered
to
his
Disciples
to
be
such
an
one
,
what
hopes
could
he
conceive
they
should
desert
their
former
Faith
,
and
quit
it
for
so
vile
a
Forgery
,
which
must
expose
them
and
their
Nation
to
the
worst
of
Evils
?
Matt.
17.6
.
&
20.21
.
What
Expectations
could
he
have
?
what
reason
to
conceive
that
Men
so
timorous
,
so
worldly
,
Luke
9.46
.
&
24.37
.
so
forward
to
contend
who
should
be
greatest
,
(
as
they
themselves
do
of
themselves
confess
,
)
should
by
Humility
and
Self-denyal
,
Disgrace
and
Poverty
,
by
Confidence
and
Perseverance
,
continue
to
assert
what
could
not
any
way
conduce
unto
their
Interest
;
yea
,
what
it
was
the
Interest
of
humane
Nature
to
detect
and
oppose
?
In
fine
,
he
could
not
thus
deceive
,
but
his
Fore-runner
,
who
gave
so
large
a
Testimony
unto
his
Mission
,
and
who
proclaimed
him
the
Son
,
John
1.34.36
.
the
Lamb
of
God
,
the
true
Messias
,
and
the
Saviour
of
the
World
,
must
do
so
too
;
and
were
this
so
,
How
came
the
Jews
to
have
so
great
a
Kindness
and
Respect
for
the
Confederate
of
an
Impostor
?
to
own
him
for
a
Prophet
,
Mar.
6.20
.
Matt.
24.5
.
Luk.
20.6
.
a
just
and
upright
Man
?
to
receive
his
Baptism
,
and
be
so
much
affected
with
his
Sayings
,
as
Josephus
witnesseth
?
How
came
they
to
retain
the
same
Opinion
of
him
after
his
Death
?
and
to
ascirbe
the
ruine
which
befel
the
Author
of
it
,
unto
the
Murther
of
[
](A65709-e25420-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iosep
.
Antiq.
l.
18.
c.
7.
John
the
Baptist
?
so
great
assurance
have
we
,
that
our
Lord
and
Saviour
was
no
design'd
Impostor
;
which
thing
we
have
acknowledged
&
confirm'd
to
us
by
[
](A65709-e25470-b)b
b
Ipse
est
Deus
quem
doctissimus
Philosophorum
,
quamvis
Christianorum
acerrimus
inimicus
,
etiam
per
eorum
Oracula
,
quos
Deos
putat
,
Deum
magnum
Porphyrius
confitetur
.
August
.
de
C.D.
l.
19.
C.
22.
Denique
tanquam
mirabile
aliquid
atque
incredibile
prolaturus
,
praeter
opinionem
,
inquit
,
profecto
videtur
esse
quod
dicturi
sumus
:
Christum
enim
Dii
piissimum
pronunciaverunt
,
&
immortalem
factum
cum
bona
praedicatione
ejus
meminerunt
.
Et
post
haec
,
de
Christo
interrogantibus
,
si
est
Deus
,
ait
Hecate
,
Viri
pietate
praestantissimi
est
illa
anima
.
Aug.
l.
19.
c.
23.
&
lib.
22.
c.
25.
Ille
est
Deus
quem
nec
commemor
are
me
piget
confitente
Porphyrio
,
atque
id
Oraculis
Deorum
suorum
probare
cupiente
,
ipsa
Numina
perhorrescunt
.
Porphyry
,
the
greatest
Adversary
of
the
Christian
Faith
,
who
owns
our
Saviour
for
a
God
,
and
tells
us
,
That
one
of
their
oracles
did
yield
an
ample
Testimony
unto
his
Worth
and
Merit
.
But
secondly
,
We
have
no
reason
to
conceive
,
that
his
Disciples
should
continue
to
gull
the
World
in
this
particular
:
For
such
was
their
simplicity
,
they
could
not
;
such
their
sincerity
,
they
would
not
go
about
to
do
so
.
§.
2.
Lucian
.
Peregr
.
p.
338.
Mimet
.
p.
4.
Celsus
apud
orig.
p.
146
,
147.
Hieroc
.
apud
Euseb.
contra
Hieroc
.
p.
5
,
14.
Tertul.
Apol.
c.
49.
Arnob.
l.
1.
p.
34
,
35.
1.
SUCH
was
their
[
](A65709-e25710-b)*
*
Nam
cum
videret
futuros
vos
esse
gestarum
abs
se
rerum
divinique
operis
abrogatores
,
ne
qua
subesset
suspicio
magicis
se
artibus
muner
a
illa
beneficiaque
largitum
,
ex
immensa
illa
populi
multitudine
quae
suam
Gratiam
sectabatur
admirans
,
piscatores
,
opifices
,
Rusticanos
atque
id
genus
delegit
imperitorum
,
qui
per
varias
Gentes
missi
cunct
a
illa
miracula
sine
ullis
fucis
atque
adminiculis
perpetrarent
.
Arnib
.
l.
1.
p.
30.
simplicity
they
could
not
.
Plots
and
Designs
to
overturn
the
World
,
and
introduce
a
Doctrine
which
carryed
such
a
signal
Opposition
to
the
Faith
and
Tenets
,
the
Wisdom
and
Philosophy
,
the
Interests
and
Vices
of
the
World
,
must
call
for
better
Heads
and
deeper
Judgements
:
nor
was
it
ever
heard
,
that
twelve
simple
Mechanicks
(
for
such
the
Apostles
and
primitive
Professors
of
Christianity
were
still
reputed
by
their
Adversaries
)
should
be
so
much
concern'd
for
any
way
of
Worship
,
or
durst
adventure
with
the
hazard
of
their
Lives
to
Preach
it
to
the
World
,
(
though
after
such
a
Grand
delusion
of
mankind
,
by
men
so
rude
and
infamous
as
the
Apostles
were
esteemed
,
nothing
could
have
seemed
too
foolish
&
absurd
to
be
imposed
upon
the
world
[
](A65709-e25730-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
or
.
2.
in
Bab.
p.
446.
)
Should
any
man
have
sayd
,
when
Christ
was
nailed
to
the
Cross
,
that
many
thousands
of
his
bloudy
murtherers
,
which
then
reviled
him
as
a
malefactor
,
should
in
few
days
become
his
converts
,
and
venture
all
their
present
and
Eternal
interests
upon
the
truth
of
his
pretended
Resurrection
;
should
they
have
said
,
that
through
all
the
world
he
should
be
shortly
worshipped
,
as
that
King
,
to
whom
all
power
both
in
heaven
and
earth
was
Given
,
and
as
that
Jesus
who
alone
could
give
Salvation
;
should
they
have
told
us
that
all
this
should
be
done
in
spight
of
all
the
powers
of
wit
and
policy
,
of
eloquence
,
and
of
the
sword
,
the
Interests
and
lusts
,
the
superstitions
,
and
corrupt
opinions
,
and
the
reputed
wisdome
of
mankind
,
by
a
few
mean
unskilful
men
,
the
hatred
and
derision
of
the
place
they
lived
in
.
I
say
should
so
extravagant
a
thought
have
then
been
vented
,
it
must
have
surely
passed
for
an
Idle
brain-sick
dream
,
as
little
to
be
heeded
,
as
that
twelve
cripples
should
beseige
,
storm
,
plunder
,
and
destroy
the
strongest
and
best
peopled
city
;
or
that
a
naked
man
should
vanquish
all
the
powers
of
the
Roman
Empire
.
Besides
such
is
the
excellency
of
the
Christian
faith
,
so
much
above
the
reach
of
humane
wisdome
to
conceive
,
so
seemingly
repugnant
to
it
when
revealed
,
that
it
was
most
unfit
to
be
the
matter
of
a
design
to
gull
the
world
;
so
sublime
and
spiritual
are
its
precepts
,
so
far
exceeding
all
that
the
learning
and
wisdome
of
the
Greeks
could
snew
,
that
t
is
impossible
to
believe
,
they
should
derive
from
witless
and
mechanick
persons
.
§
.
3.
NAY
such
was
their
sincerity
,
that
if
they
could
,
yet
they
would
not
thus
abuse
the
world
.
Whosoever
views
their
writings
,
so
full
of
wisdome
,
and
of
purity
,
so
admirably
pathetical
in
their
expressions
,
[
](A65709-e25790-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
.
p.
70.
free
in
the
confession
of
their
own
infirmities
;
Mat.
26.36
.
Mar.
14.71
.
Gal.
1.13
.
1
T-m
.
1.15
.
so
full
and
pregnant
in
those
doctrines
,
which
speak
the
greatest
self
denyal
;
so
plain
in
the
delivery
of
Christian
duties
;
so
void
of
all
the
arts
of
wit
and
policy
,
all
the
advantages
of
Eloquence
and
humane
wisdome
;
and
then
considers
that
their
lives
were
sutable
to
what
their
doctrines
did
deliver
;
that
they
became
examples
as
well
as
Preachers
,
both
of
the
Christian
faith
and
patience
;
2
Thes
3.9
.
and
did
appeal
to
the
Churches
newly
converted
by
them
,
and
attempted
by
others
to
disown
them
,
how
holily
,
and
[
](A65709-e25900-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Thes.
2.10
.
Rom.
16.17
.
1
Tim.
1.20
.
Titus
3.10
.
how
unblamably
they
had
liv'd
.
He
that
considereth
their
quickness
to
condemne
and
censure
,
to
avoide
and
punish
those
who
did
not
walk
according
to
their
rules
of
piety
,
as
enemies
unto
the
Gross
of
Christ
;
and
yet
how
irksome
and
distastful
those
things
are
to
wicked
men
,
how
prone
and
strongly
byassed
their
affections
are
the
other
way
:
I
say
,
he
that
shall
well
consider
these
particulars
,
will
quickly
see
sufficient
reason
to
believe
them
upright
and
sincere
.
§
.
4.
BESIDES
no
man
is
wicked
to
no
end
;
which
must
be
their
case
,
if
they
had
been
deceivers
.
For
what
could
they
expect
to
get
by
lying
?
Was
it
to
grow
big
with
honour
?
They
confessed
(
and
every
days
experience
made
it
good
,
)
1
Cor.
4.9
.
2
Cor.
4.9
.
Luk.
6.20
their
doctrine
and
their
Persons
,
were
the
scorn
and
derision
of
their
Adversaries
.
Was
it
to
abound
in
wealth
?
Poverty
was
their
beatitude
;
their
Charity
and
faith
were
sure
to
keep
them
low
enough
;
the
Pearl
of
price
was
to
be
bought
with
the
loss
of
all
they
had
,
if
they
had
any
thing
to
lose
.
Was
it
to
swim
in
pleasure
?
The
witness
of
the
spirit
and
their
own
knowledge
could
informe
them
,
that
bonds
and
Prisons
would
abide
them
in
every
place
;
Acts
20.23
.
2
Cor.
23.27
and
their
whole
life
was
a
continued
Scene
of
troubles
,
perils
,
and
afflictions
.
They
could
not
seek
Great
things
,
but
they
must
contradict
that
doctrine
of
self-denyal
,
humility
,
and
an
heavenly
mind
,
which
they
so
oft
inculcated
;
nor
enjoy
them
without
a
contradiction
to
the
[
](A65709-e26080-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Celsus
apud
Orig.
lib.
7
pag.
343.
predictions
of
Jesus
,
which
they
had
left
on
record
.
For
He
foretold
them
,
that
in
the
world
they
should
have
tribulation
,
and
that
their
names
should
be
cast
out
as
evil
doers
;
that
persecutions
,
scourgins
,
death
,
and
Universal
hatred
should
be
their
portion
among
men
.
They
knew
by
reason
and
experience
,
that
if
their
hopes
depended
only
on
the
enjoyments
of
this
present
life
,
they
must
of
all
men
be
most
miserable
:
and
t
is
repugnant
to
the
principles
of
humane
nature
to
be
in
love
with
misery
;
Self-preservation
(
as
it
includes
the
welfare
both
of
soul
and
body
)
being
the
Great
and
fundemental
rule
of
Action
.
We
see
how
backward
even
the
best
of
Christians
are
to
quit
the
enjoyments
of
this
present
life
,
in
expectation
of
a
future
bliss
.
what
then
could
move
those
men
,
who
if
their
Saviour
was
not
risen
,
could
not
expect
the
blessings
of
another
world
,
but
rather
vengeance
from
that
God
,
whom
they
so
wickedly
bely'd
,
to
broach
that
doctrine
which
layd
an
obligation
on
them
to
quit
their
pleasures
,
honors
,
and
enjoyments
,
and
suffer
all
the
hardships
of
this
present
life
.
3ly
,
What
hopes
could
they
conceive
of
their
obtaining
credit
from
the
world
?
whence
could
they
gather
matter
of
so
strong
presumption
?
Not
from
that
Jesus
who
was
(
if
what
they
published
of
him
was
a
lye
)
detained
under
the
power
of
the
Grave
;
Not
from
that
God
whom
they
so
wickedly
bely'd
,
engaging
both
his
power
,
and
veracity
to
attest
a
falshood
.
1
Cor.
1.17
.
cap.
2.4
,
13.
Not
from
the
powerful
charmes
of
eloquence
;
they
neither
had
,
nor
needed
them
in
publishing
the
doctrin
of
the
Cross
;
nor
from
the
more
prevailing
powers
of
worldly
riches
:
staves
in
their
hands
,
and
sandals
on
their
feet
,
were
all
the
treasures
they
carried
with
them
.
Not
from
Authority
and
power
to
overballance
and
bear
down
their
adversaries
;
this
could
not
be
expected
from
twelve
poor
illiterate
men
,
contesting
with
the
world
,
and
all
the
powers
of
darkness
.
Not
lastly
,
from
any
Good
affection
which
the
world
bore
them
;
or
any
proneness
whether
in
Jew
or
Gentile
to
embrace
their
doctrine
;
it
being
every
where
Gainsaid
,
and
by
the
Interests
,
affections
,
the
eloquence
and
power
of
the
world
opposed
.
The
chiefest
of
the
Jews
had
even
then
prefer'd
a
Thief
and
Murtherer
before
their
Lord
and
Master
;
Mark
.
5.13
.
c.
3.3
.
they
regarded
not
his
Miracles
whilst
living
,
with
their
tumultuous
clamours
they
persecuted
him
to
death
,
and
were
they
likely
to
give
credit
to
the
bare
word
of
those
men
for
his
Resurrection
;
Act.
17.32.26.8
.
which
to
the
Gentile
seemed
a
thing
incredible
,
and
to
the
Jew
a
fiction
?
The
doctrine
of
the
Cross
was
to
the
one
a
stumbling
block
,
&
to
the
other
,
folly
.
Had
they
designed
to
commend
their
doctrine
to
the
world
by
any
artifice
,
they
would
in
the
first
place
[
](A65709-e26260-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tom.
8.
p.
101
have
strip'd
it
of
tenets
so
offensive
and
incredible
;
they
ᵇ
woud
not
have
made
the
cross
the
matter
of
their
daily
Sermons
,
1
Cor.
2.2
,
Phil.
3.8
.
Gal.
6.14
and
their
greatest
Glory
;
they
would
have
Preach'd
things
pleasing
to
the
Flesh
,
and
not
have
spoke
so
much
of
loosing
Life
,
and
all
the
Pleasures
and
Enjoyments
of
it
for
a
Saviour
;
at
least
their
Sufferings
must
have
taught
them
Wisdom
,
when
they
and
Preach'd
the
World
about
their
Ears
,
and
themselves
into
a
Dungeon
;
Self-love
must
have
prevailed
upon
them
to
begin
their
Recantation
Sermons
,
and
confess
the
Imposture
,
and
not
persist
in
the
assertion
of
so
great
a
Folly
for
which
they
had
suffered
so
much
already
,
and
could
expect
no
better
,
but
much
worse
.
§
.
5.
BUT
Fourthly
,
This
Lye
,
if
such
it
were
,
must
have
been
managed
with
the
greatest
absurdity
,
and
by
pretending
to
such
things
as
must
infallibly
expose
them
to
the
reproach
and
hatred
of
those
with
whom
they
did
converse
.
For
first
,
They
must
pretend
to
call
Men
from
the
Worship
of
dumb
Idols
,
1
Thess.
1.9
.
and
dead
Men
unto
the
Living
God
,
and
yet
seduce
them
from
the
Worship
of
that
God
,
unto
the
Adoration
of
the
greatest
Malefactor
and
Impostor
.
Secondly
,
They
must
pretend
to
the
greatest
kindness
to
the
Souls
and
Bodies
of
Mankind
,
and
yet
be
known
to
Prosecute
what
visibly
procured
present
and
eternal
ruine
of
them
both
:
they
must
pretend
to
buoy
them
up
with
hopes
of
future
Blessings
,
and
unconceivable
Rewards
of
all
their
Faith
and
Patience
,
and
of
Consuming
Fire
to
their
Enemies
at
an
approaching
Day
of
Judgment
;
and
yet
be
well
assured
,
that
either
no
such
Day
was
coming
;
or
if
it
were
,
it
must
reveal
their
folly
,
and
load
them
with
those
Judgments
they
denounced
against
others
.
Thirdly
,
1
Thess.
2.
v.
3
,
4
,
5.
They
must
pretend
unto
the
greatest
Truth
,
Sincerity
,
and
Holyness
of
Life
,
and
be
confessedly
the
greatest
Lyars
,
and
most
vile
Impostors
.
Fourthly
,
They
must
pretend
to
be
Ambassadors
from
Heaven
,
and
yet
know
they
could
have
no
assistance
but
from
Hell
;
nor
could
Instruct
their
Converts
in
any
other
Arts
,
but
those
which
visibly
derived
thence
.
Lastly
,
They
could
not
be
Deceivers
,
but
others
who
embrac'd
,
and
did
successively
promote
and
spread
their
Doctrine
,
must
know
that
they
were
such
,
and
be
instructed
in
the
same
Arts
of
Magick
by
them
,
which
how
incredible
a
thing
it
is
,
may
be
sufficiently
concluded
from
the
foregoing
Proofs
.
For
,
§
.
6.
FIRST
,
Their
meanness
and
simplicity
was
still
the
great
Objection
of
their
Adversaries
;
their
Virtue
and
Sincerity
,
their
Purity
of
Life
,
their
humble
self-denying
Tempers
,
their
Charity
and
Mercy
,
their
Aversion
to
the
Pomps
and
Vanities
,
the
Pleasures
and
Concernments
of
the
World
,
were
still
the
same
as
in
their
Teachers
;
they
had
as
little
hopes
of
those
Enjoyments
which
Honor
,
Pleasure
or
Advantage
might
present
to
tempt
them
to
this
Undertaking
,
they
being
called
to
suffer
,
and
told
that
all
that
would
live
Godly
must
suffer
Persecution
.
Nay
,
1
Pet.
2.21
.
1
Thess.
3.3
.
2
Tim.
3.12
.
the
Experience
of
others
must
Convince
them
that
this
would
be
their
Portion
too
,
whereas
no
Comfort
was
pretended
to
support
them
under
these
Fiery
Tryals
,
but
such
as
did
unquestionably
suppose
the
Truth
of
their
Religion
;
viz.
the
Comforts
of
the
Holy
Spirit
,
the
Blessings
of
another
World
,
and
an
assurance
that
all
the
Rage
and
Malice
of
their
Enemies
reach'd
only
to
their
Bodies
,
and
the
destruction
of
this
present
Life
;
and
yet
they
suffered
with
the
greatest
Constancy
and
readiness
of
Mind
,
as
even
[
](A65709-e26510-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lucian
Peregr
.
Heathens
do
attest
Besides
,
they
could
not
propagate
the
Cheat
,
without
those
false
and
Hypocritical
Pretensions
we
have
mentioned
,
nor
yet
prevail
on
any
that
were
not
willing
to
be
their
Confederates
,
and
learn
their
Artifices
for
the
imposing
of
this
Faith
on
others
:
But
those
Artifice
swere
contrary
to
the
Faith
it self
which
they
had
Learned
,
and
were
to
Teach
.
For
still
they
represented
it
a
very
[
](A65709-e26530-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust.
Mart.
Ap.
1.
p.
43.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
Apol.
2.
p.
57.
wicked
thing
,
not
to
speak
Truth
in
every
thing
;
and
held
it
much
beneath
the
Christian
,
to
redeem
his
Life
by
Falshood
and
Hypocrisie
.
And
as
their
Multitude
encreased
,
so
still
they
were
the
more
likely
to
disclose
it
:
their
Dispersions
,
both
through
Design
and
Persecution
,
carryed
them
throughout
all
the
World
;
and
being
so
divided
in
Place
,
it
was
hard
for
them
not
to
contradict
one
another
,
it
was
impossible
for
them
to
conspire
in
so
great
a
Juggle
;
their
Enemies
were
every
day
more
awakened
to
oppose
them
,
more
vigilant
to
search
and
pry
into
their
Arts
,
and
more
concern'd
to
quell
the
growing
Faction
;
their
Miracles
more
frequently
repeated
,
and
before
greater
Multitudes
;
and
lastly
,
were
continued
through
divers
Ages
:
all
which
may
assure
us
that
they
were
no
Deceivers
.
For
to
reflect
a
little
upon
what
hath
been
discoursed
,
'T
is
first
.
A
Miracle
of
Impudence
and
Folly
,
that
any
one
should
begin
this
Cheat
with
all
these
Disadvantages
,
and
without
hopes
of
Benefit
;
much
more
,
that
Illiterate
,
Unreflecting
,
and
Mechanick
Souls
should
do
so
.
And
secondly
,
'T
is
more
miraculous
,
that
after
all
their
Sufferings
they
should
continue
to
promote
it
,
without
the
least
regret
of
Conscience
for
so
great
a
Villany
,
and
without
the
least
Concernment
for
their
Freedom
from
such
Cruel
Torments
.
Thirdly
,
Much
more
,
That
a
Lye
thus
managed
by
such
mean
and
contemptible
Persons
,
of
a
most
hateful
Nation
and
Religion
,
should
prevail
upon
one
single
Person
,
much
more
upon
a
City
,
a
Nation
,
yea
a
World
of
Men
,
to
ruine
both
Themselves
and
Families
,
their
Souls
and
Bodies
to
promote
it
.
Fourthly
,
That
it
should
prevail
so
wonderfully
without
the
help
of
humane
Power
,
or
any
thing
to
tempt
affection
,
nay
in
despite
of
all
that
Eloquence
and
Power
,
and
Interest
could
do
unto
the
contrary
.
5ly
.
That
they
should
prevail
by
known
Hypocrisie
and
lyes
,
and
feigning
a
Commission
from
the
God
of
heaven
,
and
a
Great
kindness
to
those
very
men
they
thus
helped
forward
to
their
ruine
,
and
only
taught
to
be
as
very
Hypocrites
and
base
Impostors
as
themselves
.
6ly
.
That
they
should
all
conspire
to
transmit
the
falshood
by
the
same
Method
,
but
with
Greater
Efficacy
,
unto
succeeding
Generations
.
7ly
,
Yet
more
incredible
it
is
,
that
they
who
went
out
from
them
,
1
Joh.
2.19.1
Tim.
1.19
.
Act.
20.30
.
Cypr.
Ep.
52.
ad
Antm.
sec.
7.8.9.1
Cor.
5.5.1
Tim.
1.
●0
.
and
renounced
the
Gospel
,
&
so
made
Shipwrack
both
of
Feith
and
Consciencee
;
those
many
Hereticks
that
spake
perverse
things
to
draw
many
Disciples
after
them
,
and
to
pervert
the
simple
;
those
Libellatici
and
Thurificati
,
and
Traditores
,
who
were
so
hated
and
so
infamous
amongst
them
;
those
many
that
were
delivered
up
to
Satan
,
or
underwent
severest
pennance
,
should
none
of
them
be
tempted
to
disclose
the
cheat
,
or
by
that
art
which
from
the
Christians
they
had
learned
,
to
confront
that
Testimony
which
by
these
Miracles
they
gave
unto
their
Doctrine
;
but
that
the
heathen
should
be
forced
for
want
of
such
confessions
and
assistances
,
to
urge
some
[
](A65709-e26740-b)a
a
See
Aot
.
in
e.
8.
s
.
2.
silly
women
to
confess
them
Guilty
of
those
Villanies
from
which
more
sober
[
](A65709-e26770-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tryph.
apud
Just.
pag.
227.
Jews
and
[
](A65709-e26800-b)b
b
Plin.
Ep.
l.
10.
ad
Trajanum
Ep.
97.
Heathens
did
acquit
them
.
T
is
lastly
most
incredible
their
most
malicious
Enemies
the
inquisitive
and
learned
Grecian
,
and
the
Zealous
Jew
,
who
sent
their
chiefest
Rabbies
into
each
corner
of
the
World
to
publish
and
proclaime
the
Christians
Atheists
,
and
Guilty
of
most
Gross
impiety
,
durst
not
accuse
them
of
fraud
or
falshood
in
what
their
Story
had
delivered
;
[
](A65709-e26830-b)c
c
Justin
.
Dial.
cum
Tryph.
p.
234.
for
it
doth
not
appeare
by
any
records
of
the
Jews
,
that
this
so
necessary
and
so
effectual
a
Method
to
disgrace
the
Christian
faith
,
was
once
attempted
by
the
most
able
Doctors
of
their
law
.
In
fine
,
ought
it
not
to
be
matter
of
our
admiration
,
that
men
so
vigilant
,
malitious
,
and
powerful
,
as
the
Heathen
were
,
though
they
had
frequent
opportunities
in
the
first
three
hundred
years
,
and
though
they
were
so
much
concern'd
and
so
desirous
to
do
it
,
should
not
be
able
to
find
out
the
fraud
,
which
they
declare
the
Christians
exercised
,
in
any
one
particular
,
or
to
out
do
and
counterplot
their
Magick
,
or
to
bear
up
against
its
power
;
but
should
suffer
them
to
trample
over
their
supposed
Gods
,
and
force
them
to
confess
unto
their
very
faces
they
were
devils
;
to
stop
the
mouthes
of
their
Magicians
,
Inchanters
,
and
Southsayers
,
their
Oracles
and
famous
Tripods
,
and
so
to
challenge
them
as
Arnobius
doth
:
[
](A65709-e26860-b)2
2
Potestis
aliquem
monstrare
ex
omnibus
Magis
qui
unquam
fuere
per
secula
consimile
aliquid
Christo
millesima
ex
parte
qui
fecerit
l.
1.
p.
25.
Where
is
the
man
that
can
pretendunto
the
1000th
part
of
what
Christ
did
?
but
that
the
most
able
and
[
](A65709-e26910-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
testatur
Orig.
adv.
Celsum
p.
368.
admired
Philosophers
should
be
seduced
to
believe
and
suffer
as
the
Christians
did
,
and
the
[
](A65709-e26940-b)b
b
Tum
paenè
omnes
Christum
Deum
sub
legis
observatione
colebant
.
Sulpit.
Hist.
Sac.
l.
2.
c.
45.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
4.
c.
5.
Vid.
Epiphanium
,
Euseb.
Chron.
ad
An.
125.
most
zealous
Jews
rather
bring
in
their
Judaisme
,
and
mix
it
with
Christianiy
,
as
did
the
Ebionites
the
Nazarites
,
then
to
question
,
or
deny
the
truth
of
it
.
§
.
8.
SHOULD
it
be
here
objected
,
that
the
assurance
which
we
have
,
that
the
Apostles
did
pretend
such
things
on
which
our
Arguments
do
bottom
,
depends
upon
the
truth
of
Sc.
Story
,
of
which
no
evidence
is
Given
.
I
Answer
;
That
our
Arguments
depend
partly
upon
such
postulata
as
carry
with
them
a
convincing
evidence
,
and
partly
,
on
the
supposition
of
such
actions
done
,
of
which
we
have
the
best
assurance
that
matters
of
that
nature
can
afford
.
Our
postulata
are
these
.
1.
That
Christ
professed
to
be
the
King
,
or
Messiah
of
the
Jews
,
and
consequently
both
to
do
,
and
suffer
what
was
expected
from
,
and
prophesied
of
their
Messiah
;
and
had
it
not
been
so
what
expectations
could
he
have
of
being
so
esteemed
?
or
what
could
tempt
the
writers
of
his
life
and
actions
to
be
so
frequent
in
the
mention
of
things
to
which
he
never
did
pretend
?
what
could
induce
the
Primitive
Professors
to
insist
so
much
upon
those
Arguments
?
what
motives
could
he
have
to
suffer
or
pretend
such
things
as
were
expected
from
Shilo
?
Secondly
,
That
the
Disciples
of
this
Jesus
were
what
Jew
and
Gentile
still
objected
to
them
,
and
they
themselves
confess'd
,
poor
ignorant
despised
Persons
.
Thirdly
,
That
these
Disciples
could
not
be
taught
to
carry
on
their
Masters
design
,
if
it
were
a
Delusion
,
but
they
must
know
their
Master
to
be
a
vile
Impostor
,
and
must
despair
of
all
that
Happiness
and
that
Assistance
which
he
promised
;
and
that
the
like
must
be
asserted
of
all
those
who
did
endeavor
to
promote
the
Christian
Faith
,
by
Arts
received
from
them
.
Fourthly
,
That
things
being
thus
supposed
,
they
could
not
but
know
,
that
all
which
He
and
his
Disciples
did
pretend
,
was
gross
Hypocrisie
.
Fifthly
,
That
Persons
having
all
the
Reasons
to
renounce
Christ
,
which
both
their
present
and
eternal
Interest
,
their
love
of
Truth
and
of
their
Countries
safety
,
Credit
and
Religion
could
suggest
unto
them
,
but
not
one
Motive
to
avouch
his
Doctrine
,
would
not
continue
so
to
do
;
much
less
could
they
prevail
upon
the
World
to
imitate
that
Phrensie
which
was
so
greatly
opposite
to
all
the
Principles
of
Ingenuity
and
Reason
,
Truth
and
Interest
.
But
secondly
,
That
we
have
just
assurance
that
the
Primitive
Professors
of
Christianity
did
pretend
these
things
,
will
be
evinced
from
these
Considerations
.
For
,
First
,
'T
is
evident
from
their
Apologies
and
Writings
in
the
first
Ages
of
the
Church
,
that
throughout
all
the
World
the
Christians
did
for
divers
Centuries
appeal
to
the
Predictions
of
our
Lord
and
his
Apostles
,
and
to
the
Gifts
and
powerful
Operations
of
the
Holy
Ghost
,
they
daily
exercised
,
and
to
the
speedy
Propagation
of
the
Gospel
through
the
then
known
World
,
as
to
the
most
convincing
Evidences
of
the
Truth
of
Christian
Faith
;
which
consident
Appeal
assures
us
,
That
those
things
were
matters
of
unquestionable
Truth
.
And
2ly
,
It
is
likewise
evident
,
they
held
that
riches
were
[
](A65709-e27070-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Synes:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beatior
in
hoc
itinere
vivendi
qui
paupertate
se
sublevat
,
non
sub
divitiarum
onere
suspirat
.
Minut.
p.
40.
vid.
Lact.
l.
7.
c.
1.
Cypr.
de
lapsis
,
f.
219.
Hieron
.
in
Jonam
.
c.
3.
unprofitable
,
a
[
](A65709-e27120-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Synes:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beatior
in
hoc
itinere
vivendi
qui
paupertate
se
sublevat
,
non
sub
divitiarum
onere
suspirat
.
Minut.
p.
40.
vid.
Lact.
l.
7.
c.
1.
Cypr.
de
lapsis
,
f.
219.
Hieron
.
in
Jonam
.
c.
3.
burthen
&
temptation
,
&
a
great
[
](A65709-e27180-b)c
c
Virtutis
via
non
capit
magna
onera
portantes
,
hanc
tenere
non
potest
nisi
qui
fuerit
expeditus
&
nudus
.
Nam
isti
locupletes
multis
&
ingentibus
Sarcinis
onerati
per
viam
mortis
incedunt
.
Lact.
l.
7.
c.
1.
&
l.
5.
c.
15.
p.
505.
impediment
to
their
eternal
weal
,
and
that
they
thought
it
sufficient
to
have
Meat
,
Drink
,
and
Clothing
,
and
their
Duty
not
to
cover
more
;
and
thereupon
declined
[
](A65709-e27210-b)d
d
Peregrinis
mercibus
delectabitur
qni
nec
lucrum
sciat
appetere
cui
sufficit
victus
?
Lact.
l.
5.
c.
17.
p.
510.
Tertul.
de
Idol
.
c.
7.
Arnob.
p.
71.
Merchandise
,
and
all
those
Callings
which
might
tempt
them
to
it
;
that
[
](A65709-e27240-b)e
e
Quia
animo
animaque
miscemur
nihil
de
rei
communicatione
dubitamus
,
omnia
apud
nos
indiscreta
sunt
praeter
uxores
.
Tert.
Ap.
c.
39.
Aug.
de
Civ
.
D.
l.
5.
c.
18.
Tom.
10.
Serm.
27.
de
verbis
Domini
.
Arnob.
p.
152.
Charity
made
their
Enjoyments
common
not
onely
to
their
Christian
Brother
,
but
their
[
](A65709-e27270-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Julian
.
Apost.
Epist.
ad
Arsacium
.
vid.
Euseb.
H.
Eccl.
l.
9.
c.
8.
Heathen
Enemy
;
that
they
refused
the
[
](A65709-e27300-b)g
g
Nobis
ab
omni
gloriae
&
dignitatis
ardore
frigentibus
nulla
est
necessitas
coetus
.
Tert.
Ap.
c.
38.
Minut.
p.
35.
Honors
and
Preferments
of
the
World
,
and
were
so
far
from
an
ambitious
pursuit
of
Glory
,
that
they
religiously
declined
it
;
that
they
were
wont
to
slight
the
[
](A65709-e27320-b)h
h
Vos
vero
suspensi
interim
atque
solliciti
honestis
voluptatibus
abstinetis
,
non
spectacula
visitis
,
non
pompis
interestis
,
Convivia
publica
sine
vobis
.
Cecil
.
apud
Minut
.
p.
12.
Tert.
Apol.
c.
38.
sect.
2.
Pleasures
of
the
World
,
and
by
their
readiness
to
dye
,
made
it
[
](A65709-e27340-b)i
i
Non
igitur
quaestus
&
commodi
gratia
religionem
istam
commenti
sunt
,
quippe
qui
&
praeceptis
&
reipsa
eam
vitam
secuti
sunt
,
quae
&
voluptatibus
caret
,
&
omnia
quae
habentur
in
bonis
spernit
,
&
qui
non
tantum
pro
fide
mortem
subierint
,
sed
etiam
morituros
se
&
scierint
&
praedixerint
.
Lact.
l.
5.
c.
3.
appear
how
little
they
did
relish
all
the
Sweets
and
Satisfactions
of
this
present
Life
;
that
they
abstained
from
the
most
Lawful
Pleasures
,
refused
to
[
](A65709-e27370-b)k
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Conc.
Laod.
c.
53.
p.
23.
v.
Elmen
.
in
Arnob.
p.
90.
Dance
,
and
gratifie
the
Flesh
with
Feastings
,
but
rather
chose
by
solemn
[
](A65709-e27410-b)l
l
De
Icjuniis
Christianorum
solennibus
v.
Minut.
p.
8.
&
p.
13.
Tert.
Ap.
c.
4.
sect.
2.
&
Comment
.
in
utrosque
Fastings
to
subdue
it
.
That
this
they
did
,
and
held
themselves
obliged
to
do
in
order
to
their
future
Bliss
,
and
in
compliance
with
the
Christian
Precepts
;
we
have
abundant
Evidence
from
all
the
Writings
and
Apologies
of
Christian
Fathers
,
and
consequently
we
have
the
best
assurance
that
they
were
not
acted
by
any
of
those
Principles
in
the
Propagation
of
the
Christian
Faith
.
In
a
word
,
their
[
](A65709-e27440-b)m
m
Eccepars
vestrum
major
&
melior
egetis
,
algetis
,
opere
,
fame
,
laboratis
,
&
Deuspatitur
,
dissimulat
,
non
vult
,
aut
non
potest
opitulari
suis
.
Cecil
.
apud
Minut.
Poverty
,
and
their
contempt
of
Worldly
Pleasures
and
Grandure
;
their
daily
[
](A65709-e27460-b)n
n
Vid.
Annot.
in
cap.
8.
num.
31.
Persecutions
and
seeming
Derelictions
,
were
the
great
matters
of
the
Heathens
Scandal
,
it
was
this
they
daily
did
object
unto
them
,
and
reproach
them
with
.
§
.
9.
Corol.
NOW
hence
it
follows
,
that
what
they
have
delivered
to
the
World
touching
the
appearance
of
Angels
,
and
what
they
did
and
spake
;
Secondly
,
That
what
they
do
relate
of
Christs
Predictions
of
his
Death
,
the
Persons
from
whom
he
suffered
;
viz.
the
Scribes
and
Pharisees
;
the
Elders
and
chief
Priests
;
the
Disciple
that
betrayed
Him
to
them
;
the
manner
of
His
Death
,
and
the
deportment
of
the
Gentiles
towards
Him
;
the
flight
,
fear
and
scandal
of
His
own
Disciples
,
though
promising
the
contrary
;
the
three
Denyals
of
St.
Peter
;
the
Predictions
of
His
Death
,
and
the
continuation
of
the
Life
of
His
beloved
Apostle
;
Thirdly
,
That
what
they
tell
us
of
his
acquaintance
with
the
Thoughts
,
Conceptions
and
Imaginations
of
his
own
Disciples
,
and
of
those
Jews
with
whom
he
did
converse
;
their
secret
murmurs
and
desires
to
ask
him
Questions
;
the
reasonings
and
disputings
of
their
Hearts
;
the
secret
Councils
,
vile
Surmisings
,
the
treacherous
Intentions
,
and
the
mental
Blasphemies
of
the
malicious
Jew
;
or
whatsoever
of
like
nature
they
have
left
on
Record
,
were
delivered
bona
fide
,
and
with
a
full
Conviction
of
the
Truth
of
what
was
thus
asserted
by
them
.
CHAP.
III.
SECT.
II.
The
Contents
.
THat
Christ
and
his
Disciples
could
not
be
deceived
in
their
pretensions
to
the
things
they
spake
of
,
Proleg.
5.
and
presumed
they
did
,
and
yet
prevail
upon
the
World
to
own
and
to
assert
their
Doctrine
.
THAT
Christ
and
his
Disciples
could
not
be
deceived
in
their
pretensions
to
the
things
they
spake
off
,
Proleg.
5.
and
presumed
they
did
,
and
yet
prevail
upon
the
more
knowing
part
of
the
World
,
to
credit
and
assert
their
Doctrine
under
the
greatest
disadvantages
.
1.
Our
Saviour
could
not
be
deceived
,
if
his
pretensions
to
be
the
Saviour
of
the
World
,
and
to
accomplish
what
was
foretold
of
the
Messiah
were
not
false
:
and
if
they
were
,
this
must
infallibly
destroy
his
Credit
waith
his
Friends
,
(
supposing
what
we
have
already
proved
,
that
they
were
not
wilfully
Deceivers
)
and
give
his
Enemies
too
,
just
occasion
to
cry
out
on
the
Impostor
.
The
Testimony
of
St
John
concerning
him
;
the
voice
from
Heaven
;
the
Holy
Ghosts
descent
in
likeness
of
a
Dove
;
Gods
Declaration
to
him
by
these
Tokens
,
that
he
was
the
Lamb
of
God
,
must
be
Delusions
too
:
What
Zacharias
,
and
his
Virgin
Mother
did
pretend
to
see
and
hear
;
what
Simeon
,
Elizabeth
,
and
Hannah
Prophesied
,
must
be
the
issue
of
distempered
Brains
;
however
,
they
were
Men
and
Women
of
unblameable
Lives
,
and
Reputations
.
Both
they
who
tasted
of
the
Water
,
which
he
presumed
was
turned
into
Wine
,
and
those
Five
thousand
Persons
which
were
fed
with
five
Loaves
,
and
with
two
little
Fishes
,
must
have
their
Eyes
,
and
Appetites
,
and
Palates
all
deceived
;
Christ
having
,
as
it
is
here
supposed
,
no
Design
to
put
a
Cheat
upon
them
:
All
Christs
Predictions
must
be
false
,
and
all
the
Spirit
of
Prophesie
,
to
which
the
Primitive
Christian
did
so
much
pretend
,
must
be
the
Illusion
of
the
Fansie
:
Imagination
must
produce
that
Star
which
led
the
Wise
Men
to
our
Saviour
,
and
form
those
Voices
which
both
he
and
his
Disciples
,
and
the
whole
Multitude
did
seem
to
hear
;
It
must
produce
those
frequent
Apparitions
of
Angels
,
and
that
Transfiguration
which
his
Apostles
seemed
to
see
.
It
must
rebuke
the
winds
,
and
make
the
Sea
obey
him
,
and
must
enable
him
to
walk
upon
it
;
It
must
form
a
conceit
in
him
that
he
was
the
Son
of
God
,
and
Saviour
of
the
world
;
one
sent
into
it
from
his
Fathers
bosome
to
take
upon
him
flesh
,
and
suffer
for
the
sins
of
men
;
and
all
these
great
and
strong
delusions
,
must
consist
with
an
exemplary
life
,
and
an
excellent
wisdome
,
so
visible
both
in
his
Doctrine
and
discourses
,
as
he
that
runs
may
read
it
;
and
lastly
,
with
a
Glorious
resurrection
,
and
the
abundant
Graces
of
is
Spirit
.
Again
,
it
must
prevaile
upon
himself
and
his
Disciples
,
and
the
whole
body
of
Believers
(
dispersed
through
the
then
known
world
)
not
only
to
believe
that
they
did
dayly
cast
out
Divels
,
cure
diseases
,
raise
the
dead
,
that
they
did
prophesy
and
speak
with
tongues
,
but
also
on
the
eyes
and
eares
of
his
and
their
Spectators
,
and
their
Hearers
,
and
make
them
flock
with
their
diseased
to
the
places
where
they
were
,
and
press
to
touch
their
Garments
,
and
come
within
the
compass
of
their
shadow
,
or
beg
they
would
but
speak
the
word
that
so
their
dead
might
live
,
and
their
diseased
might
be
whole
.
Imagination
must
prevaile
on
those
who
were
before
possessed
,
to
believe
,
that
afterwards
they
were
not
,
and
so
upon
the
very
devil
to
lie
dormant
in
them
,
it
must
prevail
on
those
that
were
sick
of
what
disease
soever
,
to
conceive
that
they
were
well
;
and
think
their
sores
and
issues
did
not
run
;
upon
the
Lame
to
think
they
walked
,
upon
the
Deaf
to
think
they
hear'd
,
upon
the
dead
to
think
themselves
alive
,
and
lastly
,
upon
those
with
whom
they
did
converse
(
that
is
on
their
professed
enemies
throughout
the
world
,
me
learned
and
inquisitive
,
and
most
concerned
to
find
out
the
truth
)
not
only
to
believe
the
same
,
but
own
the
Christian
faith
upon
the
strength
of
those
delusions
.
In
a
word
this
phansie
must
give
eyes
unto
the
Blind
,
and
feet
unto
the
Lame
,
and
eares
unto
the
Deaf
,
and
life
unto
the
Dead
,
through
divers
centuries
together
,
or
it
must
have
deluded
the
whole
world
with
those
pretentions
for
divers
Generations
,
no
man
intending
in
the
least
to
put
a
cheat
upon
them
.
Or
lastly
,
it
must
prevail
upon
mankind
to
credit
and
to
venture
both
their
present
and
future
,
even
their
eternal
welfare
,
to
confirme
what
both
their
eyes
and
eares
and
other
senses
told
them
,
was
but
the
vain
delusions
of
some
brain-sick
Persons
;
and
what
is
now
recorded
thus
,
that
Many
when
they
sew
the
miracles
that
Jesus
did
,
believed
;
should
be
written
thus
,
that
many
when
they
saw
the
Great
Delusions
Christ
and
his
Disciples
suffer'd
,
believed
on
him
.
Now
to
conceive
so
strong
and
spreading
a
delusion
should
seaze
upon
so
many
millions
throughout
all
climates
of
the
world
,
and
this
alone
in
the
first
ages
of
the
Church
,
never
before
or
after
;
that
it
should
be
peculiar
to
the
Christian
,
never
should
agree
to
the
Apostate
,
or
the
Heathen
,
is
a
phansy
so
prodigious
,
that
nothing
can
be
more
.
If
we
can
once
imagine
,
that
the
eyes
and
eares
,
and
apprehensions
of
so
many
millions
,
should
throughout
diverse
centuries
,
be
so
continually
,
and
universally
deceived
,
what
reason
have
we
to
believe
either
our
senses
,
or
our
undestanding
,
or
to
expect
that
others
should
do
so
?
Why
do
we
not
continually
suspect
the
like
in
all
we
seem
to
see
,
or
hear
,
or
understand
?
and
so
set
up
for
Scepticks
and
seekers
in
all
things
whatsoever
.
In
a
word
it
was
never
heard
since
the
foundation
of
the
world
,
that
men
of
a
deluded
phancy
did
pretend
to
matters
of
so
high
a
nature
,
and
yet
deliver
precepts
of
so
confess'd
an
excellency
,
that
no
Philosophy
could
match
,
no
Laws
or
Rules
of
Living
,
how
ever
framed
by
long
experience
,
hard
study
,
and
the
greatest
strength
of
humane
reason
,
could
compare
therewith
.
And
hence
it
is
,
that
never
any
of
their
malicious
Adversaries
,
however
they
pretended
things
as
frivolous
and
as
absurd
as
this
,
did
ever
charge
them
with
such
Gross
delusions
,
or
once
imagine
,
that
they
could
prevail
upon
such
feeble
Grounds
;
and
therefore
it
would
be
folly
to
proceed
to
Confutation
of
what
no
Atheist
,
Heathen
,
Turk
,
or
Jew
,
did
ere
object
against
them
.
CHAP.
IV.
The
Contents
.
THat
we
may
safely
take
an
estimate
of
Christian
doctrine
from
what
we
find
recorded
of
it
in
the
books
of
Scripture
,
Proleg.
6th
.
those
writings
not
being
corrupted
,
nor
yet
containing
any
thing
repugnant
to
the
Christian
Faith
.
Corol.
concluding
that
those
Scriptures
,
which
we
dayly
read
,
must
be
the
works
of
those
Apostles
and
Evangelists
whose
names
they
bear
.
But
6ly
we
premise
,
§.
1.
that
we
may
safely
take
an
estimate
of
Christian
doctrine
,
from
what
we
find
recorded
of
it
in
the
books
of
Holy
Writ
.
For
it
is
incongruous
to
conceive
,
that
Records
which
pretended
to
derive
from
the
Apostles
and
Evangelists
,
(
whilst
both
they
,
and
many
of
their
Converts
lived
,
and
did
receive
the
Gospel
from
their
mouthes
,
)
and
which
exhorted
all
with
so
much
passion
to
retain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Faith
delivered
to
the
Saints
,
and
which
denounced
such
dreadful
curses
and
Anathemas
upon
those
who
preached
another
doctrine
;
and
charg'd
them
to
shun
the
man
who
did
not
own
their
platforme
,
and
not
bid
him
God
speed
:
I
say
it
is
incredible
,
that
records
of
this
nature
should
undermine
that
Faith
,
which
those
Apostles
had
so
largely
planted
,
and
should
present
the
Churches
they
converted
,
with
such
a
standing
contradiction
to
that
doctrine
they
had
so
lately
taught
,
and
yet
obtain
and
be
received
as
the
sacred
Oracles
and
only
Records
of
the
Christian
faith
;
still
more
incredible
it
is
,
that
such
a
writing
should
be
indited
by
those
very
men
,
and
yet
they
pass
for
the
Embassadors
of
the
King
of
Heaven
,
and
the
prince
of
Peace
.
2ly
.
It
is
most
apparent
,
that
the
immediate
succeeding
Age
could
not
be
ignorant
of
what
was
thus
delivered
to
the
Church
,
(
whilst
the
Autographa
were
extant
,
as
Tertullian
tells
us
in
his
time
they
were
)
when
the
Canonical
books
were
evidently
proposed
as
such
,
and
(
if
we
may
believe
the
suffrage
of
Antiquity
)
collected
and
avouched
by
St
John
;
yea
whilest
those
very
persons
were
alive
to
whom
those
writings
were
directed
,
and
with
whom
they
were
entrusted
,
yea
by
whom
they
were
transcribed
,
and
³
read
in
publick
and
in
private
.
3ly
,
This
corruption
of
the
word
of
God
,
or
substitution
of
any
other
doctrine
for
it
,
could
not
be
done
by
any
part
or
Sect
of
Christians
,
but
they
who
had
imbraced
the
Faith
,
and
used
the
same
Copies
of
the
word
of
God
in
other
places
of
the
Christian
world
,
must
have
found
out
the
cheat
;
and
therefore
this
corruption
,
if
at
all
effected
,
must
be
the
work
of
the
whole
world
of
Christians
.
But
can
it
be
supposed
that
the
immediate
succeeding
ages
should
universally
conspire
to
substitute
their
own
inventions
for
the
word
of
God
,
and
yet
continue
stedfast
in
,
and
suffer
so
much
for
that
Faith
,
which
denounced
the
severest
judgments
against
them
that
should
doe
such
things
?
or
that
a
world
of
men
should
with
the
hazard
of
their
lives
and
fortunes
,
and
all
that
was
dear
to
them
in
this
present
world
,
avouch
the
Gospel
,
and
at
the
same
time
make
so
great
a
change
even
in
the
frame
and
substance
of
its
doctrine
,
&
become
guilty
of
so
universal
an
Apostacy
from
what
the
Gospel
had
delivered
,
whilst
it
yet
sounded
in
their
eares
,
employ'd
their
tongues
,
and
was
the
Matter
of
the
worlds
Great
Contest
,
and
by
so
doing
make
it
ineffectual
?
Can
it
be
thought
that
they
should
venture
upon
that
,
which
,
were
the
Gospel
true
or
false
,
must
needs
expose
them
to
the
Greatest
evills
,
whilst
they
continued
Abettors
of
it
?
But
had
this
bin
done
,
can
we
in
reason
think
that
of
those
many
thousands
who
in
the
Primitive
Ages
did
renounce
the
Gospel
,
that
of
those
many
3
wavering
Spirits
,
those
excommunicate
Members
,
especially
those
4
Hereticks
,
who
upon
other
motives
did
renounce
the
Greatest
part
of
Scripture
:
I
say
,
can
it
be
thought
,
that
none
of
those
should
publish
and
disclose
the
forgery
,
or
answer
the
Allegations
made
from
Scriptures
,
that
they
were
all
supposititious
;
but
that
such
apparent
forgeries
should
find
a
general
reception
from
all
that
searched
into
their
Truth
,
and
be
unquestionably
received
as
genuine
both
by
Jew
,
and
Gentile
,
Christian
,
and
Pagan
,
ever
in
those
times
in
which
,
and
in
those
places
where
they
first
were
uttered
,
and
by
those
Persons
who
so
lately
received
another
doctrine
?
4ly
,
Suppose
those
Primitive
Professors
could
have
been
Guilty
of
so
vile
a
thing
.
Can
we
believe
that
God
who
sent
his
Son
out
of
his
bosome
to
declare
this
Doctrine
,
and
by
the
assistance
of
the
Holy
Spirit
to
indite
and
Preach
it
,
and
by
the
witness
of
so
many
and
great
miracles
confirme
it
to
the
world
;
should
suffer
any
wicked
Persons
to
corrupt
and
alter
any
of
those
termes
on
which
the
happiness
and
welfare
of
mankind
depended
?
Much
more
to
suppress
and
smother
them
,
as
that
a
counterfeit
repugnant
Story
should
obtain
in
lieu
thereof
;
and
so
the
benefit
of
all
that
Christ
had
done
,
and
his
Apostles
delivered
to
the
world
,
should
be
entirely
lost
?
That
Christ
should
do
or
suffer
so
great
things
in
order
to
the
welfare
of
mankind
,
and
yet
permit
those
Sons
of
Belial
to
frustrate
all
that
he
had
done
,
and
rob
the
world
of
all
the
vertue
of
his
death
and
sufferings
,
can
be
conceived
rational
,
by
none
but
such
as
think
it
not
absurd
to
say
,
that
That
God
who
sent
his
Son
to
die
for
our
Salvation
,
and
that
Jesus
,
who
became
so
great
a
sufferer
in
order
to
the
same
designe
,
should
jointly
envie
and
maligne
the
Good
of
Man
.
Nay
since
those
very
Scriptures
which
have
been
received
for
the
word
of
God
,
and
used
by
the
Church
as
such
from
the
first
ages
of
it
,
pretend
to
be
the
termes
of
our
Salvation
,
Joh.
7.16.26
,
28.
Joh.
3.16
.
Joh.
6.40
.
and
precepts
of
that
Saviour
whose
message
was
from
heaven
,
and
to
be
scriptures
indited
by
men
commissionated
from
Christ
,
and
such
as
did
avouch
themselves
Apostles
by
the
will
and
command
of
God
,
Gal.
1.1.1
Cor.
1.1
.
Eph.
1.1
.
Col.
1.2
Tim.
1.1
.
for
the
delivery
of
the
faith
of
Gods
Elect
,
and
for
the
knowledge
of
the
truth
,
and
the
delivery
of
that
which
they
received
by
the
revelation
of
the
holy
Ghost
,
they
must
be
what
they
are
pretended
to
be
,
or
Providence
must
have
permitted
,
yea
contributed
unto
that
Error
,
which
hath
continued
fifteen
Ages
:
and
which
,
if
it
be
a
Forgery
,
hath
ruined
so
many
Thousand
of
well-meaning
Souls
.
Lastly
,
Those
Records
being
once
so
⁶
generally
despers'd
through
places
at
the
greatest
distance
,
so
universally
acknowledged
and
consented
to
by
Men
of
curious
Parts
,
and
different
Perswasions
,
and
repugnant
Judgements
,
and
great
Aversions
from
each
other
,
preserved
in
their
Originals
unto
succeeding
Ages
,
and
⁷
multiplyed
into
divers
Versions
,
esteemed
the
Christians
Magna
Charta
,
the
Records
of
his
Hopes
and
Fears
;
and
thereupon
being
so
⁸
carefully
sought
after
,
so
riveted
in
their
minds
(
for
many
Fathers
had
them
all
⁹
memoriter
,
)
so
frequent
in
their
Writings
;
so
constantly
¹⁰
rehearsed
in
their
Assemblies
,
by
Men
whose
work
it
was
to
Read
and
Preach
,
and
to
exhort
to
the
performance
of
those
Duties
they
enjoyned
:
being
so
often
cited
in
the
Confessions
,
Comments
,
Apologies
,
and
Epistles
of
the
Christian
Worthies
;
as
also
in
the
Objections
of
those
Adversaries
to
whose
view
they
still
lay
open
:
it
must
needs
be
true
,
that
they
were
handed
down
to
the
succeeding
Generations
,
pure
and
uncorrupt
;
and
therefore
they
are
such
upon
whose
Credit
we
may
venture
to
pass
an
Estimate
of
Christian
Doctrine
.
§
.
2.
AND
if
it
be
objected
,
That
we
find
by
the
Citations
of
the
Ancients
,
that
there
was
a
difference
betwixt
their
Copies
of
the
Scripture
,
and
these
now
extant
among
us
;
it
is
answered
from
ocular
Demonstration
,
whosoever
shall
compare
the
ancient
Copies
,
or
any
Texts
that
were
cited
by
the
Primitive
Christians
,
with
those
Scriptures
which
we
now
own
and
use
,
shall
find
no
considerable
variation
.
We
see
that
English
Bible
which
we
read
and
use
in
every
Parish
and
Family
,
though
it
be
often
falsely
Printed
,
yet
receives
no
variation
which
is
not
soon
and
easily
corrected
:
and
why
should
we
suspect
the
same
of
the
Original
Scriptures
,
and
of
those
Versions
which
were
transcribed
and
read
thorowout
the
Christian
World
.
If
then
no
Writing
,
whilest
the
Apostles
lived
,
could
pass
for
Christian
Faith
,
and
yet
destroy
and
undermine
it
,
and
be
receiv'd
as
their
Epistles
when
it
was
nothing
less
:
If
their
immediate
Successors
could
not
be
ignorant
of
what
the
Apostles
committed
to
them
,
to
be
read
and
Preached
as
the
Records
of
their
Faith
and
Doctrine
,
nor
would
they
be
induced
to
deliver
that
for
such
,
which
they
believed
not
to
be
so
,
(
they
being
Men
whose
Holy
Lives
,
as
well
as
Sufferings
,
made
a
full
proof
of
their
exact
Integrity
.
)
If
neither
they
could
universally
conspire
to
effect
this
thing
;
nor
can
it
be
suspected
that
Providence
should
suffer
them
to
do
a
thing
so
contrary
to
its
great
design
of
love
unto
Mankind
:
If
lastly
,
it
is
morally
impossible
,
that
since
the
second
Century
those
Writings
should
be
either
forged
,
or
accidentally
corrupted
in
matters
of
concern
and
moment
,
they
must
remain
sufficient
Records
of
the
Christian
Faith
.
Corol.
Hence
it
follows
,
That
those
Writings
must
be
the
very
Works
of
those
Apostles
and
Evangelists
,
whose
Names
they
bear
;
since
no
Man
could
pretend
they
were
so
,
had
they
not
really
been
such
,
but
they
must
put
a
cheat
upon
the
World
,
and
substitute
their
own
Inventions
for
the
Word
of
God
.
Indeed
,
they
have
been
handed
down
for
such
by
a
more
general
Tradition
,
and
of
a
firmer
Credit
then
any
of
those
Books
of
Virgil
,
Cicero
,
or
Martial
,
which
we
indisputably
own
as
theirs
.
For
it
was
a
Tradition
of
the
whole
¹²
Christian
World
,
which
owned
,
and
cited
,
and
received
them
for
such
from
the
Apostles
days
;
as
is
apparent
from
the
Epistles
of
St
Clement
,
Barnabas
,
Ignatius
,
Polycarp
,
the
Works
of
Irenaeus
and
Justin
Martyr
,
whil'st
others
,
which
pretended
to
the
same
Original
,
were
universally
rejected
by
them
.
Besides
,
they
did
attest
them
so
to
be
by
many
Sufferings
(
which
they
had
no
Temptation
to
endure
,
besides
the
truth
of
their
Assertion
;
)
and
many
Wonders
to
confirm
their
Testimony
.
It
was
a
Tradition
which
concern'd
things
of
the
highest
moment
,
and
which
it
was
their
greatest
Interest
to
be
well
assured
of
,
they
being
the
sole
ground
and
matter
of
their
support
at
present
under
the
sharpest
Tryals
,
and
of
their
future
hopes
,
and
therefore
Writings
they
were
concern'd
to
get
,
and
hear
,
and
read
,
and
keep
;
Books
written
to
whole
Churches
,
Nations
,
yea
the
whole
¹³
World
of
Christians
,
who
could
not
have
received
them
easily
,
had
the
Apostles
,
by
whom
they
were
at
first
converted
,
given
no
Intimations
of
them
:
Books
of
the
greatest
opposition
against
the
Superstition
both
of
Jews
and
of
Gentiles
,
and
which
denounced
against
them
the
greatest
Plagues
and
Judgments
;
such
as
obliged
them
to
search
,
as
much
as
it
was
possible
,
into
the
Truth
of
what
they
said
:
And
yet
these
Books
were
not
denyed
to
be
the
very
Works
of
those
Apostles
and
Evangelists
,
whose
Names
they
bare
:
Books
which
no
cheat
could
be
concern'd
to
forge
,
nor
could
obtain
that
belief
which
was
not
due
to
them
,
without
the
greatest
Forgery
:
Books
which
could
not
be
spread
abroad
as
they
were
in
the
Apostles
Names
,
whil'st
they
were
living
,
unless
the
Apostles
had
Endited
them
,
nor
be
esteemed
as
if
they
were
the
greatest
Charter
of
the
Christian
Faith
,
and
the
Apostles
be
so
forgetful
of
them
,
as
not
to
let
those
Persons
know
it
,
for
whose
sake
they
were
written
:
Books
which
pretended
to
a
Commission
from
the
Holy
Jesus
,
to
leave
a
rule
of
Life
and
Doctrine
to
Mankind
,
which
was
intrusted
in
the
Hands
of
none
but
the
Apostles
and
Evangelists
;
all
others
still
pretending
to
deliver
what
they
received
from
them
.
Lastly
,
They
being
written
partly
to
confirm
and
to
ascertain
to
us
the
story
of
Christs
Birth
,
Life
,
Passion
,
Resurrection
,
and
partly
to
engage
us
to
believe
;
partly
to
put
an
end
to
Contentions
,
and
rectifie
those
Errors
which
had
crept
into
the
Church
in
the
Apostles
days
,
and
which
did
need
a
speedy
Reformation
;
partly
to
justifie
themselves
against
false
Brethren
,
and
to
assert
the
Truth
of
their
Apostleship
;
and
partly
to
preserve
their
Proselytes
from
such
as
did
pervert
the
Faith
;
and
partly
to
instruct
them
how
to
bear
up
in
Fiery
Tryals
,
and
to
support
the
Soul
under
those
Miseries
the
Christians
suffered
;
and
therefore
on
those
Grounds
which
did
require
their
quick
dispatch
on
that
Errand
,
and
to
those
Churches
unto
which
they
did
intend
them
,
it
is
evident
the
Apostles
must
intend
that
early
notice
should
be
given
of
them
,
and
so
accordingly
commit
them
to
their
new-born
Proselytes
and
Babes
in
Christ
:
and
so
the
Records
of
our
Saviour
his
Life
,
Death
,
Resurrection
,
Miracles
,
must
be
divulged
throughout
Iudea
,
whil'st
the
far
greater
part
of
Men
were
able
to
disprove
them
if
they
had
been
false
.
ANNOTATIONS
On
the
4th
Chapter
.
1.
TErtullian
tels
us
]
Percurre
Ecclesias
Apostolicas
,
apud
quas
ipsae
authenticae
earum
literae
recitantur
,
sonantes
vocem
&
repraesentantes
uniuscujusque
.
2
Collected
and
consigned
by
S.
John
]
Veteres
narrant
Johannem
Asiaticarum
Ecclesiarum
rogatu
Germanum
Scripturae
Canoncm
constituisse
.
Euseb.
3
Those
many
wavering
Spirits
]
nutant
enim
plurimi
&
maximè
qui
literarum
aliquid
attigerunt
.
Lact.
l.
5.
c.
1.
4
Those
Hereticks
who
upon
other
motives
did
renounce
the
greater
part
of
the
New
Test
.
]
Cerinthus
allowed
only
the
Gospel
of
S.
Mark
;
Valentinus
only
that
of
S.
John
;
Iren.
l.
3.
c.
11.
Marcion
onely
that
of
Luke
.
Tertul.
cont
.
Marcio
.
c.
4.
Epiph.
Haeres
.
42.
Iren.
l.
3.
c.
11.
the
Ebionites
rejected
all
the
Epistles
of
S.
Paul
,
and
embraced
only
the
Gospel
of
the
Nazarites
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Cels
.
p.
274.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
3.
c.
27.
vid.
Valesium
in
locum
.
Ejusdem
farinae
erant
Severiani
&
Tatiani
,
ex
quibus
conflati
sunt
Encratitae
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euscb
.
Hist.
Eccl.
l.
4.
c.
27.
Hieron
.
catal
.
script
.
Eccl.
in
Tatiano
.
De
Encratitis
vid.
Theod.
haeret
.
fab.
l.
1.
5
Soe
universally
acknowledged
and
consented
to
]
Euseb.
calls
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hist.
Eccl.
l.
3.
c.
25.
6
Soe
generally
dispersed
]
for
even
the
passage
of
S.
Irenaeus
,
which
tells
us
of
some
barbarous
Nations
,
Qui
fidem
crediderunt
sine
literis
,
sine
charta
,
sine
atramento
,
scriptam
habentes
in
cordibus
suis
salutem
,
doth
shew
plainly
that
other
places
not
deemed
Barbarous
,
enjoy'd
them
;
as
also
doth
the
question
following
.
Quid
autem
si
neque
Apostoli
quidem
scripturas
reliquissent
nobis
?
7
Multiplyed
into
divers
versions
]
Cum
enim
fides
Christiana
ab
ipsis
Apostolorum
temporibus
recepta
est
(
nec
sine
scriptur
is
esse
potest
Ecclesia
)
probabile
est
à
primis
nascentis
Ecclesiae
incunabilis
harum
versionum
originem
accersendam
esse
.
Walton
.
Proleg
.
in
Bib.
Polygl
.
Of
the
innumerable
latine
versions
that
were
extant
in
S.
Augustine's
daies
,
we
have
one
styled
by
S.
Jerom.
in
Esaiam
c.
14
,
49.
Communis
&
vulgata
;
and
by
S.
Gregory
,
Epist.
ad
Leandrum
.
Vetus
;
probabile
est
(
inquit
Waltonus
)
ipsam
ab
ipsis
Ecclesiae
primordiis
in
usu
fuisse
,
cum
Ecclesia
Latina
sine
verfione
Latina
esse
non
potuit
,
eamque
Ecclesia
Romana
in
communi
usu
reciperet
.
Of
the
Syriack
version
he
speakes
thus
,
Ab
Apostolicis
viris
factam
concedo
,
quod
praeter
generalem
Ecclesiarum
Orientalium
traditionem
(
cui
multum
in
hoc
loco
tribuendum
,
cum
nulla
ratio
clara
in
contrarium
affertur
)
etiam
ex
insitis
argumentis
in
ipsa
versione
,
quae
magnam
ejus
antiquitatem
testantur
,
suaderi
possit
;
in
antiqua
enim
editione
non
extant
Epistola
secunda
Petri
,
&
tertia
Joannis
,
Judae
,
Apocalypsis
;
—
Scriptoresque
Syritestantur
has
partes
in
antiqua
editione
non
versas
fuisse
,
unde
colligi
videtur
factam
esse
antequam
Canon
N.
Test.
communi
Ecclesiarum
consensu
firmatus
esset
,
cum
de
his
Epistolis
&
Apocalypsi
certum
sit
apud
Antiquos
dubitatum
esse
.
Proleg.
13.
ad
Bibl.
Polygl
.
p.
91.
8
So
carefully
sought
after
]
As
for
the
Books
of
the
old
Test
.
we
see
what
great
and
early
care
they
took
to
be
assured
of
their
number
.
Euseb.
l.
1.
c.
26.
how
constantly
they
perused
them
,
and
with
what
diligence
they
preserved
them
,
as
from
Origen's
Hexapla
and
Octapla
may
be
collected
;
and
how
unanimously
they
agreed
in
the
number
of
them
.
Vid.
Dr
Cosen's
Canon
of
Scrip.
c.
3
,
4
,
5.
and
would
they
then
be
less
regardful
of
those
Books
which
the
Apostles
had
delivered
them
?
9
Many
fathers
had
them
memoriter
]
Eusebius
l.
8.
c.
11.
p.
336.
tells
us
of
one
Valens
who
was
so
perfect
in
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
able
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
of
one
John
who
being
blind
,
could
when
he
pleased
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
l.
8.
c.
13.
p.
344.
10
So
constantly
rehearsed
]
Of
this
we
have
a
full
account
in
Iustin
Martyr
Apol.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vide
Orig.
Hom.
11.
in
Ex.
Hom.
7.
in
Lev.
Euseb.
l.
6.
c.
19.
11
In
the
objections
of
their
adversarys
to
whose
perusal
the
Scripture
was
permitted
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust.
Mart.
Apol.
2.
p.
82.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tryph.
dial
.
Inspice
Dei
voces
,
literas
nostras
quas
neque
ipsi
supprimimus
&
plerique
casus
ad
extraneos
transferunt
.
Tertull.
Apol.
c.
31.
12
The
tradition
of
the
Christian
World
received
them
for
such
]
Non
per
alios
dispositionem
salutis
nostrae
cognovimus
,
quam
per
eos
per
quos
Evangelium
pervenit
ad
nos
,
quod
quidem
tunc
praeconiaverunt
,
postea
vero
per
Dei
voluntatem
in
scripturis
nobis
tradiderunt
fundementum
&
columnam
fidei
futuram
.
Iren.
vide
Orig.
adv.
Celsum
p.
120.138
.
August
.
contra
Faustum
l.
2.
13
To
whole
worlds
of
Christians
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1.
Cor.
1.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Pet.
1.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
13
Who
questioned
their
divinity
]
So
the
Ebionites
,
qui
Apostolum
Paulum
recusabant
,
Apostatam
eum
legis
dicentes
.
Iren.
l.
1.
c.
26.
Idem
de
Cerinthianis
tradit
Epiphanius
Hear
.
28.
14
Not
denyed
to
be
what
they
pretended
by
the
Jew
or
Gentile
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysostom
.
Homil.
6.
in
1.
Cor.
p.
277.
CHAP.
V.
The
Contents
.
THE
Truth
of
Christian
Faith
asserted
from
the
Gifts
and
Operations
of
the
Holy
Ghost
in
general
:
and
more
particularly
from
the
Gift
of
Prophesie
,
and
from
the
Gift
of
Tongues
.
§
.
1.
HAVING
by
what
is
thus
premised
prepar'd
the
way
,
we
now
advance
to
that
most
clear
and
cogent
evidence
of
Christian
Faith
,
which
the
Apostle
stiles
the
demonstration
of
the
Spirit
,
and
of
Power
;
I
Cor.
2.4
.
and
we
have
ample
confirmation
of
it
,
both
from
the
Gifts
,
and
Graces
,
the
Predictions
and
Powerful
Operations
of
the
Holy
Ghost
,
the
Excellency
of
the
Christian
Doctrine
,
and
its
Subservience
unto
our
present
and
eternal
Welfare
.
§
.
2.
NOW
that
the
Gifts
and
Power
of
the
Holy
Ghost
were
thus
engaged
to
confirm
and
propagate
this
Faith
,
will
be
apparent
,
1.
From
that
assurance
which
the
Baptist
give
both
to
the
[
](A65709-e29540-b)a
a
Luke
3.16
.
Jews
in
general
,
and
to
the
[
](A65709-e29560-b)b
b
Matt.
3.7
,
11.
Pharisees
and
Sadduces
in
particular
,
that
the
Messiah
would
suddenly
baptize
them
with
the
holy
Ghost
:
And
secondly
,
from
a
like
Promise
which
our
Saviour
made
to
his
Disciples
,
that
he
would
[
](A65709-e29600-b)c
c
joh.
15.26
.
send
his
holy
Spirit
down
upon
them
,
and
would
[
](A65709-e29630-b)d
d
Acts.
5.5
.
baptize
them
with
the
holy
Ghost
;
and
by
that
Spirit
would
[
](A65709-e29660-b)e
e
Joh.
16.13
.
shew
them
things
to
come
,
and
bring
to
their
[
](A65709-e29700-b)f
f
Joh.
14.26
.
and
16.13
.
remembrance
the
things
which
he
had
spoken
;
and
that
he
would
instruct
them
,
and
teach
them
all
things
.
For
had
no
signal
Evidence
been
given
of
the
completion
of
these
Promises
upon
the
Primitive
Professors
of
the
Christian
Faith
,
as
they
pretend
there
was
,
the
Expectation
of
the
Christian
would
have
been
entirely
frustrated
,
and
the
whole
Story
of
the
Acts
of
the
Apostles
have
been
convinced
of
Falshood
;
especially
,
Acts
4.31
,
33.
when
it
so
roundly
tells
us
,
They
were
all
filled
with
the
holy
Ghost
.
Thirdly
,
This
is
apparent
also
from
their
confident
appeal
unto
the
Testimony
of
the
holy
Ghost
,
as
a
convincing
Demonstration
of
the
Resurrection
of
our
Lord.
Acts
5.30
,
31
,
32.
The
God
of
our
Fathers
hath
raised
Iesus
to
be
a
Prince
and
Saviour
,
and
to
give
repentance
unto
Israel
,
and
we
are
his
witnesses
of
these
things
,
and
so
is
that
holy
Ghost
,
which
he
hath
given
to
them
that
obey
him
.
They
spake
of
this
Testimony
as
a
convincing
motive
to
the
Prophet
,
or
Spiritual
Person
,
to
acknowledge
,
that
what
the
Apostles
writ
,
1
Cor.
14.37
.
was
the
commandment
of
God
;
and
that
the
Gospel
which
they
Preached
was
the
undoubted
Truth
,
and
that
which
was
to
be
retained
in
opposition
to
the
Law
:
Gal.
3.5
.
The
ministration
of
the
Spirit
,
and
Power
of
working
Miracles
,
being
the
result
not
of
the
Law
but
of
the
Gospel
.
And
lastly
,
This
is
apparent
from
the
manifestation
of
this
Spirit
in
the
Church
of
God
,
by
gifts
of
wisdom
,
knowledge
,
1
Cor.
12.8
,
9
,
10.
prophesie
,
and
the
discerning
of
the
mind
of
God
,
by
miracles
,
by
gifts
of
healing
and
of
faith
,
by
divers
kind
of
tongues
,
and
the
interpretation
of
them
;
by
the
effusions
of
which
Gifts
on
Iew
and
Gentile
,
bond
and
free
,
1
Cor.
12.13
.
they
were
all
baptized
into
one
body
,
and
made
to
drink
into
one
spirit
.
§
.
3.
BUT
secondly
,
The
Gift
of
Prophesie
affords
a
second
Demonstration
of
the
assistance
of
the
holy
Ghost
vouchsafed
unto
them
;
this
being
represented
as
a
thing
common
and
luxuriant
in
the
Church
of
Corinth
.
For
the
Apostle
tells
them
,
that
each
man
hath
his
revelation
,
and
that
they
all
might
Prophesie
;
1
Cor.
14.24
,
26
,
31.
he
instructs
them
how
,
and
when
to
use
,
and
when
to
limit
and
restrain
this
Gift
,
and
chides
them
for
abusing
it
to
the
confusion
of
the
Church
,
and
the
disturbance
of
her
Peace
.
Now
,
Joh.
7.39
.
since
the
tenure
of
the
Promise
made
by
Christ
,
of
giving
of
his
Spirit
to
Believers
,
and
both
the
use
and
reason
of
the
thing
,
did
equally
concern
Believers
,
it
may
be
rationally
concluded
,
That
this
Gift
of
Prophesie
was
equally
vouchsafed
unto
other
Churches
:
Hence
[
](A65709-e30030-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iren.
l.
5.
c.
6.
&
l.
2.
c.
57.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Irenaeus
tells
us
,
That
Prophesies
and
Visions
,
Predictions
of
things
future
,
and
Revelations
of
things
secret
,
were
frequent
in
his
days
:
and
[
](A65709-e30080-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
dial
.
cum
Tryph.
p.
308.
Justin
Martyr
doth
attest
the
same
.
And
in
[
](A65709-e30110-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
5.
c.
17.
Eusebius
we
have
mention
of
an
antient
Author
,
who
to
confute
the
Montanist
,
all
whose
pretended
Prophets
were
Extatick
,
and
bereft
of
sense
,
brings
in
a
Catalogue
of
the
Renowned
Prophets
of
the
true
Christian
Church
,
who
never
suffered
the
like
phrensies
.
And
not
contented
so
to
doe
,
he
calls
for
a
[
](A65709-e30160-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
ibid
.
Succession
of
those
Prophets
as
a
thing
requisite
in
the
true
Christian
Church
;
which
,
had
the
Gift
then
ceased
,
could
not
have
been
required
from
its
Adversaries
,
without
the
Greatest
prejudice
unto
the
Church
of
Christ
.
§
.
4.
BUT
3ly
,
Of
those
Gifts
which
shew
the
power
of
the
Holy
Ghost
engaged
to
promote
the
Christian
Faith
,
that
of
Tongues
is
most
illustrious
;
For
the
Spirit
,
which
fell
upon
the
Christian
Converts
,
opened
their
silent
mouthes
,
and
made
them
speak
the
proper
Dialect
of
every
Nation
under
heaven
.
No
sooner
did
an
Apostle
lay
his
hands
upon
a
rude
illiterate
Person
,
Act.
5.8.8.17
,
10.46.19.6
.
but
he
spake
with
Tongues
;
A
thing
so
requisite
unto
the
speedy
propagation
of
the
Gospel
,
which
in
the
space
offourty
yeares
was
to
disperse
it self
throughout
the
World
;
so
publick
and
notorious
to
all
the
Heathen
World
,
among
great
multitudes
of
whome
it
was
dayly
exercised
;
they
having
free
admittance
unto
the
Christians
publick
Service
,
1
Cor.
14.22
.
&
26.
and
whose
conversion
was
intended
by
it
;
yea
so
continually
experimented
by
those
Persons
,
who
became
dayly
Converts
to
the
Christian
Faith
,
as
nothing
could
be
more
.
Act.
2.38.39
.
All
which
appeares
(
1.
)
From
that
promise
which
our
Lord
and
his
Disciples
made
,
that
they
who
believed
,
should
,
speak
with
Tongues
;
that
they
who
did
repent
and
were
baptized
,
should
receive
this
Gift
;
and
that
because
the
promise
did
belong
to
them
,
and
to
their
Children
,
and
to
as
many
as
the
Lord
should
call
.
2ly
.
From
that
Assurance
which
the
Scripture
gives
us
of
the
miraculous
Completion
of
this
promise
to
the
Disciples
at
the
day
of
Pentecost
,
in
presence
of
somany
Persons
of
every
[
](A65709-e30300-b)a
a
Act.
2.5
.
Nation
under
heaven
.
Unto
[
](A65709-e30330-b)b
b
Vers.
41.44
.
3000
Converts
at
one
time
;
to
the
[
](A65709-e30350-b)c
c
Ch.
8.17
.
Samaritans
,
to
the
[
](A65709-e30380-b)d
d
11.5
.
Family
,
Freinds
,
and
kindred
of
Cornelius
,
to
[
](A65709-e30400-b)e
e
19.6
.
twelve
Disciples
by
the
hand
of
Paul
;
to
the
[
](A65709-e30420-b)f
f
Act.
4.
Disciples
in
General
,
and
to
the
Chruch
of
Corinth
in
particular
;
amongst
whose
Gifts
are
[
](A65709-e30450-b)g
g
13.52
.
reckoned
diverse
kinds
of
Tongues
,
h
1
Cor.
12.10
.
Cor.
1.14.26
,
v.
33.
with
the
interpretation
of
them
;
and
amongst
whose
standing
Offices
,
which
God
had
placed
in
their
Church
,
diversities
of
Tongues
are
numbred
;
to
whom
it
is
objected
,
that
when
they
came
together
every
one
had
his
tongue
;
and
that
,
if
they
proceeded
thus
to
spake
with
Tongues
,
it
would
breed
confusion
,
Vers.
26.
and
make
those
Heathens
,
who
were
permitted
to
assemble
with
them
,
conclude
them
mad
;
and
if
unto
that
Church
in
which
the
Apostle
found
so
Great
divisions
,
Errors
,
and
Miscarriages
,
much
more
to
those
whose
greater
Love
and
Piety
gave
them
a
better
title
to
the
Gifts
and
Graces
of
the
Spirits
.
So
that
't
is
justly
questionable
,
whether
the
pregnant
evidence
of
the
thing
,
or
the
frivolousness
of
the
exceptions
,
which
are
made
against
it
,
do
more
irrefragably
confirm
it
.
For
(
1.
)
We
have
sufficiently
prevented
those
who
have
attributed
this
wonder
to
the
Devil
,
by
Proleg
.
the
third
.
And
as
for
others
,
who
ascribe
it
to
the
strength
of
melancholy
,
or
the
diseases
of
the
brain
,
their
Phansie
seems
to
have
to
much
of
both
to
merit
our
more
Serious
refutation
;
For
to
affert
,
that
at
the
laying
on
of
an
Apostles
handes
,
the
Preaching
of
a
Sermon
,
the
rushing
of
a
mighty
wind
&c.
so
strange
a
fit
of
Melancholy
,
and
such
unaccountable
diseases
should
seize
upon
so
many
thousands
,
and
should
direct
each
motion
of
their
Tongues
;
and
to
assert
that
this
effect
should
be
so
proper
and
peculiar
unto
the
Christian
temper
,
as
that
no
other
persons
should
pretend
unto
it
;
that
it
should
naturally
cease
when
once
the
Christian
Faith
had
spread
it self
throughout
all
nations
,
(
for
t
is
observable
that
after
Irenaeus
,
not
any
Father
hath
made
mention
of
its
continuance
in
the
Church
,
)
and
never
give
the
world
one
fresh
experience
of
its
wonted
Efficacy
,
is
sure
an
Argument
of
a
more
distemper'd
Phancy
,
and
a
deeper
Melancholy
.
CHAP.
VI.
SECT.
I.
The
Contents
.
THe
veracity
of
the
Christian
faith
concluded
from
the
deportment
of
the
Christians
under
sufferings
;
Proleg.
4.
the
Patience
and
undaunted
Courage
of
the
weaker
sex
;
from
the
kindness
of
the
Christians
to
their
persecutors
,
and
those
indignities
they
suffer'd
from
them
;
from
Gods
miraculous
assistance
of
them
under
sufferings
,
and
Great
deliverances
from
them
.
For
had
they
not
been
assured
of
the
truth
of
Christian
doctrine
,
t
is
both
impossible
they
should
,
and
inconceavable
they
would
have
suffer'd
after
such
a
manner
.
An
Objection
from
instances
of
the
like
nature
answered
.
§
.
1.
A
Further
evidence
of
the
assistance
of
the
holy
Ghost
,
vouchsafed
to
the
primitive
Professors
of
Christianity
,
is
their
deportment
under
sufferings
,
their
unwearied
Patience
,
and
unshaken
Faith
,
their
undaunted
Courage
under
the
Greatest
pressures
,
and
more
amazing
Kindness
to
their
bloudy
Persecutors
.
Which
will
appear
more
visible
,
if
we
consider
.
(1)
How
¹
great
and
exquisite
the
torments
which
they
suffer'd
were
.
For
it
was
the
business
of
their
Persecutors
,
both
to
invent
the
keenest
and
most
confounding
Torments
,
and
to
²
take
care
the
Christians
might
still
live
to
suffer
them
;
that
if
their
sharpness
could
not
,
their
continuance
by
degrees
might
weaken
and
subdue
their
Faith
.
And
2ly
.
If
we
consider
the
number
of
their
adversaries
.
Quoties
suo
jure
nes
inimieum
vulgus
invadit
lapidibus
&
incendio
.
Tertull
.
apol.
c.
37.
Euseb.
Hist.
Ecel
l.
5.
c.
1.
l.
6.
c.
41.
For
³
Jew
and
Gentile
,
Prince
and
Peasant
,
the
⁴
Wisdome
of
the
Wise
,
the
Zeal
and
Fury
of
the
Ignorant
,
yea
the
whole
World
conspired
against
them
;
and
that
with
such
an
Indignation
and
impatient
rage
,
as
could
not
stay
the
Execution
till
sentence
were
past
upon
them
,
or
let
their
⁵
Ashes
rest
when
they
had
suffered
.
If
3ly
.
We
consider
the
continuance
of
those
Persecutions
for
300
years
and
upwards
.
And
4ly
.
The
Quality
and
Condition
of
the
Persons
suffering
;
they
being
of
all
Ages
,
⁶
Places
,
and
⁷
Conditions
;
the
soft
and
yeelding
Sex
,
whose
weakness
and
infirmities
could
not
have
born
much
lesser
sufferings
,
without
some
Heavenly
power
to
assist
them
;
the
wisest
⁸
sages
,
who
could
not
easily
be
fool'd
into
their
ruine
,
or
perish
without
Good
assurance
it
was
their
interest
so
to
doe
:
and
on
the
other
hand
,
the
greatest
Idiots
,
who
are
most
subject
to
be
frighted
by
the
rod
,
and
over-awed
by
terrors
into
base
complyance
,
as
having
not
sufficient
reason
to
defend
their
tenets
,
or
to
oppose
against
the
sense
of
present
misery
;
they
being
also
Men
of
religious
Education
,
lives
unblamable
,
which
bore
the
greatest
⁹
Kindness
,
did
the
best
Offices
,
Occidunt
eos
quos
&
ipsi
fatentur
imitatores
esse
justorum
Lact.
l.
5.
c.
9.
and
shew'd
the
strongest
bowels
of
compassion
to
their
Persecutors
,
and
greatest
freedome
from
revenge
;
yea
men
which
gave
the
best
examples
,
taught
the
best
precepts
which
the
world
e're
knew
;
and
all
whose
hopes
,
designs
,
&
interest
depended
only
on
a
Future
Life
.
5ly
.
If
we
consider
the
¹⁰
number
of
those
Christian
Sufferers
;
so
many
,
that
Sulpitius
tells
us
,
l.
2.
c.
46.
the
World
was
more
exhausted
by
one
Persecution
then
by
the
most
bloudy
Wars
.
And
6ly
.
the
effect
of
those
so
bloudy
Persecutions
,
viz
,
The
¹¹
encrease
of
Proselytes
,
the
more
effectuall
Propagation
of
the
Christian
Faith
;
the
shame
and
the
¹²
Conviction
of
their
Adversaries
;
Conviction
so
great
,
that
on
this
very
score
they
oft
desisted
from
their
intended
executions
.
And
to
conclude
,
the
manner
of
their
Sufferings
doth
give
us
full
assurance
,
that
the
assistance
of
the
Holy
Ghost
,
which
Christ
and
his
Apostles
promised
to
true
believers
,
was
accordingly
vouchsafed
to
those
Martyrs
.
They
having
born
the
Greatest
sufferings
,
not
only
with
undaunted
Courage
,
but
with
¹³
Joy
and
Exultation
;
and
being
as
desirous
to
suffer
for
the
name
of
Jesus
,
as
their
Persecutors
were
to
Torment
them
;
and
finding
oftentimes
¹⁴
a
perfect
freedome
from
all
Sense
of
Paine
under
the
most
afflicting
pressures
;
Miraculous
¹⁵
Experience
of
Consolations
under
Sufferings
;
of
¹⁶
deliverance
from
them
,
and
of
an
over-ruling
,
17
controuling
,
and
sometimes
¹⁸
vindictive
power
upon
the
instruments
of
their
Sufferings
.
Now
,
(1)
It
seems
impossible
they
could
thus
suffer
without
Divine
assistance
.
For
(1)
what
could
create
a
freedome
from
the
sense
of
Pain
under
the
Greatest
Torments
,
and
most
intolerable
burthens
unto
flesh
and
blood
?
What
could
inject
so
great
a
Terror
into
the
fiercest
of
wild
beasts
,
as
to
muzzle
their
mouthes
,
and
stop
their
craving
appetites
?
and
what
could
cause
insensate
creatures
,
which
by
the
Laws
of
Nature
act
to
the
utmost
of
their
strength
,
to
loose
their
wonted
Efficacies
?
What
should
create
such
Joys
and
Exultations
,
suggest
such
comforts
and
supports
under
the
sharpest
and
most
fiery
Tryalls
and
continuall
pressures
,
the
very
thoughts
of
which
afflictions
have
slain
their
hundreds
,
and
made
them
out
of
dread
of
others
Fury
become
their
own
Tormentors
?
What
could
embolden
those
who
tremble
at
the
Rod
,
and
are
so
scared
by
the
threats
and
frowns
of
angry
Parents
;
Those
who
cry
out
,
and
Skreek
,
and
Swoon
at
the
approach
of
lesser
Evills
,
yea
dread
those
Terrours
which
their
own
Phansies
did
create
;
to
despise
the
worst
of
Torments
when
they
were
placed
before
their
eyes
?
to
bear
up
with
more
then
humane
Courage
against
inhumane
Cruelties
;
to
endure
them
without
a
Sigh
or
Groan
,
and
by
their
patience
to
baffle
and
Torment
their
Persecutors
?
That
which
doth
cool
the
courage
of
the
stoutest
hearts
,
how
should
so
many
Feeble
Souls
encounter
?
And
that
at
which
the
best
of
men
do
shrink
and
tremble
,
which
they
do
pray
and
strive
against
,
how
could
they
who
were
held
to
be
the
filth
and
the
ofscouring
of
the
world
,
despise
and
laugh
at
?
§
.
3.
BUT
2ly
.
T
is
more
improbable
they
would
undergo
those
fiery
Trials
without
a
full
assurance
of
the
Greatest
blessings
and
rewards
hereafter
.
We
see
how
few
will
quit
their
Pleasures
and
Enjoyments
here
(
though
conscience
speaks
so
loud
,
and
their
duty
is
so
oft
inculcated
)
to
purchase
all
the
Glories
of
another
world
.
Life
is
so
sweet
,
that
most
men
do
desire
to
preserve
it
,
though
upon
most
dishonorable
and
unworthy
terms
.
And
would
then
such
a
world
of
men
in
so
many
Nations
,
and
throughout
so
many
Centuries
of
yeares
,
without
all
hopes
of
future
blessings
(
but
what
deluded
phansie
could
suggest
)
doe
what
's
so
highly
inconsistent
with
the
first
principle
of
humane
Nature
,
the
reason
&
experience
of
all
past
ages
,
and
of
all
that
were
then
to
come
?
In
a
word
if
they
were
Good
men
,
to
be
sure
they
would
not
ruine
and
destroy
themselves
;
if
bad
men
,
it
must
be
their
concern
to
live
,
and
to
enjoy
the
pleasures
of
this
present
world
;
the
future
being
either
the
matter
of
their
dread
,
or
at
least
no
matter
of
their
hopes
.
Nor
can
it
reasonably
be
conceaved
that
Providence
,
which
hath
so
Great
and
tender
a
regard
to
the
sincere
and
honest
heart
,
should
let
so
many
thousands
of
well
meaning
Souls
,
perish
by
the
delusions
of
ungrounded
hopes
,
and
vain
imaginations
,
and
not
dart
in
one
ray
of
light
to
guide
them
to
the
truth
.
§
.
4.
Object
.
SHOULD
any
here
object
the
19
Spartan
boyes
,
who
would
not
shrink
at
the
severest
whippings
;
the
²¹
Roman
Legions
,
who
went
with
Joy
unto
those
places
whence
they
expected
never
to
return
;
a
²⁰
Polemo
,
or
a
²²
Possidonius
,
an
²³
Anaxarchus
,
Regulus
,
or
a
Zeno
;
the
Quakers
,
Anabaptists
,
or
such
like
hardy
sects
:
It
may
be
sufficient
Answer
to
remind
them
of
the
rareness
of
their
sufferings
,
or
the
condition
of
the
Persons
suffering
;
in
all
which
circumstances
they
are
not
to
be
compared
with
Christian
Martyrs
.
At
least
not
any
of
them
will
be
found
to
have
shewn
such
Charity
towards
them
that
were
the
causes
of
their
Sufferings
,
experimented
such
Joys
and
consolations
under
sufferings
,
such
perfect
freedome
from
all
sense
of
pain
,
such
signal
instances
of
an
all
ruling
and
sometimes
Vindictive
Power
upon
the
instruments
thereof
,
as
was
vouchsafed
to
those
Martyrs
.
Adde
to
this
,
that
Philosophers
stood
bound
in
honour
,
(
the
thing
they
mostly
thirsted
after
)
thus
to
doe
and
suffer
.
Their
Philosophy
was
but
the
doctrine
of
contempt
of
Death
.
It
was
their
dayly
buisiness
to
commend
it
to
their
Scholars
;
and
hence
so
many
of
them
did
either
[
](A65709-e31130-b)a
a
Menippus
.
Laert.
lib.
6.
Ed.
St.
p.
162.
Empedocles
ib.
p.
614.
Ed.
Steph.
Hang
,
or
[
](A65709-e31170-b)b
b
Metrocles
.
Laert.
l.
6.
p.
161.
Ed.
St.
Zeno
ib.
p.
171.
Choke
,
or
[
](A65709-e31210-b)c
c
Pythagoras
.
Laert.
l.
8.
Ed.
Steph.
p.
592.
Starve
themselves
,
when
life
became
a
burthen
or
a
trouble
to
them
;
and
when
necessity
was
lay'd
upon
them
,
they
suffer'd
which
the
Greatest
Valour
.
Whereas
the
meaner
sort
of
Christians
could
have
but
little
sense
of
Honor
;
their
profession
did
forbid
them
to
desire
,
or
to
receive
it
,
and
would
be
sure
to
expose
them
to
the
greatest
infamy
.
Agen
,
the
Spartan
boy
was
taught
by
custome
and
Instructions
,
Experience
and
Practice
,
to
endure
his
Stripes
;
and
frequent
Meditation
made
the
wise
man
valiant
;
the
Christian
void
of
all
those
helps
became
a
constant
and
undaunted
sufferer
;
and
oftentimes
the
Christian
and
the
Martyr
did
begin
together
.
As
for
the
Anabaptist
and
the
Quaker
,
besides
the
lightness
of
their
sufferings
,
they
bottom
upon
expectation
of
an
exceeding
weight
of
Glory
:
whereas
the
Christian
must
suffer
all
those
Miseries
(
as
our
adversary
supposeth
)
only
to
propagate
a
known
delusion
.
For
we
have
fully
proved
by
Prolegomenon
the
5th
.
that
he
could
not
be
so
far
deluded
as
to
believe
himself
in
his
pretensions
,
if
they
had
been
false
.
And
this
²⁴
consideration
gives
the
Greatest
strength
unto
this
present
Argument
,
it
being
never
known
that
any
Sect
of
men
considerable
,
scarce
any
single
person
,
continued
for
one
year
,
much
less
through
divers
Centuries
,
to
suffer
the
severest
Torments
to
propagate
a
known
delusion
.
ANNOTATIONS
On
the
6th
.
Chapter
.
1
THe
greatness
of
their
torments
]
Tertull
.
de
Anima
,
p.
482.
in
illos
omne
crudelitatis
ingenium
exhauriunt
.
Hoc
inenarrabile
est
qoud
fit
adversus
eos
qui
malefaccre
nesciunt
.
Lactant.
Cyprian
.
ad
Demetrium
,
Bestiis
,
gladio
,
ignibus
punis
,
nec
saltem
contentus
es
dolorum
nostrorum
compendio
,
as
simplici
&
veloci
brevitate
paenarum
,
admoves
laniandis
corporibus
longa
tormenta
,
multiplicas
lacerandis
Visceribus
numerosa
supplicia
,
nec
feritas
,
atque
immanitas
tua
usitatis
potest
contenta
esse
tormentis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
dialog.
cum
Tryphone
.
p.
337.
In
the
first
persecution
.
Pereuntibus
addita
ludibria
,
ut
ferarum
tergis
contecti
laniatu
canum
interirent
,
aut
crucibus
affixi
,
aut
flammandi
,
atque
ubi
defecisset
dies
in
usum
nocturni
luminis
urerentur
.
Tacitus
,
Annal.
15.
p.
363.
in
the
2
d.
persecution
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb
E.
H.
l.
5.
c.
1.
Under
the
7th
.
persecution
.
Lib.
6.
c.
41.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Euseb.
H.
E.
l.
8.
c.
8.
In
the
10th
.
persecution
,
Dioclesian
&
Maxim.
being
Emperours
,
they
suffer'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
idem
ib.
c.
9.
Their
Persecutors
contending
Lib.
8.
c.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
same
Author
speaking
of
the
same
Persecution
,
after
a
short
remission
being
more
vehemently
prosecuted
,
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
9.
c.
6.
2
And
to
take
care
the
Christians
might
still
live
to
suffer
them
]
Pertinaci
stultitia
Jubent
curam
tortis
diligenter
adhiberi
,
ut
ad
alios
cruciatus
membra
renoventur
,
&
reparetur
novus
sanguis
ad
paenam
.
Lact.
l.
5.
c.
11.
3
Jew
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Ap.
2.
p.
72.
4
The
wisdome
of
the
Wise
]
Crescens
Philosophus
,
Antoninus
Philosophus
,
Hierocles
,
Porphyrius
,
Plinius
,
Celsus
,
Julian
,
&c.
5
Or
let
their
ashes
rest
]
Bacchanalium
feriis
nec
mortuis
parcunt
Christianis
,
sed
ipsos
de
requie
sepultureae
,
de
Asylo
quodam
Mortis
jam
alios
,
jam
nec
totos
avellunt
,
dissecant
,
distrahunt
.
Tertull.
Apol.
c.
37.
In
cineres
saeviunt
,
ne
quis
extet
sepulturae
locus
.
Lact.
l.
5.
c.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
6
All
places
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
dial
.
cum
Tryphone
,
p.
337.
7
All
conditions
]
Pueri
&
mulierculae
nostrae
cruces
&
tormenta
,
feras
&
omnes
suppliciorum
terriculas
inspiratâ
patientiâ
doloris
illudunt
.
Minutius
p.
42.
Quid
facies
de
tantis
millibus
hominum
,
tot
viris
&
feminis
,
omnis
sexus
,
omnis
aetatis
,
omnis
dignitatis
,
offerentibus
se
tibi
?
Tertull.
ad
Scap.
c.
4.
Ecce
sexus
infirmus
,
&
fragilis
aetas
dilacerare
se
toto
corpore
urique
perpetitur
,
non
necessitate
,
quia
licet
vitare
si
vellent
,
sed
voluntate
,
quia
confidunt
in
Deo
.
Lact.
l.
5.
c.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
5.
c.
11.
vid.
Ambr.
de
virg.
Basil
.
in
Mart.
Julittam
.
Bedae
Martyrologium
Niceph.
Hist.
Eccl.
l.
4.
c.
17.
l.
5.
c.
30.
l.
6.
cap.
21.
8
The
Wisest
sages
]
Tam
magnis
ingeniis
praediti
Oratores
,
Grammatici
,
Rhetores
,
Consulti
juris
,
ac
Medici
,
Philosophiae
etiam
secreta
rimantes
.
Arnobius
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
In
Cels
.
P.
285.
9
The
greatest
kindness
to
their
persecutors
and
greatest
freedome
from
revenge
]
Ipsi
(
scil.
Advocati
contra
Christianos
)
beneficia
habent
Christianorum
,
licet
adclament
quae
volunt
.
Tertull
.
ad
Scap.
c.
4.
who
having
spoken
of
the
multitude
of
Martyrs
,
&
their
readiness
to
suffer
,
adds
,
Quid
tamen
de
tam
desperatis
unquam
denotastis
,
de
tam
animatis
ad
mortem
usque
pro
injuria
repensatis
?
Itid
.
Apol.
c.
37.
Justin
Martyr
speaking
of
the
Jews
whose
custome
was
to
curse
the
Christians
in
their
synagogues
,
saith
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dial.
cum
Tryph.
p.
335.
And
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
236.
They
pray'd
for
all
their
persecuting
Emperors
,
for
Jews
,
Samaritans
,
and
Heathens
,
for
all
the
people
that
beheld
them
,
for
the
Iudge
that
condemned
them
,
for
the
Executioner
.
Euseb.
Hist.
Eccl.
l.
8.
c.
8.
p.
332.
When
Plague
and
famine
raged
among
the
Heathens
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hist.
Eccl.
l.
9.
c.
8.
10
The
unmber
of
their
sufferers
]
vnder
the
8th
persecution
.
Leo
mag.
tells
us
,
Innumera
Martyrum
millia
coronata
esse
,
Ser.
2.
de
festo
Pentecost
.
In
the
10th
persecution
.
Adeo
in
Christianos
toto
orbe
saevitum
est
,
ut
nomen
eorum
extinctum
videretur
.
Hor.
Hist.
Eccl.
Unde
nummi
à
Diocletiano
cum
hac
inscriptione
cusi
,
nomine
Christianorum
deleto
qui
Rem-publicam
evertebant
:
immo
de
subactis
deletisque
penitus
Christianis
columnae
erigebantur
.
Baron
.
Ann.
304.
num.
89.
Infinite
were
the
suffercrs
saith
Euseb.
Hist.
Eccl.
l.
3.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
In
Aegypt
.
l.
8.
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
8.
c.
9.
At
Thebes
they
slew
an
hundred
by
the
day
.
Erat
illa
acerbissima
persecutio
,
quae
per
decem
annos
plebem
Dei
depopulata
est
.
Sulpitius
.
l.
2.
c.
46.
trig.
dierum
spatio
17.
millia
trucidata
sunt
.
Beda
.
11
The
encrease
of
Proselytes
,
and
propagation
of
the
Christian
faith
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Just.
Ep.
ad
Diognetum
,
p.
499.
vid.
p.
498.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Auth.
Quaest.
&
Resp.
ad
Orthod.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
Stro.
l.
6.
p.
698.
vid.
Tertull.
Apol.
c.
50.
Orig.
in
Celsum
p.
183.349
.
Arnob.
l.
2.
p.
45.
Aug.
de
Civ
.
Dci
.
l.
22.
c.
6.
12
The
Conviction
of
their
adversaries
]
And
that
(
first
)
by
their
constancy
and
joy
under
the
greatest
torments
,
Just.
Mart.
Apol.
1.
p.
50.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
secondly
,
enquirie
into
the
Causes
of
their
sufferings
.
Dum
inter
se
invicem
quaerunt
quae
sit
hujus
perseverantiae
causa
,
multa
quae
ad
Religionem
pertinent
divulgata
dicuntur
,
quae
quia
bona
sunt
placeant
necesse
est
.
Lact.
lib.
5.
c.
22.
quisque
enim
tantam
tolerantiam
spectans
,
ut
aliquo
scrupulo
percussus
,
&
inquirere
accenditur
quid
sit
in
causa
,
&
ubi
cognoverit
veritatem
,
ipse
statim
sequitur
.
Tertull.
ad
Scap.
c.
5.
s
.
2.
Idem
Apol.
c.
50.
Illa
ipsa
obstinatio
quam
exprobratis
magistra
est
:
quis
enim
non
contemplatione
ejus
concutitur
ad
requirendum
quid
intus
in
re
sit
?
Quis
non
ubi
requisivit
,
accedit
?
ubi
accessit
,
pati
non
exoptat
?
3ly
Gods
vengeance
on
their
persecutors
.
Praeterea
ultio
consecuta
(
sicut
semper
accidit
)
ad
credendum
vehementer
impellit
.
Lact.
p.
533.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ita
Constantinus
apud
Euseb.
in
vit.
Const.
l.
4.
c.
12.
vid.
Tertull.
ad
Scap.
13
With
Joy
and
Exultation
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Just.
Mart.
Dial.
cum
Tryph.
p.
265.
Cum
omni
saevitiâ
vestra
concertamus
,
etiam
ultrò
erumpentes
,
magisque
damnati
quam
absoluti
gaudemus
.
Tertull.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eusebius
Historiae
Ecclesiasticae
libro
octavo
cap.
nono
.
Great
Courage
in
the
midst
of
sufferings
.
Solebant
etenim
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
8.
c.
9.
Nostri
autem
(
ut
de
viris
taceam
)
pueri
,
&
mulierculae
Tortores
suos
taciti
vincunt
,
&
exprimere
illis
gemitum
nec
ignis
potest
.
Lact.
lib.
5.
c.
13.
vid.
Orig.
in
Celsum
l.
7.
p.
357.
&
p.
359.
Minut.
p.
41.
14
An
Apathy
under
the
severest
torments
]
Apostolus
Johannes
in
oleum
igneum
demersus
nihil
passus
est
.
Tertull.
de
praescript
.
c.
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ita
Euseb.
Hist.
Eccl.
l.
5.
c.
1.
de
Blandian
.
vid.
eundem
l.
8.
c.
10.
p.
338.339
.
15
Experience
of
Consolations
vnder
them
]
For
they
did
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
8.
c.
9.
vide
Historiam
Theodori
,
Sozom.
Hist.
Eccl.
l.
5.
c.
20.
Socr.
l.
3.
c.
19.
Aug.
de
Civ
.
Dei
,
l.
18.
c.
52.
16.
Deliverance
from
their
sufferings
]
Under
the
10th
persecution
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
9.
c.
8.
17
His
controuling
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ita
Euseb.
de
feris
quibus
Christiani
exponebantur
.
Hist.
Eccl.
l.
8.
c.
7.
18
And
vindictive
power
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
lib.
8.
p.
342.
who
instanceth
in
the
death
of
the
two
persecuting
Governors
of
Damascus
and
Caesarea
Hist.
Eccl.
l.
9.
c.
6.
Possumus
exitus
quorundam
Praesidum
tibi
proponere
,
qui
in
fine
vitae
suae
recordati
sunt
deliquisse
quod
vexassent
Christianos
,
Vigellium
,
Saturninum
,
Claudium
Herminianum
,
Cecilium
,
Capellam
.
Tertull
.
ad
Scap.
c.
3.5.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Julian
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
57.
Nazinaz
.
de
Maximino
.
Unde
vindice
&
ultore
Deo
cogebatur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
8.
c.
16.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
or
.
2.
in
Babylam
p.
462.
de
Juliano
verba
faciens
.
19
The
Spartan
Boys
]
Spartae
vero
pueri
ad
aram
sic
verberibus
accipiuntur
,
ut
multus
è
visceribus
sanguis
exeat
,
nonnunquam
etiam
ut
cum
ibi
essem
,
audiebam
ad
necem
.
Quorum
non
modo
nemo
exclamavit
unquam
,
sed
ne
ingemuit
quidem
.
Cie
.
Tusc.
2.
p.
209.
A.
&
p.
212.
20
The
Roman
Legions
]
Quas
scribit
in
Originibus
Cato
Major
in
eum
alacres
profect
as
locum
unde
se
nunquam
redituras
scirent
.
Lud.
Vives
.
in
August
.
de
C.
D.
l.
1.
c.
12.
21
A
Polemo
]
De
quo
Laertius
tradit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
4.
p.
264.
22
Possidonius
]
Solebat
narrare
Pompejus
eum
graviter
de
hoc
ipso
(
nihil
esse
bonum
nisi
quod
honestum
esset
)
cubantem
disputasse
,
cumque
quasi
faces
ei
doloris
admoverentur
,
saepe
dixisse
,
nihil
agis
dolor
quamvis
sis
molestus
,
nunquam
te
esse
confitebor
malum
.
Cic.
Tusc.
2.
p.
215.
B.
216.
A.
23
Zeno
,
Anaxarchus
]
obversentur
species
honestae
animo
,
Zeno
proponatur
Eleates
qui
perpessus
est
omnia
potius
quam
conscios
delendae
tyrannidis
indicaret
.
De
Anaxarcho
Democritio
cogitetur
,
qui
cumtin
manus
Cyprii
Nicocreontis
Regis
incidisset
,
nullum
genus
supplicii
deprecatus
est
neque
recusavit
.
Cic.
Tusc.
2.
p.
213.
24
This
consideration
doth
give
the
greatest
strength
unto
the
present
argument
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Chrys.
in
prima
ad
Cor.
Ho.
4.
p.
263
,
264.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
p.
65.
CHAP.
VII
.
SECT
I.
The
Contents
.
THat
from
the
fulfilling
of
things
future
and
contingent
,
we
may
reasonably
infer
the
Being
of
an
over-ruling
Providence
,
which
interests
itself
in
their
completion
.
The
truth
of
Christian
Faith
evinced
,
1.
From
those
predictions
which
concern
the
Person
,
Birth
,
Life
,
Actions
,
and
Passions
,
of
our
Lord
and
Saviour
.
The
confirmation
of
this
Argument
.
2ly
.
From
those
miracles
which
his
disciples
wrought
agreably
to
our
Saviours
promise
,
prediction
,
and
commission
:
for
they
healed
the
diseased
,
and
ejected
Devils
,
according
as
our
Lord
foretold
.
§
.
1.
TO
strengthen
what
we
offer
from
the
predictions
of
our
Lord
in
confirmation
of
the
Christian
Faith
,
it
will
be
needfull
to
premise
,
That
the
punctuall
fulfilling
of
predictions
of
things
future
and
contingent
,
especially
when
those
predictions
descend
to
many
Circumstances
,
and
those
such
as
are
peculiar
and
unusuall
,
and
such
as
respect
the
unconstrain'd
motions
of
the
will
:
I
say
,
this
fulfilling
of
predictions
,
gives
just
assurance
to
us
,
that
an
all
Wise
and
over-ruling
Providence
doth
interest
it selfe
in
their
completion
.
For
1.
He
only
who
at
first
made
all
things
by
his
Power
,
and
by
his
Wisedome
guides
them
to
their
respective
ends
,
He
whose
will
&
pleasure
doth
give
laws
to
all
the
motions
of
the
Soul
,
and
limits
to
the
powers
of
Inferior
causes
,
he
only
can
foresee
the
issues
,
and
foretell
those
Circumstances
,
which
do
entirely
depend
upon
such
causes
.
Yea
2ly
.
that
mind
,
which
through
its
own
inherent
power
,
is
able
to
determine
any
matters
of
this
nature
,
must
on
the
same
grounds
be
acquainted
with
all
future
things
,
though
never
so
contingent
in
their
immediate
causes
;
there
being
equall
reason
for
them
all
.
For
since
things
Future
have
at
present
no
existence
,
nor
is
there
any
reason
,
if
contingent
,
whence
it
may
be
certainly
concluded
,
they
rather
are
to
be
,
then
not
to
be
;
no
mind
can
possibly
foresee
their
futurition
,
but
that
,
whose
understanding
is
so
perfect
,
as
to
be
able
to
extend
it self
to
all
things
future
,
as
they
in
due
time
shall
exist
;
and
whose
commanding
pleasure
doth
limit
and
determine
,
or
Guide
and
Manage
their
indifferences
,
as
seemeth
most
conducing
to
his
Glory
.
Whence
God
provokes
the
Heathen
Deities
,
Esa.
41.23
.
to
shew
the
things
that
are
to
come
hereafter
,
that
so
it
may
be
known
that
they
are
Gods
,
Cic.
de
div
.
li.
p.
82.
and
Heathens
did
conclude
it
certain
,
si
divinatio
,
ergo
Deus
if
there
were
divination
,
there
must
be
a
Deity
.
§
.
2.
NOW
that
predictions
of
this
nature
have
been
made
in
confirmation
of
the
Christian
Faith
,
will
be
abundantly
evinced
from
those
,
which
more
immediately
concerne
the
person
of
our
Saviour
;
he
being
signally
marked
out
unto
us
,
by
such
peculiar
Circumstances
of
his
Birth
,
Life
,
and
Passion
,
such
singularities
of
his
actions
,
such
proper
Characters
of
his
Person
,
so
certainly
foretold
in
the
Law
and
Prophets
,
(
and
therefore
firmly
credited
by
the
Jew
)
as
must
infallibly
conclude
them
ridiculous
and
mad
,
that
should
falsly
pretend
to
them
.
An
Elias
was
to
usher
in
his
advent
,
and
to
[
](A65709-e33660-b)a
a
Mal.
3.1.2.3
.
make
ready
a
people
prepared
for
the
Lord
,
by
turning
of
the
disobedient
unto
the
wisdome
of
the
just
:
accordingly
John
Baptist
in
the
[
](A65709-e33700-b)b
b
Luk.
1.17
.
Power
&
Spirit
of
Eliah
went
before
Jesus
,
attesting
that
he
was
the
true
[
](A65709-e33730-b)c
c
Joh.
1.29.34.33.31
.
Messias
,
the
Lamb
,
the
Sonne
of
God
,
and
that
he
was
informed
from
Heaven
of
him
,
&
thence
commissionated
to
prepare
his
way
.
And
so
effectually
this
Elias
prevail'd
on
the
whole
Nation
of
the
Jews
,
that
they
esteemed
him
a
[
](A65709-e33780-b)d
d
Mark
.
11.32
.
Prophet
,
a
[
](A65709-e33810-b)e
e
Joh.
v.
35.
Burning
and
a
Shining
light
,
in
which
they
willingly
rejoyced
;
a
Just
and
Holy
man
,
whose
Doctrine
they
liked
very
well
:
Joseph
Antiq.
Judaic
.
l.
8.
c.
7.
whose
Counsell
they
would
gladly
follow
,
&
whose
baptisme
they
receiv'd
with
greatest
readiness
.
The
Messias
was
to
be
the
offspring
of
a
[
](A65709-e33880-b)f
f
Esa.
7.14
.
Virgins
womb
,
and
have
no
Father
but
the
God
of
Heaven
;
an
opinion
too
incredible
to
find
acceptance
without
greatest
Evidence
,
or
to
be
unnecessarily
pretended
without
Greatest
Folly
,
or
to
obtain
and
win
upon
the
world
,
when
managed
by
the
worst
of
fooles
.
He
was
to
come
into
the
world
²
before
the
[
](A65709-e33920-b)g
g
Gen.
49.10
.
Scepter
did
depart
from
Judah
,
before
the
³
ruine
of
[
](A65709-e33960-b)k
k
Mal.
3.1
.
Jerusalem
,
before
the
[
](A65709-e33990-b)l
l
Dan.
9.26.27
.
ceasing
of
the
dayly
Sacrifice
.
He
was
to
come
into
the
world
whil'st
[
](A65709-e34020-b)n
n
Mich.
5.2
.
Bethlehem
remained
amongst
the
Governours
of
Judah
,
and
whil'st
the
second
[
](A65709-e34050-b)o
o
Hug.
2.5.7.9
.
Temple
stood
.
He
was
to
suffer
Death
at
the
Conclusion
of
the
[
](A65709-e34070-b)p
p
Dan.
9.24
.
weekes
of
⁴
Daniel
;
which
in
the
Judgment
of
the
Jews
,
⁵
who
then
impatiently
[
](A65709-e34120-b)q
q
Luc.
2.25.38
.
expected
their
Messias
,
was
that
very
time
in
which
our
Saviour
did
appear
.
And
well
might
they
expect
his
present
coming
,
when
both
John
Baptist
taught
,
that
his
appearance
was
at
hand
,
and
some
of
them
were
assured
by
speciall
revelation
,
that
their
[
](A65709-e34160-b)r
r
Luc.
2.26
.
eyes
should
see
their
Saviour
;
when
both
that
⁶
Ancient
Prophesie
,
which
had
obtained
Credit
throughout
the
Easterne
world
,
Talmud
.
Cod.
Sanhedr
.
c.
11.5.33
.
and
their
own
Prophets
,
Paraphrasts
,
and
Doctors
,
did
agree
in
the
assertion
of
it
:
It
being
in
it self
so
evident
out
of
their
writings
,
that
at
this
day
the
Jews
confess
,
Christ
either
came
about
that
time
,
and
lies
concealed
ever
since
,
or
else
his
comeing
was
deferr'd
beyond
the
time
prefixt
,
by
reason
of
the
abounding
sins
of
their
Nation
.
In
⁷
Bethlehem
he
was
to
be
born
,
a
thing
which
hapned
by
so
strange
and
unaccountable
a
taxing
,
(
such
as
none
was
ever
known
before
,
and
there
was
no
occasion
for
it
then
,
there
being
peace
throughout
the
Roman
Empire
,
)
that
nothing
but
a
secret
and
over-ruling
Providence
could
have
procured
it
.
All
which
particularly
afford
a
most
convincing
demonstration
to
the
Jew
,
that
his
Messiah
was
in
vaine
expected
,
or
is
already
come
.
For
where
is
now
the
second
Temple
,
and
the
City
Bethlehem
?
What
place
amongst
the
Governours
of
Judah
doth
it
now
retaine
?
where
's
Judahs
Scepter
,
and
where
the
Law-Giver
between
his
feet
?
Is
not
Jerusalem
destroyed
?
Are
not
their
sacrifices
and
oblations
ceased
?
And
if
the
weekes
of
Daniel
do
not
end
,
where
Christians
do
contend
they
did
,
what
certaine
period
can
they
have
?
or
what
instruction
can
they
give
us
,
when
the
Messiah
,
whom
they
speak
of
,
will
appear
?
Besides
he
was
to
be
a
[
](A65709-e34250-b)s
s
Deut.
18.15.18
.
Joh.
4.25
.
Prophet
and
foretell
things
to
come
:
in
his
times
was
[
](A65709-e34280-b)t
t
Esa.
9.6.7
.
Janum
terra
marique
pace
parta
ter
clausit
.
Suet.
de
Augusto
cap.
22.
peace
to
flourish
,
as
at
his
birth
it
did
throughout
the
then
known
world
;
Janus
his
Temple
being
shut
,
which
in
the
time
of
War
stood
allwaies
open
.
A
constant
throng
of
⁸
Miracles
was
to
attend
his
life
and
doctrine
;
he
was
to
bear
away
our
griefes
,
and
⁹
heal
our
sicknesses
,
to
cure
the
[
](A65709-e34360-b)v
v
Esa.
35.56
.
Lame
,
the
Deafe
,
the
Blind
,
and
Dumb
,
and
make
his
bodily
cures
become
the
preface
to
his
spirituall
;
&
yet
his
gratious
Embassage
,
his
infinite
amazing
love
,
must
find
no
other
welcome
but
[
](A65709-e34420-b)x
x
Esa.
53.12
.
reproach
and
infamy
;
he
was
to
come
into
the
world
poor
and
lowly
,
and
riding
on
an
[
](A65709-e34450-b)y
y
Zech.
9.9
.
Ass
;
to
be
[
](A65709-e34480-b)a
a
53.
Esa.
2.
Esa.
50.2
.
Ch.
53.12
.
despised
,
set
at
nought
,
buffeted
,
and
spit
upon
,
and
to
be
numbered
with
transgressours
:
he
was
to
be
¹⁰
rejected
by
,
11
&
suffer
from
those
very
persons
for
whose
sake
he
suffered
.
He
was
to
be
a
[
](A65709-e34560-b)d
d
Esa.
53.3
.
man
of
sorrows
,
and
to
increase
those
sorrows
nothing
but
[
](A65709-e34590-b)e
e
Psal.
69.21
.
Gall
and
vinegar
was
to
be
tendered
to
him
:
his
Life
was
to
conclude
in
an
[
](A65709-e34620-b)f
f
Dan.
9.26
.
untimely
Death
;
a
death
attended
with
such
circumstances
as
added
to
the
wonders
of
his
life
;
his
[
](A65709-e34640-b)g
g
Psal.
22.17.25.12.1
.
Hands
,
and
Feet
,
and
¹²
sides
were
to
be
pierced
,
yet
maugre
all
the
Tyrannies
of
Custome
,
and
Jewish
Malice
of
his
adversaries
not
a
[
](A65709-e34710-b)h
h
Ex.
12.46
.
Psal.
22.18
.
Bone
of
him
was
to
be
broken
,
not
a
Rent
was
to
be
made
upon
his
Garment
;
His
[
](A65709-e34760-b)i
i
Psal.
16.10
.
Soul
must
not
be
left
in
Hell
,
nor
must
his
Body
see
corruption
;
his
¹³
resurrection
was
to
be
as
signall
as
his
death
,
for
he
was
then
to
see
the
[
](A65709-e34820-b)k
k
Esa.
53.11
.
travel
of
his
soul
,
and
to
draw
all
men
after
him
.
He
was
to
be
exalted
into
the
highest
Heavens
,
and
sit
at
the
¹⁴
right
hand
of
God
;
[
](A65709-e34860-b)l
l
Ps.
110.1
.
Mat.
22.43
.
Government
was
to
be
upon
his
shoulders
,
and
to
continue
there
for
ever
.
The
fresh
appearance
of
the
Star
of
Jacob
,
was
to
expell
the
shadows
of
the
¹⁵
law
,
Christ
at
his
resurrection
was
to
throw
down
the
[
](A65709-e34910-b)m
m
Mat.
23.
Mark
.
13.
Temple
of
the
Jews
,
and
to
inflict
upon
them
for
their
unbeliefe
the
Greatest
and
most
dreadfull
vengeance
,
which
ever
yet
befell
the
nation
:
he
was
to
ruine
and
pull
down
the
Kingdome
of
the
Prince
of
darkness
,
to
spread
the
¹⁶
Gospell
through
the
[
](A65709-e34950-b)n
n
Esa.
11.10
.
Jer.
16.19
.
Gentile
world
;
&
by
the
plentiful
effusions
,
and
powerfull
operations
of
the
¹⁷
spirit
on
his
own
Disciples
,
to
justify
his
mission
,
and
convince
Gainsayers
,
that
his
Doctrine
was
the
Mind
and
Will
of
God
;
and
lastly
to
transforme
into
the
Christian
purity
,
a
world
of
men
,
inslaved
to
heathen
superstitions
,
and
overwhelm'd
in
sin
.
§
.
3.
LOE
here
a
crowd
of
Circumstances
,
so
certainly
foretold
of
the
Messiah
,
as
that
the
Jew
found
nothing
to
except
against
them
:
so
signally
fulfilled
in
our
Jesus
,
that
nothing
can
be
farther
needfull
to
confirme
their
truth
.
And
3dly
.
incompatible
to
any
other
person
.
For
that
I
may
not
here
repeat
what
I
have
already
say'd
,
that
no
man
would
have
chosen
to
undergoe
those
hard
termes
,
which
were
declared
in
the
Scripture
of
the
Old
Testament
,
to
belong
to
the
Messiah
;
it
being
contrary
to
humane
Nature
to
desire
to
lead
a
poor
and
miserable
life
,
and
then
dye
a
painful
Ignominious
death
,
unless
it
were
in
prospect
of
some
great
advantages
that
might
accrue
unto
him
;
such
as
the
resurrection
,
and
those
other
glorious
things
that
were
foretold
of
the
Messiah
.
But
now
could
any
other
person
hope
for
such
a
glorious
resurrection
,
and
to
enable
a
few
illiterate
despised
persons
,
by
mighty
signes
and
wonders
by
admirable
Gifts
and
Graces
of
the
Holy
spirit
,
to
subdue
the
world
to
the
beliefe
of
things
incredible
?
viz.
To
owne
and
worship
for
the
God
of
Heaven
and
Earth
,
one
who
was
lately
hanged
on
a
tree
,
and
one
that
by
his
owne
Nation
was
rejected
as
the
worst
of
Malefactours
.
§
.
4.
AND
now
to
take
off
that
objection
which
is
so
often
made
by
¹⁸
Celsus
,
and
other
Adversaries
of
the
Christian
Faith
,
that
all
those
places
of
the
old
Testament
,
which
are
supposed
to
respect
our
Jesus
,
are
in
themselves
ambiguos
,
and
may
by
pregnant
phansies
be
applyed
and
fitted
unto
any
subject
.
Let
it
be
considered
.
1.
that
the
prophesies
which
are
here
selected
,
are
in
themselves
most
clear
,
and
such
as
cannot
well
admit
of
any
other
sense
.
And
2ly
.
That
the
sense
here
given
of
them
is
confirmed
,
where
it
is
needfull
,
in
the
Annotations
.
And
3ly
.
That
they
are
such
as
Christ
and
his
Apostles
urg'd
with
greatest
confidence
in
their
discourses
with
the
Jews
,
and
their
Epistles
to
them
,
and
by
these
they
prevail'd
upon
some
thousands
of
them
,
notwithstanding
their
great
and
many
prejudices
,
to
owne
this
Faith
,
as
being
publickly
and
mightily
convinced
from
the
scripture
,
Act.
18.
28.
that
Jesus
was
the
Christ
;
which
sure
would
not
have
been
attempted
,
nor
could
possibly
have
been
effected
,
had
not
those
scriptures
been
applyed
by
them
,
according
to
the
clear
importance
of
the
words
,
or
the
received
interpretations
of
the
Jewish
Doctors
.
And
hence
when
Justin
Martyr
in
his
dispute
with
Trypho
urged
those
places
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
Dialog.
p.
316.
he
(
though
a
Jew
)
confessed
that
they
were
all
intended
of
the
Messiah
of
the
Jews
;
the
truth
of
which
confession
we
shall
abundantly
make
good
in
the
ensuing
Annotations
on
this
Chapter
.
But
to
proceed
unto
some
further
instances
;
the
prophesies
of
Christ
touching
the
mighty
signs
and
wonders
,
which
should
attend
the
first
Professors
of
the
Christian
Faith
,
and
touching
the
destruction
of
Jerusalem
,
have
been
so
signally
fulfill'd
that
¹⁹
Phlegon
reflecting
upon
those
and
such
like
instances
,
confessed
Christ
was
endowed
with
the
Gift
of
prophesie
,
and
the
event
did
answer
his
predictions
.
And
,
(
1.
)
It
was
prophesied
,
and
that
without
exception
or
restriction
to
any
sort
of
persons
,
that
they
who
did
believe
his
doctrine
,
should
be
endowed
with
power
to
cast
out
devils
,
and
to
heal
diseases
,
and
to
speak
with
tongues
.
Of
the
completion
of
which
prophesie
as
to
the
Gift
of
tongues
we
have
already
spoken
.
Mark
16.
17.
18.
As
for
the
Gift
of
healing
,
this
was
so
common
in
the
Apostles
days
,
that
the
Epistle
of
St.
James
directs
the
Sick
and
the
Diseased
to
the
Rulers
of
the
Church
,
with
promise
that
they
shall
be
healed
.
It
was
a
thing
so
constantly
pretended
in
their
Story
,
Act.
5.12
.
4.
30.
8.
7.
28.
9.
and
made
so
oft
the
matter
of
their
Prayers
,
as
well
as
of
our
Saviours
promise
,
that
Christianity
,
had
this
pretention
been
a
lye
,
would
have
assuredly
been
blasted
by
it
.
Besides
this
Gift
continued
frequent
and
notorious
in
after
Ages
;
its
instances
were
famous
and
innumerable
,
throughout
the
Christian
World
.
[
](A65709-e35270-b)a
a
Net
e
im
caecis
possunt
donare
visum
,
neque
surdis
auditū
neque
omnes
daemones
effugare
,
neque
debiles
,
claudos
,
aut
paralyticos
curare
,
vel
alia
quadam
parte
corporis
vexatos
;
quemadmodum
saepe
evenit
fieri
secundum
corporalem
infirmitatem
,
vel
earum
que
foris
accidunt
infirmitatum
bonas
valetudines
restaurare
.
Iren.
l.
2.
c.
56.
&c.
57.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
restore
to
health
by
imposition
of
hands
,
to
cure
the
Weak
,
and
Lame
,
and
Paralytick
,
and
those
that
labour
under
any
other
malady
,
is
a
thing
frequent
in
the
Church
,
faith
Ireneus
.
And
[
](A65709-e35340-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig
in
Celsum
.
l.
1.
p.
34.
&
rursus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vid.
l.
2.
p.
80.
Origen
gives
us
his
owne
experience
of
it
in
these
words
.
We
oft
have
seen
the
people
by
the
Christians
freed
from
extasies
and
madness
,
and
from
a
1000
other
dreadful
symptomes
and
calamities
,
from
which
nor
Men
nor
Devils
could
recover
them
;
and
they
at
present
heal
by
invocation
of
Christs
name
.
Whence
3ly
.
We
may
note
that
generally
those
diseases
were
incurable
by
all
the
powers
of
humane
Arts
,
and
all
assistances
of
Heathen
Deities
,
or
any
other
name
then
that
of
Jesus
.
Thus
[
](A65709-e35440-b)c
c
Et
quoniam
beneficia
salutis
datae
aliorum
numinum
comparatis
&
Christi
quot
millia
vultis
a
nobis
debilium
ostendi
?
Quot
tabificis
afectos
morbis
nullam
omnino
retulisse
medicinam
,
cum
per
omnia
supplices
irent
templa
,
cum
Deorum
ante
ara
prostrati
limina
ipsa
converrerent
osculis
?
cum
Aesculapium
ipsum
datcrem
,
ut
praedicant
,
sanitatis
,
quoad
illis
superfuit
vita
,
&
precibus
fatigarent
,
&
invitarent
miserrimis
votis
?
Quid
ergo
prodest
oftendere
unum
aut
alterum
fortasse
curatos
,
cum
tot
millibus
subvenerit
nemo
?
Arnob.
l.
1.
p.
29.
Arnobius
;
And
since
you
have
the
confidence
to
bring
the
petty
cures
of
the
Heathen
Deities
into
contest
with
Christ
,
how
many
thousands
shall
we
instance
in
who
have
in
vain
repaired
to
their
Temples
?
And
what
doth
it
availe
to
tell
us
of
the
Good
success
of
two
or
three
,
when
the
complaints
of
thousands
speak
their
want
of
power
to
assist
the
needy
?
As
for
the
²⁰
ejection
of
Devils
both
out
of
Men
,
and
Beasts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
Celsum
l.
7.
p.
334.
and
places
where
they
did
reside
;
that
this
was
done
etiam
à
rusticis
Christianis
,
as
Arnob.
or
by
the
rudest
and
most
simple
Christians
,
as
Origen
,
we
have
the
frequent
attestations
of
all
the
Records
of
Christianity
through
divers
Centuries
,
and
their
Apologies
unto
the
Heathen
world
;
all
which
abound
in
frequent
mention
of
this
thing
.
Moreover
they
did
often
urge
,
sollicite
,
and
²¹
provoke
their
adversaries
in
their
Apologies
,
and
Disputations
with
them
,
to
try
the
truth
of
their
assertion
;
and
make
their
²²
Senses
Judge
of
what
they
did
pretend
to
.
They
did
²³
appeal
to
their
own
Consciences
and
knowledge
of
it
,
and
tell
them
that
many
24
Hundreds
were
still
living
of
their
owne
superstition
,
as
well
as
Christian
Proselytes
,
who
by
their
personall
experience
could
attest
it
.
They
offer'd
upon
²⁵
pain
of
Death
,
and
loss
of
all
that
could
be
dera
unto
them
,
not
only
to
eject
those
very
demons
they
invoked
,
but
make
them
confess
,
that
²⁶
they
were
cheats
,
and
own
themselves
to
be
but
Devils
.
They
publickly
declared
,
that
by
their
presence
only
they
could
stop
²⁸
mouths
of
Oracles
,
and
put
to
flight
their
Gods
,
or
render
them
unable
to
assist
the
Priest
.
See
notes
in
Chap.
2.
Num.
1.
2.
3.
that
when
the
²⁷
Heathens
could
not
by
all
their
charms
,
and
exorcisms
,
and
invocations
of
their
Deities
,
the
Christian
by
the
name
of
Jesus
could
eject
them
,
that
false
and
Hypocriticall
Professors
had
this
power
,
and
that
the
,
name
of
Jesus
²⁹
though
pronounced
by
Jews
or
Heathens
,
would
performe
the
same
.
A
thing
so
notable
,
that
evne
their
³¹
Inchanters
used
it
for
that
end
,
and
³⁰
many
Proselytes
were
won
unto
the
Christian
Faith
by
due
consideration
of
it
.
In
fine
the
Apostles
,
and
the
Church
had
power
to
command
the
Devil
to
torment
Irregular
professors
,
and
to
inflict
diseases
on
them
;
and
³²
this
was
often
the
punishment
of
their
Apostacy
,
impenitency
,
and
such
like
irregularities
,
for
which
the
censures
of
the
Church
did
pass
upon
them
.
All
this
we
have
delivered
upon
certain
knowledge
,
and
confirmed
to
us
with
the
highest
attestations
,
by
men
of
greatest
Wisdome
,
Piety
,
and
Sincerity
,
in
every
Nation
where
the
Gospell
had
obtained
.
Now
can
we
think
the
Devil
,
without
any
constraint
from
a
superiour
power
,
should
not
only
quit
the
tyranny
which
they
had
so
long
exercised
on
Humane
Bodys
,
and
o're
the
Consciences
of
men
,
who
gave
Idolatrous
Worship
to
them
,
but
should
also
confess
what
they
were
,
to
those
who
sought
the
ruine
of
their
Kingdome
,
and
made
use
of
their
confessions
to
that
purpose
?
Or
could
[
](A65709-e35750-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig
.
in
Celsum
p.
133.
Nomen
Philosophorum
daemonia
non
fugat
.
Tertull.
Apol.
c.
46.
the
name
of
Jesus
without
that
power
to
which
he
pretended
,
have
been
so
great
a
Terrour
and
a
Torment
to
them
?
Did
ever
any
of
the
Heathen
Juglers
with
all
their
Arts
of
Magick
extort
such
plain
confessions
from
them
?
Did
they
thus
force
them
to
desert
,
not
only
their
possessed
Bodys
,
but
their
Temples
too
,
and
to
exert
their
power
unto
the
ruine
of
themselves
,
and
and
the
amendment
of
those
Souls
they
had
ensnared
?
Or
would
the
Christians
thus
appeal
unto
the
senses
and
experience
of
their
most
subtile
Adversaries
,
would
they
provoke
their
Tryall
,
and
boast
of
their
continuall
Triumph
over
Satans
kingdome
throughout
all
the
world
,
and
could
they
by
those
means
prevail
upon
the
world
,
and
dayly
gain
new
Proselytes
;
had
not
the
evidence
of
truth
confirmed
their
sayings
?
ANNOTATIONS
On
the
7.
Chapter
.
1.
THE
coming
of
Elias
to
prepare
his
way
]
This
the
Jews
put
among
the
previous
signs
of
their
Messiah
.
R.
Abraham
ex
Seder
Olam
in
lib.
Juchas
.
p.
12.
Maimon
.
in
Hil.
Mel.
c.
12
s
.
2.
Kimchi
ad
c.
4.
Mal.
Before
the
coming
of
the
Son
of
David
Elias
shall
come
to
declare
his
advent
,
faith
the
Gloss
in
Hieros
.
Pesach
.
fol.
30.2
.
vide
Lightf
.
in
Matt.
17.
11.
2
He
was
to
come
into
the
World
before
the
scepter
did
depart
from
Iudah
]
which
Prophesy
the
Targums
do
apply
to
the
Messiah
,
&
Shilo
is
by
Onkelos
interpreted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Ionathan
&
the
Ierusalem
Targum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Cabalists
do
also
so
interpret
it
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
their
computation
,
makes
the
same
number
with
the
letters
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
358.
And
Rabbi
Iohanan
,
asking
the
name
of
the
Messiah
,
they
of
the
School
of
R.
Shila
answer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
unto
what
is
written
,
untill
Shilo
come
.
Coch.
in
duos
tit
.
Talmud
.
p.
359.
Now
that
the
scepter
did
depart
from
Iudah
before
the
desolation
of
Ierusalem
,
their
greatest
Rabbins
do
assure
us
.
Our
Rabbins
have
delivered
that
40
years
before
the
Temple
was
destroyd
,
judgement
of
life
and
death
was
taken
from
them
,
and
of
pecuniary
causes
in
the
days
of
Rabbi
Simeon
.
l.
Sanhedr
.
Hier.
&
dine
Mammonoth
.
And
when
the
Romans
had
expell'd
the
Sanhedrim
out
of
their
Palace
at
Ierusalem
,
they
put
on
sackcloth
and
cryd
out
,
Woe
to
us
for
the
scepter
is
removed
from
Iudah
&c.
and
yet
our
Shilo
is
not
come
.
Talm.
Hieros
.
Tract
.
Sanhedr
.
And
Epiphanius
tells
us
that
the
translation
of
the
Kingdome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Herodianorum
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
the
Scepter
is
now
departed
,
is
confessed
by
Kimchi
on
these
words
.
The
Children
of
Israel
shall
abide
many
days
without
a
King
and
without
a
Prince
.
Hos.
3.4
.
for
these
(
sayth
he
)
are
the
days
of
the
captivity
which
we
at
present
suffer
,
having
no
King
nor
Prince
in
Israel
,
but
being
subject
to
Heathen
Potentates
.
3
Before
the
Ruine
of
the
Temple
]
The
Lord
whom
yee
seek
shall
suddenly
come
to
his
Temple
,
Mal.
3.1
.
This
●ord
sayth
Kimchi
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whence
R.
Iose
,
who
saw
the
destruction
of
the
Temple
,
sayd
,
the
times
of
the
Messiah
are
now
come
.
That
the
Prophesy
of
Malachi
concerns
the
Messiah
,
is
farther
evident
from
those
expressions
which
style
the
person
mentioned
,
Lord
,
the
Angel
of
the
covenant
,
and
the
desire
of
the
Iews
,
and
speak
of
an
Elias
to
prepare
his
way
.
That
his
coming
was
not
be
defered
2000
years
,
is
clear
from
these
expressions
,
behold
he
cometh
suddenly
.
4
At
the
completion
of
the
weeks
of
Daniel
]
That
the
weeks
of
Daniel
comprehended
only
490
years
the
Iews
confess
.
Whereas
it
is
written
that
70
weeks
are
determined
for
the
cutting
off
of
the
Messiah
,
we
are
by
him
to
understand
490
years
Auctor
.
Beth.
Israel
.
R.
Saadias
Gaon
.
Aben
Ezra
.
apud
Raymund
.
Pug.
fid.
p.
237.
R.
Moses
and
R.
Selomo
apud
Morn
.
de
Christ
.
Relig.
c.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioseph
.
Antiq.
Iud.
l.
10.
c.
12.
So
that
in
his
opinion
the
70
weeks
were
then
concluded
,
and
that
of
which
he
prophesyed
was
come
to
pass
.
There
are
who
so
interpret
the
70
weeks
of
Daniel
as
to
conceave
,
that
at
the
end
of
them
the
Messiah
should
appear
to
make
them
Lords
of
all
things
;
and
this
did
animate
the
Iews
in
their
Rebellion
against
the
Romans
,
they
still
expecting
under
the
greatest
miserys
,
that
their
Messiah
would
appear
to
save
them
.
Manasse
Ben
Israel
de
termino
vitae
.
p.
175.
5
Who
then
impatiently
expected
their
Messiah
]
Hence
so
many
false
Christs
and
false
Prophets
.
1.
Herod
.
Herodiani
Christum
Herodem
esse
dixerunt
.
Tertull.
adv.
Haeres
.
c.
45.
2.
Dositheus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
l.
1.
p.
44.
3.
Barchocheba
.
Ille
Messiam
seipsum
pronuntiabat
.
Auctor
Schalschelet
Hakkabalah
,
vide
Drusium
de
tribus
sect
is
l.
3.
c.
4.6
.
4.
Vespasian
,
who
by
the
flattery
of
Iosephus
was
induced
to
destroy
the
line
of
David
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccl.
l.
3.
c.
12.
Ioseph
.
de
Bello
Iud.
l.
7.
c.
12.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioseph
.
de
Bell.
Iud.
l.
2.
c.
23.
with
many
others
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioseph
.
Antiq.
Iud.
l.
20.
c.
6.
and
this
made
them
so
forward
to
rebellagainst
the
Romans
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
de
bello
Jud.
l.
7.
p.
967.
6
That
antient
Prophesie
]
Percrebuerat
Oriente
toto
vetus
&
constans
opinio
esse
in
fatis
,
ut
eo
tempore
Judaea
profecti
rerum
potirentur
;
id
Iudaei
ad
se
trahentes
rebellarunt
.
Sueton.
in
Vespas
.
c.
4.
Tacit.
Hist.
l.
5.
7
Of
Bethlehem
]
From
Thee
shall
spring
Messiah
the
Son
of
David
.
R.
Salomo
Iarchi
in
Mich.
5.2
.
Chald.
Paraph.
8
A
continuall
throng
of
Miracles
]
Midrash
Coheleth
in
Eccles.
1.11
.
R.
Hadarshan
in
Ps.
74.
Raymund
.
Pug.
fid.
p.
610.
vide
Comment.
in
c.
8.5.1
.
num.
1.
9
Heal
our
diseases
]
Our
Masters
tell
us
that
the
name
of
the
Messiah
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
est
,
leprosus
de
domo
Rabbi
.
It
being
sayd
,
surely
He
took
upon
him
our
infirmities
,
and
heal'd
our
sicknesses
.
Gem.
Sanhedr
.
cap.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sec.
36.
That
the
Messiah
was
to
open
the
eyes
of
the
blind
we
are
told
Midrash
in
Ps.
146.
10
Reproched
&
rejected
]
Esa.
53.2.3
.
on
which
place
R.
Moses
Alsheid
sayth
thus
.
Behold
our
Doctors
of
happy
memory
conclude
with
one
mouth
,
that
this
is
spoken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Messiah
as
they
receaved
from
their
Ancestors
.
The
Son
of
David
shall
be
a
stone
of
stumbling
,
and
a
rock
of
offence
to
the
two
families
of
Israel
.
R.
Jehud
a.
vide
Coch.
in
duos
tit
.
Talm.
p.
210.
Gloss.
Talm.
tract
.
Sanhedr
.
c.
11.
Mornaeum
de
Christian
.
Relig.
c.
30.
11
He
must
suffer
]
That
the
Messiah
of
the
Iews
should
suffer
death
,
was
so
expresly
delivered
by
the
Prophets
,
that
they
who
dream'd
of
a
Messiah
,
who
should
sway
the
scepter
and
subdue
nations
under
them
,
were
forced
to
invent
a
double
Savior
;
Messiah
Ben
Ioseph
to
be
slain
,
and
Messiah
Ben
David
,
whose
reign
was
to
be
glorious
upon
earth
.
Targum
.
in
Cant.
24.5
.
&
7.3
.
Talmud
in
Massecheth
Succa
c.
5.
Sol.
Iarchi
in
Esa.
24.28
.
Kimchi
in
Zach.
12.10
.
12
His
Sides
were
to
be
pierced
]
R.
Sol.
on
the
place
speaks
thus
,
Our
Rabbins
have
expounded
this
of
Messiah
Ben
Ioseph
,
who
was
to
be
slayn
.
vid.
lib.
Succa
dist.
Hachalil
Chamisha
.
13
His
resurrection
]
Of
which
Ps.
16.9
.
is
expounded
in
Midrash
Tehillim
,
and
for
which
the
example
of
Ionah
is
alledged
Menasse
B.
Israel
de
Resur
.
l.
1.
c.
5.
14
At
the
right
hand
of
God
]
That
the
Antient
Rabbins
did
understand
this
Psal.
of
the
Messiah
,
will
appear
from
R.
Ionathans
Targum
,
from
Midrash
Tehillim
in
Psal.
2.7
.
&
18.36
.
R.
Moses
Hadarshan
in
Gen.
c.
18.1
.
15
The
shadows
of
the
Law
]
The
law
which
thou
at
present
learnest
,
shall
be
vanity
compared
to
that
law
which
is
to
be
delivered
in
the
days
of
the
Messiah
.
R.
Hizkiah
apud
Raym.
p.
608.
Our
Doctors
of
happy
memory
conceive
,
that
Israel
shall
afterwards
receive
another
law
,
as
formerly
they
did
immediately
from
the
mouth
of
God
.
Auctor
Sepher
.
Ikkarim
l.
3.
c.
19.
Our
Rabbins
sayd
of
Sacrifices
,
they
should
all
cease
excepting
those
of
prayer
and
prayses
,
Midrash
in
Num.
13.
vide
R.
Hadarshan
in
Gen.
41.49
.
Ionathan
sup.
Esaiam
12.3
.
Raymund
.
Pug.
fid.
p.
608.
16
The
Conversion
of
the
Gentiles
]
The
Gentiles
shall
be
saved
after
the
war
with
Gog
and
Magog
.
R.
David
Kimchi
in
Esa.
49.6
.
which
they
expect
before
the
coming
of
their
Messiah
.
The
whole
World
shall
be
one
Church
,
according
to
that
of
Zeph.
3.9
.
that
they
may
all
call
upon
the
name
of
the
Lord
with
one
consent
.
Bereschith
Rabba
on
these
words
,
on
that
day
will
I
build
the
Tabernacle
of
David
&c.
17
The
Gift
of
the
holy
Spirit
]
Then
shall
the
Spirit
of
Prophesy
reside
among
the
people
,
so
that
our
sons
and
our
daughters
shall
Prophesy
,
according
unto
that
of
Ioel
2.28
.
R.
Saadia
Gaon
in
Sepher
Haemunoth
c.
8.
Sal.
Iarchi
in
Es.
44.2
.
18
Celsus
]
Who
calls
the
Prophesys
of
the
old
Test
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apud
Orig.
l.
7.
p.
333.
&
p.
338.
he
speaks
thus
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
19
Phlegon
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
p.
69.
20
The
ejection
of
Devils
out
of
men
and
beasts
and
places
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
p.
376.
the
Attestations
of
the
Christians
thorough
divers
Centuries
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
dial
.
cum
Tryph.
p.
302.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
p.
20.
subjecta
est
nobis
tota
vis
daemonum
,
Tertull.
Apol.
c.
23.
sec.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
contra
Hieroc
.
c.
1.
p.
514.
vide
Iren.
l.
2.
p.
215.218
.
Justin
Mart.
p.
45.247.302.311
.
Origen
.
in
Celsum
p.
7.20.34.53.62.124.127.334.337.376
.
Minut.
Fel.
p.
31.
Tertull.
Apol.
c.
23.25
.
ad
Scap.
c.
2.4
.
Cypr.
ad
Demetr.
Firmic
.
p.
19.
&
p.
40.
Theodoret.
de
curand
.
Gr.
aff
.
ser.
3.
p.
55.
21
They
provoked
their
adversarys
to
try
the
truth
of
what
they
sayd
]
Veni
&
cognosce
vera
esse
quae
dicimus
.
Cypr.
Epist.
ad
Demetr.
sec.
12.
Tertull.
Apol.
c.
23.
edatur
hic
aliquis
&c.
22
To
make
their
senses
judge
]
Vel
ipsis
quos
colis
crede
,
aut
si
volueris
&
tibi
credere
,
de
teipso
loquetur
,
audiente
te
,
qui
nunc
tuum
pectus
obsedit
.
Videbis
sub
manu
nostra
stare
vinctos
,
&
tremere
captivos
,
quos
tu
suspicis
&
veneraris
ut
Dominos
.
Certè
vel
sic
confundi
in
erroribus
tuis
poteris
,
quando
conspexeris
&
audieris
Deos
tuos
quid
sint
interrogatione
nostra
statim
prodere
,
&
,
praesentibus
licet
vobis
,
praestigias
illas
&
fallacias
suas
non
posse
celare
.
Cyprian
.
Epist.
ad
Demetr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
dial
.
cum
Tryph.
p.
311.
vide
Ap.
2.
p.
45.
Dictis
non
stetis
si
oculi
vestri
&
aures
permiserint
vobis
.
Tertull.
Apol.
c.
23.
23
They
appeald
to
their
own
knowledge
of
it
]
Daemonas
de
hominibus
expellimus
sicut
plurimis
notum
est
.
Tertull.
l.
2.
ad
Scap.
Haec
omnia
sciunt
plerique
pars
vestrum
.
Minut.
p.
31.
24
To
hundreds
of
living
witnesses
]
Haec
omnia
tibi
de
officio
suggeri
possunt
,
&
ab
eisdem
advocatis
,
qui
&
ipsi
beneficia
habent
Christianorum
,
licet
adclament
quae
velint
;
nam
&
cujusdam
Notarius
,
cum
à
Daemone
praecipitaretur
,
liberatus
est
,
&
quorundam
propinquus
&
puerulus
,
&
quanti
honesti
viri
(
de
vulgaribus
enim
non
dicam
)
aut
à
Daemoniis
,
aut
à
valetudinibus
remediati
sunt
.
Tert.
ad
Scap.
c.
4.
25
They
offered
upon
pain
of
death
]
Nisi
se
Daemonas
confessi
fuerint
,
Christiano
mentiri
non
audentes
,
ibidem
illius
Christiani
procacissimi
sanguinem
fundite
.
Tertull.
Apol.
c.
23.
26
And
make
those
very
Daemons
confesse
that
they
were
cheats
and
devils
]
Ipsis
testibus
esse
eos
Daemonas
,
de
se
verum
confitentibus
,
credite
.
Minut.
p.
31.
vid.
Lact.
l.
2.
c.
15.
27
That
when
the
Heathens
could
not
by
their
charms
&
exorcisms
,
the
Christian
by
the
name
of
Jesus
could
eject
them
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust.
p.
45.
Dial.
cum
Tryph.
p.
311.
Ecce
aliquis
instinctu
Daemonis
percitus
effertur
,
insanit
,
ducamus
hunc
in
Jovis
O.
M.
Templum
,
vel
quia
sanare
homines
Jupiter
nescit
,
in
Aesculapii
vel
Apollinis
fanum
,
jubeat
utriuslibet
Sacerdos
Dei
sui
nomine
,
ut
nocens
ille
spiritus
excedat
ex
homine
;
nullo
id
pacto
fieri
potest
,
at
vero
iidem
Daemones
adjurati
per
nomen
Dei
veri
protinus
fugiunt
.
Lact.
l.
4.
c.
27.
p.
441.
28
That
they
could
stop
the
mouth
of
Priests
and
Oracles
]
Si
constituatur
in
medio
is
quem
constat
incursum
Daemonis
perpeti
,
&
Delphici
Apollinis
vates
;
eodem
modo
Dei
nomen
horrebunt
,
&
tam
celeriter
excedet
de
vate
suo
Apollo
,
quam
ex
homine
spiritus
ille
Daemoniacus
,
&
adjurato
fugatoque
Deo
suo
Vates
in
perpetuum
conticescet
.
Lact.
4.
c.
27.
vide
supra
Prol.
3d.
29
The
name
of
Jesus
pronounced
by
Jews
and
Heathens
would
performe
the
same
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
ad
Celsum
.
l.
1.
p.
7.
D.
N.
nomini
subjecta
sunt
omnia
,
&
propter
hoc
Judaei
usque
nunc
hac
ipsa
advocatione
Daemonas
fugant
.
Iren.
l.
2.
c.
5.
Vide
quae
Judaei
virtute
nominis
hujus
praestabant
Raymund
.
pug
.
fid.
p.
289.
290.
Voisin
.
in
eundem
.
30
Many
Proselytes
were
won
unto
the
Christian
Faith
by
the
consideration
of
it
]
Nec
haec
quidem
levis
causa
est
,
quod
immundi
Daemonum
spiritus
accepta
licentia
,
multorum
se
corporibus
immergunt
,
quibus
postea
ejectis
omnes
qui
resanati
fuerint
adhaereant
religioni
cujus
potentiam
senserunt
.
Lact.
l.
5.
c.
22.
533.
Haec
denique
testimonia
Deorum
vestrorum
Christianos
facere
consueverunt
.
Tert.
Ap.
c.
23.
sec.
6.
31
Inchanters
used
it
for
that
end
]
Illi
ipsi
qui
seducunt
per
ligaturas
,
per
incantationes
,
per
machinamenta
inimici
,
miscent
percantationibus
suis
nomen
Christi
.
August
.
tr.
7.
in
Joh.
32
And
this
was
often
the
punishment
of
their
Apostacy
,
or
those
irregularities
which
brought
the
Censures
of
the
Church
upon
them
]
In
Judaeos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sive
Apostatas
(
inquit
Grotius
)
utpote
exsortes
divini
foederis
Diaboli
,
divina
concessione
,
dominium
exercebant
;
sic
&
in
Iudaeos
incircumcisos
Angelo
cuidam
jus
fuisse
concessum
tradunt
Hebraei
ad
Exod.
4.
&
ex
Hebraeis
Origenes
.
Sic
&
Christiani
deficientes
à
fidei
regula
mancipia
Diaboli
fiebant
.
Cyprian
.
Quam
multi
quotidie
poenitentiam
non
agentes
nec
delicti
sui
conscientiam
confitentes
immundis
spiritibus
adimplentur
?
Tert.
de
spect.
c.
26.
vid.
Cor.
4.21.5.5
.
&
2.
Cor.
13.10
.
1.
Tim.
1.20
.
CHAP.
VII
.
SECT.
II.
The
Contents
.
THe
Truth
of
Christian
Faith
evinced
from
those
Predictions
,
which
concern
the
ruine
of
the
Iewish
Temple
,
discipline
,
and
Nation
;
the
Authors
,
time
,
and
manner
;
the
Greatness
,
and
Duration
,
Concomitants
,
and
Attendants
of
it
,
as
the
Scripture
mentions
them
;
and
the
wonderful
completion
of
them
all
.
A
confirmation
of
this
Argument
from
the
attempt
of
the
Apostate
Julian
to
rebuild
the
Temple
,
and
the
miraculous
frustration
of
it
.
§
.
1.
OF
the
destruction
of
the
Temple
,
and
downfal
of
the
Jewish
Oeconomy
;
the
Predictions
of
our
Lord
are
extant
Matth.
24.
Mark
13.
Luke
21.
where
we
have
punctually
foretold
,
1.
Matt.
24.9
,
14.
Mark
13.10
,
13.
Mark
13.6
.
Matt.
14.5.11
.
Mark
13.22
,
14.
Matt.
24.12
.
The
fore-runners
of
the
ruine
,
viz.
The
preaching
of
the
Gospel
throughout
all
the
world
:
And
2ly
,
the
multitude
of
false
Prophets
and
false
Christs
,
which
should
endeavour
by
many
lying
Wonders
to
deceive
both
Jew
and
Christian
.
3ly
,
The
Apostacy
of
many
from
the
Christian
Faith
,
whose
love
,
when
Persecutions
did
grow
hot
,
would
cool
and
vanish
.
2ly
,
The
Concomitants
,
or
the
immediate
Attendants
of
it
,
Luke
21.25
,
26.
Matt.
24.29
.
Matt.
14.30
.
Matt.
24.29
.
Matt.
16.1
.
Mark
8.11
.
viz.
Great
earthquakes
in
divers
places
,
famines
,
pestilences
,
and
dreadful
apparitions
,
or
occurrences
,
signs
in
the
sun
and
moon
,
and
stars
;
the
sea
,
and
the
earth
roaring
;
mens
hearts
failing
them
for
fear
;
signs
in
the
heavens
of
the
Son
of
man
,
or
his
appearance
in
the
clouds
with
power
,
and
great
glory
:
which
sign
from
Heaven
,
both
Pharisees
and
Sadduces
expected
,
and
desired
of
our
Lord
,
as
being
what
their
Doctors
had
concluded
from
the
Words
of
Daniel
,
chap.
7.13
.
I
saw
in
the
night
visions
,
and
behold
one
like
the
Son
of
man
came
with
the
clouds
of
heaven
:
thus
R.
Alexander
tells
us
,
that
R.
Joshuah
B.
Levi
did
compare
these
places
,
The
Son
of
man
cometh
with
the
clouds
of
heaven
,
Dan.
7.13
.
and
he
cometh
poor
and
riding
upon
an
ass
,
Zach.
9.9
.
and
he
resolves
the
seeming
Contradiction
thus
:
Gem.
Sanhed
.
cys
.
33.
If
the
Iews
deserved
that
the
Messias
should
come
Gloriously
,
he
should
come
in
the
clouds
of
Heaven
,
if
not
,
he
should
come
poor
and
riding
upon
an
Ass
.
3ly
.
The
Authors
of
it
,
viz.
The
Roman
army
,
Marc.
13
14.
Matt.
24.28
.
(
called
the
abomination
of
desolation
)
which
should
besiege
Jerusalem
.
Matt.
24.15
.
Luc.
21.20
.
Matt.
24.15
.
For
what
is
thus
delivered
Matt.
24.15
.
when
you
shall
see
the
abomination
of
desolation
&c.
then
let
them
that
are
in
Judea
,
flee
unto
the
Mountains
,
is
Luc.
21.20
.
when
you
shall
see
Jerusalem
compassed
with
Armies
,
then
let
them
that
are
in
Judea
&c.
2ly
.
T
is
the
abomination
of
desolation
spoken
of
by
the
Prophet
Daniel
,
who
speaks
of
the
destruction
of
the
Temple
,
when
the
Messias
should
be
slaine
chap.
9.
26.
and
after
62.
Weeks
shall
Messiah
be
cut
off
,
but
not
for
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Antiq.
l.
10.
c.
12.
and
the
people
of
the
Prince
that
shall
come
,
shall
destroy
the
City
and
the
Sanctuary
;
which
we
know
after
the
death
of
the
Messiah
the
Romans
,
and
they
only
,
did
.
And
hence
Josephus
tells
us
,
that
Daniel
prophesyed
of
it
.
4ly
.
The
time
when
;
and
that
,
both
Negatively
,
not
till
the
Gospel
should
be
spread
over
the
then
known
world
,
and
positively
,
before
the
Generation
that
then
liv'd
should
be
extinct
.
Marc.
13.30
.
Luc.
21.32
.
This
Generation
shall
not
passe
away
till
all
these
things
be
fulfil'd
.
5ly
.
The
Greatness
of
the
ruine
,
1.
Of
the
Temple
,
Mat.
24.2
Luc.
19.44
.
Matt.
24.21
.
of
which
there
was
not
to
be
left
one
stone
upon
another
which
should
not
be
cast
down
.
And
2ly
.
Of
the
People
,
to
whom
God
threatneth
such
afflictions
as
never
happened
heretofore
,
nor
the
like
should
ever
happen
hereafter
.
6ly
.
The
continuance
of
the
desolation
of
Jerusalem
,
and
of
the
Judgments
threatned
to
the
Jewish
Nation
.
Marc.
3.19
.
Luc.
21.24
.
They
shall
be
led
away
captive
into
all
Nations
,
and
Jerusalem
shall
be
trodden
down
,
untill
the
time
of
the
Gentiles
be
fulfilled
.
7ly
.
Gods
providence
towards
the
true
and
persevering
Christians
of
that
time
,
Matt.
24.13
.
Marc.
13.13
.
Luc.
21.28
.
to
give
Salvation
to
them
,
and
redemption
from
the
cruel
persecuting
Jews
,
and
so
preserve
them
,
that
not
one
hair
of
their
heads
should
perish
.
In
fine
the
very
manner
of
the
seige
is
most
particularly
describ'd
Luc.
19.43
.
Thine
enemies
shall
cast
a
trench
about
thee
and
compass
thee
round
,
and
keep
thee
in
on
every
side
.
Now
the
completion
of
all
these
so
many
,
and
so
remarkable
,
and
so
improbable
particulars
,
has
been
so
full
and
pregnant
,
that
nothing
could
be
more
.
For
,
to
resume
these
heads
.
1.
Saint
Paul
in
his
Epistle
to
the
Romans
,
written
about
the
2d
Year
of
Nero
,
vid.
Lightfoot
Harm
.
N.
T.
P.
121.136
.
Cha.
1.
8
,
1.
Col.
6.
22.
tells
them
their
Faith
was
celebrated
throughout
all
the
world
.
In
his
Epistle
to
the
Colossians
,
about
the
6th
of
Nero
,
he
assures
them
that
the
Christian
Faith
was
preached
to
every
creature
under
Heaven
,
and
proclaimed
to
the
whole
world
.
The
truth
of
which
assertions
will
be
sufficiently
made
Good
from
Proleg
.
the
6th
.
2ly
.
Of
the
multitude
of
false
Christs
,
we
have
already
spoken
.
Of
false
Prophets
we
are
informed
by
²
Eusebius
,
who
from
Josephus
tells
us
of
one
Theudas
,
who
by
his
Magicall
collusions
prevail'd
upon
a
multitude
of
Jews
to
follow
him
to
the
river
Jordan
,
which
that
pretended
Prophet
promised
to
divide
before
them
:
and
of
an
³
Aegyptian
in
the
days
of
Nero
,
who
being
also
a
Magician
&
pretended
Prophet
,
deceaved
30000
,
who
partly
were
dispersed
,
and
partly
slaine
by
Felix
Governour
of
Judea
.
⁴
Josephus
speaking
of
the
conflagration
of
the
Temple
,
and
of
the
multitude
that
perished
in
it
(
6000.
)
ascribes
their
ruine
to
a
lying
Prophet
,
who
drew
them
thither
with
promises
of
signs
and
wonders
,
that
should
there
be
wrought
for
their
deliverance
;
and
then
adds
,
that
there
were
many
such
deceivers
who
still
endeavoured
to
delude
the
people
with
promises
of
help
from
heaven
.
Nay
the
Apostle
tells
us
,
Tit.
1.10
,
11
,
14.
that
they
especially
were
the
vain
bablers
and
deceivers
,
and
the
perverters
of
the
truth
;
that
by
their
Fables
,
and
their
zeal
for
their
Traditions
,
and
empty
Ceremonies
,
they
did
pervert
Men
from
the
Faith
,
and
hinder
the
progress
of
the
Gospel
.
Thirdly
,
Their
false
and
lying
Wonders
made
them
deserve
the
Title
of
Magicians
.
And
indeed
the
Miracles
recorded
by
their
Rabbins
,
Lightf
.
Horae
Hebr.
in
Mat.
p.
266
,
267.
the
Stories
which
their
*
Talmud
gives
us
of
their
Skill
this
way
;
their
frequent
⁵
Exorcisms
by
Invocation
of
the
God
of
Jacob
;
their
Amulets
and
*
Ligatures
,
and
confident
⁶
Assertions
,
Lightf
.
ibid
Voisin
observ.
in
Raymund
.
p.
557
,
558.
That
God
gave
power
to
his
Law
,
his
Name
,
and
Attributes
,
when
thus
applyed
by
them
,
to
heal
diseases
and
work
signs
and
wonders
.
Lastly
,
Those
many
⁷
Instances
Iosephus
gives
us
of
Men
pretending
to
such
Works
;
all
these
sufficiently
evince
how
much
they
were
addicted
unto
false
and
lying
Wonders
.
Fourthly
,
the
Apostacy
of
many
from
the
Christian
Faith
,
especially
of
the
Jews
,
is
manifest
from
the
Epistles
of
St
Paul
,
complaining
that
they
apostatized
unto
the
Law
of
Moses
,
Gal.
3.4
.
2
Tlm.
1.15
.
and
that
all
Asia
had
shaken
off
the
Gospel
;
and
from
the
descriptions
which
St
Peter
and
St
Iude
give
of
them
,
That
they
denyed
the
Lord
that
bought
them
.
They
went
out
from
us
,
1
Joh.
2.19
.
saith
St
Iohn
.
Fifthly
,
The
sign
of
the
Son
of
man
coming
in
the
Heavens
,
being
some
visible
appearance
in
the
Heavens
of
his
coming
to
destroy
Ierusalem
,
and
to
revenge
his
death
,
and
all
the
Persecutions
of
his
Prophets
and
Apostles
on
them
:
that
⁸
Comet
which
appeared
like
a
flaming
sword
,
and
for
the
space
of
a
whole
year
did
point
down
upon
the
city
,
may
refer
unto
it
.
But
that
which
best
comports
with
the
Expression
of
our
Saviour
,
who
tells
us
,
his
appearance
should
be
in
the
clouds
with
power
and
great
glory
,
Matt.
24.29
,
30.
or
with
an
Host
and
Splendor
;
and
also
agrees
with
the
Opinion
of
the
Jews
,
That
this
his
coming
with
the
clouds
of
Heaven
,
was
coming
with
the
host
of
heaven
as
⁹
R.
Saadias
hath
it
)
is
that
¹⁰
appearance
in
the
clouds
of
Chariots
,
and
of
Armed
Men
incompassing
the
City
,
and
attended
with
the
noise
of
War
.
And
whereas
it
is
said
,
immediately
after
the
tribulation
of
those
days
,
the
Sun
shall
be
darkned
,
Matt.
24.29
.
and
the
Moon
shall
not
give
her
light
,
and
the
Stars
shall
fall
from
Heaven
,
and
the
powers
of
heaven
shall
be
shaken
,
let
it
be
noted
,
That
these
Words
intend
not
to
declare
unto
us
,
what
should
happen
after
the
desolation
of
Ierusalem
;
as
will
appear
,
1.
From
the
Words
ensuing
,
Matt.
24.33
.
When
you
shall
see
these
things
come
to
pass
,
know
that
it
is
nigh
,
even
at
the
door
.
Secondly
,
From
the
incouragement
that
follows
to
the
Christian
:
Mark
13.29
.
When
these
things
begin
to
come
to
pass
,
then
look
up
,
and
lift
up
your
heads
,
for
your
redemption
draweth
nigh
.
If
this
Redemption
do
not
import
the
Christians
freedom
from
this
present
vengeance
,
and
from
those
fiery
Persecutions
which
were
raised
against
them
,
chiefly
by
the
malice
of
the
Jews
,
it
will
be
hard
to
know
what
it
can
signifie
,
since
all
the
Judgements
which
befel
the
Heathen
World
,
did
not
redeem
the
Christians
from
their
Persecutions
,
but
were
the
causes
of
them
,
they
being
still
ascribed
by
them
unto
the
¹¹
anger
of
their
gods
against
the
Christians
.
And
thirdly
,
Because
the
Prophet
Ioel
,
who
foretels
the
very
same
events
,
Joel
2.31
.
That
God
would
shew
wonders
in
the
heavens
,
and
on
the
earth
;
that
the
sun
should
be
turned
into
darkness
,
and
the
moon
into
blood
,
assures
us
,
this
was
to
happen
before
the
great
and
terrible
day
of
the
Lord
;
that
is
,
before
the
plenary
Execution
of
Gods
vengeance
on
the
Jews
,
1
Thess.
2.16
.
when
wrath
should
come
upon
them
to
the
uttermost
.
Now
hence
it
follows
,
That
these
Expressions
must
concern
the
Jewish
Nation
,
and
signifie
(
by
a
¹²
Prophetick
Scheme
,
and
sutably
unto
the
manner
of
the
¹³
Eastern
Nations
)
those
great
and
dreadful
Judgements
God
had
resolv'd
to
bring
upon
the
Jewish
Nation
,
which
would
Eclipse
their
Sun
and
Moon
,
convert
their
glorious
and
shining
Days
,
into
the
days
of
darkness
,
and
create
as
great
a
Terror
to
them
,
as
if
these
Prodigious
Things
had
hapned
in
the
course
of
Nature
.
The
¹⁴
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fearful
Occurrences
or
Apparitions
mentioned
by
St
Luke
,
Luke
21.11
.
may
haply
respect
the
flying
open
of
the
Temple
doors
;
the
Light
that
shone
about
the
Temple
and
the
Altar
before
the
multitude
;
the
Conflagration
,
the
Voices
of
an
unseen
multitude
crying
out
,
Let
us
depart
and
quit
this
place
,
Joseph
.
de
bel
.
Jud.
l.
7.
c.
12.
and
especially
of
one
Jesus
denouncing
Wo
continually
unto
the
City
,
Temple
,
and
the
People
of
Ierusalem
;
and
many
other
Signs
which
did
declare
their
desolation
,
and
by
the
wiser
Jews
were
thought
to
signifie
it
.
Lastly
,
how
dreadfully
the
¹⁵
Famine
raged
among
them
;
how
great
and
numerous
the
Earth-quakes
were
which
happened
about
those
Times
,
Iosephus
,
16
Grotius
,
and
other
Authors
will
inform
us
.
Sixthly
,
That
the
Authors
of
this
Desolation
were
the
Roman
Armies
,
led
on
by
Vespasian
and
his
Son
Titus
;
that
the
destruction
of
the
City
and
the
Temple
,
hapned
within
the
space
of
42
Years
after
our
Lords
Predictions
,
and
so
within
the
compass
of
that
Generation
,
it
will
be
needless
to
evince
by
Testimony
,
these
being
things
attested
by
the
general
consent
of
Writers
.
Seventhly
,
That
the
ruine
of
the
Temple
compleatly
answered
our
Lords
Prediction
,
is
evident
from
what
¹⁷
Josephus
hath
recorded
;
viz.
That
Titus
did
command
his
Souldiers
to
dig
up
the
City
,
and
the
Temple
;
which
was
so
fully
done
,
that
they
who
saw
it
,
judged
it
never
would
be
built
again
;
yea
,
the
Jews
Talmud
speaks
the
same
,
and
[
](A65709-e40380-b)a
a
Maim
.
Taanith
.
c.
5.
Apud
Josephum
,
l.
7.
c.
7.
vocatur
Terentius
Rufus
.
Maimon
.
gives
the
very
Moneth
and
Day
when
Turnus
Rufus
,
the
Captain
of
the
Army
left
by
Titus
,
did
with
a
Plough-share
tear
up
the
Foundations
of
the
Temple
,
in
order
to
the
completion
of
the
Prophesie
,
Ier.
26.18
.
Sion
shall
be
ploughed
as
a
field
.
After
all
this
,
when
Julian
the
Apostate
sent
the
Jews
to
build
again
the
Temple
,
St
18
Cyril
Bishop
of
Ierusalem
did
confidently
tell
them
,
this
Prophesie
of
Christ
should
be
most
signally
fulfilled
by
them
,
which
came
accordingly
to
pass
;
for
[
](A65709-e40540-b)b
b
Sozom.
Hist.
Eccles.
l.
5.
c.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
in
preparation
to
their
intended
Temple
,
digged
up
,
purg'd
out
,
and
took
away
the
Reliques
of
the
old
Foundation
:
the
work
being
thus
begun
,
an
Earth-quake
comes
,
and
casteth
up
the
remnants
of
it
,
and
the
adjacent
Buildings
.
Eighthly
,
As
for
the
greatness
of
the
Judgement
,
19
Josephus
gives
us
an
account
thereof
,
just
parallel
to
that
of
Matthew
,
assuring
us
,
'T
was
such
as
never
City
suffered
,
nor
ever
City
more
deserved
.
Ninthly
,
The
²⁰
manner
of
the
Siege
was
such
as
Scripture
had
foretold
;
for
as
Iosephus
tells
us
,
The
Roman
Army
built
a
Wall
39
Furlongs
in
compass
,
and
having
13
Castles
on
it
which
did
enclose
the
City
.
And
here
I
cannot
but
observe
with
him
,
[
](A65709-e40670-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioseph
.
Bel.
Jud.
l.
6.
c.
13.
That
they
were
instigated
to
the
work
by
a
Superior
Power
;
and
as
if
the
same
Power
had
assisted
them
,
't
was
built
with
an
incredible
celerity
.
Tenthly
,
Gods
Providence
towards
the
Christians
,
and
that
Salvation
he
vouchsafed
to
them
,
when
the
Confusion
was
spread
upon
their
Enemies
:
Dr.
Hammond
in
Matt.
24.
Not.
G.
for
when
Gratus
who
besieged
Ierusalem
,
had
on
a
suddain
(
no
other
cause
appearing
that
could
move
him
to
it
)
raised
the
Siege
,
the
Christians
presently
did
quit
Ierusalem
,
21
being
admonished
so
to
do
by
Revelation
from
Heaven
,
as
Eusebius
tells
us
.
Lastly
,
For
the
continuance
of
this
Desolation
,
not
to
dispute
whether
it
shall
be
perpetual
,
as
many
of
the
²²
Fathers
taught
and
held
;
or
whether
the
Jews
shall
be
converted
and
brought
back
unto
Ierusalem
,
and
have
a
Glorious
Appearance
there
;
whether
the
times
of
the
Gentiles
will
ever
be
fulfill'd
,
and
God
provoked
by
their
Sins
,
will
cast
them
off
,
and
re-assume
the
Jews
into
his
favor
,
as
²³
H.
Grotius
thinks
the
Words
may
signifie
;
or
whether
these
Words
import
the
final
desolation
of
the
Temple
,
State
,
and
People
of
Ierusalem
(
as
Dr.
Lightfoot
thinks
,
)
vid.
Harmony
of
the
New
Test
.
p.
195.
I
say
not
to
insist
on
this
Dispute
,
't
is
sure
the
Jews
have
oft
in
²⁴
vain
endeavor'd
to
rebuild
it
.
Their
last
attempt
was
under
Iulian
,
who
to
convince
these
Prophesies
of
Falshood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sozom.
l.
5.
c.
21.
Theodor
.
l.
3.
c.
17.
gave
them
a
Commission
to
rebuild
the
Temple
;
but
the
immediate
hand
of
Providence
soon
forced
them
to
desist
from
that
unhappy
Enterprise
.
The
Story
is
very
signal
&
remarkable
for
many
Circumstances
.
As
,
1.
The
Persons
that
relate
it
,
who
are
many
and
very
considerable
Authors
,
Gregory
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Ambros
.
Ep.
29.
ad
Theodos
.
Chrysost.
orat
.
3.
adv.
Iud.
Ruff.
l.
1.
c.
38
,
39.
Men
that
flourished
in
that
very
Age
,
and
writ
when
the
attempt
was
fresh
;
and
as
Theodoret
assures
us
,
was
frequent
in
the
mouth
of
every
one
:
to
omit
Socrates
,
Theodoret
,
and
Sozomen
,
who
writ
the
Story
within
the
space
of
fifty
Years
after
the
thing
was
done
.
[
](A65709-e41040-b)a
a
Ambitiosum
quoddam
Templū
apud
Hierosolymam
sumptibus
immodicis
instaurare
cogitabat
,
negotiumque
maturādum
Alypio
dederat
Antiochensi
;
cum
itaque
rei
idem
fortiter
instaret
Alypius
,
juvaretque
Provinciae
Rector
,
metuendi
Globi
flammarum
propè
fundamenta
crebris
insultibus
erumpentes
,
locum
exustis
aliquoties
operantibus
inaccessum
fecere
,
hocque
modo
Elemento
obstinatius
repellente
cessavit
Inceptum
.
Am.
Marcel
.
l.
23.
ab
initio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
B.
p.
83.
Ammianus
Marcellinus
,
a
Heathen
,
who
flourished
in
those
very
Times
,
gives
us
the
story
thus
,
That
Iulian
endeavored
to
rebuild
the
Temple
of
Jerusalem
,
and
gave
it
in
charge
to
one
Alypius
of
Antioch
,
assisted
by
the
Rector
of
the
Province
,
and
a
vast
Treasure
from
the
Emperor
to
hasten
and
promote
the
Work
;
which
undertaking
to
perform
,
he
was
soon
forced
to
desist
from
this
his
Enterprise
by
Balls
of
Fire
,
which
issuing
from
out
of
the
Foundations
,
did
terrifie
and
burn
those
Persons
that
were
engaged
in
the
Work
.
To
this
Nazianzen
,
Chrysost.
Socrates
,
Sozom.
and
Theodoret
,
adde
,
That
an
earthquake
did
tear
up
even
the
reliques
of
the
Foundation
.
Secondly
,
The
Evidence
of
the
thing
is
most
unquestionable
:
Nazianzen
tells
us
,
It
was
believed
by
the
very
²⁵
Atheist
;
Theodoret
,
That
it
was
common
in
the
mouths
of
all
Men
;
[
](A65709-e41250-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
H.
Eccl.
l.
2.
c.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socrates
,
That
it
was
done
in
the
presence
of
exceeding
many
,
and
that
the
Fame
thereof
brought
many
far
and
near
unto
the
Place
.
Sozomen
assures
us
,
That
it
was
a
thing
believed
of
all
;
and
adds
,
That
if
to
any
it
should
seem
incredible
,
it
would
be
attested
by
many
yet
living
,
both
of
them
who
were
present
,
and
of
them
who
received
it
from
the
Mouths
of
them
who
were
present
at
it
.
Thirdly
,
The
²⁶
Effect
of
it
,
in
the
Confession
of
the
Jews
,
that
Christ
was
to
be
worshipped
and
adored
.
And
secondly
,
In
their
Conversion
to
the
Christian
Faith
:
For
[
](A65709-e41350-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sozomen
and
Nazianzen
tells
us
,
That
many
upon
this
occasion
were
added
to
the
Church
,
and
were
Baptized
,
and
did
endeavour
by
their
Hymns
and
Supplications
to
this
Jesus
,
to
appease
his
anger
for
their
attempts
against
him
.
Now
to
conclude
,
If
this
Relation
be
a
Truth
,
't
is
an
abundant
confirmation
of
the
Christian
Faith
:
If
false
,
How
came
it
to
obtain
so
great
and
uncontrouled
Credit
?
How
came
it
to
be
left
on
record
by
the
Adversaries
of
Christianity
,
and
to
force
such
clear
Confessions
from
their
mouths
,
and
to
be
a
means
of
converting
many
of
them
to
the
Christian
Faith
?
How
great
must
be
the
Impudence
of
those
Historians
,
who
durst
so
confidently
relate
a
lye
so
gross
and
palpable
;
and
having
done
so
,
appeal
unto
so
many
Living
Witnesses
for
attestation
of
what
the
World
must
know
to
be
a
lye
?
and
how
prejudicial
must
these
Pretences
have
been
to
the
Christian
Faith
?
These
things
considered
,
I
may
conclude
with
that
of
our
²⁷
Eusebius
,
He
that
doth
weigh
these
things
,
must
soon
be
forced
to
confess
,
and
to
admire
the
Truth
and
the
Divinity
of
Christs
Predictions
:
or
in
the
Words
of
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
B.
p.
83.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
can
the
Wise
men
of
the
World
object
against
such
clear
Predictions
,
and
such
convincing
Demonstrations
of
the
Power
of
Christ
?
ANNOTATIONS
On
the
7th
Chapter
.
SECT.
II.
THeir
Doctors
had
concluded
]
Ideo
moderni
Judaei
dicunt
Messiam
non
venisse
,
quia
nondum
viderunt
eum
venire
in
nubibus
Coeli
.
Raymund
,
Pug.
fid.
p.
276.
2
Euseb.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eccl.
Hist.
l.
2.
c.
11.
3
Of
an
Aegyptian
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
l.
2.
c.
21.
4
Josephus
ascribes
their
ruine
to
a
lying
Prophet
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
de
Bello
Judaico
.
l.
7.
c.
11.
5
Their
frequent
Exorcisms
by
the
invocation
of
the
God
of
Jacob
]
Matt.
12.27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Dial.
cum
Tryph.
p.
311.
vide
Tertull.
contra
Marcionem
.
Theophilum
,
l.
2.
ad
Autolyc
.
Orig.
in
Celsum
.
p.
185.
vide
Annot.
in
c.
1.
num.
4.
6
Their
assertions
that
God
gave
power
to
his
law
name
and
attributes
to
heal
diseases
]
The
Author
of
Sepher
Ikkarim
tells
us
,
That
the
Attributes
of
God
are
Instruments
to
which
he
hath
annexed
a
power
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
est
,
That
signs
and
wonders
should
be
done
by
them
.
Why
is
it
that
they
who
skill
this
art
work
miracles
?
The
reason
is
because
the
law
is
of
divine
Original
.
Auctor
Neve
Shalom
l.
5.
c.
5.
7
These
Instances
Josephus
gives
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Bello
Jud.
l.
7.
c.
12.
8
That
comet
which
appeared
like
a
flaming
sword
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
de
Bello
Jud.
l.
7.
c.
12.
9
R.
Saadias
]
Quod
autem
scribit
Cum
nubibus
coeli
,
illi
sunt
Angeli
de
exercitu
coeli
,
haec
erit
maxima
dignatio
,
quam
conferet
Deus
Christo
.
In
Dan.
7.
10
The
Appearance
in
the
clouds
of
chariots
and
of
armed
men
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
ibid.
11
To
the
Anger
of
their
Gods
against
the
Christians
]
vide
infra
.
Not.
in
c.
8.
s
.
N.
19.
12
A
Prophetick
Scheme
]
See
the
like
Esaiah
13.10
.
c.
24.
v.
18.19.20.23
.
c.
34.
v.
4.
Jer.
4.23
.
Ezek.
32.7.8
.
Joel
2.10
.
Rev.
6.12.8.12
.
13
And
sutably
to
the
manner
of
the
Eastern
Nations
]
Apud
Arabes
,
de
eo
cui
singulare
aliquod
infortunium
accidit
,
dicitur
,
quod
coelum
ipsius
in
terram
conversum
sit
,
vel
super
terram
ejus
ceciderit
.
Maimon
.
More
Nevochim
p.
265.
&
againe
,
Neque
quemquam
puto
ita
ignorantem
,
caecum
,
literaeque
Parabolarum
&
narrationum
Historicarum
vel
Oratoriarum
addictum
esse
,
ut
existimet
stellas
,
coelum
,
lucem
Solis
&
Lunae
,
mutata
esse
,
vel
terram
de
centro
suo
motam
,
quando
destructum
fuit
regnum
Babel
:
verum
repraesentat
nobis
tota
haec
narratio
,
statum
&
conditionem
hominis
victi
,
cui
lux
omnis
atra
,
dulce
amarum
,
immo
cui
terra
nimis
angusta
,
&
coelum
ruinam
minitari
videtur
:
ib.
part.
2.
c.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Artemidorus
Oneirocrit
.
l.
2.
c.
36.
14
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
respect
the
flying
open
&c.
]
Of
which
things
we
have
the
testimony
of
Josephus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
scilicet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Bello
Judaico
l.
7.
c.
12.
&c.
11.
Evenerant
prodigia
,
visae
per
coelum
concurrere
acies
,
rutilantia
arma
,
&
subito
nubium
igne
collucere
Templum
,
expassae
repente
delubri
fores
,
&
audita
major
humanâ
vox
,
excedere
Deos
,
simul
ingens
motus
excedentium
.
Tacitus
Hist.
l.
5.
p.
621.
15
Of
the
famine
]
see
Josephus
de
Bello
Iudaic.
l.
7.
c.
7.8
.
16
Of
the
Earth-quakes
in
divers
places
]
Grot.
in
Matt.
24.
vers.
7.
17
From
what
Josephus
hath
recorded
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
Paulo
post
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
Bello
Jud.
l.
7.
c.
18.
lin.
1.
Gr.
18
S.
Cyril
Bishop
of
Ierusalem
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Socrat.
Hist.
Eccles.
l.
2.
c.
20.
Ruff.
l.
10.
c.
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socr.
ibidem
.
19
Of
the
greatness
of
the
judgement
Iosephus
gives
account
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
20
The
manner
of
the
Siege
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ioseph
Bell.
Iud.
l.
6.
c.
13.
21
They
did
quit
Ierusalem
being
admonished
from
Heaven
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eccles.
Hist.
l.
3.
c.
5.
&
Epiphanius
de
Ponderibus
&
Mensuris
c.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
22
Whether
this
desolation
shall
be
perpetual
as
many
of
the
Fathers
held
]
Origen
.
Annot.
in
Sh.
16.
c.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Cels
.
l.
4.
p.
174.
Chrysost.
crat
.
3.
adv.
Iudaeos
.
Dionysius
Alexandrinae
Ecclesiae
Pontifex
elegantem
scribit
librum
irridens
mille
annorum
fabulam
,
instaurationem
Templi
&c.
Hieron
.
Proaemio
ad
l.
18.
Com.
in
Esaiam
.
23
As
Hugo
Grotius
thinks
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Intelligere
licebit
●●mpora
divinae
patientiae
praestituta
emendationi
eorum
qui
ex
Gentibus
Christi
nomen
professi
,
à
disciplina
Christi
plurimum
recesserunt
;
ut
nimirum
intelligamus
Deum
irritatum
à
Gentibus
,
modo
quodam
novo
atque
extraordinario
usurum
in
convertendis
adse
Iudaeis
,
sicut
ab
Iudaeis
irritatus
,
modo
simili
Gentes
ad
obsequium
suum
pertraxit
.
In
locum
.
24
Sayth
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
orat
.
3.
adv.
Iudaeos
.
25
That
it
was
believed
by
the
very
Atheist
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nazianz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
p.
81.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sozom.
l.
5.
c.
21.
26
The
effect
of
it
the
invocation
of
Christ
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nazianz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
p.
85
Sozom.
Hist.
Eccl.
l.
5.
c.
21.
Socr
.
Hist.
Eccl.
21.
c.
29.
27
Conclude
with
that
of
our
Eusebius
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Eccles.
Hist.
l.
3.
c.
7.
CHAP.
VIII
.
SECT.
I.
The
Contents
.
Evincing
the
truth
of
Christian
Doctrine
.
Arg.
4
1.
From
the
Miracles
wrought
by
Christ
suitably
to
his
Design
,
and
to
the
Prophesies
of
the
Old
Testament
,
and
to
the
expectation
of
the
Iews
.
These
Miracles
were
many
,
mighty
,
and
they
had
most
remarkable
Effects
upon
the
Hearers
and
Spectators
of
them
.
They
were
avouched
with
greatest
confidence
by
his
Apostles
,
who
by
those
means
converted
thousands
,
and
whose
Records
of
these
things
became
the
rule
of
Faith
unto
the
Christian
Converts
.
The
confirmation
of
this
from
the
Miracles
wrought
by
Christs
Apostles
,
who
affirm
,
Christ
gave
commission
to
them
whil'st
abiding
with
them
,
to
work
the
greatest
Miracles
,
which
they
accordingly
performed
.
And
that
this
Power
was
more
abundantly
conferr'd
upon
them
after
the
Resurrection
of
their
Lord
,
is
argued
from
the
Promise
of
Christ
;
from
the
Confession
of
Iews
and
Heathens
;
from
the
records
of
Scripture
.
Like
wonders
were
performed
by
Christians
in
all
places
of
the
World
,
and
the
same
Power
continued
in
the
Church
for
divers
Centuries
.
The
confirmation
of
this
second
Argument
.
The
result
of
these
Particulars
.
FOURTHLY
,
Arg.
4
Those
Miracles
which
Christ
and
his
Apostles
wrought
in
confirmation
of
the
Christian
Faith
,
are
a
most
signal
Demonstration
of
its
truth
and
certainty
:
as
will
appear
,
if
we
consider
,
1.
The
Design
on
which
our
Saviour
came
into
the
World
:
For
it
was
requisite
,
that
he
who
came
to
baffle
and
pull
down
the
Devils
Kingdom
,
should
shew
his
Power
over
those
evil
Spirits
which
upheld
it
.
Needful
it
was
,
that
he
who
taught
the
World
to
slight
and
to
detest
those
Heathen
Deities
,
which
had
so
long
obtained
in
the
World
,
and
had
confirmed
it
in
their
service
by
seeming
Miracles
,
vid.
Not.
in
cap.
9.
num.
5
,
6
,
7
,
8.
Predictions
,
gifts
of
Healing
,
and
the
like
,
should
by
more
powerful
works
convince
the
World
he
was
more
worthy
of
their
Adoration
.
And
it
was
also
requisite
,
that
he
who
gave
it
out
that
he
came
down
from
God
to
manifest
the
will
of
heaven
to
the
world
,
should
by
unquestionable
signs
of
Gods
assistance
,
prove
the
truth
of
his
Commission
from
him
.
And
lastly
,
It
was
requisite
,
that
he
who
came
to
null
that
Law
of
Moses
which
was
established
,
or
by
the
Jews
conceived
to
be
established
by
many
Miracles
,
should
give
a
greater
proof
of
his
Commission
from
the
God
of
Heaven
,
then
were
the
Miracles
of
Moses
.
Secondly
,
This
will
be
farther
evident
,
if
we
consider
that
the
Jews
expected
great
and
many
Miracles
from
their
Messiah
.
They
tell
us
,
Midrash
Coheleth
,
in
Eccles.
1.11
.
that
the
Miracles
of
Moses
should
not
be
remembred
,
by
reason
of
those
greater
Miracles
which
their
Messiah
should
perform
:
That
the
signs
of
the
Messiah
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
substance
,
vid.
Raymund
,
Pugfid
.
p.
610.
whereas
the
signs
of
the
departure
out
of
Aegypt
,
compared
with
them
,
should
be
only
accidents
.
And
this
their
Expectation
was
grounded
upon
these
Predictions
of
their
Prophets
,
that
their
Messiah
should
make
the
blinde
to
see
,
the
deaf
to
hear
,
Isaiah
35.6
.
the
dumb
to
speak
,
the
lame
to
walk
.
Thirdly
,
The
Jews
and
Heathens
did
in
effect
confess
,
that
sutably
to
these
Predictions
of
the
Prophets
,
and
to
the
expectation
of
the
Jews
,
they
did
work
Miracles
.
For
to
ascribe
them
to
¹
Shem
Hamporash
,
or
to
the
Arts
of
²
Magick
,
as
Jews
and
Heathens
did
,
is
to
confess
that
they
were
done
by
Christ
;
since
nothing
but
the
evidence
of
Fact
could
tempt
his
most
malitious
Enemies
to
use
such
slight
Evasions
,
and
to
confess
,
as
did
the
Pharisees
and
the
Chief
Priests
,
that
Christ
did
Miracles
so
many
,
and
so
powerful
,
that
if
he
had
been
let
alone
,
Joh.
11.48
.
all
men
would
have
believed
on
him
.
The
wiser
Heathens
,
as
³
Celsus
,
⁴
Porphyry
,
⁵
Hierocles
,
and
⁶
Julian
,
confess'd
the
thing
.
⁷
Pilate
,
who
lived
upon
the
place
where
his
Disciples
tell
us
that
all
his
Miracles
were
done
,
and
who
passed
Sentence
on
him
,
gave
such
a
large
account
to
Tiberius
,
both
of
the
Wonders
of
his
Life
,
and
Death
,
and
Resurrection
,
as
made
the
Emperor
⁸
propose
him
to
the
Senate
,
as
one
fit
to
be
admitted
among
the
Roman
Gods
.
And
this
account
the
Christians
frequently
appealed
to
,
and
sent
the
Romans
to
their
own
Archives
to
be
convinced
of
its
truth
.
Others
conclude
,
that
he
did
his
Wonders
by
that
Art
of
Magick
which
he
had
learn'd
from
the
⁹
Aegyptians
,
vid.
Annot.
in
cap.
9.1
.
and
think
it
is
sufficient
to
oppose
against
him
an
¹⁰
Apollonius
,
or
an
Apuleius
,
as
Men
of
equal
Fame
for
working
Wonders
:
which
,
had
the
truth
of
what
the
Christian
Records
do
affirm
concerning
them
been
questionable
,
they
could
have
had
no
reason
,
and
no
temptation
to
have
done
,
it
being
sufficient
for
their
purpose
to
have
questioned
,
or
disproved
what
was
delivered
by
those
Records
.
But
fourthly
,
His
Apostles
do
affirm
his
Miracles
were
very
many
,
and
done
in
many
places
:
They
tell
us
,
that
he
compassed
all
[
](A65709-e43820-b)a
a
Matt.
4.24
.
&
18.16
.
&
9.35
.
Galilee
,
and
all
the
cities
and
villages
of
Iudea
,
preaching
the
Gospel
of
the
Kingdom
,
and
healing
all
diseases
,
and
all
sicknesses
among
the
people
.
He
[
](A65709-e43870-b)b
b
Mat.
12.15
.
&
15.30
.
&
19.2
.
healed
many
that
were
sick
of
divers
maladies
.
All
the
diseased
throughout
Syria
.
Great
multitudes
,
yea
all
that
could
be
[
](A65709-e43920-b)c
c
Luke
4.40
.
brought
unto
him
.
He
[
](A65709-e43950-b)d
d
Mark
1.34
.
cast
out
many
devils
,
and
[
](A65709-e43980-b)e
e
Matt.
8.16
.
healed
all
that
were
possessed
of
the
devil
:
And
then
they
adde
,
that
there
were
many
other
[
](A65709-e44020-b)f
f
John
20.30
.
signs
which
Iesus
did
,
which
were
not
written
by
them
.
From
which
compendious
Repetition
of
them
,
we
may
well
infer
his
Miracles
were
more
than
they
were
able
to
recount
particularly
,
or
more
than
they
thought
needful
so
to
do
.
Fifthly
,
The
same
Apostles
tell
us
,
they
were
mighty
deeds
,
for
he
rebuked
the
winds
,
and
ᵍ
quell'd
the
ragings
of
the
sea
,
and
[
](A65709-e44090-b)h
h
Matt.
8.26
.
&
14.25
.
walked
upon
it
.
He
[
](A65709-e44130-b)i
i
Mark
6.42
.
satisfied
5000
with
two
loaves
and
with
five
little
fishes
;
he
gave
sight
unto
the
blinde
,
and
life
unto
the
dead
;
he
cast
out
devils
,
and
knew
the
secrets
of
the
heart
:
He
wrought
his
Miracles
by
inconsiderable
means
,
Matt.
8.3
,
16.
Mark
8.7
,
13.
Joh.
4.50
.
for
he
cast
out
the
evil
spirits
,
and
healed
diseases
with
a
word
;
or
by
such
means
as
were
as
insufficient
by
any
natural
Virtue
to
produce
the
Cure
.
He
raised
the
dead
only
by
touching
of
the
Bier
on
which
they
lay
,
Luke
7.14
,
15
,
16.
&
18.54
.
John
11.43
,
45.
or
taking
of
them
by
the
hand
:
His
word
made
Lazarus
come
forth
,
though
bound
with
Grave-cloathes
,
and
his
Word
made
the
Fig-tree
wither
.
Lastly
,
The
Wonders
of
his
Death
were
as
remarkable
,
as
were
the
Actions
of
his
Life
;
For
then
the
Heavens
were
over-spread
with
darkness
,
Matt.
27.49
,
52.
the
Temple
vail
was
rent
,
the
Earth
trembled
,
the
Rocks
rent
,
the
Graves
opened
,
many
dead
Bodies
did
arise
,
and
shew
themselves
to
many
living
in
the
holy
City
:
which
when
the
People
saw
,
some
of
them
being
forced
by
remorse
of
Conscience
,
Luke
23.47
.
smote
upon
their
breasts
,
and
said
of
Christ
,
Truly
this
was
the
Son
of
God
,
this
was
a
just
and
upright
man
:
and
so
notorious
were
these
things
,
that
Heathens
have
recorded
them
.
But
sixthly
,
His
Apostles
tell
us
,
That
he
performed
these
things
in
publick
;
and
in
the
presence
of
the
Pharisees
,
Luke
5.17
.
&
6.17
.
&
18.19
.
Matt.
14.35
,
36.
and
Doctors
of
the
Law
of
every
Town
of
Galilee
,
Judea
and
Jerusalem
,
and
from
the
Sea-coast
of
Tyre
and
Sidon
,
which
came
to
hear
him
,
and
to
be
healed
of
their
diseases
.
That
he
did
nothing
privately
,
but
in
the
Synagogues
&
Temples
,
John
18.20
,
21.
where
his
Accusers
were
still
present
.
And
seventhly
,
they
affirm
,
That
these
his
Miracles
had
most
remarkable
Effects
upon
the
Hearers
and
Spectators
,
even
the
most
perverse
and
spiteful
of
them
:
Both
Pharisees
and
Lawyers
throughout
Judea
,
Jerusalem
,
Luke
5.17
,
26.
and
Galilee
,
when
their
eyes
saw
the
Power
of
God
so
efficacious
to
heal
the
sick
,
were
struck
with
fear
and
extasie
,
and
forced
to
cry
out
,
We
have
seen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strange
and
unheard
of
Miracles
,
Mark
2.12
.
Luke
19.37
.
John
3.2
.
such
as
we
never
saw
before
,
and
such
as
onely
God
could
do
;
whence
they
so
freely
owned
Gods
power
in
them
,
and
gave
him
the
glory
.
The
Multitude
cry
out
with
much
astonishment
,
He
hath
done
all
things
well
,
Mark
7.37
.
he
maketh
both
the
deaf
to
hear
,
and
dumb
to
speak
.
When
they
beheld
his
Power
over
evil
Spirits
,
they
were
amazed
,
saying
,
Luke
4.36
,
37.
What
a
word
is
this
?
for
with
authority
he
commandeth
the
unclean
spirits
,
and
they
come
forth
.
Upon
all
these
accounts
,
Mark
1.28
.
John
2.23
.
his
fame
was
spread
throughout
the
Regions
round
about
;
and
many
who
had
seen
his
Miracles
believed
on
him
,
concluding
from
the
wonders
he
performed
that
God
had
visited
his
people
,
Luc.
7.16
.
Mat.
21.11
.
Joh.
3.1
.
that
a
Great
Prophet
was
risen
up
among
them
,
and
that
this
Prophet
was
one
sent
from
God
,
and
one
assisted
by
his
power
,
that
he
was
the
Son
of
David
the
true
Messiah
,
Joh.
4.29.6.14
.
the
Shilo
that
was
for
to
come
.
And
generally
they
expressed
their
confidence
and
full
conviction
of
his
power
to
work
the
greatest
Miracles
.
The
Leaper
saith
unto
him
if
thou
wilt
thou
canst
make
me
cleane
.
Mat.
8.2
.
v.
8.
The
Centurion
,
speak
but
the
word
only
,
and
my
Servant
shall
be
healed
.
The
Ruler
of
the
Synogogue
,
come
and
laye
thy
hands
one
my
Daughter
,
Mat.
9.18
,
21.
and
she
shall
live
.
The
Diseased
woman
,
if
I
may
but
touch
his
Garment
I
shall
be
whole
.
The
people
of
Gennesereth
,
as
soon
as
he
was
entred
into
their
coasts
,
run
through
the
Regions
round
about
,
Mat.
14.35
,
36.
Mark
.
6.56
.
and
carry
out
in
Beds
those
that
were
sick
to
all
places
where
he
was
.
And
whithersoever
he
entred
into
Villages
,
or
Cities
,
or
Countries
,
they
laid
the
sick
in
the
Streets
,
and
besought
that
they
might
touch
if
it
were
but
the
border
of
his
Garment
,
and
upon
all
occasions
the
multitude
are
flocking
after
him
.
8ly
His
Apostles
did
avouch
with
greatest
confidence
,
that
what
they
thus
ascribed
to
their
Master
,
were
things
notorious
to
the
Jew
,
and
what
their
consciences
bore
witness
to
,
&
by
these
sayings
they
converted
those
that
heard
them
.
Thus
in
that
Sermon
of
Saint
Peters
which
added
to
the
Church
3000
souls
Jesus
of
Nazareth
is
said
to
be
a
man
demonstrated
to
be
the
Christ
by
signes
and
wonders
,
Act.
2.22
.
and
powerful
operations
done
in
the
midst
of
those
to
whom
he
spake
,
for
which
he
presently
appeals
unto
their
consciences
in
these
words
This
you
also
know
.
In
another
Sermon
preached
to
Cornelius
and
his
Friends
he
speaks
thus
You
know
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
thing
done
throughout
all
Iudea
viz.
how
Iesus
of
Nazareth
,
Act.
10.36
,
37.
whom
God
annointed
with
the
Holy
Ghost
and
with
power
,
went
about
doing
good
,
and
healing
all
that
were
oppressed
with
the
Devil
,
for
God
was
with
him
.
Now
all
these
things
,
had
they
not
been
beyond
the
possibilitie
of
just
exception
,
are
such
as
could
not
be
delivered
in
those
ages
,
and
by
those
persons
,
by
whom
pretended
to
be
done
,
and
presently
obtain
upon
the
Faith
of
thousands
at
a
bare
relation
,
and
engage
so
many
of
that
very
Nation
,
besides
a
world
of
Gentile
Converts
,
to
seal
the
truth
of
things
so
hard
to
be
believed
,
and
harder
to
be
done
with
their
hearts
dearest
blood
;
and
rather
suffer
all
that
malice
could
invent
,
than
disbelieve
them
.
Impossible
it
is
,
that
men
pretending
that
the
miraculous
operations
of
Jesus
were
so
many
that
should
they
all
be
written
the
world
would
scarce
be
able
to
contain
the
Records
.
Job
.
21.15
.
That
he
went
about
among
them
doing
Good
,
and
healing
all
that
were
possessed
of
the
Devil
,
and
all
that
were
afflicted
with
any
manner
of
Disease
.
That
he
did
this
often
in
the
presence
of
the
greatest
multitudes
as
well
of
Pharisees
and
Doctors
of
the
Law
as
of
the
ruder
sort
;
and
commonly
upon
their
persons
.
That
by
these
actions
he
astonished
and
amazed
his
adversaries
,
and
forced
them
,
notwithstanding
all
that
prejudice
they
had
against
him
,
to
own
him
for
a
Prophet
and
one
sent
from
God
,
and
made
them
throng
and
strive
to
touch
him
,
and
upon
all
occasions
bring
the
diseased
for
cure
to
him
;
and
that
even
Gentiles
did
confess
the
thing
.
I
say
impossible
it
is
,
that
men
declaring
that
these
things
were
acted
and
experimented
,
in
the
places
where
those
persons
lived
who
embraced
this
Doctrine
,
and
for
whom
those
Gospels
were
indited
which
contained
,
these
things
,
should
by
such
Gross
untruths
prevaile
upon
these
persons
,
to
embrace
that
story
,
which
told
these
Barefaced
lyes
,
for
a
divine
unerring
History
,
fit
to
be
sealed
with
their
Blood
.
In
a
word
let
it
be
considered
(
whether
any
person
can
imagine
this
to
be
the
likely'st
way
to
gain
a
reputation
in
the
World
?
Or
whether
any
reasonable
man
can
think
it
fit
to
suffer
death
,
in
attestation
of
such
things
,
which
all
his
neighbours
must
know
to
be
untruths
,
or
whether
he
were
like
to
gain
belief
by
doing
so
.
And
2ly
whether
a
story
of
like
nature
,
pretended
by
12
Quakers
to
be
done
in
England
by
one
James
Nailer
,
or
the
like
,
were
likely
to
prevaile
upon
one
single
person
,
not
to
say
the
Nation
,
or
the
whole
world
of
Christians
,
to
desert
that
Faith
they
own
at
present
,
and
embrace
another
which
condemns
and
vilifies
it
,
and
casts
reproach
upon
the
Nation
.
Moreover
these
Disciples
tel
us
,
that
Christ
,
whilst
he
continued
upon
Earth
,
gave
them
commission
,
to
heal
all
manner
of
diseases
,
Mat.
10.1.8
.
and
to
cast
out
Devils
,
&
to
raise
the
Dead
,
and
triumph
over
all
the
power
of
the
enemy
assuring
them
,
that
neither
serpent
nor
any
other
thing
should
hurt
them
.
Luc.
10.19
.
Luc.
9.6
.
Luc.
10.17
,
18.
Marc.
6.13
.
And
they
accordingly
did
preach
the
Gospel
,
healing
every
where
,
casting
out
many
Devils
,
and
making
Satan
fall
as
quick
as
lightening
from
the
Heavens
,
rejoycing
that
evil
spirits
were
made
subject
to
them
,
anointing
many
with
oyle
and
healing
them
.
And
that
this
Power
was
more
abundantly
confer'd
upon
Them
,
and
upon
their
Converts
,
when
their
Lord
had
left
this
world
,
hath
been
sufficiently
shewed
in
the
foregoing
chapter
,
and
may
more
fully
be
evinced
by
these
considerations
.
1.
That
they
have
left
on
record
in
the
Books
they
published
and
committed
to
their
new
converts
as
the
Rule
of
Faith
,
and
which
were
owned
by
many
thousands
as
Divine
,
Christs
Promise
,
that
his
power
should
miraculously
assist
his
Church
,
that
his
Spirit
should
be
confer'd
upon
as
many
as
the
Lord
should
call
;
and
this
by
virtue
of
a
promise
which
he
stood
obliged
to
fulfil
,
by
powring
his
Spirit
on
all
flesh
,
to
make
their
Sons
and
Daughters
prophesie
,
their
young
men
to
see
visions
,
and
their
old
men
to
dream
Dreams
;
They
gave
it
out
that
Christ
assured
them
,
[
](A65709-e45330-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
Tom.
5.
Orat.
2.
in
Bab.
p.
442.
they
should
out
do
those
many
miracles
which
He
himself
had
wrought
;
Ioh.
14.12
.
which
was
a
promise
of
so
strange
a
nature
,
that
never
any
person
did
pretend
the
like
,
nor
could
it
be
fulfilled
,
according
unto
what
these
Records
have
delivered
,
without
the
greatest
demonstration
of
Christs
power
,
or
fail
of
being
so
,
without
the
ruine
of
that
faith
which
he
had
planted
,
&
the
rejection
of
those
Histories
,
which
spake
of
its
exact
completion
.
But
let
it
be
considered
,
2ly
That
Jews
and
Heathens
,
their
most
malitious
and
subtile
enemies
,
confess
the
thing
.
Act.
4.16
.
That
indeed
a
notable
miracle
hath
been
done
by
them
,
is
manifest
to
all
them
that
dwell
at
Jerusalem
,
and
we
cannot
deny
it
,
say
the
High
Priest
and
Rulers
of
the
Jews
.
The
Heathens
tell
us
,
that
they
were
the
greatest
¹¹
Juglers
,
and
had
¹²
received
from
our
Saviour
Books
which
did
instruct
them
in
these
arts
,
and
made
them
able
to
derive
the
cheat
unto
their
followers
.
Nay
they
¹³
acknowledge
that
at
their
very
Sepulchers
were
many
wonders
done
.
3ly
Agreably
to
these
predictions
and
confessions
,
we
are
told
in
the
forementioned
Records
,
that
God
confirmed
the
word
of
his
Grace
,
Act.
14.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
19.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act.
8.13
.
Act.
4.23
.
Act.
9.40.20.10
.
by
doing
signs
and
wonders
by
the
Apostles
hands
:
and
that
these
Miracles
were
not
mean
ordinary
things
,
but
mighty
,
that
with
great
power
gave
the
Apostles
witness
to
the
Resurrection
,
and
that
great
grace
was
upon
them
all
.
The
dead
were
raised
by
them
;
Tabitha
by
Peter
,
and
Eutychus
by
Paul
:
and
Irenaeus
tells
us
,
that
in
his
time
by
the
prayers
and
fastings
of
the
Church
,
the
dead
were
frequently
restored
to
life
.
[
](A65709-e45640-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iren.
l.
2.
c.
56.
&c.
57.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hereticks
(
saith
he
)
for
all
their
boast
of
miracles
,
they
cannot
raise
the
dead
,
as
Christ
and
his
Apostles
did
,
and
as
many
of
the
Brotherhood
when
the
necessities
of
the
Church
required
it
,
have
by
their
prayers
and
fastings
often
done
.
Their
miracles
were
wrought
at
distance
,
and
by
unlikely
and
inconsiderable
means
;
by
Handkercheifs
and
Napkins
,
which
obtained
this
virtue
of
doing
mighty
cures
,
only
by
being
sent
from
an
Apostles
hand
.
[
](A65709-e45720-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrysost.
St
Peters
shadow
healed
all
that
were
afflicted
with
evil
Spirits
,
throughout
all
Ierusalem
,
and
all
the
Cities
round
about
it
.
Their
very
Sepulchers
were
instrumental
to
the
working
of
so
many
and
such
apparent
Miracles
,
that
as
their
Enemies
were
forced
to
confess
them
,
so
Christians
did
often
¹⁴
plead
them
with
the
greatest
confidence
:
they
were
such
as
conquered
and
amazed
the
Conjurer
,
Acts
19.18
,
19.
such
as
prevailed
with
the
Magicians
to
burn
their
Books
,
and
make
confession
of
their
Practises
,
and
own
that
Doctrine
,
(
though
with
the
hazard
of
their
Lives
)
which
pronounced
them
guilty
of
contracting
with
the
Prince
of
darkness
.
3ly
,
These
Wonders
were
perform'd
by
Christians
,
throughout
all
places
of
the
World
,
in
which
the
Gospel
did
obtain
and
flourish
:
St
Paul
assures
us
,
that
from
Jerusalem
,
Rom.
15.19
.
and
round
about
unto
Illyricum
,
the
Gospel
had
been
preached
by
him
with
mighty
signs
and
wonders
,
and
by
the
power
of
the
Holy
Ghost
;
and
both
the
reason
and
the
necessity
of
the
thing
assure
us
,
that
what
was
done
by
him
,
must
be
done
also
by
the
rest
of
the
Apostles
,
and
especially
by
those
,
who
were
preferred
above
him
by
the
Church
of
Corinth
and
Galatia
.
The
Records
of
the
Churches
,
and
the
Apologies
of
Christians
,
writ
from
each
corner
of
the
World
;
the
Conversion
of
so
many
by
the
Apostles
Preaching
,
in
every
quarter
of
it
;
Joel
2.28
.
the
Promise
of
the
Holy
Spirit
to
be
poured
out
upon
all
flesh
,
Acts
2.29
.
and
given
to
as
many
as
the
Lord
should
call
:
all
these
,
and
many
other
Circumstances
,
confirm
us
in
the
Truth
of
this
Particular
.
Fourthly
,
This
Power
of
working
Miracles
,
was
still
retained
in
the
World
for
divers
Centuries
.
For
the
Apologies
and
Records
of
the
Christians
in
their
respective
Ages
,
still
avouch
and
plead
them
against
the
Heretick
,
the
Jew
,
the
Heathen
,
for
confirmation
of
their
Faith
.
Irenaeus
writing
against
the
Gnosticks
,
Carpocratians
,
and
Valentinians
,
asserts
,
That
if
they
truly
did
what
they
pretended
only
,
yet
was
it
not
to
be
compared
with
the
Miracles
of
Christ
and
his
Disciples
.
And
then
he
adds
,
[
](A65709-e45980-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iren.
l.
2.
cap.
57.
It
is
impossible
to
reckon
up
all
the
miraculous
Gifts
which
the
Church
throughout
the
World
receives
,
and
exerciseth
to
the
benefit
of
the
Heathens
.
Origen
in
commendation
of
the
Christian
Faith
above
the
Jews
Pretensions
,
tells
them
,
That
[
](A65709-e46030-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
.
l.
2.
p.
62.
since
the
coming
of
a
Saviour
,
they
were
left
destitute
of
all
the
signs
of
Gods
especial
Presence
with
them
;
they
had
no
Prophets
,
nor
any
Wonders
done
amongst
them
:
whereas
the
Christians
were
plentifully
endowed
with
these
Gifts
of
Miracles
and
Prophesie
.
[
](A65709-e46050-b)c
c
Quanti
honesti
viri
(
de
vulgaribus
enim
non
dicimus
)
aut
à
Daemoniis
,
aut
valetudi
nibus
remediati
sunt
?
quando
non
Geniculationibus
&
Jejunationibus
nostris
etiam
siccitates
sunt
depulsae
.
Tertul.
ad
Scap.
c.
4.
How
many
Men
of
reputation
,
(
for
we
speak
not
of
the
vulgar
sort
)
have
been
freed
from
Devils
by
us
?
when
is
it
that
our
Prayers
and
Fastings
do
not
cause
their
dearths
to
cease
?
So
Tertullian
.
Of
this
miraculous
Power
,
the
second
and
third
Ages
give
us
instances
innumerable
:
Of
its
continuance
in
the
fourth
Century
,
Eusebius
and
¹⁵
Cyril
,
Theodoret
and
¹⁶
Augustine
,
are
sufficient
Witnesses
.
If
therefore
these
were
matters
,
which
the
Jews
and
Heathens
,
who
persecuted
Christ
and
his
Disciples
,
do
confess
;
if
Christians
of
all
places
,
through
divers
Ages
of
the
World
,
pretended
and
appealed
to
them
,
using
no
other
method
to
convince
the
World
:
If
their
Apologies
and
Disputations
with
their
Adversaries
,
which
were
so
mightily
prevailing
,
did
bottom
on
the
truth
of
these
Particulars
;
and
if
those
Writings
which
contained
them
,
were
universally
acknowledged
as
Divine
,
and
absolutely
true
,
then
must
the
Miracles
recorded
in
them
be
Divine
,
and
such
as
they
are
held
to
be
by
Christians
.
Besides
,
the
Apostle
Paul
assures
the
Church
of
Rome
,
Rom.
15.15
,
18
,
19.
he
would
not
speak
of
any
thing
which
Christ
had
not
performed
by
him
:
and
yet
he
adds
,
2
Cor.
11.6
.
&
12.12
.
That
he
could
glory
of
the
grace
given
to
him
,
to
make
the
Gentiles
obedient
by
word
and
deed
,
through
mighty
signs
and
wonders
by
the
power
of
the
Spirit
of
God
:
And
to
the
Church
of
Corinth
he
writes
thus
,
That
he
had
given
them
full
proof
of
his
Apostleship
;
that
he
had
fully
been
made
manifest
among
them
in
all
things
;
that
he
did
not
come
behind
the
very
chief
of
the
Apostles
.
Which
is
sufficient
to
evince
,
that
not
St
Paul
alone
,
but
others
of
the
Apostles
,
were
eminent
for
working
Wonders
.
Now
to
imagine
,
that
what
St
Paul
in
these
Epistles
thus
asserted
,
was
a
lye
,
is
to
conclude
him
not
only
a
vile
wicked
Person
,
but
an
unreflecting
Idiot
,
who
in
those
Letters
he
endited
,
to
arm
his
Converts
against
false
Disciples
,
(
who
sought
to
blast
his
Mission
and
Apostleship
,
)
should
go
about
to
stablish
and
confirm
it
to
them
,
by
what
they
could
not
choose
but
know
to
be
a
lye
.
This
is
,
as
if
a
Mountebank
in
commendation
of
his
Balsomes
,
should
pretend
that
he
had
wrought
great
Cures
upon
many
Persons
present
,
and
before
his
Eyes
,
who
all
were
ready
to
attest
,
that
they
were
ignorant
of
any
benefit
received
by
him
.
But
now
his
Education
at
Gamaliels
Feet
,
his
Apologies
for
himself
,
and
his
Epistles
to
his
Christian
Converts
;
his
Disputations
with
the
Jews
,
and
mighty
Power
to
convince
the
Gentiles
,
are
Arguments
sufficient
that
he
was
no
Idiot
,
nor
could
be
guilty
of
so
great
a
folly
.
Now
to
conclude
:
These
Miracles
thus
done
,
are
a
most
pregnant
confirmation
of
our
Saviors
Mission
,
and
of
the
Truth
of
Christian
Doctrine
.
For
be
it
so
,
that
Providence
could
assist
such
vile
Impostors
,
(
as
Christ
and
his
Apostles
are
esteemed
by
Infidels
)
to
back
and
to
confirm
their
Cheat
,
with
Miracles
so
great
,
so
many
,
and
of
such
long
continuance
,
the
like
to
which
were
never
done
,
nor
any
thing
that
can
deserve
to
be
recorded
with
them
,
and
give
in
no
immediate
internal
Evidence
of
the
Imposture
,
we
must
stand
bound
both
by
the
Laws
of
God
and
Nature
,
to
believe
and
do
as
they
require
,
as
having
no
sufficient
reason
to
conclude
their
Message
false
,
but
the
most
powerful
Motives
to
believe
it
true
.
ANNOTATIONS
On
the
8th
Chapter
.
SECT.
I.
1
SHem
Hamphorash
]
The
Jews
confess
that
Christ
by
virtue
of
this
name
did
raise
the
dead
,
and
walk
upon
the
Sea
,
and
cure
the
Lame
,
and
cleanse
the
Lepers
.
vide
Raymund
.
Pug.
fid.
290.
2
The
Jews
expected
miracles
from
their
Messiah
]
The
Messiah
shall
be
exalted
more
then
Abraham
,
more
then
Moses
,
more
then
the
ministring
Angels
.
Beresch
.
Rabba
sup.
Gen.
28.10
.
See
Annot.
in
Chap.
7.
Sect.
1.
num.
8.
2
To
the
arts
of
Magick
]
Solent
Judaei
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
.
Which
also
Celsus
did
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
adv.
Celsum
p.
7.
vide
p.
30.
vide
Lactant.
l.
4.
c.
13.
Euseb.
demonstr.
Evang.
l.
3.
c.
3.8
.
August
.
de
verbis
Petri
serm.
9.
5
Hierocles
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apud
Euseb.
contra
Hieroclem
p.
512.
6
Julian
]
who
tells
us
Christ
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apud
Cyrill
.
Alexandr
.
l.
6.
7
Pilate
gave
such
a
large
account
]
That
there
were
such
acts
of
Pilate
appears
,
1.
From
those
false
Acts
the
Heathens
made
containing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Hist.
Eccles.
l.
9.
c.
5.7
.
2ly
From
the
appeal
of
Hereticks
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiph.
de
Quartadecimanis
.
That
these
acts
were
such
as
did
confirme
the
Christian
Faith
is
evident
from
those
Passages
of
the
Fathers
which
appeal
unto
them
for
this
end
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Apol.
2.
p.
84.
Ea
omnia
(
sc.
quae
de
Christi
miraculis
,
morte
,
resurrectione
,
ascensu
in
coelum
enuntiant
Evangelia
)
Pilatus
,
&
ipse
pro
suâ
conscientiâ
Christianus
,
Caesari
tunc
Tiberio
nuntiavit
.
Tertull.
Apol.
c.
21.
8
Tiberius
proposed
him
to
the
Senate
]
Tiberius
cujus
tempore
nomen
Christianum
in
saeculum
introivit
,
annuntiata
sibi
ex
Syriâ
Palaestinâ
,
quae
veritatem
illius
divinitatis
revelaverant
,
retulit
ad
Senatum
cum
praerogativa
suffragii
sui
;
Senatus
quia
non
ipse
probaverat
respuit
;
Caesar
in
sententia
mansit
,
comminatus
periculum
accusatoribus
Christianorum
.
Tertull.
Apol.
c.
5.
9
Others
say
he
did
his
wonders
by
those
arts
which
he
had
learned
from
the
Aegyptians
]
Magus
fuit
,
clandestinis
artibus
omnia
illa
perfecit
,
Aegyptiorum
ex
adytis
Angelorum
potentium
nomina
,
&
remotas
furatus
est
disciplinas
.
Ethnicus
apud
Arnob.
p.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
adv.
Celsum
p.
30.
9
The
Jew
and
Gentile
though
frequent
and
expert
Magicians
]
Of
the
Jews
their
Talmud
tells
us
that
the
great
Sanhedrim
was
skild
in
Magick
,
tract
.
Sanhed
.
c.
Dine
Mammonoth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
contra
Judaeos
sermone
5.
p.
360.
361.
Et
rursus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Cochum
in
duos
tit
.
Talm.
p.
18.
Joseph
.
Antiq.
Jud.
l.
20.
c.
6.
Annot.
in
c.
1.
n.
1.
The
Heathens
]
Circa
Deos
ac
Religiones
negligentior
,
quippe
addictus
Mathematicae
,
persuasionisque
plenus
cuncta
fato
agi
.
Sueton.
de
Tiberio
.
c.
69.
Quin
&
facto
per
Magos
sacro
evocare
Manes
,
&
exorare
tentavit
Nero.
Idem
c.
34.
vide
Plin.
l.
30.
c.
11.
10
So
notorious
that
Heathens
have
recorded
them
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Phlegon
.
l.
13.
Olymp.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
African
.
vide
Euseb.
Chronicon
.
ad
An.
2040.
Tertull.
Apol.
c.
21.
Orig.
tract.
35.
in
Mat.
&
p.
80.
adv.
Cels
.
11
The
Heathens
tell
us
that
Christs
Disciples
out
did
all
others
in
the
art
of
Jugling
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
habemus
apud
Julianum
.
vide
Cyril
.
Alex.
l.
3.
p.
100.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
adv.
Celsum
p.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hieroc
.
de
Apostolis
apud
Euseb.
contra
Hier.
p.
514.
12
And
that
they
had
receaved
from
our
Saviour
books
and
instructions
in
that
art
]
Celsus
affirms
he
saw
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apud
Orig
.
p.
302.
who
thus
replys
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iulian.
de
Apostolis
apud
Cyrill
.
Alex.
l.
10.
13
They
acknowledge
that
at
their
Sepulchers
were
wonders
wrought
]
Responde
quomodo
in
vilissimo
pulvere
,
&
favillâ
nescio
quâ
,
tanta
sit
signorum
virtutumque
praesentia
,
nisi
forte
in
morem
Gentilium
Impiorumque
,
Porphyrii
&
Eunomii
has
praestigias
daemonum
esse
dicas
.
Hieron
.
adv.
Vigilant
.
14
And
Christians
confidently
appeal'd
unto
them
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
Iulianum
p.
36.
15
Cyrill
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrill
.
Alex.
contra
Iul.
l.
6.
p.
202.
16
August
.
]
Etiam
nunc
fiunt
miracula
ejus
nomine
.
Et
rursus
.
Fiunt
ergo
etiam
nunc
multa
miracula
,
eodem
Deo
faciente
per
quos
vult
,
qui
&
illa
quae
legimus
fecit
.
August
.
de
Civitate
Dei
l.
22.
c.
8.
vide
Theodor
de
cur
.
Gr.
affecta
.
Euseb.
contra
Hieroc
.
c.
1.
p.
514.
CHAP.
VIII
.
SECT.
II.
The
Contents
.
PRoving
the
Truth
of
Christian
Doctrine
from
the
speedy
Propagation
of
it
through
the
World
,
Arg.
3
by
inconsiderable
and
unlearned
men
,
against
those
many
prejudices
,
which
did
attend
it
.
and
many
enemies
which
did
oppose
it
,
The
avowed
Principles
on
which
this
Argument
depends
.
A
further
Confirmation
of
it
,
by
comparing
its
effects
with
those
of
Heathen
Wisdome
or
Philosophy
.
§
.
1.
THIRDLY
,
The
Powerful
Assistance
of
the
Holy
Spirit
,
was
manifested
in
the
effectual
and
speedy
Propagation
of
the
Christian
Faith
.
For
it
is
not
to
be
conceived
how
such
a
Doctrine
,
as
this
was
,
should
be
so
wonderfully
propagated
,
without
the
special
Help
of
God
.
A
Doctrine
so
¹
new
and
therefore
so
Reproached
and
Vilified
,
so
necessary
,
as
it
was
pretended
,
for
the
promoting
of
Gods
Glory
,
and
for
the
Good
of
Man
,
that
no
Salvation
was
to
be
expected
from
any
other
Name
but
that
of
Jesus
;
Act.
4.12
.
and
yet
reserved
for
the
²
last
of
times
,
and
the
declining
Ages
of
the
World
;
A
Doctrine
so
inconsistent
with
,
and
so
³
destructive
of
all
other
ways
of
Worship
;
and
whose
Professors
,
as
many
of
them
as
came
out
of
Heathenisme
,
were
obliged
to
look
upon
the
Heathen
World
,
upon
their
former
selves
,
and
the
whole
Race
of
their
Progenitors
,
1
Thes.
1.9
.
Eph.
2.12
.
1
Cor.
10
20.
as
the
most
vile
Idolaters
;
and
such
as
hitherto
had
lived
without
God
and
without
Hope
;
yea
were
obliged
to
detest
as
Devils
those
whom
they
had
hitherto
adored
as
Gods
;
A
doctrine
so
⁴
incredible
in
its
Author
,
in
his
Birth
from
a
⁵
Virgin
,
and
the
Obscureness
of
his
Parentage
;
in
the
⁶
Meanness
of
his
outward
Condition
,
and
in
his
Reception
and
Usage
by
the
Governing
part
of
the
world
,
in
all
those
circumstances
which
are
most
considered
by
the
Generality
of
Mankind
.
For
he
was
contemned
,
opposed
,
reviled
,
whipped
and
⁷
condemned
as
the
Worst
of
Malefactors
by
the
Chief
Priests
,
and
Scribes
,
and
Rulers
of
the
People
;
by
the
Rabbies
,
who
were
held
to
be
the
wisest
,
and
the
Pharisees
who
went
for
the
Holy
Men
of
his
Nation
;
he
seemed
to
be
,
and
confessed
he
was
one
⁸
deserted
by
that
God
whom
he
presumed
to
call
his
Father
,
and
whose
Message
he
pretended
to
deliver
.
He
that
had
taken
upon
him
to
be
the
Sav
our
of
the
World
,
could
not
save
himself
from
the
Greatest
Miseries
that
can
be
suffered
in
this
Life
;
nor
at
last
from
a
Painful
and
Accursed
death
.
This
it
was
which
so
disparaged
his
Doctrine
both
to
Jews
and
Gentiles
,
that
to
one
it
is
said
to
have
been
a
stumbling
block
,
1
Co.
1.23
.
and
the
other
looked
upon
it
as
foolishness
;
A
Doctrine
so
incredible
in
that
Article
,
which
is
alledged
to
make
amends
for
the
Scandal
of
the
former
,
and
,
which
is
indeed
the
Basis
of
the
Christians
Hope
;
viz.
The
⁹
Resurrection
of
Christ
from
the
dead
,
as
a
pledge
and
earnest
of
a
future
Resurrection
for
all
them
that
believe
in
him
:
A
Doctrine
so
infamous
for
those
horrid
things
that
are
charged
upon
the
Sectators
of
it
both
by
Jews
and
Gentiles
;
who
made
them
Guilty
of
¹⁰
Atheisme
,
11
Rebellion
,
Sacriledge
,
12
Incest
,
Murder
,
Anthropophagy
,
the
¹³
Worship
of
the
Cloudes
,
and
of
an
¹⁴
Asses
head
,
and
of
the
¹⁵
Secrets
of
the
Priests
;
which
foul
defamations
that
they
might
Spread
the
more
effectually
,
and
with
the
better
shew
of
Truth
,
they
forced
some
Slaves
and
¹⁶
Silly
Women
by
torments
to
confess
them
;
and
formed
¹⁷
Supposititious
acts
of
Pilate
,
fill'd
with
the
vilest
Blasphemies
,
and
Impious
Revilings
of
Christianity
,
and
caused
them
to
be
learnt
by
Children
,
the
more
assuredly
to
print
an
hatred
of
it
on
their
Spirits
,
and
cause
them
upon
those
Accounts
to
¹⁸
quit
the
Christians
company
.
A
Doctrine
so
pernicious
,
Infructuosi
in
negotiis
dicimur
.
Tertul
.
ap.
c.
42.
as
to
make
every
Christian
an
unprofitable
member
of
the
Commonwealth
;
and
their
Religion
so
hateful
,
as
to
be
deem'd
the
¹⁹
Rise
of
all
those
Miseries
,
which
afterwards
perplexed
the
Roman
Empire
;
Whose
sudden
²⁰
Ruine
it
pretended
to
foretel
,
21
the
pleasure
of
whose
Senate
it
controuled
,
and
whose
²²
Gods
so
vigilant
,
to
preserve
and
extend
its
bounds
farther
then
the
Sea
washes
,
or
the
Sun
shines
,
Vltra
solis
vias
&
ipsius
Ocedni
limites
.
apud
Minut
.
(
as
Octavius
saith
of
them
)
it
traduced
as
Devils
or
dead
men
;
and
by
such
vile
affronts
made
them
,
as
their
Worshippers
imagined
,
to
²³
withdraw
their
kindness
,
and
forget
their
wonted
Love
to
that
Empire
;
A
Doctrine
so
repugnant
to
every
Sect
of
Philosophers
,
in
those
opinions
for
which
they
most
eagerly
contended
;
to
the
Epicurean's
conceit
of
an
idle
&
unconcerned
Diety
,
to
the
Academicks
Scepticisme
,
the
²⁴
Platonists
Demons
,
25
and
community
of
Wives
;
to
the
²⁶
Pythagoreans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Peripateticks
conceits
of
a
God
shut
up
in
Heaven
,
and
of
a
World
that
has
been
from
Eternity
;
to
the
Stoicks
opinions
of
a
Corporeal
God
subject
to
the
Laws
of
Fate
,
and
of
every
mans
Power
over
his
own
Life
to
destroy
it
when
he
pleaseth
.
Again
,
it
is
a
Doctrine
professedly
opposite
to
the
²⁷
Decrees
of
Emperours
against
Witchcraft
,
28
Conjurations
,
34
Unlawful
Conventicles
,
night
meetings
,
and
against
the
²⁹
Introduction
of
new
ways
of
Worship
;
and
what
they
styled
Rebellion
,
Sacriledge
,
irreligion
.
A
Doctrine
which
call's
for
Self-denyal
,
Love
of
enemies
,
a
life
of
Highest
Purity
,
and
separation
from
the
Pleasures
,
and
the
Enjoyments
of
the
World
;
and
for
a
willingness
to
bear
the
Cross
,
and
suffer
all
the
Miseries
of
Life
,
and
cruel
Death
if
there
be
occasion
,
and
this
only
in
hopes
of
future
blessings
from
a
crucified
Jesus
.
A
Doctrine
which
did
thwart
the
Principles
of
Education
,
the
Passions
,
Humours
,
and
Affections
,
the
Inclinations
,
Customes
,
Prescriptions
,
and
Superstitions
of
the
World
;
and
that
Habitual
Corruption
which
had
so
long
orespread
it
,
and
therefore
render'd
the
Practise
of
it
as
difficult
as
the
Belief
.
A
Doctrine
which
for
these
causes
was
so
violently
contradicted
both
by
the
³⁰
Zeale
,
and
malice
of
the
Jew
,
1
Cor.
1.19
.
3
,
19.
Rom.
1
,
12.
and
the
Philosophy
of
the
Gentile
,
which
it
condemned
as
Folly
,
and
its
Authors
as
the
worst
of
fooles
;
and
by
the
Sword
of
Emperours
,
still
glutted
with
the
bloud
of
Christians
;
and
by
the
Rhetoricians
Topicks
of
perswasion
,
and
all
the
Machinations
both
of
men
and
Devils
:
I
say
it
is
not
to
be
conceived
,
that
such
a
Doctrine
should
by
the
means
of
Simple
and
Illiterate
men
,
subject
to
many
thousand
miseries
,
31
and
destitute
not
only
of
that
Eloquence
which
was
so
taking
in
those
days
,
but
of
all
visible
protection
,
and
apparent
kindness
from
that
Jesus
for
whom
they
di
pretend
to
suffer
;
and
void
of
all
that
might
commend
them
to
the
World
,
or
which
might
fit
them
either
to
instruct
their
Proselytes
,
or
to
confound
their
Adversaries
:
I
say
,
that
such
a
Doctrine
should
,
by
the
means
of
Persons
so
unqualified
,
spring
forth
and
shoot
like
lightning
from
the
East
unto
the
West
,
cancel
the
Ceremonies
of
the
Jew
,
confound
the
Scepticisme
,
and
baffle
all
the
Wisdome
of
the
Creeks
,
that
it
should
instruct
the
Rudeness
of
Barbarians
in
the
sublimest
Mysteries
,
and
change
their
Savage
Customes
unto
the
Christian
Charity
and
Humility
;
that
it
should
suddenly
usurpe
the
name
of
³²
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
Prevailing
Doctrine
,
as
Porphyry
and
others
call
it
;
that
it
should
shackle
even
the
Prince
of
Darkness
,
and
make
his
Kingdome
fall
more
quick
than
lightning
from
the
skies
;
that
it
should
subdue
by
sufferings
,
and
make
the
Scepter
stoop
and
bow
to
the
Cross
;
that
it
should
³³
Conquer
the
most
part
of
the
civilized
World
,
in
lesser
time
than
others
take
to
travel
over
it
;
A
world
of
so
riveted
by
Laws
,
and
Customes
,
and
so
enslav'd
by
mulcts
and
penalties
,
to
its
Antient
,
and
therefore
Venerable
Superstitions
;
so
enthral'd
to
the
Vassallage
of
Satan
,
and
over-Grown
in
wickedness
,
and
so
impatient
of
disturbance
;
I
say
,
that
such
a
Doctrine
should
convert
such
a
World
,
by
such
unlikely
meanes
,
haveing
no
heavenly
Power
engaged
to
assist
it
,
but
rather
to
confound
it
,
if
our
adversaries
say
true
;
and
having
no
other
thing
to
be
alledged
by
its
Assertors
,
but
the
assistance
or
the
holy
Ghost
,
and
the
performance
of
their
Saviours
promise
,
that
he
would
be
with
them
,
and
Give
a
mouth
and
wisdome
to
them
which
all
their
Adversaries
should
not
be
able
to
Gainsay
;
this
of
all
matters
of
this
nature
must
be
most
incredible
,
and
is
no
less
then
a
very
Prodigy
of
Prodigies
.
§
.
2.
THIS
Argument
depends
on
these
Principles
,
which
are
confirmed
to
us
by
Reason
and
Experience
.
1.
That
the
stronger
the
prejudice
is
,
the
stronger
must
that
power
be
which
overcomes
it
.
2ly
,
That
a
new
Doctrine
,
which
stands
obnoxious
to
Great
and
many
prejudices
both
of
the
Judgment
and
affections
,
and
which
contains
many
things
,
that
seem
to
render
it
incredible
to
the
one
,
and
many
more
which
render
it
unpleasant
to
the
other
;
and
also
suffers
disadvantage
both
from
the
infamy
,
and
rudeness
of
its
propagators
,
is
most
unlikely
to
prevail
upon
the
World
,
in
opposition
to
all
other
Doctrines
.
3ly
,
That
men
are
not
easily
induced
to
reject
those
Principles
,
which
they
received
from
their
Education
,
but
still
are
backward
to
admit
new
Faith
,
and
to
confess
their
Errours
,
and
condemne
themselves
,
and
pass
hard
Sentences
upon
the
state
of
their
beloved
Freinds
,
and
their
Relations
,
and
their
Ancestours
.
4ly
,
That
men
are
naturally
wedded
to
their
Lusts
,
and
bear
a
passionate
affection
to
the
pleasures
and
enjoyments
of
the
World
;
and
therefore
that
which
suddenly
prevailes
upon
them
,
to
Renounce
them
all
,
must
be
of
Greater
Power
,
and
of
more
prevailing
Efficacy
,
than
the
Temptations
of
the
World
.
5ly
,
That
as
any
distemper
is
more
dangerous
and
more
rooted
and
inveterate
,
so
the
nature
of
it
is
the
more
Malignant
,
and
so
much
the
●●onger
and
more
efficacious
must
that
Power
be
which
effects
its
cure
.
6ly
,
That
it
is
not
easy
to
prevail
upon
the
World
to
quit
a
present
and
important
Interest
,
only
in
hopes
of
future
Good
,
to
or
expose
themselves
to
the
worst
of
sufferings
in
confirmation
and
pursuance
of
those
Hopes
,
without
the
most
concluding
Grounds
of
hope
,
much
less
in
contradiction
to
them
.
7ly
,
That
men
of
the
lowest
Birth
and
Education
,
and
such
as
were
Great
Sufferers
both
in
their
Reputation
and
their
Persons
,
and
thereforeseem
to
be
deserted
by
that
God
they
owned
,
were
men
unlikely
to
prevail
upon
the
Wise
,
and
the
inquisitive
Philosophers
,
who
examine
things
by
Reason
;
upon
Princes
,
and
Statesmen
that
consider
their
Interest
;
upon
the
Magician
and
Sorcerer
,
the
Merchant
and
the
Tradesman
,
who
measure
things
by
their
advantage
and
profit
;
upon
the
Giddy
and
inconstant
multitude
,
which
is
led
by
the
sense
and
custome
and
opinion
of
Persons
;
upon
the
soft
and
tender
Sex
,
the
passionate
and
heady
Youth
the
infirme
and
feeble
Age
;
upon
Persons
of
all
sorts
and
conditions
whatsoever
,
to
quit
their
Religion
,
and
their
habitual
Lusts
,
their
Worldly
Interests
,
and
their
alluring
Pleasures
,
and
their
espoused
Tenets
;
much
more
their
Livers
and
Dearer
Relatives
,
and
to
expose
themselves
unto
those
evils
,
which
are
most
contrary
to
the
desires
of
humane
nature
,
and
to
the
designes
of
meer
natural
men
.
Lastly
,
That
when
the
Greatest
Potentates
and
Princes
edged
with
the
keenest
malice
,
and
assisted
by
the
Arts
of
Wit
and
Policy
,
Learning
and
Eloquence
,
and
driving
on
profest
designes
to
ruine
,
and
extirpate
such
inconsiderable
men
,
whose
faith
enjoyn'd
them
to
endure
all
afflictions
without
the
least
disturbance
of
the
Civil
Government
,
or
opposition
to
their
Cruel
and
tyrannous
Governours
:
I
say
when
Persons
of
so
Great
ability
and
wisdome
,
by
all
their
subtilty
and
power
,
and
all
their
other
arts
engaged
against
them
,
only
encreased
the
number
of
those
men
,
whose
utter
extirpationthey
intendedand
pursued
;
't
is
rational
to
conclude
,
as
they
affirmed
,
that
a
more
powerful
hand
was
on
their
side
,
and
that
God
had
choosen
the
foolish
things
of
the
World
to
confound
the
Wise
,
and
weak
things
to
confound
the
mighty
.
§.
3ly
,
IN
confirmation
of
this
Argument
,
it
may
deserve
to
be
considered
,
that
albeit
the
wisdome
of
the
Heathe
Philosohers
had
nothing
in
it
that
seem'd
to
thwart
the
reason
,
or
the
affections
and
inclinations
of
mankind
;
albeit
their
divinity
did
not
reproach
what
their
Forefathers
own'd
;
but
was
consistent
with
all
those
modes
of
worship
which
had
obtained
in
every
country
;
albeit
it
met
with
nothing
to
oppose
and
persecute
the
first
Abettors
and
the
Promoters
of
it
;
but
was
encouraged
by
Kings
and
Princes
,
and
had
all
the
advantages
of
art
and
Rhetorick
to
set
it
off
;
and
the
engagements
of
the
smooothest
pens
,
and
subtlest
heads
to
recommend
it
to
the
World
;
yet
could
it
not
present
the
world
with
any
thing
so
well
accommodated
unto
our
natural
apprehensions
,
or
any
thing
so
worthy
of
a
Deity
,
&
so
entirely
fitted
to
the
Good
and
welfare
of
mankind
,
as
are
the
Christians
Faith
and
Precepts
;
nor
yet
obtain
and
spread
it self
in
many
hundred
years
,
through
any
places
of
those
Barbarous
Nations
,
in
which
the
Gospel
flourished
in
the
Apostles
days
;
but
in
its
flourishing
condition
was
confined
to
Greece
and
Italy
;
where
it
did
either
vanish
of
its
own
accord
,
or
else
concluded
in
Scepticisme
,
or
was
ecclipsed
by
the
appearance
of
the
Gospel
light
:
and
whilest
it
did
continue
,
't
is
apparent
from
the
compliants
,
confessions
,
and
from
the
declarations
of
their
Greatest
Sages
,
as
well
as
Christian
Writers
,
how
ineffectual
it
was
to
work
a
reformation
on
the
world
,
how
few
of
those
who
were
the
Greatest
masters
of
it
,
live
according
unto
what
they
writ
,
how
rare
a
thing
it
was
to
find
a
Polemo
or
Phaedon
,
Vid.
Orig.
in
Cels
.
l.
3.
pag.
152
or
any
other
person
,
whose
reformation
it
had
wrought
.
Since
then
the
Christian
Doctrine
,
though
stript
of
all
those
fair
advantages
,
which
might
commend
it
to
the
world
,
and
clog'd
with
all
the
prejudices
forementioned
,
did
in
the
space
of
forty
yeares
make
such
a
large
diffusion
of
it self
through
many
places
,
where
scarce
the
name
of
a
Philosopher
was
known
;
and
since
it
wrought
so
admirable
a
change
and
reformation
in
the
customes
,
lives
,
and
manners
,
laws
,
and
conceptions
of
so
many
millions
;
it
may
be
rationally
thought
to
be
derived
from
that
superior
Power
to
which
all
other
ways
of
Worship
do
in
vain
pretend
.
Add
to
this
,
that
none
of
the
Philosophers
or
of
their
chief
admirers
,
would
suffer
for
the
truth
of
their
assertion
,
or
seal
it
with
their
bloud
,
none
did
pretend
their
doctrine
derived
from
heaven
,
or
that
they
had
received
the
Gift
of
miracles
or
tongues
,
in
order
to
the
propagation
,
and
to
the
confirmation
of
it
,
unto
succeeding
Cenerations
,
by
any
of
those
acts
they
could
deliver
to
them
;
whence
evident
it
is
they
wanted
all
those
motives
and
Arguments
of
credibility
,
which
Christianity
affords
us
.
See
this
Argument
excellently
managed
by
St
Chrysost.
in
1
ad
Cor.
Hom.
4.5
,
6
,
7.
in
Act.
Apost.
Hom.
36.
Serm.
2.
in
Babyl
.
pag.
444.
445.
Serm.
2.
Contra
Jud.
pag.
322.
323.
&c.
Serm.
quod
Christus
est
Deus
pag.
622.
623.
&c.
by
Theodoret.
de
Cur.
Gr.
affec
.
Serm.
5.
pag.
80.81
.
Serm.
9.
pag.
124.
125
,
126.
by
Origen
in
Celsum
l.
1.
p.
20
21
,
22.
l.
3.
p.
152.
l.
8.
p.
408.
by
Euseb.
in
his
Evang.
praepar
.
&
demonstr.
passim
.
ANNOTATIONS
On
the
8th
.
Chapter
.
SECT.
II.
1.
SO
new
]
Christianity
was
by
Suetonius
called
Superstitionis
novae
Genus
.
Suet.
in
Nerone
.
Arnob.
l.
2.
p.
92.
Tert.
l.
1.
ad
Nat.
c.
10.
and
this
was
thought
sufficient
to
stablish
heathenisme
,
and
to
confound
Christianity
.
Hoc
unum
satis
est
Majores
nostros
ita
tradidisse
.
Cic.
de
N.
D.
l.
2.
Servanda
est
tot
seculis
fides
,
&
sequendi
sunt
nobis
parentes
,
qui
sequuti
sunt
feliciter
suos
.
Symmach.
in
Relat.
ad
Imp.
vid.
Licinii
Orat.
ad
milites
apud
Euseb.
de
vita
Constant
.
l.
2.
c.
5.
Cic.
de
N.
D.
l.
3.
ab
initio
.
To
question
what
Antiquity
had
taught
them
,
was
to
reproach
the
Gods
&
sit
in
Iudgment
on
them
.
Quanto
venerabilius
&
melius
Antistitem
veritatis
Majorum
excipere
disciplinam
,
nec
de
numinibus
ferre
sententiam
,
sed
prioribus
credere
.
Caecil
.
apud
Minut.
p.
6.
It
was
to
contradict
their
Oracles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Rhetor.
ad
Alex.
And
the
consent
of
all
mankind
.
Omnes
enim
religione
moventur
,
&
Deos
patrios
sibi
retinendos
arbitrantur
.
Cic.
or
.
quint.
in
Verrem
.
And
to
disturb
the
peace
and
quiet
of
the
World
.
Patrum
Avorumque
aetate
negocium
Magistratibus
datum
,
ut
sacra
externa
fieri
vetarent
,
omnem
disciplinam
sacrificandi
praeterquam
more
Romano
abolerent
:
judicabant
enim
prudentissimi
viri
omnis
divini
humanique
juris
nihil
aeque
dissolvendae
religionis
esse
,
quam
ubi
non
patrio
sed
externo
ritu
sacrificaretur
.
Posthum
.
apud
Livium
l.
39.16
.
Separatim
Deos
non
habendos
neque
novos
,
was
the
Roman
Law
.
Cic.
de
leg
.
l.
2.
The
Graecians
had
the
like
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
both
of
them
establisped
the
severest
penalties
against
offendors
in
this
Kind
:
for
as
S.
Cyril
goes
on
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrill
.
Alex.
cont
.
Iulian.
l.
6.
p.
189.
Hence
Socrates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dyed
for
it
.
Laert.
in
vit.
Socr.
p.
114.
Ed.
Stanl
and
the
Roman
law
ran
thus
,
Qui
novas
&
incognitas
religiones
inducunt
,
ex
quibus
animi
hominum
moveantur
,
honestiores
deportentur
,
humiliores
capite
puniantur
,
Paulus
5.
sentent
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
praep.
Evang.
l.
4.
c.
1.
2
The
last
times
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Diognet
.
apud
Iustinum
p.
492.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Celsus
apud
Orig.
p.
165.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iulian.
apud
Cyrill
.
alex.
l.
3.
p.
106.
&
l.
4.
p.
138.
Iaponenses
eadem
objecerunt
.
Siquidem
est
Deus
ut
dicitis
,
idemque
adeo
bonus
est
,
cur
ad
hoc
usque
●empus
celavit
bonitatem
suam
,
eamque
tam
sero
Iaponiis
declaravit
?
Varen
.
descript.
Regn.
Iapon
.
c.
8.
p.
143.
3
Destruction
of
all
other
modes
of
worship
]
The
Heathen
worship
.
1.
Cor.
10.21
.
Act.
14.15
.
1.
Cor.
8.4
.
10.22.5.13.6.9
.
Gal.
5.20.21
.
1.
Thess.
1.9
.
Atque
hinc
Christianos
Atheos
,
sacrilegos
,
homines
desperatae
atque
illicitae
factionis
pronuntiabant
.
Cecil
.
apud
Minut
.
Odio
dignus
est
(
Christus
scilicet
)
quod
ex
orbe
religiones
expulit
,
quod
ad
Deorum
cultum
prohibuit
accedi
.
Ethnicus
apud
Arnob.
l.
2.
p.
43.
vid.
Iustinum
Apol.
1.
p.
47.
2.
p.
56.
B.
Tertull.
Apol.
c.
10.
Athenag
.
leg
.
pro
Christianis
p.
13.
B.
Euseb.
H.
Eccl.
l.
4.
c.
15.
Arnob.
l.
1.
c.
16.
Elmenh
.
in
locum
.
2ly
The
Jewish
Paedagogy
.
For
it
pretended
the
abrogation
of
the
Iewish
Law
,
as
rude
,
imperfect
,
and
fitted
onely
to
their
infant
state
.
Heb.
7.12.8.13
.
Gal.
4.1.9
.
Unable
to
purify
the
conscience
,
Heb.
9.10.1.2
.
and
remove
the
power
&
guilt
of
sin
,
and
justify
the
sinner
.
Rom.
8.3
.
Gal.
2.21.5.5
.
Heb.
10.11
.
Now
this
exceedingly
incensed
the
Iewes
,
who
were
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
21.20.22.3.15.1.5
.
Ro.
10.2
.
4
Incredible
in
its
Author
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Celsus
apud
Orig.
l.
4.
p.
162.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Trypho
.
Dial.
cum
Just.
p.
292.
D.
vid.
Lact.
l.
4.
c.
22.
5
Virgin
Birth
]
to
assert
this
sayth
Trypho
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vid.
Lact.
l.
4.
c.
12.
6
The
meannes
of
his
life
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Celsus
apud
Orig.
l.
1.
p.
47.
vid.
p.
51.
Cur
ad
docendos
homines
non
ut
Deus
venit
?
cur
se
tam
humilem
imbecillemque
constituit
,
ut
ab
hominibus
&
contemni
&
paena
affici
posset
?
cur
vim
ab
imbecillibut
passus
est
cur
non
Majestatem
suam
sub
ipsa
saltem
morte
patefecit
?
Lact.
l.
4.
c.
22.
7
His
condemnation
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Trypho
.
dial
.
cum
Justino
,
p.
249
B.
vid.
p.
317.
A.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Apol.
2.
p.
61.
vide
Celsum
apud
Orig.
l.
7.
p.
340.
Julianum
apud
Cyrill
.
Alex.
l.
6.
p.
194.
Arnob.
l.
1.
p.
20.
Lact.
l.
4.
c.
16.
Theodoret.
ser.
8.
p.
112.
8
Descerted
by
God
]
Celsus
ridiculum
dicit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
apud
Orig.
p.
62.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
404.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Chrysost.
in
Cor.
c.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Haec
cum
infirmis
quibusdam
Christianis
incredibilia
videbantur
,
fidei
naufragium
fecerunt
,
&
depravati
sunt
ab
itinere
recto
.
Lact.
l.
4.
c.
30.
vide
locum
.
9
The
doctrine
of
the
resurrection
]
Erat
hoc
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
.
Arnob.
l.
2.
p.
51.
Act.
17.32
.
Idque
1ᵒ
quia
sine
exemplo
:
tot
jam
secula
transierunt
,
quis
unquam
unus
ab
inferis
resurrexit
,
ut
exemplo
ejus
fieri
posse
credamus
?
Lact.
l.
7.
c.
22.
Min.
Fel.
p.
11.
Just.
Mart.
Ap.
2.
2ᵒ
Quia
impossibile
.
Act.
26.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cels
.
apud
Orig.
p.
240.
10
Atheisme
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Apol.
2.
p.
56.
Athenag
.
Legat.
pro
Christianis
,
p.
13.
Euseb.
H.
Eccl.
l.
4.
c.
15.
11
Rebellion
]
Sacrilegii
&
Majestatis
rei
convenimur
.
Tertull.
Apol.
c.
10.
&c.
31.
12
Incest
,
Murther
,
Anthropophagy
,
Athenag
.
p.
4.
Minut.
p.
8.9
.
Tertull.
Apol.
c.
2.
Patres
ferè
omnes
.
13
The
worship
of
the
Clouds
]
Hoc
crimine
infamabantur
Christiani
,
quia
inter
orandum
ad
caelum
oculos
tollebant
.
Tert.
Apol.
c.
24.
14
An
Asses
head
]
Audio
eos
turpissimae
pecudis
caput
Asini
consecratum
ineptâ
nescio
quâ
superstitione
venerari
.
Hinc
dicti
Asinarii
.
Minut
.
p.
9.
Tert.
Ap.
c.
16.
Adv.
nat.
l.
1.
c.
11.
15
Antistis
Genitalia
]
Minut.
p.
9.
16
Some
silly
women
by
torments
to
confess
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Ecc.
Hist.
l.
5.
c.
1.
l.
9.
c.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
Ap.
1.
p.
133.
Ed.
R.
Steph.
1551.
17
Supposititious
acts
of
Pontius
Pilate
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euse
.
Eccl.
Hist.
l.
9.
c.
5.
18
Quit
their
company
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
l.
6.
p.
294.
19
The
rise
of
all
the
miseries
they
suffer'd
]
Omnis
publicae
cladis
,
omnis
popularis
incommodi
.
Tert.
Ap.
c.
40.
Christianorum
(
inquiunt
)
causa
mala
omnia
Dii
ferunt
.
Arnob.
l.
1.
p.
1.3
,
8.
Cypr.
Ep.
ad
Demetr.
Orig.
in
Matt.
c.
24.
tr
.
28.
Aug.
de
C.
D.
l.
2.
c.
2.3
.
20
Whose
ruine
it
pretended
to
foretell
]
Esse
enim
Romanum
imprium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Omnes
Ecclesiastici
scriptores
tradiderunt
.
Hieron
.
in
Dan.
c.
7.
donec
de
medio
fiat
.
Quis
,
nisi
Romanus
status
?
Tertull.
de
resurr.
carnis
c.
24.
Romanum
nomen
quo
nunc
regitur
orbis
(
horret
animus
dicere
,
sed
dicam
quia
futurum
est
;
)
tolletur
de
terra
,
ac
rursus
oriens
dominabitur
,
atque
occidens
serviet
.
Lact.
l.
7.
c.
15.
&c.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vid.
Tert.
Ap.
c.
32.
Ambros
.
in
2.
Ep.
ad
Thess.
c.
2.
Chrysost.
in
locum
Cyrill
.
Hieros
.
Cat.
15.
De
la
Cerda
in
Tertull.
p.
170.
21
The
pleasure
of
whose
Senate
it
controuled
]
Vetus
erat
decretum
ne
qui
Deus
ab
Imperatore
consecraretur
nisi
à
Senatu
probatus
.
Tertull.
Apol.
c.
5.
Chrysost.
Hom.
66.
ad
Pop.
Prudent
.
ad
Symm
.
l.
1.
and
it
was
an
antient
Law
,
Separatim
nemo
habessit
deos
,
neque
novos
,
sed
ne
advenas
nisi
publicè
adscitos
privatim
colunto
.
Cic.
de
leg
.
l.
2.
22
Whose
Gods
so
vigilant
]
Pro
eo
imperio
augendo
custodiendoque
pertinax
Deorum
indulgentia
semper
excubuit
.
Valer.
Max.
l.
1.
vide
Minut.
p.
27.
Tertull.
Apol.
c.
25.
23
Made
them
withdraw
themselves
]
Querebantur
enim
ipsos
etiam
caelites
derelictis
solennibus
,
quibus
quondam
solebant
invisere
res
nostras
,
terrarum
ab
regionibus
exterminatos
esse
.
Arnob.
l.
1.
p.
1.
24
Platonists
Daemons
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plat.
Tim.
p.
69.
vide
Apuleium
de
Deo
Socr.
Orig.
in
Celsum
,
p.
200
,
203.
25
And
his
community
of
Wives
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
de
Rep.
l.
5.
&
eodem
lib.
p.
459.
hanc
habemus
legem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
26
The
Pythagoreans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diog.
Laert.
l.
8.
p.
576.
vide
Agell
.
l.
4.
c.
11.
Cic.
qu.
Tusc.
l.
1.
27
The
Decrees
of
Emperors
]
Quinetiam
sceleratissimi
homicidae
contra
pios
jura
impia
condiderunt
,
nam
&
constitutiones
sacrilegae
,
&
disputationes
Iurisperitorum
leguntur
injustae
,
Lact.
l.
5.
c.
11.
Against
night
meetings
,
]
Cautum
12
tabulis
ne
nocturni
caetus
in
urbe
agitarentur
.
Cic.
2.
de
legibus
.
vide
Minut.
p.
8.
28
Conjurations
]
Magicae
artis
conscios
placuit
bestiis
objici
,
aut
cruci
suffigi
,
ipsi
Magi
vivi
exuruntur
.
Paulus
l.
5.
sentent
.
ad
L.
Cornel.
de
Sicariis
:
Scio
multos
ad
bestias
damnâsse
sacrilegos
,
nonnullos
etiam
vivos
exussisse
.
Ulpian
.
l.
6.
D.
ad
l.
Jul.
pecul
.
Christiani
autem
magi
&
sacrilegi
existimabantur
.
34
Unlawfull
Conventicles
]
D.
Severus
rescripsit
,
eos
qui
illicitum
collegium
coiisse
dicuntur
apud
Praefectum
urbis
accusandos
.
Ulpian
.
de
off
.
Praetoris
Urb.
l.
1.
Affirmabant
hanc
esse
summam
vel
culpae
suae
vel
erroris
quod
essent
soliti
stato
die
ante
lucem
convenire
—
quod
ipsum
facere
desiisse
post
edictum
meum
,
quo
secundum
mandata
tua
Hetaerias
esse
vetueram
.
Plin.
Ep.
ad
Trajanum
l.
10.
Ep.
97.
29
The
introduction
of
new
ways
of
worship
]
vide
supra
num.
1.
30
Zeal
and
malice
of
the
Iew
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust.
Mart.
Ap.
2.
p.
72.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dial.
cum
Tryph.
p.
363.
vide
p.
234.266.321.323.335
.
31
Destitute
of
all
visible
protection
from
that
Iesus
&c.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iulian.
apud
Cyrill
.
alex.
l.
6.
p.
213.
Cur
Deus
ille
Magnus
quem
rerum
potentem
,
quem
Dominum
omnium
confiteris
,
haec
fieri
patitur
,
nec
cultores
suos
aut
vindicat
aut
tuetur
?
Lact.
l.
5.
c.
21.
p.
529.
vid.
Clem.
Alex.
Strom.
l.
4.
p.
505.
Euseb.
Eccl.
Hist.
l.
5.
c.
2.
demonstr.
Evan.
l.
8.
c.
8.
Minut.
Fel.
p.
12.
Arnob.
l.
2.
p.
97.
August
.
de
C.
Dei
,
l.
1.
c.
29.
32
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Porphyr
.
l.
de
orac
.
Philos.
vide
Valesium
in
Euseb.
p.
62
,
63.
33
Conquer
the
World
in
lesser
time
then
others
travel
over
it
]
Quod
enim
fides
Christiana
,
juxta
Domini
nostri
praedictiones
,
ante
Templi
Hierosolymitani
demolitionem
per
omnes
orbis
tunc
noti
partes
diffusa
erat
&
disseminata
,
ex
D.
Pauli
Epistolis
hoc
ipsum
expressim
&
saepius
asserentibus
constare
potest
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Rom.
Ep.
ad
Cor.
p.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
dial
.
cum
Tryph.
p.
345.
Neque
enim
civitates
tantum
,
sed
vicos
etiam
atque
agros
superstitionis
istius
contagio
pervagata
est
.
Plin.
Ep.
l.
10.
ad
Trajanum
Ep.
97
vide
Orig.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
4.
c.
1.
Isidor
.
Pelus
.
l.
1.
Ep.
270.
Arnob.
l.
1.
p.
33.
CHAP.
IX
.
The
Contents
.
An
Answer
to
some
Objections
1.
Touching
the
Miracles
of
Simon
Magus
,
Apollonius
,
and
touching
those
predictions
,
Miracles
&
Gifts
of
healing
,
to
which
the
Heathen
Oracles
,
and
Deities
pretended
.
And
that
1.
From
the
issue
of
them
for
they
were
blasted
and
confounded
.
And
2ly
.
From
the
designs
they
aimed
at
,
which
were
all
unworthy
of
a
Deity
.
They
were
controuled
by
Providence
.
They
were
such
whose
deceit
t'
was
no
mans
interest
to
detect
.
Obj.
2d
.
Touching
the
General
rejection
of
Christianity
by
the
Jewish
Nation
.
An
account
of
their
rejection
of
it
.
1.
From
the
temper
and
disposition
of
that
people
.
From
the
danger
to
which
it
exposed
them
.
From
the
prejudices
they
conceaved
1.
Against
the
person
of
our
Saviour
.
And
2ly
.
Against
his
Doctrine
.
§
.
1.
SHOULD
it
be
here
objected
that
Hereticks
,
and
Heathens
,
²
Simon
Magus
,
and
¹
Apollonius
Tyanaeus
,
have
been
so
signal
and
Renown'd
for
working
Miracles
,
and
for
³
predictions
of
things
future
,
that
the
⁴
wisest
sages
have
been
deceaved
by
them
,
and
have
⁵
esteemed
them
Gods
;
and
their
Abettors
have
compared
them
with
Christ
,
and
his
Apostles
,
as
men
of
equal
fame
and
power
.
And
2ly
.
That
⁶
Heathens
do
pretend
the
same
⁷
predictions
,
⁸
Miracles
,
and
⁹
Gifts
,
and
do
appeal
unto
experience
;
as
that
which
did
abundantly
confirme
this
thing
;
and
that
their
Magicians
had
the
like
¹⁰
power
of
Ejecting
Devils
,
and
doing
things
which
did
,
as
far
as
we
are
able
to
conceave
,
transcend
the
power
of
nature
;
and
that
all
this
is
frequently
confessed
by
¹¹
Christians
,
and
as
to
Miracles
foretold
by
Christ
and
his
Apostles
:
I
say
should
any
plead
these
things
against
the
Arguments
we
have
used
,
and
should
hence
infer
with
[
](A65709-e51880-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clesus
apud
Origl
.
l.
6.
p.
303.
&
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
ibid.
pag.
89.
Clesus
,
that
t
is
incongruous
to
conclude
the
truth
of
our
profession
from
what
may
be
consistent
with
the
worst
of
cheats
.
§
.
2.
IN
refutation
of
these
things
,
it
is
obvious
to
say
,
(1)
That
the
world
was
in
those
times
of
darkness
very
¹²
credulous
,
and
apt
to
be
imposed
upon
,
as
it
is
apparent
from
those
Fables
which
their
Religion
did
espouse
.
Vid.
August
.
de
C.
D.
l.
7.
c.
35.
de
doctr.
Christ
.
l.
2.
c.
23.
(2)
That
God
in
Judgment
might
permit
their
seeming
divinations
,
and
pretended
wonders
(
in
poenam
impiorum
)
that
they
whom
the
convincing
evidence
of
Christian
Piety
could
not
win
to
the
reception
of
the
truth
,
might
be
deluded
by
a
lye
.
(3)
That
the
predictions
to
which
they
pretended
,
were
either
so
¹³
false
,
that
they
knew
not
when
to
believe
them
,
or
so
¹⁹
obscure
,
as
to
comply
with
any
issue
.
That
they
were
false
,
&
the
result
not
of
divine
assistance
but
of
chance
,
was
confess'd
both
by
those
¹⁷
wiser
Heathens
who
resorted
to
them
,
and
by
those
¹⁴
18
Priests
who
served
at
the
Altar
,
and
attended
on
those
Oracles
.
Their
obscurity
was
the
complaint
,
not
only
of
the
Poets
,
but
the
Historians
and
the
¹⁶
Philosophers
,
who
did
assert
upon
their
own
¹⁵
experience
of
them
,
that
they
had
Generally
either
many
senses
,
or
none
that
could
be
understood
.
And
when
they
were
intelligible
,
they
did
commonly
²⁰
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
speak
the
inspirations
of
a
Deity
,
but
the
desires
or
interests
of
their
Priests
;
who
would
be
bribed
or
forced
to
answer
any
thing
.
But
besides
all
this
,
the
Christian
Fathers
tell
us
,
that
those
predictons
were
either
Grounded
on
the
²¹
Revelations
of
God
to
his
Prophets
,
or
were
the
²²
conjectures
of
the
Devil
bottomed
on
experience
,
or
naturall
²³
observations
;
or
were
present
informations
of
those
spirits
conveyed
and
told
to
their
favourites
of
things
that
were
acted
on
another
Stage
.
As
to
the
²⁴
Miracles
pretended
it
may
be
Answered
.
First
,
that
they
were
partly
false
,
and
such
as
did
²⁵
serve
the
ends
of
nature
,
or
the
interests
of
man
.
(
2.
)
That
they
were
few
and
mean
,
26
unworthy
to
be
brought
into
comparison
with
those
of
Christ
and
his
Apostles
,
and
such
as
hapily
might
not
²⁷
exceed
the
power
of
those
evil
Spirits
,
whose
interest
it
was
to
set
them
up
in
opposition
unto
Christ
and
his
Apostles
,
and
to
whom
they
were
²⁸
ascribed
by
the
greatest
enemies
of
the
Christian
Faith
.
(
3.
)
The
²⁹
diseases
which
they
cured
,
were
only
those
which
their
familiars
did
inflict
and
heal
by
ceasing
to
inflict
them
,
or
those
which
might
be
wrought
by
Phansie
,
or
humane
skill
,
or
by
natural
observations
,
and
diabolicall
assistances
and
applications
,
without
the
miraculous
power
of
God
;
All
these
,
and
many
other
Answers
of
this
nature
I
shall
wave
,
insisting
only
upon
such
as
fundamentally
destroy
the
force
of
these
,
and
of
such
like
objections
.
§
3.
1.
THAT
all
the
great
things
ascribed
to
those
persons
have
been
³⁰
suddenly
blasted
,
and
they
like
Comets
have
appeared
for
a
while
to
amaze
the
world
,
and
presently
have
set
in
darkness
;
nor
³¹
being
able
,
nor
so
much
as
pretending
to
transmit
this
power
which
they
vaunted
of
,
to
any
other
person
,
as
our
Saviour
did
in
confirmation
of
his
doctrine
,
or
to
leave
behind
them
those
who
by
like
actions
should
attest
the
truth
of
what
they
did
deliver
;
or
³²
suffer
for
the
cause
they
owned
.
Which
is
a
pregnant
evidence
that
they
derived
from
the
Prince
of
darkness
,
and
only
feigned
a
commission
from
the
King
of
Heaven
.
For
can
it
be
supposed
that
God
,
who
wants
not
power
or
wisdome
to
carry
on
his
purpose
and
decrees
,
maugre
all
opposition
that
the
world
can
make
,
should
not
assist
his
messengers
in
the
tradition
of
that
faith
,
which
he
commanded
them
to
preach
to
the
world
;
or
doing
so
should
fail
of
his
intended
purpose
,
though
working
all
things
according
to
the
pleasure
of
his
will
?
And
yet
this
was
the
fate
of
Apollonius
,
and
Simon
Magus
,
and
other
like
Impostors
;
whilst
the
Religion
we
profess
was
like
the
rising
sun
,
which
shineth
more
and
more
unto
the
perfect
day
;
and
the
Apostles
of
our
Lord
out
did
their
Master
,
and
a
continued
throug
of
miracles
did
through
divers
centuries
attend
that
Faith
which
they
delivered
to
the
world
,
as
hath
already
been
evinced
.
§
4.
2ly
.
THAT
the
Adversaries
of
the
true
Christian
Faith
either
³³
wa●e
all
pretenses
to
the
power
of
working
miracles
,
or
else
pretend
them
³⁴
wrought
to
none
or
evill
purposes
,
as
being
done
to
establish
the
barbarous
obscene
and
foolish
rites
of
Heathen
superstitions
;
(
which
was
the
Grand
designe
of
Apollonius
,
)
or
else
to
introduce
the
lust
,
intemperance
,
and
all
the
other
villanies
of
³⁵
Simon
Magus
;
or
somewhat
equally
repugnant
to
the
concerns
of
real
piety
;
and
consequently
,
it
is
sure
that
Heaven
would
never
set
its
seal
unto
them
,
or
be
so
much
concerned
to
propagate
an
Hell
above
Ground
.
Whereas
the
propagation
of
the
Christian
Faith
,
was
a
thing
worthy
of
the
most
pure
and
Holy
God
,
as
being
the
most
lively
transcript
of
his
own
perfections
;
and
a
most
effectuall
method
to
work
the
Soul
into
the
Greatest
likeness
to
a
Deity
,
and
opposition
to
that
Sin
which
he
doth
infinitely
detest
.
For
to
walk
worthy
of
this
holy
calling
,
is
tolead
a
life
of
most
Angelick
purity
,
abstracted
from
all
worldly
mindedness
,
and
anxious
concerns
for
temporall
things
;
to
abound
in
meekness
,
and
humility
,
long
suffering
,
patience
,
and
mercy
,
love
,
and
charity
;
and
to
endeavour
with
the
Greatest
care
,
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
§.
5.
3ly
.
I
adde
,
that
as
for
Hereticks
and
Heathens
,
providence
controuled
their
attempts
,
and
gave
in
evidence
sufficient
to
evince
their
vanity
.
It
³⁶
struck
dumb
the
statue
of
Apollonius
,
and
the
oracles
of
the
Gentiles
;
it
confounded
³⁷
Simon
Magius
,
and
in
compliance
with
the
Apostles
prayers
,
put
a
conclusion
to
his
miracles
and
life
.
§.
6.
4ly
.
That
it
was
no
concernment
of
mankind
,
to
sift
these
things
before
the
coming
of
our
Saviour
;
they
opposed
not
their
interests
,
their
superstitions
,
lusts
,
or
reputations
;
they
did
not
go
about
to
overturn
all
other
wayes
of
worship
,
and
to
establish
new
Laws
of
Government
,
and
to
subject
the
knowing
wold
to
the
humours
and
conceptions
of
rude
Mechanick
Souls
.
But
1.
The
world
found
it
necessary
in
order
to
the
ends
of
Policy
,
that
a
Religion
should
be
kept
on
foot
,
and
³⁸
knew
nothing
better
to
strike
an
awe
upon
the
consciences
of
men
,
than
the
religion
then
estalished
;
and
therefore
had
Just
reason
to
conceal
,
but
no
inducement
to
disclose
its
falsehood
.
2ly
.
Who
e're
should
venture
to
oppose
what
was
so
Generally
own'd
,
must
have
done
it
without
encouragement
.
For
they
might
well
expect
the
Greatest
opposition
and
affronts
from
men
,
nor
could
they
promise
to
themselves
assistance
from
an
higher
power
in
propagating
any
other
doctrine
.
§.
7.
5ly
.
T
was
the
concernment
of
the
swicked
one
,
thus
to
confirm
their
superstitious
and
Idolatrous
worship
,
and
their
absurd
and
brutish
ceremonies
,
and
give
in
his
assistance
towards
the
propagation
of
those
heresies
which
did
evert
the
Faith
of
Christ
.
This
was
to
propagate
and
to
uphold
his
kingdome
,
and
put
a
fatall
stop
to
the
prevailing
influence
of
Christian
Faith
.
It
was
also
the
concernment
of
all
Heathen
Priests
;
they
got
their
Honours
and
revenues
by
it
,
&
therefore
all
those
seeming
miracles
,
and
those
pretended
divinations
this
objection
mentions
,
may
be
presumed
to
derive
from
him
,
who
is
the
Great
deceaver
of
the
world
;
and
to
whose
power
,
arts
,
and
subtilty
,
the
Fathers
do
so
oft
ascribe
them
,
or
from
the
skill
and
Magick
of
those
Priests
,
who
served
at
his
Altars
.
§
.
8.
Obj.
2.
If
the
Miracles
of
Christ
were
so
Great
,
and
many
,
and
if
He
so
visibly
performed
all
that
the
scriptures
had
foretold
and
spoken
of
the
true
Messiah
:
If
his
doctrine
were
so
holy
,
his
life
so
full
of
Goodness
,
and
obliging
Charity
,
is
it
not
matter
of
astonishment
,
that
of
that
Nation
,
which
was
then
big
with
expectations
of
a
Saviour
,
and
did
so
readily
embrace
false
Christs
,
which
saw
the
miracles
he
did
,
were
the
objects
of
his
pity
,
and
living
monuments
of
his
power
,
so
few
embraced
his
doctrine
,
so
many
did
reject
and
blast
him
as
a
deceaver
,
and
a
Malefactor
?
§
.
9.
Ans.
WE
shall
have
little
reason
to
admire
this
issue
of
our
Saviours
coming
,
if
we
consider
,
(1)
the
temper
and
the
disposition
of
those
men
with
whom
he
had
to
do
;
whose
promises
being
mostly
carnall
,
their
minds
were
wholly
bent
on
Riches
,
Victory
,
Grandeur
,
Act.
7.51
.
Dominion
,
and
such
things
which
bore
the
Greatest
opposition
to
Christs
spirituall
Kingdome
.
They
also
were
persons
of
the
most
stubborn
and
rebellious
natures
,
[
](A65709-e52480-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
l.
2.
p.
106.
Nihilmirum
videri
potest
Christum
ab
his
non
esse
receptum
,
cum
jam
inde
ab
initio
toties
in
Dominum
rebelles
deprehendantur
.
Sulpitius
Hist.
l.
1.
c.
48.
p.
135.
proud
and
'
covetous
,
and
very
prone
to
infidelity
,
and
of
most
wicked
and
unhallowed
lives
;
and
therefore
very
much
indisposed
to
receive
this
pure
,
humble
,
self-denying
doctrine
of
Jusus
.
Josephus
tells
us
,
that
never
any
Generation
of
men
was
more
corrupt
,
or
could
more
deserve
that
ruine
which
befell
them
,
than
the
Jaws
.
And
as
a
just
result
of
their
impiety
,
their
disobedience
and
deafness
to
the
prescripts
of
their
holy
Prophets
,
they
were
men
given
up
by
Gods
just
Judgments
to
unbeliefe
and
blindness
.
Hence
holy
Scripture
tells
us
,
that
the
destruction
which
befell
them
was
that
to
which
they
were
designed
;
they
being
Vessels
fitted
for
it
;
1.
Pet.
2.8
.
1.
Ro.
22.
Joh.
12.40
.
that
both
their
hearts
were
hardned
,
and
their
eyes
blinded
,
least
they
should
be
converted
and
be
healed
.
§
.
10.
AND
2ly
.
We
shall
have
little
reason
to
admire
this
issue
of
our
Saviours
Preaching
to
the
Jews
,
if
we
consider
the
danger
to
which
it
exposed
them
.
To
own
him
for
the
true
Messiah
,
Joh.
9.22
.
was
to
incurre
the
censure
of
the
Jewish
Sanhedrin
,
Joh.
12.42
.
and
to
be
rejected
from
the
Synagogue
,
a
thing
exceeding
dreadfull
to
the
people
,
and
to
the
Rulers
of
the
Jews
.
Besides
Christ
gained
the
favour
of
the
Multitude
,
and
was
a
likely
man
to
blast
the
reputation
of
the
Scribes
and
Pharisees
,
and
as
they
thought
,
to
raise
a
tumult
,
Joh.
11.48
.
and
so
engage
the
Roman
Empire
to
take
away
their
Place
and
Nation
.
So
that
their
interest
and
Reputation
,
were
both
engaged
to
disown
him
.
§
.
11.
BUT
3ly
.
This
will
be
yet
more
clear
,
if
we
reflect
upon
those
many
prejudices
which
they
conceav'd
against
his
Person
and
his
doctrine
.
And
1.
against
his
person
they
had
these
prejudices
.
1.
That
they
were
very
well
acquainted
with
his
birth
and
parentage
,
Joh.
7.27
.
but
when
Christ
cometh
,
no
man
can
know
(
saith
their
tradition
)
whence
he
is
.
Mat.
13.55
.
2ly
.
that
his
descent
was
mean
and
base
(
his
Parents
being
not
sufficient
to
redeem
him
with
a
Lamb
,
LUc.
2.24
.
but
only
with
a
pair
of
turtles
.
)
And
3ly
.
he
came
out
of
Galile
,
Joh.
7.41.52
.
from
whence
no
Prophet
could
arise
.
4ly
.
He
came
not
riding
on
the
Clouds
of
Heaven
as
the
Prophet
Daniel
did
foretell
of
the
Messiah
;
nor
5ly
.
Dan.
7.13
.
Did
Elias
come
to
usher
in
his
advent
,
according
to
the
prediction
of
Malachi
.
Chap.
4.
5.
6ly
.
Joh.
12.34
.
That
Christ
was
to
abide
for
ever
,
whereas
our
Lord
was
lifted
up
,
and
died
an
ignominious
death
.
Tryph.
Dial
.
cum
Justin
.
Mart.
p.
249.
365.
Coch.
in
Tit.
Talm.
p.
364.
365.
7ly
.
That
the
Messiah
Ben
David
was
expected
in
a
triumphant
manner
,
to
subdue
Nations
under
them
,
and
make
the
Jews
to
Lord
it
over
all
their
enemies
:
whereas
our
Jesus
renounced
all
title
to
an
earthly
kingdome
.
§
.
12.
BUT
2ly
.
His
doctrine
and
his
conversation
was
greater
matter
of
offence
unto
them
.
For
1.
He
did
what
seemed
inconsistent
with
their
holy
and
perfect
man
,
for
he
conversed
with
publicans
and
sinners
,
&
suffer'd
a
sinfull
woman
to
embrace
his
feet
.
2ly
.
He
did
what
they
esteemed
a
violation
of
the
Sabbath
,
and
hence
they
took
occasion
to
conclude
,
this
man
is
not
of
God
,
Joh.
9.16
.
because
he
keepeth
not
the
sabbath
day
.
3ly
.
He
represented
the
Scribes
and
Pharisees
and
renowned
Rabbies
,
as
the
most
gross
deluding
Hypocrites
,
Matt.
23.19
.
men
blind
and
foolish
,
and
busie
about
mint
and
Cumin
,
V.
23
whilest
they
neglected
the
most
substantial
matters
of
the
Law
;
as
Children
of
Satan
,
V.
15
and
Factors
for
the
Devil
,
V.
13
such
as
refused
to
enter
into
Heaven
,
or
suffer
others
so
to
do
;
whereas
the
Jews
esteem'd
them
men
of
greatest
piety
and
knowledge
,
and
did
proverbially
say
,
if
Heaven
were
reserved
for
but
two
men
,
the
one
must
be
a
Scribe
,
and
the
other
a
Pharisee
.
He
representted
their
whole
Nation
as
men
that
neither
did
observe
,
nor
yet
believe
the
Law
of
Moses
;
Joh.
5.49.7.19
.
Joh.
5.38.42
.
Joh.
8.44
.
that
had
no
reall
love
to
God
,
nor
any
knowledge
of
him
,
such
as
pretended
to
be
the
seed
of
Abraham
,
but
were
indeed
the
Devils
Children
,
as
people
whom
no
reason
could
reclaime
;
they
having
shut
their
eyes
,
made
Gross
their
hearts
,
Matt.
13.15.16
.
and
stopped
their
eares
,
least
they
should
be
concerted
,
and
be
healed
.
He
represented
their
traditions
(
for
which
they
had
so
Great
a
Zeal
)
as
foolish
and
absurd
,
Matt.
15.6
.
and
such
as
did
evacuate
the
law
of
God
.
He
taught
the
abolition
of
that
law
which
they
esteemed
Eternall
;
the
ruine
of
their
darling
temple
,
and
the
destruction
of
their
Nation
,
Matt.
24.21
.
by
a
doom
more
sad
than
that
of
Sodom
and
Gomorrah
,
and
with
such
a
tribulation
as
never
was
before
,
and
never
should
hereafter
be
.
And
now
t
is
obvious
to
consider
how
hardly
we
can
brook
the
man
,
who
blasts
those
things
and
persons
,
for
which
we
have
the
Greatest
kindness
and
concerne
,
and
from
which
we
expect
our
chiefest
happiness
:
since
to
be
patient
in
this
case
,
were
to
renounce
our
judgments
,
and
to
proclaime
our selves
superstitious
fools
.
Besides
it
is
a
thing
most
difficult
to
sentence
and
condemne
our selves
as
the
most
vile
and
hypocritical
,
especially
when
zealous
,
as
we
do
imagine
,
for
the
cause
of
God
.
And
lastly
it
is
visible
,
that
we
are
very
slow
to
credit
what
we
are
most
unwilling
should
be
true
,
and
what
doth
contradict
those
tenets
which
we
receaved
for
the
Greatest
truths
.
ANNOTATIONS
On
the
9th
Chapter
.
1.
APollonius
Tyanaeus
]
Nihil
amplius
dominum
,
quam
alii
homines
facere
potuerunt
,
fecisse
vel
gessisse
mentiuntur
:
Apollonium
siquidem
suum
nobis
,
&
Apuleium
,
aliosque
magicae
artis
homines
in
medium
proferunt
,
quorum
majora
contendunt
extitisse
miracula
.
Marcell
.
Epist.
4.
ad
August
.
Apollonium
vel
paria
vel
etiam
majora
fecisse
contendit
Ethnicus
apud
Lact.
l.
5.
c.
3.
p.
464.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hierocles
de
cod
.
apud
Euseb.
contra
Hier.
p.
512.
2
Simon
Magus
]
Dicebant
autem
se
ex
eadem
circulatione
cum
Jesus
habere
animas
,
&
similes
ei
esse
,
aliquando
autem
&
meliores
.
Iren.
de
Gnosticis
.
l.
2.
c.
59.
vide
Clem.
Recogn
.
l.
2.
f.
32.
3
Predictions
of
things
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tradit
Philost
.
in
ejus
vita
l.
1.
4
The
wisest
sages
have
bee
deceaved
by
them
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tradit
Orig.
in
Celsum
,
p.
302.
vid.
Euseb.
contra
Hierocl
.
p.
530
,
531.
5
Esteemed
them
Gods
]
Simonem
Magum
statua
&
inscriptione
sancti
Dei
inauguratis
.
Tertull.
Apol.
c.
15.5.4
.
Justin
.
Mart.
Ap.
2.
p.
69.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
idem
p.
349.
de
Apollonio
.
6
The
Heathens
did
pretend
the
same
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Celsus
apud
Orig.
l.
4.
p.
407.
vide
eund.
p.
417.
Minutium
p.
7.
Arnob.
l.
4.
p.
133.
7
Heathens
do
pretend
te
same
predictions
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Celsus
apud
Orig.
p.
417.
Pleni
&
mixti
Deo
vates
futura
praecerpunt
,
dant
cautelam
periculis
,
morbis
medelam
.
Cecil
.
apud
Minut.
p.
7.
Isid.
Orig.
l.
8.
c.
9.
Cic.
de
Nat.
Deor.
l.
2.
p.
59.
8
Miracles
]
De
Miraculis
Apollonii
vide
Philostratum
,
qui
magna
industria
studebat
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrill
.
Alex.
contra
Iul.
p.
76.
de
Simone
Mago
.
Vide
Iren.
l.
1.
c.
22.
Euseb.
l.
2.
c.
13.
Hammondum
&
Grotium
in
2.
Thess.
2.9
.
Cyrill
.
Hieros
.
Catech.
l.
6.
p.
53
,
54.
tradentes
,
eum
magicis
praestigiis
in
tantum
valuisse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ΣΙΜΩΝΙ
ΔΕΩ
ΣΑΓΚΤΩ
.
9
Gifts
of
healing
]
Frustra
tantum
arrogas
Christo
,
cum
saepe
alios
sciamus
&
scierimus
Deos
&
laborantibus
plurimis
dedisse
medicinas
,
&
multorum
hominum
morbos
,
valetudinesque
curâsse
.
Ethnicus
apud
Arnobium
l.
1.
p.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ita
Porphyr
.
de
Pythagorâ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iulian.
apud
Cyrill
.
Alex.
l.
7.
p.
235.
vide
Celsum
apud
Orig.
l.
8.
p.
416.
v.
Philostr
.
de
Apollon.
vita
l.
4.
10
The
power
of
ejecting
devils
]
Horum
mystici
Sacerdotes
libidinosè
quidem
vivunt
,
Magias
autem
perficiunt
,
&
quemadmodum
potest
unusquisque
ipsorum
,
exorcismis
&
incantationibus
utuntur
.
Iren.
de
Gnosticis
l.
1.
c.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
scilicet
Philostratus
de
Apollonio
.
Euseb.
contra
Hieroc
.
p.
521.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
530.
11
All
which
is
frequently
confessed
by
Christians
]
Signis
&
miraculis
&
oraculis
fidem
divinitatis
operantur
.
Tertull.
Apol.
c.
21.
s
.
8.
c.
23.
s
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iustin
.
Dial.
cum
Tryph.
p.
225.
vide
Lact.
l.
2.
c.
16.
iAugust
.
de
C.
D.
l.
21.
c.
6.
12
The
Word
was
very
credulous
]
Majoribus
nostris
tam
facilis
in
mendaciis
fides
fuit
,
ut
temerè
crediderint
etiam
alia
monstruosa
miracula
;
Scyllam
multiplicem
,
Chimaeram
multiformem
,
&
Hydram
felicibus
vulneribus
renascentem
,
&
quicquid
famae
licet
fingere
,
illis
erat
libenter
audire
,
Octav.
apud
Minut.
p
21.
Antiquitas
recipit
fabulas
etiam
fict
as
inconditè
.
August
.
de
C.
D.
l.
22.
c.
6.
13
Their
predictions
were
mostly
false
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Porph.
apud
Theodor.
serm.
10.
p.
137.
Nonnunquam
ea
quae
praedicta
sunt
minùs
eveniunt
,
Cic.
de
div
.
l.
1.
p.
85.
&
l.
2.
p.
119.
B.
Quid
ego
aruspicum
responsa
commemorem
?
possum
equidem
innumerabilia
,
quae
aut
nullos
habuerunt
exitus
,
aut
contrarios
.
vide
Theodoret.
serm.
10.
p.
138.
Euseb.
praep.
Evang.
l.
5.
c.
27.
Arnob.
adv.
Gentes
.
l.
4.
p.
133
,
134.
Cic.
de
Nat.
D.
l.
2.
ab
initio
.
15
Which
both
their
Priests
confessed
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diogenianus
apud
Euseb.
Praep.
Evang.
l.
4.
c.
3.
16
Their
experience
proved
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diogen
.
16.
p.
137.
Quae
nobis
in
Graeciam
Romà
responsa
Aruspicum
missa
sunt
,
quae
dicta
Pompeio
,
non
lubet
commemorare
,
nec
verò
necesse
est
,
tibi
praesertim
qui
interfuisti
,
vides
tamen
omnia
ferè
contra
ac
dicta
sunt
evenisse
.
Cic.
de
div
l.
2.
p.
119.
17
As
their
owne
Philosophers
do
assure
us
&c.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dicit
Porphyr
.
serm.
10.
p.
137.
de
Elect
.
Philosophia
apud
Theodoretum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diogen
.
ib.
p.
138.
18
So
esteemed
by
the
wiser
Heathen
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Praep.
Evang.
l.
4.
c.
2.
Similia
habent
,
Orig.
in
Celsum
,
p.
333.
Plutarch
.
de
plac
.
Philos.
l.
5.
c.
1.
Diog.
Laert.
l.
10.
p.
299.
Edit.
N.
Cic.
de
Nat.
Deorum
,
l.
1.
l.
2.
de
div
.
l.
1.
19
And
by
those
Priests
who
served
at
the
Altar
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Praep.
Ev.
l.
4.
c.
2.
20
Or
so
obscure
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Porph.
de
Philosophia
ex
oraculius
hausta
apud
Euseb.
Praep.
Evang.
l.
4.
c.
8.
Multa
obscura
,
multa
ambigua
,
Cic.
div
.
l.
1.
p.
104.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lucian
.
de
Apolline
dial
.
Deorum
p.
32.
vide
Thucyd.
3.15
.
Herod
.
3.54
.
Plutarch
.
in
Flamin
.
c.
34.
Aelian
.
l.
3.45
.
Justin
.
l.
12.
c.
2.
21
That
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Demosthenes
quidem
qui
abhinc
annos
propè
300
fuit
,
jam
tum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pythiam
dicebat
,
id
est
quasi
cum
Philippo
faeere
,
hoc
autem
eo
spectabat
,
ut
eam
à
Philippo
corruptam
diceret
,
quo
licet
existimare
in
aliis
quoque
Oraculis
Delphicis
aliquid
non
sinceri
fuisse
.
Cic.
de
div
.
l.
2.
p.
402.
Diog.
Laertius
testatur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
l.
5.
p.
361.
vide
Minutium
p.
29.
22
Either
Grounded
on
the
Prophetick
revelations
]
Dispositiones
Dei
&
tunc
Prophetis
concionantibus
exceperunt
,
et
lectionibus
resonantibus
carpunt
;
Ita
&
hinc
sumentes
quasdam
temporum
sortes
,
aemulantur
divinitatem
,
dum
furantur
divinationem
.
Tertull.
Apol.
c.
23.
vide
Lact.
l.
2.
c.
16.
p.
224.
22
Or
the
conjectures
of
the
Devil
built
upon
experience
or
natural
observation
]
Aut
enim
alitum
volatu
,
aut
extis
,
aut
oraculis
homines
praemonentur
,
praedicente
aliquo
propitio
Daemone
,
qui
sit
eorum
quae
deinceps
sequuntur
praescius
.
Chalcidius
in
Timaeum
.
Tertull.
Apol.
c.
22.
23
Or
by
their
swiftnes
conveyed
&
told
to
their
favorites
]
Memento
ubique
sunt
,
totus
orbis
illis
locus
unus
est
,
quid
,
ubi
geratur
,
tam
facilè
sciunt
,
quam
enuntiant
,
velocitas
divinitas
creditur
,
quia
substantia
ignoratur
.
Tertull
.
Ap.
c.
22.
24
Their
pretended
miracles
were
mostly
false
and
delusory
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Thess.
2.9
.
quod
de
Simone
Mago
&
Apollonio
eventus
docuit
:
porro
ejusmodi
sunt
quae
de
Ulmo
Apollonium
voce
muliebri
alloquente
,
de
lunatico
abs
eo
precibus
ad
Mindum
fluvium
fusis
sanato
&c.
tradit
Philostr
.
l.
6.
&
8.
25
Such
as
did
not
serve
the
ends
of
nature
and
interests
of
man
]
Qualia
erant
apud
Brachmanas
tripodes
lapidei
sponte
sua
nutantes
,
&
ab
aereis
pincernis
calices
in
gyrum
acti
,
fulmina
&
venti
in
doliis
asservata
&c.
Euseb.
contra
Hierocl
.
p.
526.
Philostr
.
l.
3.
26
Unworthy
to
be
compared
with
those
of
Christ
]
Potestis
aliquem
nobis
monstrare
ex
omnibus
illis
Magis
qui
unquam
fuêre
,
consimile
aliquid
Christo
millesima
ex
parte
qui
fecerit
?
Arnob.
l.
1.
p.
25.
27
Such
as
might
not
exceed
the
power
of
evil
spirits
]
Quicquid
miraculi
ludunt
,
per
Daemones
faciunt
.
Minut.
vide
Tertull.
Apol.
c.
22.
28
To
whom
they
were
ascribed
by
the
enemies
of
Christian
Faith
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Porph.
de
Elect.
Philosophia
apud
theodoret
.
serm.
3.
p.
47.
&
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
l.
2.
de
abstinentia
.
29
That
the
diseases
which
they
cured
were
only
such
as
their
familiars
did
inflict
]
Benefici
planè
&
circa
curas
valetudinum
,
laedunt
enim
primò
,
dehinc
remedia
praecipiunt
,
ad
miraculum
nova
,
sive
contraria
,
post
quae
desinunt
laedere
,
&
curâsse
creduntur
.
Tertull.
Apol.
c.
22.
vide
Minut.
p.
30.
Tatianum
adv.
Gentes
.
30
What
others
persons
have
pretended
to
hath
suddenly
been
blasted
]
De
Simone
Mago
.
Epiph.
sic
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Haer.
22.
de
Menandro
Simonis
discipulo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
p.
44.
vid.
p.
282.
de
Apollonio
Lact.
sic
.
Cur
igitur
O
delirum
caput
,
nemo
Apollonium
pro
Deo
colit
,
nisi
fortè
tu
solus
?
p.
465.
&
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orat.
3.
in
Judaeos
,
Tom.
6.
p.
322.
31
Not
being
able
to
transmit
this
power
toother
persons
]
Neque
quicquam
est
ab
illo
gestum
—
quod
non
omne
donaverit
faciendum
parvulis
illis
&
rusticis
,
&
eorum
subjecerit
potestati
.
Quid
dicitis
,
ô
Mentes
incredulae
,
—
alicuine
mortalium
Jupiter
ille
Capitolinus
hujusmodi
potestatem
dedit
?
Curionem
,
aut
Pontificem
Maximum
,
quinimo
Dialem
,
quod
ejus
est
,
Flaminem
isto
jure
donavit
?
non
dicam
ut
mortuos
excitaret
,
non
ut
caecis
restitueret
lucem
,
&c.
sed
ut
Pustulam
,
reduviam
,
papulam
,
aut
vocis
imperio
,
aut
manus
contrectatione
comprimeret
.
Arnob.
de
Christo
l.
1.
p.
30.
Transcribere
posse
in
hominem
jus
tuum
,
&
quod
facere
solus
possis
,
fragilissimae
rei
donare
,
&
participare
faciendum
,
supra
omnia
sitae
potestatis
est
.
Idem
p.
31.
32
Or
suffer
for
the
cause
they
owned
.
]
Eusebius
inter
Gnosticorum
placita
haec
enumerat
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hist.
Eccl.
l.
4.
c.
7.
Tertull.
adv.
Gnostic
.
c.
12.
33
They
either
wave
all
these
pretences
to
the
power
of
miracles
]
Mahometes
asserit
se
non
cum
miraculis
,
sed
cum
armis
missum
esse
.
Azora
3.14.17.30.71
.
34
Pretend
them
wrought
to
the
establishment
of
Heathen
superstitions
]
Ita
Apollonius
introducit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
contra
Hierocl
.
p.
528.
Et.
p.
531.
Domitianum
sic
affatur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
35
The
villanies
of
Simon
Magus
]
Qui
ejus
sectae
sunt
omni
libidini
&
intemperantiae
se
dederunt
.
Iren.
l.
1.
c.
20.
Theodoret.
Haeret
.
fab.
l.
1.
36
It
struck
dumb
the
statue
of
Apollonius
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Author
quaest.
&
resp
.
ad
Orthod.
p.
405.
qu.
24.
37
Confounded
Simon
Magus
]
quem
Petri
precibus
praecipiti
ruina
prostratum
esse
tradunt
.
Arnob.
l.
2.
p.
50.
Sulpit.
Severus
l.
2.
c.
41.
Clemens
Const.
Apost.
l.
6.
c.
9.
Hegesippus
l.
3.
c.
2.
Epiph.
l.
1.
contra
Haer.
p.
31.
Cyrill
.
Hieros
.
l.
6.
Ambr.
Hexam
.
l.
4.
c.
8.
August
.
de
Petro
&
Paulo
serm.
3.
Tom.
10.
f.
268.
Philastrius
,
Palladius
,
&
Maximus
Turonensis
apud
Grot.
2.
ad
Thess.
c.
2.
38
The
World
knew
nothing
better
]
Cicero
cum
multa
dixisset
quae
ad
eversionem
religionum
valerent
,
ait
tamen
non
esse
illa
vulgo
disputanda
,
ne
susceptas
publicè
religiones
disputatio
talis
extingueret
.
Lact.
l.
2.
c.
3.
Errabat
multi●●●
rebus
Antiquitas
.
Retinetur
au●●●
&
ad
opinionem
vulgi
,
&
ad
magnas
utilitates
Reip.
Mos
,
Religio
,
disciplina
,
jus
Augurum
.
Cic.
de
Div.
l.
2.
p.
123.
Imperiti
&
insipientes
falsas
Religiones
pro
veris
habent
,
quia
neque
veram
sciunt
,
nec
falsam
intelligunt
;
prudentiores
vero
quia
veram
nesciunt
,
aut
in
iis
quas
falsas
esse
intelligunt
perseverant
,
ut
aliquid
tenere
videantur
,
aut
omnino
nihil
colunt
,
ne
incidant
in
errorem
.
Lactant.
ubi
supra
.
CHAP.
X.
The
Contents
.
COncluding
for
the
truth
of
Christian
Doctrine
from
the
excellency
of
its
Precepts
,
Arg.
5
in
order
,
(
1.
)
to
the
publick
Welfare
of
man-kind
.
2ly
,
To
the
perfection
of
humane
nature
.
First
,
by
the
clearest
informations
of
man's
understanding
in
matters
which
concerne
the
knowledge
of
God
,
&
of
Virtue
and
Vice
.
And
secondly
,
by
tendering
the
most
prevailing
motives
to
engage
the
will
and
the
affections
to
obedience
.
And
thirdly
,
the
most
strong
engagements
to
seek
the
welfare
of
our
Brother's
Soul
.
Heathen
Philosophy
and
their
receiv'd
Theologie
destructive
of
Religion
,
and
fitted
to
promote
the
Interest
of
Satans
kingdome
.
This
proved
from
their
conceptions
both
of
God
,
and
of
his
Providence
,
and
of
his
Attributes
,
and
their
uncertainty
in
Matters
of
this
nature
,
and
from
their
want
of
precepts
to
direct
them
in
,
or
promise
to
encourage
to
the
performance
of
their
duty
;
&
from
their
doubtings
of
a
future
State
,
and
their
denial
of
all
future
punishments
,
and
from
their
false
conceptions
of
the
rise
and
fatality
of
Sin
.
That
these
opinions
are
destructive
to
the
service
of
a
Deity
,
and
the
concernments
of
Religion
.
That
they
received
opinions
which
destroyed
morality
.
This
proved
from
their
mistakes
and
errors
.
(
1.
)
Touching
the
duties
and
concerns
of
love
&
charity
to
their
neighbour
And
secondly
touching
the
laws
of
Chastity
,
Justice
,
and
of
truth
.
Heathen
Philosophy
proved
ineffectual
,
not
only
to
reforme
the
world
,
but
the
Professors
of
it
.
The
wickedness
of
their
lives
.
The
accounts
and
reasons
of
it
.
Theresult
of
all
in
confirmation
of
the
Christian
Faith
.
§
.
1.
BUT
that
which
is
the
Crown
of
all
,
and
indeed
potissima
demonstratio
,
a
most
convincing
evidence
of
the
Assistance
of
the
holy
Spirit
towards
the
propagation
of
the
Gospel
,
is
the
excellency
of
the
Christian
precepts
,
and
the
subservience
they
bear
,
not
only
to
our
future
,
but
to
our
present
welfare
.
§
.
2.
IT
were
endless
to
insist
upon
the
incredible
Power
of
Christianity
,
when
cordially
embraced
,
to
sheath
the
Sword
,
&
beat
it
into
plow-shares
,
to
still
contentions
,
and
bind
the
hand
to
its
good
behaviour
,
to
prevent
all
waies
of
being
cruel
to
our
neighbours
life
,
or
prejudicial
to
his
estate
and
Fortunes
,
or
injurious
to
his
name
or
honour
,
by
taking
up
or
venting
a
reproach
against
him
,
or
by
discovering
those
Errors
and
infirmities
which
Charity
doth
bind
us
to
conceal
.
It
were
infinite
to
recount
those
liberal
provisions
it
hath
made
for
Love
and
Charity
,
pity
and
compassion
,
and
whatsoever
may
indear
my
Brother
to
me
,
and
draw
forth
all
my
powers
to
assist
him
.
It
gives
the
truly
generous
and
publick
Spirit
;
it
commands
every
man
to
seek
his
Brothers
weal
,
and
shew
him
all
that
kindness
,
which
he
could
expect
or
beg
,
when
under
like
necessity
.
It
bids
us
burn
,
when
others
are
afflicted
,
and
weep
with
those
that
weep
;
That
is
,
it
bids
us
be
as
forward
to
relieve
them
under
all
their
pressures
and
afflictions
,
as
if
their
afflictions
were
our
own
.
Now
what
can
further
be
required
to
our
present
happiness
,
than
the
security
of
what
a
present
we
enjoy
from
any
hand
of
violence
,
and
the
assurance
of
our
Brothers
help
towards
the
enjoyment
of
the
thing
we
want
:
Nor
is
it
less
conducive
to
the
publick
good
.
Christianity
gives
such
a
relish
of
sublimer
Bliss
,
as
disintangleth
the
more
noble
Soul
from
all
the
trivial
concernes
of
earth
.
It
tells
us
that
the
freindship
of
this
world
is
enmity
to
God
,
that
he
who
beares
affection
to
these
earthly
things
,
is
but
pretender
to
the
love
of
heaven
.
It
inspires
into
us
that
contentmēt
which
allayes
the
hell
&
torment
of
an
inordinate
&
still
gaping
appetite
.
It
transformes
the
man
into
humility
and
meekness
,
and
so
prevents
the
tumult
&
disturbance
of
the
haughty
Spirit
.
It
enforceth
peace
upon
us
by
the
strongest
motives
,
and
threatneth
an
eternal
flame
to
the
Incendiary
.
It
moulds
the
Soul
into
a
simple
honest
,
and
sincere
deportment
,
and
interdicts
those
flattering
Addresses
,
which
belye
the
thoughts
and
Conscience
of
the
Speaker
;
and
more
then
this
it
cannot
do
in
order
to
our
publick
welfare
,
since
that
can
never
suffer
,
but
from
unjust
and
treacherous
,
factious
and
turbulent
,
proud
worldly
or
rapacious
Spirits
.
§
.
3.
CHRISTIANITY
is
a
Religion
highly
perfective
of
humane
nature
,
and
such
as
best
comports
with
the
concernments
of
our
Souls
,
and
most
advanceth
its
most
noble
faculties
.
It
gives
the
best
discoveries
of
the
Divine
existence
,
and
of
Providence
,
and
of
that
obedience
and
homage
which
we
owe
unto
a
Deity
,
and
of
those
attributes
which
are
the
only
grounds
,
and
most
prevailing
motives
to
it
;
viz.
The
Truth
and
Freedome
,
the
Justice
,
Power
,
Goodness
,
the
Wisdome
,
Unity
,
and
Omnipresence
of
a
Deity
;
all
which
must
be
entirely
owned
as
the
foundations
of
reall
Piety
.
It
presents
us
with
such
admirable
discoveries
of
Wisdome
,
Justice
,
Goodness
,
Mercy
,
and
Compassion
,
in
the
contrivance
and
procurement
of
Pardon
and
Salvation
to
us
by
the
death
of
Christ
,
as
Judaisme
could
never
boast
.
It
holds
forth
the
clearest
light
to
guide
our
darke
and
purblind
Reason
into
the
paths
of
vertue
,
and
to
secure
us
from
the
splitting
rocks
of
Vice
.
It
gives
the
best
and
largest
Comment
upon
those
duties
of
the
moral
Law
,
which
are
so
imperfectly
and
so
obscurely
hinted
by
the
light
of
nature
,
and
so
much
questioned
and
disputed
by
the
Gentile
World
,
as
wee
shall
see
hereafter
.
It
discovers
to
us
those
impediments
which
would
retard
and
clog
us
in
the
performance
of
our
duty
,
that
so
we
may
avoid
them
.
It
makes
the
evil
thought
as
guilty
as
the
evil
action
,
and
calls
as
much
for
purity
of
heart
,
and
freedome
from
every
vile
affection
,
as
from
those
actions
that
doe
issue
from
them
.
It
setleth
the
floating
soul
on
the
firm
Basis
of
divine
veracity
;
and
for
the
Heathens
faint
surmises
,
and
the
Jews
darker
shaddowes
of
good
things
to
come
,
it
gives
the
Christians
lively
hopes
,
and
full
assurances
of
Faith
.
It
tenders
the
holy
Spirit
as
an
earnest
of
our
future
bliss
,
and
assures
us
if
we
doe
the
will
of
heaven
,
we
shall
know
what
is
so
.
In
fine
,
the
knowledge
of
a
future
endless
bliss
and
misery
,
is
the
result
of
Gospel
revelation
,
which
upon
all
these
grounds
doth
best
provide
for
the
information
of
our
understanding
,
in
what
it
is
concern'd
to
know
in
order
to
our
future
happiness
;
to
wit
,
the
being
of
a
God
,
and
our
engagement
to
adore
and
serve
him
:
what
will
procure
his
Favour
,
and
will
provoke
his
Indignation
,
and
what
concernes
we
have
sincerely
to
avoide
the
one
,
and
to
pursue
the
other
.
§
.
4.
NEXT
it
presents
the
Will
,
with
the
most
soveraigne
motives
and
engagements
unto
duty
,
and
bindes
that
on
us
with
most
powerful
cords
of
Love
,
and
the
amazing
mercies
of
our
God
and
Saviour
;
The
obligations
of
repeated
vows
,
and
Covenants
,
especially
of
those
of
Baptisme
,
and
the
Sacred
Eucharist
;
the
convictions
of
our
conscience
,
the
laws
and
Sanctions
of
that
Majesty
,
who
strikes
an
awe
upon
it
,
and
the
example
of
our
Saviours
which
doth
at
once
prescribe
to
our
obedience
,
and
provoke
us
to
it
.
It
pains
forth
sin
to
us
in
its
own
dress
,
attended
with
the
dangers
of
present
,
and
a
dreadful
expectation
of
eternal
miseries
;
and
those
enhanced
by
all
the
aggravations
which
love
and
mercy
,
conscience
and
duty
,
the
light
of
reason
and
religion
,
the
experience
of
our selves
and
others
can
afford
it
.
It
presents
Goodness
to
us
in
its
fairest
and
most
tempting
aspects
,
assures
us
that
the
ways
of
God
are
Good
&
honourable
,
safe
and
easie
,
and
full
of
comfort
and
present
satisfaction
to
the
Soul
.
It
courts
the
affections
with
the
most
admirable
delights
that
heaven
can
tender
,
it
surrounds
us
with
the
pleasures
of
a
virtuous
life
,
the
joys
of
charity
,
the
comforts
of
an
upright
conscience
,
the
smiles
of
heaven
,
and
its
concernment
for
the
good
man's
welfare
here
and
happiness
hereafter
;
such
happiness
as
far
exceeds
what
we
are
able
to
conceive
.
It
blows
off
all
our
prejudices
,
buoys
up
the
sinking
Spirit
with
fresh
supplies
of
grace
and
spiritual
assistance
,
and
all
the
comforts
of
a
never
failing
promise
,
that
God
will
never
leave
us
nor
forsake
us
,
Heb.
13.5
.
but
will
make
the
heaviest
of
afflictions
be
instrumental
to
work
together
for
our
good
.
Rom.
8.32
.
It
quells
all
feares
&
Jealousies
of
the
desponding
Spirit
,
by
giving
full
assurance
of
our
pardon
on
the
most
reasonable
and
easy
termes
,
and
representing
our
heavenly
Father
,
not
only
willing
to
receive
,
but
so
gracious
as
to
invite
the
Prodigal
.
It
rendreth
our
discouragements
the
best
of
motives
,
assuring
us
that
our
afflictions
will
augment
our
joys
,
and
that
our
thorns
will
blossom
into
crownes
of
glory
.
And
what
can
weigh
against
such
powerful
motives
,
when
life
the
first
of
mercies
,
and
the
foundation
of
all
others
,
and
death
the
last
and
most
dreadful
evil
,
are
such
low
trifles
,
as
are
not
worthy
to
be
compared
to
them
:
§
.
5.
AGEN
,
it
layes
the
highest
obligations
on
us
to
endeavour
the
welfare
of
our
Brothers
Soul
.
Heb.
5.2
.
2
Tim.
2.25
.
Luk.
17.3
.
Heb.
10.24
.
It
calls
upon
us
to
a
instruct
the
ignorant
,
and
them
that
oppose
themselves
to
the
truth
;
to
warne
the
unruly
Person
,
to
rebuke
him
,
and
not
suffer
Sin
upon
him
;
It
requires
us
to
support
the
weak
,
and
to
administer
comfort
to
the
feeble
minds
,
to
stirr
up
and
provoke
each
other
to
the
greatest
heights
of
love
,
and
piety
and
goodness
.
In
prosecution
of
these
ends
it
shews
how
much
our
Lord
hath
done
and
suffered
by
emptying
himselfe
of
all
his
glory
,
and
taking
on
him
the
infirmities
of
humane
nature
,
by
entring
on
that
life
of
miseries
which
did
at
last
conclude
in
an
accursed
ignominious
death
,
by
interceding
dayly
for
mercy
to
us
;
and
by
conveying
of
his
Gifts
and
favors
to
all
the
members
of
his
body
:
lastly
by
guiding
all
the
Acts
and
ways
of
Providence
,
to
the
best
compliance
with
the
good
&
welfare
of
his
servants
.
It
shewes
how
much
the
God
of
Heaven
hath
been
concern'd
for
them
,
in
employing
his
Wisdome
from
eternal
ages
in
thoughts
of
mercy
to
them
,
in
sending
his
Beloved
from
his
own
bosome
,
to
redeem
them
by
his
bloudy
sufferings
;
his
Spirit
first
to
convince
them
of
Sin
and
misery
,
the
more
assuredly
to
fright
them
into
the
armes
of
mercy
,
and
then
to
sanctifie
,
and
by
so
doing
to
fit
them
for
those
mansions
of
eternal
bliss
he
hath
prepared
for
them
;
and
lastly
,
sending
his
Embassadours
by
their
most
passionate
entreaties
to
bessech
them
to
be
reconcil'd
to
him
.
§
.
6.
SUCH
is
the
nature
of
the
Christian
Faith
,
so
good
and
pious
are
it's
Precepts
,
&
so
well
suted
to
the
interests
and
apprehensions
of
man-kind
;
whereas
the
wisdom
of
the
hearthen
world
,
the
faith
they
own'd
,
&
the
religious
customes
they
espoused
,
were
such
as
overthrew
religion
in
the
foundations
of
it
,
&
such
as
made
it
to
be
consistent
with
the
most
vile
impurities
,
&
only
serviceable
in
the
promotion
of
the
devils
Kingdom
,
or
such
as
did
exceedingly
deface
the
beauties
of
it
,
and
obstruct
it's
influence
.
Morality
was
either
wholy
slighted
,
and
Vice
or
Vertue
deemed
to
be
only
what
humane
laws
commanded
and
forbid
,
or
their
conceptions
of
it
were
so
gross
,
and
so
exceeding
various
,
that
not
one
duty
of
the
moral
Law
was
left
unquestioned
by
them
.
The
1
common
issue
of
their
search
after
the
knowledge
of
those
things
was
only
Scepticisme
,
and
the
most
knowing
men
were
they
who
did
renounce
all
knowledge
of
them
.
§
.
7.
TO
touch
upon
those
things
which
do
exceedingly
obscure
the
influence
,
or
ruine
the
foundations
of
true
Piety
;
some
of
those
heathens
plainly
deny'd
the
2
being
of
a
God
,
and
many
of
them
3
doubted
and
demur'd
upon
it
;
especially
when
a
4
cross
act
of
providence
did
tempt
them
to
it
.
As
for
his
over-ruling
providence
,
we
find
it
exploded
by
the
school
of
5
Epicurus
.
By
6
Aristotle
and
his
party
it
was
confined
to
heaven
,
(
whence
it
is
well
infer'd
by
[
](A65709-e56710-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
apud
Euseb.
praep.
l.
15.
c.
5.
Atticus
that
his
opinion
is
in
effect
the
same
,
as
to
the
interest
of
Vice
and
Virtue
,
with
that
of
Epicurus
.
)
This
great
concerne
was
by
the
7
Platonist
and
8
Pythagorean
(
that
I
add
not
the
9
whole
heathen
world
)
committed
to
inferior
demons
,
this
being
their
professed
Tenet
,
August
.
de
C.
D.
l.
9.
c.
16.
quod
nullus
Deus
miscetur
homini
,
by
which
denyal
of
Gods
immediate
power
engaged
to
create
,
preserve
,
and
govern
us
,
they
10
rob'd
us
of
our
chiefest
motives
to
adore
and
imitate
him
,
who
thought
us
thus
unworthy
of
his
care
.
Some
11
doubted
of
the
thing
,
others
allowed
a
general
,
but
12
denied
a
special
providence
,
and
hence
took
liberty
to
sin
at
pleasure
.
The
13
Stoicks
mostly
did
restrain
the
actings
of
this
providence
,
unto
the
great
concerns
of
earth
,
and
held
it
unconcern'd
for
lesser
matters
.
Scarce
any
of
the
heathens
could
afford
a
satisfying
answer
to
that
grand
objection
which
was
made
against
it
from
those
adversities
which
hapned
to
the
best
,
and
those
prosperities
which
did
attend
the
vilest
persons
.
§.
8.
2ly
,
THEY
were
as
much
mistaken
in
their
conceptions
of
his
attributes
,
and
the
nature
of
a
Diety
;
renouncing
the
only
true
God
,
they
knew
not
where
to
stint
the
number
of
their
Deities
;
some
held
them
14
thirty
thousand
,
others
conceiv'd
them
to
be
numberless
,
and
yet
they
stood
obliged
to
worship
all
the
rabble
of
them
,
that
none
might
be
offended
because
slighted
by
them
;
for
as
Tertullian
tells
them
,
Cum
alii
alios
colitis
,
Apol.
c.
13.
utique
quos
non
colitis
offenditis
;
praelatio
alterius
,
sine
contumelia
alterius
esse
non
potest
,
quia
nec
electio
sine
reprobatione
;
and
therefore
when
calamities
befel
them
,
they
paid
their
homage
to
an
¹⁵
unknown
Deity
,
and
made
addresses
in
these
doubtful
formes
.
Quisquis
es
sive
Deus
sive
dea
,
Plaut.
Rud.
Act.
1.
Sc.
4.
Plutar
,
qu.
Rom.
61.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
that
unknown
God
or
Goddess
,
who
as
they
presum'd
might
be
incensed
by
the
neglect
of
service
.
And
albeit
the
wiser
sort
of
heathens
acknowledged
one
Supreme
,
and
all-ruling
Deity
,
yet
did
they
worship
Demons
;
not
only
such
as
they
accounted
good
,
but
¹⁶
evil
and
pernicious
,
least
they
should
destroy
them
.
They
pay'd
their
homage
to
the
¹⁷
Sun
and
Moon
,
and
to
the
whole
host
of
heaven
,
to
¹⁸
men
with
whom
their
Forefathers
had
conversed
,
and
to
whose
¹⁹
departed
souls
their
superstition
did
give
an
Apotheosis
upon
designs
of
policy
.
To
²⁰
Emperors
and
all
that
had
been
knowing
men
;
especially
if
they
had
suffered
for
their
Country
.
They
advanced
the
²¹
meanest
creatures
into
Deities
;
earth
,
fire
,
water
,
aer
,
the
herbs
and
cattle
of
the
field
,
the
fishes
of
the
sea
,
their
leeks
and
onions
,
and
pay'd
their
homage
to
those
Idols
which
were
nothing
in
the
world
;
and
which
is
yet
more
vile
,
they
worshipped
those
parts
which
nature
bindes
us
to
conceal
,
and
modesty
permits
me
not
to
mention
.
Add
to
this
,
that
they
who
knew
what
these
Gods
were
,
yet
chose
in
²⁴
practise
to
comply
with
all
those
rites
,
which
custome
offer'd
to
such
execrable
and
ignoble
Deities
.
Thus
did
they
give
the
knowledge
due
to
the
only
true
God
,
to
what
they
knew
to
be
a
lye
.
§.
9.
3ly
,
THE
²⁵
Stoick
and
the
School
of
Epicurus
held
that
God
is
a
corporeal
Being
,
which
must
exceedingly
degrade
him
in
the
conceptions
of
man-kind
.
They
²⁶
universally
fancied
him
to
be
of
humane
shape
,
and
so
they
chang'd
the
image
of
the
incorruptible
God
into
the
likeness
of
a
corruptible
man
,
&
hence
they
deemed
an
²⁷
Image
requisite
unto
the
worship
of
a
Deity
,
and
would
reproach
the
Christians
,
and
pronounce
them
Atheists
for
defect
of
it
.
They
took
the
boldness
to
²⁸
limit
and
confine
Gods
power
,
and
dispute
his
omnipresence
,
they
held
him
²⁹
unable
to
do
any
thing
without
the
help
of
matter
,
and
unsufficient
to
³⁰
correct
those
evil
dispositions
to
which
it
inclined
us
.
They
owned
an
evil
and
pernicious
God
of
equal
power
with
,
and
independent
on
the
God
of
heaven
;
who
,
as
they
thought
,
was
insufficient
to
restrain
the
actions
of
this
³¹
evil
principle
.
Thus
did
they
make
vice
loose
its
name
by
being
necessary
,
and
leave
us
all
in
misery
,
because
inevitably
subject
to
the
power
of
this
pernicious
being
.
The
Stoicks
bound
up
God
in
the
Chaines
of
unalterable
fate
;
the
³²
Peripatetick
made
him
not
to
act
at
all
,
or
else
to
do
it
from
the
²³
necessity
of
his
nature
;
both
which
are
equally
repugnant
to
his
worship
,
and
to
the
nature
both
of
vice
and
virtue
;
They
doubted
of
his
omnipresence
,
and
by
so
doing
made
it
doubtful
whether
our
supplications
could
be
heard
,
and
he
become
a
present
help
in
trouble
.
34
The
Platonist
would
not
permit
him
to
be
free
in
the
expressions
of
his
Goodness
,
and
so
they
rob'd
us
of
those
motives
,
which
the
consideration
of
that
freedome
doth
afford
;
some
thought
he
could
³⁵
conceive
no
anger
,
and
therefore
could
not
punish
sinne
;
others
conceived
him
so
severe
and
froward
that
he
could
never
be
atoned
;
the
first
spake
comfort
and
encouragement
unto
the
vilest
sinner
,
and
made
all
Gods
threats
to
be
but
bruta
fulmina
;
the
other
did
as
much
discourage
all
inclinations
to
bee
good
.
36
Prayer
was
rejected
as
a
useless
thing
,
not
only
by
the
school
of
Epicurus
,
which
renounced
providence
,
and
by
the
Stoicks
fate
;
but
also
by
the
³⁷
Pythagorean
who
held
we
should
not
pray
because
we
knew
not
what
to
ask
,
&
by
the
³⁸
Stoicks
who
deemed
it
needless
to
intreat
that
happiness
from
God
which
they
were
able
to
confer
upon
themselves
;
they
also
agreed
in
this
,
that
it
was
every
man's
duty
to
serve
God
More
patrio
,
after
the
manner
of
the
place
he
liv'd
in
,
what
ever
were
his
private
thoughts
;
and
so
obliged
men
to
be
obscene
,
and
lustful
,
unnatural
towards
their
Children
,
inhumane
to
their
brethren
,
and
the
like
,
where
customes
of
this
nature
did
obtain
in
their
solemnities
.
Thus
did
they
bind
the
world
to
those
rites
,
which
whilst
they
did
observe
,
they
must
be
hateful
and
reproachful
to
a
Deity
,
and
infinitely
distant
from
that
Piety
which
chiefly
doth
consist
in
being
like
him
;
For
what
is
more
[
](A65709-e57310-b)a
a
Cum
enim
probrum
jacitur
in
Principem
patriae
bonum
atque
utilem
,
nonne
tanto
est
indignius
,
quanto
à
veritate
remotius
&
à
vita
illius
alienius
;
quae
igitur
supplicia
sufficiunt
,
cum
deo
fit
ista
tam
notoria
tam
insignis
injuria
?
August
.
de
C.
D.
l.
2.
c.
9.
reproachful
to
an
holy
God
,
then
to
conceive
we
are
as
pleasing
to
him
by
the
most
vile
obscenities
,
as
by
the
purest
actions
?
And
what
is
more
repugnant
to
this
good
and
merciful
Creatour
,
then
to
imagine
he
seeks
the
ruine
of
his
creatures
?
§.
10.
4ly
,
THEY
who
obtained
the
best
repute
for
wisdome
,
and
had
gone
farthest
of
all
the
heathens
in
pursuit
of
knowledge
,
after
all
their
search
,
were
forced
to
confess
their
ignorance
and
blindness
touching
the
nature
of
a
God
,
and
the
concernments
of
another
world
.
Socrates
confessed
he
knew
not
any
thing
concerning
them
.
Democritus
and
Anaxagoras
,
Anaximander
and
Empedocles
,
Pherecydes
,
Protagoras
and
Melissus
,
and
almost
all
the
Antients
did
acknowledge
this
.
They
concluded
all
matters
of
this
nature
to
be
⁴⁹
uncertain
,
and
beyond
the
reach
of
humane
knowledge
;
and
therefore
either
quietly
²¹
submitted
to
the
popular
error
,
and
out
of
feare
of
punishment
,
comply'd
with
the
absurdest
rites
of
any
Country
,
as
⁴²
thinking
all
religion
to
be
a
politick
contrivance
;
or
if
they
durst
and
thought
it
worth
their
while
to
be
inquisitive
,
they
ran
out
into
vain
and
idle
speculations
concerning
God
;
They
conceived
opinions
of
him
so
strangely
⁵³
various
and
uncertain
,
as
could
leave
but
small
impressions
on
the
soul
,
and
must
needs
render
all
her
pious
motions
faint
and
heartless
.
Such
were
the
fluctuations
of
the
wisest
men
in
matters
of
this
nature
,
that
others
knew
not
what
to
say
or
think
concerning
them
.
Nullum
negotium
est
patefacere
omnia
in
rebus
humanis
dubia
,
incerta
,
suspensa
,
magisque
omnia
veresimilia
quam
vera
.
Min.
p.
4.
This
saith
ᵃ
Cecilius
might
be
made
good
,
that
all
things
of
this
nature
are
uncertain
,
doubtful
,
and
at
the
best
but
likely
to
be
true
.
The
various
apprehensions
of
wicked
men
(
saith
[
](A65709-e57490-b)b
b
Tum
demum
mihi
procax
Academia
videbitur
,
si
aut
consenserintalii
,
aut
erit
inventus
aliquis
qui
quid
verum
sit
invenerit
.
de
N.
D.
1.
Cicero
)
will
justifie
the
doubtings
and
demurrs
of
Scepticks
,
and
it
will
be
then
sufficient
to
account
them
malepert
,
when
others
have
found
out
the
truth
.
That
nothing
was
concluding
which
their
wise-men
spake
,
was
the
complaint
of
[
](A65709-e57530-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
Theaet
.
Plato
;
and
[
](A65709-e57560-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
apud
Theodoret.
de
cur
.
Gr.
affect
.
Porphyry
cries
out
,
what
opinion
is
there
in
all
Philosophy
not
doubtful
?
what
apprehensions
of
the
Gods
which
is
not
meer
conjecture
?
§.
11.
5ly
,
THE
Heathen
Sages
were
as
much
deficient
in
the
grounds
and
motives
to
obedience
,
they
having
no
experience
of
that
love
and
mercy
which
the
scripture
tendereth
,
and
which
alone
can
be
the
spring
of
that
ingenuous
service
which
results
from
Gratitude
;
Nay
they
had
no
example
to
provoke
,
no
promise
to
encourage
to
the
performance
of
their
duty
,
nor
prescript
to
direct
them
in
it
,
and
therefore
had
no
means
to
know
what
worship
would
be
pleasing
to
a
Deity
.
They
had
a
sense
of
[
](A65709-e57600-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Max.
Tyr.
diss
.
22.
p.
218.
weakness
and
infirmity
&
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
disability
of
the
soul
to
virtuous
actions
,
and
of
it's
head
strong
bent
&
inclination
to
evil
,
but
no
assurance
of
assistance
in
the
ways
of
Virtue
,
or
of
its
future
recompence
;
nor
could
they
possibly
obtain
the
knowledge
of
it
without
a
revelation
,
those
blessings
being
free
,
and
not
the
fruits
of
our
desert
,
but
Gods
abundant
Goodness
.
They
knew
not
what
would
reconcile
them
to
God
,
when
by
their
sinnes
they
had
offended
him
;
nor
being
reconciled
,
what
would
continue
and
secure
them
in
his
favour
.
This
was
the
rise
of
that
inhumanerite
of
sacrificing
Infants
,
and
men
of
riper
yeares
.
They
that
did
this
,
conceited
that
nothing
besides
death
could
make
atonement
for
their
sin
against
God
;
yet
they
were
loth
to
dye
for
it
themselves
,
and
therefore
they
made
others
dye
;
hoping
God
would
accept
them
in
their
stead
.
The
⁴⁴
doctrine
of
the
souls
immortal
state
,
&
of
a
future
recompense
was
laught
at
and
contemned
,
not
only
by
the
school
of
Epicurus
,
but
the
most
learned
men
of
the
other
sects
.
Their
records
tell
us
,
that
Pherecydes
Syrus
was
the
first
that
taught
it
.
It
was
the
prevailing
judgment
of
the
⁴⁵
Stoick
,
that
departed
soules
continued
for
a
while
,
but
still
were
subject
to
corruption
.
And
yet
their
Great
Friend
⁴⁶
Lipsius
doth
confess
,
that
this
was
matter
of
contest
among
them
.
47
Antoninus
,
Seneca
,
and
others
of
them
do
very
much
distrust
,
or
⁴⁸
else
deny
it
;
as
Aristotle
also
did
;
and
that
eternal
state
of
which
we
read
so
often
in
the
Platonist
,
Credebam
opinionibus
magnorum
virerum
rem
gratssimam
promittentium
magis
quam
probantium
.
Scn.
Ep.
102.
seemes
rather
to
have
been
their
Guess
than
any
matter
of
their
Faith
.
They
ventur'd
to
say
of
it
what
they
could
not
prove
;
and
that
they
were
not
confident
of
what
they
say'd
,
it
appeares
by
the
stile
and
manner
of
their
writing
;
every
thing
comes
from
them
so
coldly
,
and
so
timorously
,
so
qualified
with
ifs
,
and
Ands
,
and
peradventures
,
when
they
write
upon
this
subject
.
Plato
himfelse
when
he
had
persued
this
theme
with
all
his
Rhetorick
how
lamely
comes
he
off
at
last
?
[
](A65709-e57830-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
phaed.
of
this
(
saith
he
)
I
am
not
very
confident
.
Nor
is
it
to
be
wondred
,
that
he
was
so
uncertain
of
the
concernments
of
another
life
,
who
renounced
all
certainty
in
this
.
The
Pythagorean
doctrine
of
the
Metempsycosis
condemned
the
soul
to
a
continual
round
of
troubles
;
it
imprisoned
it
in
Brutes
,
&
made
its
prison
(
for
so
the
body
was
by
them
esteemed
)
as
immortal
as
it selfe
.
Among
those
many
Gods
to
whom
they
could
address
themselves
for
Corne
and
Wine
,
the
Gentiles
had
none
from
whom
they
craved
or
expected
the
⁵⁰
blessings
of
eternal
life
.
And
for
the
⁵¹
punishments
of
another
life
,
those
were
but
matter
of
contempt
and
scorne
to
the
wisest
Heathens
,
who
look'd
upon
the
⁵²
Christian
doctrine
in
this
matter
,
as
an
absurd
and
melancholy
phancy
,
a
thing
so
vaine
and
so
extravagant
,
that
scarce
their
children
and
old
wives
could
credit
it
.
They
generally
held
,
that
either
⁵³
death
bereft
men
of
all
sense
and
being
,
or
chang'd
this
present
for
a
better
life
.
To
the
more
virtuous
and
noble
soule
the
⁵⁴
Stoick
would
allow
a
future
happiness
as
lasting
as
the
world
;
but
for
the
simple
and
debauched
Person
,
who
had
lived
the
Brute
,
they
made
him
dye
so
too
;
or
else
abide
some
very
little
season
.
The
⁵⁵
Pythagorean
and
the
Platonist
who
make
the
Sinner
come
so
oft
upon
the
stage
,
give
him
no
smal
encouragement
to
sinne
,
and
do
at
worst
but
threaten
he
shall
live
that
brute
to
which
his
sinnes
have
best
disposed
him
.
Among
those
few
who
held
the
soule
immortal
,
56
some
hence
concluded
her
impassibility
,
and
so
her
freedome
from
all
future
punishments
,
then
which
no
Greater
motive
to
impiety
could
be
propounded
.
The
⁵⁷
Stoick
held
the
Soule
to
be
a
part
of
God
,
whence
[
](A65709-e58000-b)a
a
Pythagoras
qui
censuit
animumesse
per
naturam
rerum
omnium
intentum
&
commeantem
ex
quo
nostri
animi
carperentur
,
non
vidit
distractione
humanorum
animorum
discerpi
&
dilacerari
deum
,
&
cum
miseri
animi
essent
,
quod
plerisque
contingeret
,
tum
Dei
partem
esse
miseram
,
quod
fieri
non
potest
.
Cic.
l.
1.
de
Nat.
D.
p.
7.
B.
Tully
well
infers
,
that
should
it
suffer
,
God
must
do
so
to
.
§
.
12.
AGEN
,
they
did
ascribe
the
⁵⁸
origine
of
evil
either
to
an
incorrigible
fate
,
or
to
an
evil
Demon
,
or
to
that
⁵⁹
matter
which
composed
us
,
whose
inclinations
,
they
presumed
,
it
was
not
in
the
power
of
the
God
of
Heaven
to
correct
;
or
to
the
⁶⁰
influence
and
over-ruling
power
of
the
Stars
;
and
by
so
doing
they
made
all
evil
actions
necessary
,
and
therefore
such
as
could
deserve
no
punishment
.
This
also
was
the
natural
result
of
the
⁶¹
Platonick
year
,
and
⁶²
of
the
circuit
of
the
Stoicks
;
it
being
foolish
to
conceive
that
after
any
period
,
all
actions
should
become
the
same
agen
,
without
some
cause
that
should
infallibly
produce
the
same
effects
continually
.
And
yet
those
doctrines
were
mostly
the
receiv'd
opinions
of
the
Heathen
world
.
This
circulation
was
the
professed
doctrine
,
not
only
of
the
Platonist
and
Stoick
,
and
of
Pythagoras
and
Heraclitus
,
but
of
all
those
who
held
the
62
world
to
be
eternal
.
That
all
our
actions
were
the
result
of
an
63
inexorable
fate
,
was
the
opinion
of
Democritus
and
Heraclitus
,
Empcdocles
,
and
Aristotle
,
Parmenides
and
Lucippus
,
Chrysippus
,
Celsus
,
Pythagoras
,
and
Epicurus
.
[
](A65709-e58190-b)*
*
Fatum
homines
quando
audiunt
usitatâ
loquendi
consuetudine
nihil
aliud
intolligunt
nisi
vim
positionis
syderum
August
.
de
C.
D.
l.
5.
C.
1.
ibi
esse
fata
Plato
,
Stoici
,
&
caeteri
propè
Philosophi
existimarunt
,
Chaldaeos
ac
Aegiptios
secuti
,
qui
bus
omnis
Mathematicorum
manus
suffragata
est
.
Lud.
Vives
in
locum
.
The
Platonist
and
Stoick
,
Chaldean
and
Aegyptian
,
Pythagoras
,
and
all
the
lovers
of
Astrology
,
subjected
all
our
actions
to
the
power
of
the
Stars
,
our
vices
were
ascribed
to
the
incorrigible
bent
of
matter
by
Plato
,
Zeno
,
and
Pythagoras
,
to
an
evil
Genius
by
the
General
suffrage
of
the
antient
Heathens
.
The
Stoicks
65
held
all
sins
were
equal
,
and
that
all
virtues
were
so
too
,
and
by
so
doing
they
lessoned
our
concernment
to
prevent
the
one
,
or
to
pursue
the
other
.
And
now
how
perfectly
destructive
these
opinions
are
to
the
service
of
a
Deity
,
and
to
all
the
parts
,
and
the
concernments
of
religion
is
exceeding
evident
.
§
.
13.
FOR
first
,
since
hope
and
feare
are
the
two
radical
and
leading
passions
of
the
soul
;
seeing
the
expectations
of
reward
,
or
future
Good
,
and
dread
of
future
evil
,
are
the
two
soveraigne
motives
to
the
renouncing
of
a
lust
,
or
the
embracing
of
a
virtuous
life
;
who
ever
comes
to
God
in
way
of
duty
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
all
those
that
diligently
seek
him
.
And
sure
that
homage
may
be
spared
which
brings
me
in
only
my
labour
for
my
paines
,
and
the
complaint
of
David
that
he
did
cleanse
his
hands
in
vaine
must
be
allowed
of
,
if
with
like
fredome
from
vindictive
justice
,
and
as
much
temporal
advantage
of
himselfe
,
he
might
have
imbrued
them
in
his
Brothers
blood
.
And
therefore
to
deny
the
being
of
a
God
who
can
reward
or
punish
;
to
question
providence
,
and
to
say
it
is
unconcern'd
in
the
affaires
of
men
;
to
make
God
a
being
who
hath
neither
[
](A65709-e58310-b)†
†
Epicurus
vero
exanimis
hominum
radicitus
extraxit
religionē
,
cum
diis
immortalibus
opem
&
Gratiam
sustulit
;
cum
enim
optimam
&
praestantissimam
naturam
Dei
esse
dicat
,
negat
idem
esse
in
Deo
Gratiam
,
tollit
id
quod
maxime
proprium
est
optimae
praestantissimaeque
naturae
:
quid
enim
melius
aut
quid
praestantius
bonitate
&
beneficentia
quâ
cum
carere
deum
vult
neminem
deo
,
nec
Deum
,
nec
hominem
,
carum
,
neminem
ab
eo
amari
,
neminem
diligi
vult
.
Cic.
de
N.
D.
l.
1.
p.
25.
love
nor
hatred
,
affection
or
concerne
for
what
we
doe
;
to
set
up
fate
and
evil
Demons
,
starrs
and
matter
to
controule
and
overrule
him
;
and
to
make
the
expressions
of
his
power
and
Goodness
necessary
,
&
therefore
such
as
lay
no
obligations
on
us
to
returnes
of
love
,
is
to
renounce
Religion
,
and
the
worship
of
a
Deity
;
because
these
apprehensions
take
off
all
the
motives
to
it
.
§
.
14.
NAY
seeing
God
is
an
all
powerful
Being
,
and
therefore
able
to
dispense
rewards
and
punishments
according
to
our
workes
;
what
ever
can
induce
me
to
believe
he
will
not
do
it
,
must
also
force
me
to
conclude
that
he
is
wholly
careless
in
those
matters
;
that
he
doth
not
love
that
virtue
,
which
he
will
not
crown
,
defend
,
and
cherish
:
nor
hate
that
vice
,
which
he
will
not
restraine
and
punish
;
it
being
the
most
natural
result
of
hatred
to
shew
a
Great
displeasure
,
and
where
our
power
is
equal
to
our
will
,
to
leave
some
tokens
of
dislike
and
opposition
to
what
we
hate
,
by
our
endeavours
to
suppresse
and
crush
it
.
As
on
the
other
hand
it
is
the
genuine
effect
of
love
to
wish
and
to
endeavour
,
where
our
power
meets
with
nothing
to
controul
it
,
the
preservation
and
welfare
of
the
object
loved
.
And
therefore
it
is
folly
to
conceive
that
Gratitude
should
lead
me
to
the
pursuance
of
that
virtue
which
will
not
be
Grateful
,
or
the
forbearance
of
that
vice
,
which
cannot
possibly
displease
the
Person
to
whom
I
stand
obliged
to
express
my
gratitude
.
§.
15.
2ly
,
SINCE
evident
it
is
,
that
all
things
here
do
come
alike
to
all
,
and
there
is
one
event
unto
the
just
and
unjust
.
Since
it
is
not
the
experience
only
,
but
the
complaint
and
scandal
of
the
world
,
that
wicked
persons
flourish
in
it
like
a
green
bay
tree
;
that
they
are
fat
and
well
liking
,
and
often
have
a
late
and
quiet
passage
to
their
Graves
.
In
a
word
since
here
we
finde
no
dispensations
of
rewards
or
punishments
,
according
to
the
Good
or
bad
demeanours
of
mankind
;
it
follows
,
that
those
doctrines
which
deny
the
future
being
of
the
soule
,
and
make
its
bliss
or
misery
conclude
with
its
existence
in
the
body
,
must
render
Piety
not
only
useless
,
but
oft
destructive
to
the
interest
both
of
the
soul
and
body
,
and
so
repugnant
to
our
reason
.
§.
16.
3ly
,
SINCE
all
rewards
dispensed
by
the
hand
of
providence
must
be
the
consequents
of
actions
,
ordered
according
to
God's
will
and
precepts
,
and
tending
to
his
honour
;
and
seeeing
all
the
punishments
inflicted
by
Him
,
must
be
the
products
of
such
actions
as
bear
an
opposition
to
his
will
,
and
so
are
proper
acts
of
disobedience
;
(
it
being
inconsistent
with
the
wisdome
,
as
well
as
with
the
justice
of
a
God
,
to
give
rewards
to
what
doth
infinitely
displease
him
,
and
reflects
on
him
with
dishonour
;
)
to
leave
the
soule
uncertain
of
his
will
,
must
clip
the
wings
of
the
most
fledg'd
devotion
.
For
when
beholding
the
variety
of
men's
inventions
to
appease
a
Diety
,
and
pay
their
homage
to
him
,
their
soul
could
only
pitch
on
one
,
and
that
as
disputable
as
the
rest
;
it
must
be
either
tempted
to
put
the
matter
to
a
venture
,
and
renounce
Gods
'
service
,
or
else
be
scar'd
into
superstition
,
or
an
immoderate
dread
of
God
.
For
what
can
free
the
soul
from
endless
terrours
,
when
it
can
arrive
at
no
security
,
that
what
it
doth
,
is
acceptable
to
that
God
,
from
whom
it
must
expect
a
future
and
eternal
recompence
,
according
to
its
actions
in
this
life
.
§.
17.
4ly
,
SEING
the
will
is
guided
by
the
convictions
of
the
judgment
,
where
this
doth
doubt
and
fluctuate
,
its
influence
upon
the
will
,
especially
when
tempted
to
oppose
its
dictates
by
the
strongest
passions
and
inclinations
of
the
soul
,
and
by
all
the
pleasures
of
our
senses
,
must
be
inconsiderable
.
For
whether
we
are
moved
by
hopes
or
feares
,
the
terrours
of
an
evil
threatned
,
or
the
expectations
of
a
future
good
;
the
more
our
doubtings
are
of
what
we
hope
or
feare
,
the
lesse
our
judgements
are
convinc'd
or
satisfied
,
and
so
much
the
less
able
they
are
to
prevail
,
or
stand
their
ground
against
the
strength
of
our
affections
and
the
importunity
of
our
passions
.
§.
18.
5ly
,
SINCE
what
it
is
not
in
my
power
to
avoid
,
it
cannot
be
my
duty
to
avoid
,
and
what
doth
follow
from
the
laws
of
fate
,
and
those
extrinsick
causes
whose
operations
are
immutable
,
is
also
unavoidable
,
it
follows
,
that
those
doctrines
which
make
our
sinful
actions
to
proceed
from
such
a
cause
,
must
make
it
cease
to
be
my
duty
to
avoid
them
.
§
.
19.
THE
Heathen
had
as
gross
conceptions
in
matters
of
morality
,
as
of
Religion
towards
God
,
they
embraced
opinions
which
thwarted
all
the
duties
of
the
second
table
,
and
acted
sutably
to
those
opinions
.
Christianity
indeed
calls
for
the
largest
Bowels
of
[
](A65709-e58440-b)a
a
Col.
3.12
,
13.
compassion
to
our
Brother
,
and
an
entire
[
](A65709-e58460-b)b
b
Gal.
6.10
.
forgiveness
of
his
offenses
against
us
.
It
enjoyns
us
[
](A65709-e58480-b)c
c
Rom.
13.9
.
to
do
Good
to
all
,
and
beare
the
same
affection
to
others
,
which
we
do
to
our selves
,
it
pronounces
[
](A65709-e58510-b)d
d
Mat.
5.22
.
1
Joh.
3.15
.
damnation
upon
those
who
indulge
any
causeless
passion
,
that
may
Provoke
them
to
do
mischief
to
him
;
it
tells
us
no
murtherer
can
have
eternal
life
,
and
so
prevents
the
shedding
of
our
Brothers
bloud
,
and
all
the
mischieves
of
revenge
and
passion
;
so
well
doth
it
consult
the
peace
and
welfare
of
man-kind
.
Whereas
among
the
Heathen
-
,
it
was
held
the
sign
of
a
low
65
dastard
spirit
to
pass
by
an
injury
;
and
their
66
Good
man
,
when
provoked
,
might
do
the
greatest
mischiefs
.
Lycurgus
his
laws
were
wholly
[
](A65709-e58560-b)†
†
Lycurgi
leges
agrestes
&
sanguinariae
erant
ut
Plato
&
Aristotiles
notarunt
,
finis
enim
earum
uon
erat
alius
quam
ut
optimos
bellatores
facerent
Spartanos
L.
vives
in
August
.
de
C.
D.
l.
2.
C.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
de
Repl.
l.
7.
c.
14.
sanguinary
,
and
only
did
intend
to
make
the
Spartans
the
more
able
murtherers
;
Their
6i
gladiation
was
but
an
art
to
kill
,
their
sacrifices
and
service
to
their
Gods
were
stained
with
the
bloud
of
Infants
,
and
men
of
riper
yeares
.
6g
Mercy
was
by
the
Stoick
made
a
vice
,
self
69
murther
was
held
sometimes
a
duty
by
Epicurus
and
the
Stoick
,
and
made
the
70
common
practise
of
Philosophers
.
To
cut
and
launch
,
to
be
cruel
to
,
and
to
unman
themselves
was
to
be
pleasing
to
their
bloody
Dieties
.
§.
20.
2ly
,
The
Christians
rule
commands
the
greatest
Chastity
,
Mat.
5.28
.
Heb.
13.4
.
1
Th.
1.4.4
,
7.
the
lustful
eye
is
by
that
law
adultery
and
fornication
;
damnation
is
the
punishment
of
both
.
The
Christian
is
to
possess
his
vessel
in
the
greatest
purity
,
and
not
indulge
to
an
immodest
unbeseeming
Gesture
.
His
bond
of
matrimony
is
such
as
never
can
be
cancel'd
,
and
he
that
takes
a
second
to
his
bed
(
though
married
to
her
)
whilst
the
first
survives
,
commits
adultery
;
of
which
this
only
reason
can
be
given
,
that
the
first
remaines
his
Wife
,
and
Christ
permits
not
to
assume
a
second
to
her
,
and
that
our
matrimonial
contract
gives
the
power
of
our
body
wholly
to
her
,
and
therefore
renders
us
unjust
if
we
presume
to
give
it
to
an
other
Person
:
But
now
the
71
Heathen
rites
were
many
of
them
full
of
the
most
vile
obscenities
,
their
temples
were
the
worst
of
stews
;
Amongst
the
72
Cyprians
&
Babylonians
their
women
were
oblig'd
to
repair
unto
them
to
commit
adultery
,
and
by
so
doing
were
made
sacred
to
the
Gods
:
the
73
Lydian
Cyprian
,
Armenian
,
and
Phaenician
Virgins
did
commit
whordome
in
their
Temples
,
till
by
so
doing
they
had
earn'd
a
dowry
;
their
service
was
the
prostitution
of
their
souls
to
lust
,
and
fit
only
to
be
tendred
to
a
Phallus
,
a
Priapus
,
or
such
like
beastly
Deities
.
74
plurality
of
wives
was
common
both
to
Jew
and
Gentile
,
75
no
wonder
the
Philosophers
were
free
to
lend
them
when
they
could
spare
so
many
;
the
Stoick
and
the
Platonist
allowed
community
of
wives
,
the
76
Cynicks
,
Diogenes
,
and
Theodorus
fulfil'd
their
lusts
publickly
in
the
market
place
;
It
is
said
that
many
Indians
did
the
like
;
78
Incest
was
commonly
allowed
,
it
had
the
approbation
of
Philosophers
,
and
was
79
practised
by
divers
nations
.
To
enjoy
a
Mother
or
a
Sister
,
was
a
common
thing
,
only
with
the
softer
Persian
and
Aegyptian
,
but
with
the
wise
Greek
and
the
Athenian
,
from
whom
the
custome
was
derived
to
the
Persian
.
To
use
a
common
Strumpet
was
no
disgrace
to
any
man
;
it
was
frequent
with
the
81
Philosophers
,
and
others
had
their
liberty
to
do
it
when
their
lust
provoked
them
;
82
Stews
were
allowed
and
pay'd
their
custome
and
their
tribute
,
both
the
83
Philosophers
at
Athens
,
and
Senators
of
Rome
were
wholly
given
up
to
the
love
of
Boyes
;
and
to
the
sinne
of
Sodome
,
for
which
God
rained
fire
and
brimstone
down
upon
four
Cities
;
and
made
the
land
of
Canaan
spew
forth
its
inhabitants
,
and
yet
their
84
Oracles
allowed
the
same
;
the
85
Stoicks
held
it
lawful
to
use
the
most
obscene
and
filthy
words
,
&
to
do
86
actions
as
immodest
,
and
fit
only
to
be
used
in
87
Plato's
common
wealth
,
where
women
were
commanded
to
uncover
what
nature
bound
them
to
conceal
.
Lastly
,
such
was
the
88
vileness
of
their
secret
Mysteries
that
they
disowned
and
renounced
them
,
when
they
were
charged
with
them
by
the
Christian
,
but
all
in
vain
,
for
they
were
either
practised
or
approved
by
them
as
Arnobius
doth
largely
shew
.
§.
21.
3ly
,
CHRISTIANITY
forbids
not
only
violence
and
rapine
,
opression
and
extorsion
,
but
it
restrains
us
from
all
the
arts
of
fraud
and
overreaching
practises
;
it
commands
us
not
to
take
advantage
of
our
Brothers
wants
,
or
ignorance
,
or
weakness
;
as
knowing
that
God
is
the
avenger
of
all
such
.
Thes.
4.6
.
Whereas
amongst
the
89
Spartans
and
Aegyptians
,
Sicilians
,
and
Barbarians
,
theft
was
a
thing
permitted
and
commended
,
to
rob
their
neighbour
was
not
their
shame
,
but
matter
of
their
glory
,
all
was
their
own
that
they
could
get
by
fighting
,
Cic.
apud
Lact.
Epit
.
c.
1.
and
to
restore
what
by
violence
they
had
taken
,
must
have
reduced
the
the
Greatest
Monarchs
unto
the
condition
of
poor
Cottagers
.
§.
22.
4ly
,
THE
Christian
doctrin
makes
it
a
part
of
the
new
creature
,
Col.
3.9
.
Eph.
4.24
,
25.
Apoe
.
22.15
.
and
of
that
image
to
which
Christianity
renews
us
to
speak
the
truth
and
put
away
the
lying
lip
;
It
speaks
damnation
to
the
man
that
makes
or
loves
a
lye
.
Wheras
the
Heathens
Rule
was
this
,
ubi
expedit
mendacium
dicere
dicatur
.
90
Philosophers
,
Layers
,
Physitians
,
Rheroricians
maintained
it
sometimes
lawful
,
viz.
when
it
was
useful
to
preserve
themselves
,
or
to
deceive
their
enemy
.
§
.
23.
LASTLY
,
Christianity
did
work
a
91
through
reformation
upon
all
its
Proselyts
&
made
the
worst
of
Christians
better
than
the
Exactest
Heathens
.
And
in
this
argument
the
Christian
chiefly
triumphed
,
that
whilst
⁹²
Philosophy
did
prove
so
ineffectual
to
reduce
the
world
to
sobriety
,
Christianity
did
mightily
prevaile
on
the
Professors
of
it
,
and
exalt
them
to
the
Greatest
purity
,
a
thing
so
certain
,
that
even
⁹³
Heathens
did
confess
it
,
and
the
Apostate
Julian
did
urge
their
pattern
and
example
to
provoke
the
Heathens
to
love
and
piety
;
&
which
is
most
to
be
admired
,
this
reformation
was
effected
(
notwithstanding
all
lets
and
prejudices
which
we
have
largely
mentioned
)
on
many
thousands
at
a
time
,
&
that
by
speaking
of
such
words
as
seemed
to
carry
nothing
of
power
and
demonstration
in
them
;
which
is
an
argument
more
efficacious
,
than
their
miraculous
Gifts
of
healing
,
to
prove
the
assistance
of
a
Deity
.
Whereas
the
lives
of
Heathens
after
all
arts
and
subtilties
,
insinuations
,
Rhetorick
and
demonstrations
,
which
their
Philosophy
could
boast
of
,
were
sutable
unto
their
loose
opinions
,
and
Guilty
of
most
vile
enormities
.
Philosophy
did
but
amuse
their
understandings
,
and
imploy
their
heads
,
it
left
the
manners
of
the
wisest
Sages
as
corrupt
as
ever
;
nor
was
it
much
to
be
expected
that
it
should
it
be
otherwise
if
we
consider
.
§
.
24.
FIRST
,
that
the
wisdome
of
the
Greeks
was
either
⁹⁵
purposely
concealed
from
the
vulgar
,
or
incommunicable
to
them
,
the
65
Pythagorean
held
the
ruder
Person
who
was
not
versed
in
Mathematicks
unable
to
receive
his
precepts
;
they
could
not
work
on
the
unruly
passions
of
our
Youth
;
that
⁹⁷
age
was
deemed
unfit
for
philosophical
instructions
,
or
for
moral
virtues
;
whereas
the
Christian
doctrine
wrought
its
effectual
reformation
upon
those
of
all
ages
,
sexes
and
conditions
,
as
being
not
the
empty
rudiments
of
humane
wisdome
,
but
the
demonstration
of
the
Spirit
,
and
that
which
was
enforced
upon
the
Soul
not
by
the
slender
powers
of
Rhetorick
,
but
by
that
power
of
God
which
nothing
can
resist
.
§.
25.
2ly
,
THAT
they
had
no
discoveries
of
what
was
⁹⁸
just
and
unjust
,
but
were
intirely
left
to
the
dim
light
of
nature
which
if
not
helpt
by
education
and
instruction
,
will
not
be
able
to
resist
the
force
and
interest
of
passion
,
affection
and
example
,
and
all
the
importunities
of
an
unbridled
appetite
;
their
Gods
gave
them
no
rules
of
piety
,
no
revelation
of
their
concernment
to
be
good
;
and
hence
saith
Maximus
[
](A65709-e59230-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
M.
Tyr.
diss
.
1.
p.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Id.
diss
.
25.
p.
243.
Tyrius
,
could
I
consult
an
Oracle
which
would
returne
a
plaine
and
undeceiving
Answere
,
I
would
enquire
about
those
Great
concerns
of
piety
and
justice
,
in
which
the
Gods
have
been
so
silent
and
obscure
§.
26.
3ly
THAT
they
continûally
did
thwart
⁹⁹
each
other
,
and
what
was
equity
and
goodness
to
the
one
,
was
to
the
other
highly
culpable
,
what
seem'd
the
worst
of
follys
unto
some
,
was
to
the
others
innocent
;
what
any
100
rightly
did
conceave
they
were
not
able
to
defend
against
their
adversarys
,
as
having
no
foundations
whereupon
to
buid
.
Besides
those
sects
110
and
tenets
,
Authors
and
opiniosn
which
overthrew
the
pillars
of
true
piety
,
Justice
,
and
equity
,
and
introduced
the
greatest
loosnes
and
corruption
,
were
as
freely
tought
,
and
had
as
full
permission
to
be
discoursed
of
,
and
embraced
by
any
,
s
those
of
Plato
and
the
Stoicks
:
The
Epicure
&
Sceptick
,
the
Cynick
,
&
Peripatetick
had
no
restraints
upon
them
,
but
as
great
freedome
to
corrupt
the
people
as
others
to
instruct
them
:
nay
t
is
observable
that
those
vile
opinions
flourish'd
102
most
,
and
that
the
Abettors
of
them
did
103
accord
the
best
among
themselves
,
and
had
as
great
a
stipend
104
from
the
Romaine
Emperours
as
those
of
any
other
Sect.
§.
27.
4ly
THAT
they
were
destitute
of
motives
and
inducements
from
a
superior
interest
which
should
enforce
upon
them
those
acts
of
equity
&
justice
.
We
see
amongst
Christians
self
interest
so
strong
,
&
worldly
love
so
powerfull
in
those
who
most
pretend
to
live
above
it
,
and
to
be
crucify'd
unto
it
,
as
that
too
oft
it
tempts
them
to
act
in
opposition
to
all
the
Rules
of
charity
and
justice
,
and
if
the
light
of
Christian
doctrine
and
all
the
motives
of
eternall
bliss
and
misery
are
unsuccesfull
,
no
wonder
that
the
light
of
nature
should
be
so
,
hence
also
it
was
that
they
105
took
up
with
carnal
pleasures
;
and
held
them
the
106
chiefest
good
,
and
many
of
them
would
pretend
they
knew
no
other
,
and
many
made
the
pleasure
of
the
mind
to
vail
to
them
.
§.
28.
5ly
THE
Philosophers
were
so
taken
up
with
contemplations
as
to
neglect
Morality
,
Hence
we
are
told
that
Socrates
107
first
introduced
it
into
familys
,
and
towns
,
and
countreys
,
and
made
it
matter
of
the
Schools
enquiry
,
the
issue
of
their
disquisitions
was
too
often
this
,
that
there
was
108
nothing
just
or
unjust
in
it self
108
but
as
the
Laws
of
Nations
by
their
peculiar
constitutions
made
it
so
:
Or
that
the
truth
in
matters
of
this
nature
could
be
hardly
found
,
and
therefore
it
was
wisdome
to
embrace
what
they
already
found
established
.
§.
29.
6ly
THE
examples
and
worship
109
of
their
deitys
did
give
encouragement
to
the
leudest
actions
,
for
to
be
come
the
vilest
miscreants
was
to
be
likest
to
those
Heathen
Deitys
.
Hence
Porphyry
110
complains
of
this
as
the
matter
of
his
Greatest
trouble
,
De
Rep.
l.
2.
p.
249.
and
Plato
took
such
care
that
what
they
had
received
from
their
Ancestors
should
not
be
taught
the
younger
fry
,
least
they
should
say
with
him
in
the
Comedian
,
Terent.
when
when
Guilty
of
Adultery
and
incest
,
and
such
scarlet
sins
.
Quod
fecit
is
qui
templa
caeli
summa
sonitu
concutit
,
Ego
homuncio
hoc
non
facerem
?
§
.
30.
AND
now
to
give
you
the
result
of
these
particulars
,
If
it
were
so
great
a
matter
of
admiration
to
Amelius
that
one
of
these
Barbarians
should
have
the
same
opinion
and
conception
of
the
production
of
the
world
with
Heraclitus
;
if
one
sentence
of
our
Saviour
was
thought
so
memorable
by
a
Heathen
112
Emperour
as
to
be
writ
in
divers
places
of
his
Imperial
Court
,
is
it
not
matter
of
the
greatest
wonder
,
that
those
Barbarians
should
in
all
other
tenets
which
concern
our
Faith
and
manners
so
much
out
strip
the
wisest
of
Philosophers
and
best
of
Moralists
,
and
with
the
Greatest
perspicuity
and
most
prevailing
evidence
deliver
to
the
world
what
they
in
vain
had
studyed
to
discover
,
or
perswade
them
to
,
and
what
they
could
not
but
acknowlegde
to
be
worthy
both
of
their
approbation
and
imitation
?
ANNOTATIONS
On
the
10th
.
Chapter
.
1
THE
common
issew
of
their
search
was
onely
scepticisme
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Socrates
apud
Plat.
in
Phaed.
cum
Zenone
Archesilas
sibi
omne
certamen
instituit
non
pertinacia
aut
studio
vincendi
,
ut
mihi
quidem
videtur
,
sed
earum
rerum
obscuritate
quae
ad
confessionem
ignorationis
adduxerant
Socratem
,
velut
jam
ante
Socratem
Democritum
,
Anaxagoram
,
Empedoclem
,
omnes
poenè
veteres
.
Cicero
Acad.
quaest.
lib.
1.
p.
57.
de
Socrate
vide
Diog.
Laert.
l.
2.
p.
41.
ed.
n.
Aristot
.
Sophist
.
Elench.
l.
2.
c.
34.
de
Democrito
Laert.
l.
9.
p.
957.
de
Protagora
l.
9.
p.
662.
de
Anaxarcho
l.
9.
p.
667.
de
Pyrrhone
ibid.
de
Heraclito
Stobaeum
,
ser.
19.
de
Xenophane
Empedocle
&
Platone
.
l.
9.
p.
255.
ed.
n.
de
seipso
Cicero
.
Non
sumus
ii
quibus
nihil
verum
esse
videatur
,
sed
ii
qui
omnibus
veris
falsa
quaedam
adjuncta
esse
dicamus
tanta
similitudine
ut
in
iis
nulla
insit
certa
judicandi
&
&
assentiendi
nota
,
de
nat.
Deorum
l.
1.
p.
4.
vid.
Acad.
qu.
l.
2.
p.
9.
A.
B.
p.
7.
A.
l.
1.
p.
51.
vide
sextum
Empir
.
adv.
Mathematicos
p.
146.153
.
Gatakerum
in
Anton.
p.
199.200
.
Laert.
l.
9.
p.
677.678
.
2
Some
of
those
Heathens
plainly
denyed
the
being
of
a
God
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
Plac.
Philosoph
.
l.
1.
c.
7.
Diog.
Laert.
l.
2.
p.
152.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Philostrat
.
de
Magis
Persicis
.
3
Many
of
them
doubted
and
demurr'd
upon
it
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Protag
.
apud
Laertium
p.
250.
vide
Arnobium
l.
2.
p.
82.
4
When
a
cross
act
of
Providence
did
tempt
them
to
it
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Plutarch
.
de
Plac.
Philos.
l.
1.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Simpl.
in
Epictetum
c.
38.
p.
223.
vide
Ciceronem
de
Natura
Deorum
,
l.
3.
p.
76.
Caecilium
apud
Minutium
p.
5.
Ouzelium
Notis
in
eundem
p.
29.
5
Epicurus
his
axiome
being
this
]
Quod
aeternum
beatumque
est
id
nec
habere
ipsum
negotii
quicquam
,
nec
exhibere
alteri
.
Cic.
de
N.
Deorum
l.
1.
p.
11.
de
divin
.
l.
2.
p.
130.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
Plac.
Philos.
l.
1
c.
7.
p.
881.
6
By
Aristotle
and
his
party
t'
was
confined
to
Heaven
.
]
Aristoteles
Dei
providentiam
usque
ad
Lunae
regionem
progredi
censet
,
infra
verò
neque
providentiae
scitis
regi
,
nec
Angelorum
ope
consultisque
sustentari
,
nec
vero
Daemonum
perspicientiam
putat
intervenire
,
proptereaque
tollit
omnem
providentiam
,
negatque
praenosci
futura
,
Chalcid
in
Tim.
Plat.
ed.
Leyd
.
p.
345.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Theodoret.
de
cur
.
Gr.
Affec
.
p.
77.
Plutarch
.
de
Plac.
Philos.
l.
2.
c.
3.
vide
Laert.
l.
5.
p.
321.
7
T
was
by
the
Platonist
committed
unto
Demons
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Plato
in
Timaeo
.
vide
Alcinoum
de
doctrina
Platonica
.
c.
15.
&c.
16.
August
.
de
C.
D.
l.
9.
c.
1.
&c.
16.
Max.
Tyr.
diss
.
27.
p.
259.
8
And
by
the
Pythagorean
]
qui
statuit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diog.
Laert.
l.
8.
p.
587.
9
The
whole
Heathen
World
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Julian
.
apud
Cyrill
.
Alex.
l.
4.
p.
115.
vide
etiam
p.
143.
148.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
Orac.
def.
p.
418.
&
p.
414.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vide
p.
416.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Numen
.
apud
Euseb.
Praep.
l.
11.
c.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Celsus
apud
Orig.
p.
247.
10
They
rob'd
us
of
our
chiefest
motives
to
adore
and
imitate
him
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrill
.
Alex.
contra
Jul.
l.
2.
p.
61.
vid.
p.
68.
117.
&
rursus
p.
60.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
11
Some
doubted
of
the
thing
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
p.
208.
Audimus
quosdam
philosophandi
studio
deditos
,
partim
ullam
negare
vim
esse
divinam
,
partim
an
sit
quotidie
quaerere
.
Arnob.
l.
1.
p.
18.
12
Denied
a
special
Providence
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arrian
.
in
Epict.
l.
1.
c.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
p.
36.
&
de
Xenophane
Plutarch
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apud
Euseb.
Praep.
Evang.
l.
1.
c.
8.
Atque
hinc
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
p.
218.
13
The
Stoicks
did
restrain
the
actings
of
this
Providence
unto
the
great
concerns
of
earth
]
Balbus
ex
Stoicorum
sententia
,
Cic.
de
N.
D.
l.
2.
sub
finem
.
Magna
Dii
curant
,
parva
negligunt
,
&
l.
3.
p.
77.
At
enim
minora
Dii
negligunt
,
neque
agellos
singulorum
,
nec
viticulas
persequuntur
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eurip
.
apud
Grot.
vide
Plutarch
.
de
leg
.
Poet.
c.
7.
&
de
irac
.
coercenda
.
14
Some
held
them
30000
,
others
conceiv'd
them
to
be
numberless
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Max.
Tyr.
dissert.
1.
p.
15.
Nominum
non
magnus
numerus
,
ne
in
Pontificiis
quidem
nostris
,
Deorum
autem
innumerabilis
.
Cic.
de
N.
D.
p.
18.
&
79.
&
p.
12.
ex
hoc
illud
efficitur
,
si
mortalium
tanta
multitudo
sit
,
esse
immortalium
non
minorem
.
Et
si
quae
interimant
,
innumerabilia
sunt
,
etiam
ea
quae
conservent
,
infinita
esse
debere
.
Sit
ista
quam
praedicatis
plebs
numinum
,
sint
Deorum
innumerae
Gentilitates
,
unde
vobis
compertum
est
,
hine
dii
sint
in
caelo
quos
colitis
?
fingamus
enim
vos
colere
deos
mille
,
potest
forsitan
fieri
ut
deorum
millia
centum
sint
,
potest
ut
hoc
amplius
.
Arnob.
l.
3.
p.
102.
15
To
an
unknown
Deity
]
Hence
their
Sacrifices
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
in
Epimenide
p.
78.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vide
Vossium
de
Idol
.
l.
1.
c.
1.
p.
7.
16
But
evil
and
pernitious
]
Pernitiosis
etiam
rebus
non
modo
nomen
Deorum
tribuitur
,
sed
etiam
sacra
constituuntur
.
Cic.
de
N.
D.
p.
72.
Labeo
malos
deos
propitiari
caedibus
&
tristibus
supplicationibus
asserit
,
bonos
autem
obsequiis
laetis
&
Jocundis
.
August
.
de
C.
D.
l.
2.
c.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euseb.
Praep.
Evang.
l.
5.
c.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Porphyr
.
de
Orac.
Philos.
apud
Euseb.
Praep.
Evang.
l.
5.
c.
8.
17
The
Sun
and
Moon
and
the
whole
host
of
Heaven
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vult
Pythagoras
Laert.
l.
8.
p.
582.
Stoici
.
Singulas
stellas
numer
as
Deos.
Cotta
ad
Balbum
.
Cic.
de
N.
D.
l.
3.
p.
67.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
plac
.
Philos.
l.
1.
c.
7.
vide
Anton
,
l.
8.
s
.
19.
Plato
in
Timaeo
dicit
,
&
in
legibus
,
&
mundum
Deum
esse
,
&
coelum
,
&
astra
,
&
terram
,
&
animos
,
&
eos
quos
majorum
institutis
accepimus
.
Cic.
de
N.
D.
l.
1.
p.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
in
Epin
.
p.
702.
p.
699.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sanchoniathon
apud
Cyr.
Alex.
in
Jul.
l.
6.
p.
205.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
in
Cratylo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
adv.
Colot
.
p.
1123.
vide
Porph.
Ep.
ad
Anebonem
apud
Euseb.
Praep.
Evang.
l.
3.
c.
4.
Cic.
de
N.
D.
l.
2.
p.
36.
&
42.
Celsum
apud
Orig.
l.
5.
p.
234.
18
Men
with
whom
their
fore-Fathers
had
convers'd
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sanchon
.
apud
Cyrill
.
Alex.
in
Jul.
l.
6.
p.
205.
In
Craecia
multos
habent
ex
hominibus
deos
,
cuncta
Craecia
Aesculapium
,
Herculem
,
Tyndaridas
.
Cic.
de
N.
D.
p.
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot
.
Eth.
l.
7.
c.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diod.
Sic.
l.
6.
Hos
deos
medioxumos
vocabant
,
eorumque
festa
,
necia
.
Vives
in
Aug.
de
C.
D.
l.
2.
c.
14.
Vide
Herod
.
Clio
p.
56.
Diod.
Sic.
l.
2.
p.
9.
Lact.
l.
1.
c.
15.
&c.
10.
p.
43.
Comment.
Aug.
de
C.
D.
l.
18.
c.
3.4.8
.
Minut.
p.
21.22
.
19
To
whose
departed
Souls
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
apud
Euseb.
Praep.
Ev.
l.
12.
c.
3.
Horum
cum
remanerent
animi
,
atque
aeternitate
fruerentur
,
Dii
ritè
sunt
habiti
,
cum
&
optimi
essent
,
&
aeterni
.
Cic
de
N.
D.
l.
2.
p.
38.
vide
Max
,
Tyr.
diss
.
27.
p.
266.
267.
20
Upon
designes
of
Policy
]
In
plerisque
civitatibus
intelligi
potest
augendae
virtutis
gratia
,
quo
libentius
Reip.
causa
periculum
adiret
optimus
quisque
,
virorum
fortium
memoriam
honore
Deorum
immortalium
consecratam
.
Cic.
de
N.
D.
l.
3.
p.
69.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Plato
de
Reip.
21
To
Emperors
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodor.
de
cur
.
Gr.
affect
.
p.
43.
Justin
.
Ap.
p.
67.
22
They
advanced
the
meanest
creatures
into
Deitys
,
Earth
,
Fire
,
Water
,
Ayre
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herod
.
in
Clio
de
Persis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
de
Magis
in
Proem
.
23
The
fishes
of
the
Sea
,
their
Leeks
and
Onyons
]
Quidam
illorum
coluerunt
ovent
,
quidam
Hircum
,
alii
Vitulum
&
Porcum
,
nonnulli
Corvum
&
Accipitrem
,
&
Vulturem
,
&
Aquilam
,
alii
vero
Crocodilum
,
quidam
Cattum
,
&
Canem
,
&
Lupum
,
&
Simiam
,
&
Draconem
,
&
Aspidem
,
alii
Cepas
&
Allia
,
&
Spinas
.
Auct
.
Historiae
Barlaami
ubi
de
Aegyptiorum
superstitionibus
.
Vide
copiosè
de
his
omnibus
.
Ouzel
Comm.
in
Minut.
p.
32.
24
Chose
in
practise
to
comply
with
all
those
rites
which
custome
offer'd
to
such
execrable
&
ignoble
Deities
]
Omnem
istam
ignobilem
Deorum
turbam
,
quam
longo
aevo
longa
superstitio
congessit
,
sic
adorabimus
,
ut
meminerimus
cultum
eum
,
magis
ad
morem
,
quam
ad
rem
pertinere
:
haec
omnia
sapiens
observabit
tanquam
legibus
jussa
,
non
tanquam
Diis
grata
.
Seneca
apud
August
.
de
C.
D.
l.
6.
c.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
in
Tim.
vide
August
.
de
C.
D.
l.
10.
c.
3.
quae
cum
recitaverat
Theodor.
haec
addit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
de
cur
.
Gr.
affect
.
serm.
3.
p.
43.
&
Velleius
apud
Ciceronem
de
eodem
,
in
Timaeo
dicit
&
in
legibus
,
mundum
esse
Deum
&
coelum
&
astra
&
terram
&
animos
,
&
eos
quos
majorum
institutis
accepimus
,
quae
&
per
se
sunt
falsa
perspicuè
,
&
inter
se
vehementer
repugnantia
.
l.
1.
de
N.
D.
p.
8.
Orig.
etiam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Celsum
l.
5.
p.
277.
Vide
eadem
de
Cicerone
reliquisque
Philosophis
apud
Lact.
l.
2.
de
Orig.
erroris
c.
3.
25
The
Stoick
and
the
school
of
Epicurus
held
that
God
is
a
corporeal
being
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig
.
in
Celsum
l.
4.
p.
169.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodoret.
de
cur
.
Gr.
aff
.
serm.
2.
p.
37.
26
They
universally
fancied
him
to
be
of
humane
shape
]
Velleius
apud
Cic.
à
natura
habemus
omnes
omnium
Gentium
speciem
nullam
aliam
nisi
humanam
Deorum
,
quae
enim
alia
forma
occurrit
unquam
aut
vigilanti
cuiquam
aut
dormienti
?
l.
de
N.
D.
p.
11.
27
They
deem'd
an
image
requisite
unto
the
worship
of
a
Deity
]
In
hac
consuêstis
parte
crimen
nobis
maximum
impietatis
affingere
,
quod
non
Deorum
alicujus
simulacrum
constituamus
aut
formam
.
Arnob.
l.
6.
ab
initio
.
Verentur
ne
omnie
eorum
religio
inanis
sit
&
vana
;
si
nihil
in
praesenti
videant
quòd
adorent
,
nec
ullam
religionem
putant
ubicunque
illa
non
fulserint
.
Lact.
l.
2.
c.
6.
Minut.
p.
10.
28
To
limit
and
confine
Gods
power
,
&
dispute
his
omnipresence
]
Molestum
illum
volunt
,
inquietum
,
impudenter
etiam
curiosum
,
siquidē
adstat
factis
omnibus
,
locis
omnibus
intererat
,
cum
nec
singulis
inservire
possit
per
universa
districtus
,
nec
universis
sufficere
in
singulis
occupatus
.
Cecil
.
apud
Min.
p.
10.
de
Christ
.
Dec.
Templa
his
construimus
,
&
imagines
,
ut
eos
possumus
coram
&
cominus
intueri
,
affari
de
proximo
,
sub
axe
enim
undo
&
sub
aetherio
tegmine
invocati
si
fuerint
,
nihil
audiunt
,
&
nisi
de
proximo
admoveantur
iis
preces
,
tanquam
nihil
dicatur
,
obstructi
atque
immobiles
stabunt
.
Ethnicus
apud
Arnob.
l.
6.
p.
192.
cui
sic
regerit
Arnob.
Tollitur
ergo
omnis
spes
opis
,
erit
in
duhio
audiamini
à
diis
necne
,
si
quando
res
sacras
caeremoniarum
conficitis
debitis
.
Et
rursus
;
Si
omnes
uno
in
tempore
rebus
divinis
factis
,
quod
sua
quosque
necessitas
cogitare
compellit
,
poscunt
de
numine
,
referendi
beneficii
quaenam
omnibus
spes
erit
,
si
non
undique
ad
se
missam
vocem
Deus
exaudiet
?
p.
192.193
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Max.
Tyr
,
dissert.
27.
p.
259.
29
Held
him
unable
to
do
any
thing
without
the
help
of
matter
]
Nullo
modo
arbitrabatur
quicquam
effici
posse
ab
ea
natura
quae
expers
esset
corporis
,
nec
vero
quod
efficeret
,
aut
quod
efficerctur
,
posse
esse
non
corpus
.
Cic.
de
Zenone
Acad.
qu.
1.
p.
54.
Neque
enim
materiam
ipsam
cohaercre
potuisse
,
si
nulla
vi
contineretur
,
neque
vim
sine
aliqua
materia
.
ib.
p.
53.
A.
Quod
vero
sine
corpore
ullo
Deum
vult
esse
,
id
quale
esse
possit
intelligi
non
potest
,
careat
enim
sensu
necesse
est
,
careat
prudentiâ
,
careat
voluptate
.
Cic.
de
Plat.
l.
1.
de
N.
D.
p.
8.
vide
Lact.
l.
7.
c.
3.
30
And
insufficient
to
correct
those
evil
dispositions
to
which
it
inclined
us
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Max.
Tyr.
diss
.
25.
p.
248.
Amagno
artifice
pravè
formentur
multa
,
non
quia
cessat
ars
,
sed
quia
id
in
quo
exercetur
saepe
inobsequens
est
arti
.
Sen.
in
Praefat.
quaest.
Nat.
l.
1.
Non
potest
Artifex
mutare
materiam
.
haec
passa
.
est
.
quaedam
separari
à
quibusdam
non
possunt
.
idem
de
Provid
.
c.
5.
vide
Gatak
.
in
Anton.
p.
54.66
.
31
Of
this
evill
Principle
]
Diog.
Laert.
de
Magis
ait
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
Iside
&
Osiride
p.
369.370
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
chrysost
.
in
Act.
Apost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
B.
vide
ib.
plura
.
32
The
Peripatetick
made
him
not
to
act
at
all
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
pol.
l.
7.
c.
3.
&
Eth.
l.
10.
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
33
Or
else
to
do
it
from
the
necessity
of
his
nature
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Met.
l.
ult.
c.
7.
34
The
Platonist
would
not
permit
him
to
be
free
in
the
expressions
of
his
goodness
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
l.
3.
p.
229.
35
Some
thought
he
could
conceave
no
anger
]
Omnino
irasci
posse
negatis
Deum
.
Cic.
de
N.
D.
l.
3.
p.
78.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
p.
1102.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
l.
10.
p.
755.
vide
D.
Laert.
l.
10.
p.
285.300
.
ed.
n.
Plut.
adv.
Colotem
Cic.
de
N.
D.
l.
1.
p.
11.
Nemes
.
de
Nat.
Hominis
c.
44.
Sen.
l.
4.
de
Ben.
c.
4.
And
hence
Lactantius
infers
that
he
destroyed
the
worship
of
a
Deity
,
Si
enim
Deus
nihil
unquam
boni
tribuit
,
si
colentis
obsequio
nullam
gratiam
refert
,
quid
tam
vanum
tam
stultum
quam
templa
aedificare
,
sacrificia
facere
,
dona
conferre
,
rem
familiarem
minuere
,
ut
nihil
assequamur
?
l.
de
ira
Dei
.
c.
8.
&
rursus
.
Quod
si
negotium
Deus
nec
habet
nec
exhibet
,
cur
non
ergo
delinquamus
?
&c.
ibid.
vide
Sen.
de
ira
l.
2.
c.
27.
de
Ben.
l.
4.
c.
19.
Arnob.
l.
1.
p.
10.12
.
Celsum
apud
Orig.
p.
229.280
.
36
Prayer
was
rejected
as
an
useless
thing
,
not
only
by
the
School
of
Epicurus
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
p.
68.
vide
M.
Tyr.
diss
.
30.
p.
294.295
.
37
By
the
Pythagorean
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
D.
Laert.
de
Pythag.
p.
216.
38
The
Stoicks
who
deem'd
it
needless
]
Quid
votis
opus
est
,
fac
teipsum
felicem
.
Sen.
Ep.
31.
&
rursus
,
Quam
stultum
est
optare
cum
possis
à
teipso
impetrare
,
non
sunt
ad
coelum
elevandae
manus
.
Ep.
41.
Judicium
hoc
omnium
mortalium
est
fortunam
à
Deo
petendam
.
à
seipso
sumendam
esse
sapientiam
.
Cic.
de
N.
D.
l.
3.
p.
77.
B.
vineta
,
segets
,
oliveta
,
—
omnem
denique
commoditatem
prosperitatemque
vitae
â
diis
habemus
,
virtutem
autem
nemo
unquam
acceptam
Deo
retulit
,
propter
virtutem
enim
jure
laudamur
,
&
in
virtute
rectè
gloriamur
,
quod
non
contingeret
,
si
id
donum
à
Deo
non
à
nobis
haberemus
.
ibid.
vide
eadem
apud
Max.
Try
.
diss
.
22.
p.
216.217
.
unde
plutarchus
optimè
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
de
Stoic
.
repug
.
c.
27.
39
To
serve
God
more
patrio
]
Hinc
illa
Mecaenatis
ad
August
.
apud
Dion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
52.
ritus
familiae
patrumque
servanto
,
divos
&
eos
qui
coelestes
semper
habiti
colunto
.
leg
.
Rom.
apud
Cic.
de
leg
.
l.
2.
vide
in
c.
8.
not.
1.
40
To
be
uncertaine
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pherycydes
apud
D.
Laert.
l.
1.
p.
86.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socrat.
in
Euthyp
.
p.
49.
Dicendum
est
mihi
ad
ea
quae
sunt
à
t
dicta
,
sed
ita
nihil
ut
affirmem
,
quaeram
omnia
,
dubitans
plerumque
&
mihi
ipsi
diffidens
:
si
enim
aliquid
certi
haberem
quod
dicerem
,
ego
ipse
divinarem
,
qui
esse
divinationem
nego
.
Cic.
de
div
.
l.
2.
ab
initio
:
&
rursus
,
Quearitur
primum
sintne
Dii
nec
ne
,
difficile
est
negare
,
credo
,
si
in
concione
quaeratur
,
sed
in
hujusmodi
sermone
&
consessu
facillimum
,
itaque
Ego
ipse
Pontifex
qui
ceremonias
religionesque
publicas
sanctissimè
tuendas
arbitror
,
Hoc
quod
primum
est
esse
deos
,
persuaderi
mihi
non
opinione
solum
,
sed
etiam
ad
veritatem
planè
vellem
,
multa
enim
occurrunt
quae
conturbent
,
ut
interdum
nulli
esse
videantur
.
Cotta
apud
Cic.
de
N.
D.
l.
1.
p.
13.
Vos
cum
perturbare
Philosophiam
benè
jam
constitutam
velitis
,
Empedoclem
,
Anaxagoram
,
Democritum
,
Parmenidem
,
Xenophanem
,
Platonem
etiam
&
Socratem
profertis
.
Lucullus
apud
Cic.
Ac.
qu.
l.
2.
p.
9.
41
Submitted
to
the
popular
errour
]
Existimo
tardiores
ad
hanc
sententiam
multos
esse
factos
,
quippe
cum
poenam
ne
dubitatio
quidem
effugere
potuisset
.
Cic.
de
N.
D.
l.
1.
p.
14.
&
Plutarch
.
de
Epicuro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lib.
non
posse
vivi
suaviter
&c.
p.
1102.
B.
42
As
thinking
all
Religion
to
be
a
Politick
contrivance
]
Quid
hi
qui
dixerunt
totam
de
Diis
immortalibus
opinionem
fictam
esse
ab
hominibus
sapientibus
Reip.
causâ
,
ut
quos
ratio
non
posset
,
eos
ad
officium
religio
duceret
.
Cic.
de
Natura
Deorum
l.
1.
p.
25.
vide
p.
16.
43.
So
strangly
various
and
uncertain
]
Cic.
de
N.
D.
l.
1.
ab
initio
.
Qui
Deos
esse
dixerunt
tanta
sunt
in
varietate
ac
dissensione
constituti
,
ut
eorum
molestum
sit
dinumer
are
sentantias
.
Et
p.
5.
Profecto
eos
ipsos
qui
se
aliquid
certi
habere
videantur
,
addubitare
cogit
doctissimorum
hominum
de
re
maxima
tanta
dissensio
.
Et.
l.
3.
sub
finem
.
Haec
ferè
dicere
habui
de
natura
Deorum
,
non
ut
eam
tollerem
,
sed
ut
intelligeretis
quam
esset
obscura
,
&
quam
difficiles
explicatus
haberet
.
p.
79.
vid.
Arnob.
l.
1.
p.
18.
Minut.
p.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ep.
ad
Anebonem
Aegyptium
.
Et
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
idem
ibidem
.
44
The
doctrine
of
the
Souls
immortal
state
]
Caterve
veniunt
contradicentium
,
non
solum
Epicureorum
,
quos
equidem
non
despicio
,
sed
nescio
quomodo
doctissimus
quisque
contemnit
.
Cic.
Tusc.
l.
1.
p.
189.
B.
45
The
Stoick
that
departed
Soules
continued
for
a
while
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
in
Zenone
l.
7.
Diu
mansuros
aiunt
esse
animos
,
semper
negant
.
Cic.
Tusc.
1.
vide
Lips
.
Phys.
Stoic
.
l.
3.
c.
11.
Gatak
.
in
Anton.
p.
139.
46
Lipsius
doth
confess
that
this
was
matter
of
contest
among
them
]
Rarus
ipse
est
Epictetus
,
in
immortalitate
,
aut
&
longaevitate
animorum
adstruenda
:
quid
adstruenda
?
vix
tangenda
:
nimirum
inter
Stoicos
ipsos
controversa
ea
res
,
nec
consensu
recepta
.
Phys.
Stoic
.
l.
3.
diss
.
11.
Panaetius
apud
Ciceronem
,
interire
animas
arbitratur
,
Tusc.
1.
p.
190.
Arnob.
l.
2.
p.
82.
vide
Gat.
in
Anton.
p.
141.142.143
.
47
Antoninus
Seneca
and
others
much
distrust
]
Antonin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
7.
s
.
32.
vide
l.
3.
s
.
3.
l.
7.
s
.
50.
l.
8.
s
.
25.58
.
Seneca
.
Fortasse
,
si
modo
sapientum
vera
fama
est
,
recepitque
nos
locus
alius
,
quem
putamus
periisse
,
praemissus
est
.
Sen.
Ep.
63.
vide
eundem
.
Ep.
54.78.82.102
.
ad
Mar.
c.
19.
Socrates
apud
Platonem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Phaedone
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apol.
Socr.
Cic.
Ea
quae
vis
ut
potero
explicabo
,
nec
tamen
quasi
Pythius
Apollo
certa
ut
sint
,
&
fixa
quae
dixero
,
sed
ut
homunculus
unus
è
multis
probabilia
conjecturâ
consequens
,
ultra
enim
quo
progrediar
quam
ut
verisimilia
videam
non
habeo
.
Tusc.
1.
p.
175.
A.
vide
p.
176.177.189.195
.
&
l.
2.
p.
202.
48
Or
else
deny
it
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Anton.
l.
5.
s
.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arrian
.
in
Epict
.
l.
3.
c.
13.
49
Aristotle
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Atticus
de
Aristot
.
apud
Euseb.
praep.
Evang.
l.
15.
c.
5.
Aristotelem
qui
animarum
immortalitatem
è
medio
omnem
sustulit
,
silentio
praetereo
.
Aenaeas
Gazaeus
in
Theophrast
.
Voss
.
de
Idol
.
l.
3.
p.
463.
50
The
blessings
of
eternall
life
]
Varro
ipse
ostendens
in
omnibus
quid
sit
cujusque
munus
,
&
propter
quid
cuique
debeat
supplicari
,
in
hac
universa
diligentia
nullos
demonstravit
vel
nominavit
Deos
,
à
quibus
vita
aeterna
poscenda
sit
,
propter
quam
unam
propriè
nos
Christiani
sumus
.
August
.
de
C.
D.
l.
6.
c.
9.
51
The
punishments
of
another
life
,
these
were
but
matter
of
contempt
&
scorn
to
the
wisest
Heathens
]
Naturae
cognitionem
admirantur
,
ejusque
Inventori
&
Principi
gratias
agunt
exultantes
,
liberatos
enim
se
per
cum
dicunt
gravissimis
Dominis
terrore
sempiterno
,
&
diurno
&
nocturno
metu
:
quo
terrore
?
quo
metu
?
quae
est
Anus
tam
delira
quae
timeat
ista
quae
vos
,
si
Physica
non
didicissetis
,
timeretis
?
Cic.
Tusc.
l.
1.
p.
173.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
superst
.
p.
166.
&
l.
non
posse
suaviter
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
Mor.
p.
1104
,
&
p.
1105.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vide
Juv.
Sat.
2.
v.
149.
Arnob.
l.
2.
p.
52.
Lact.
l.
7.
c.
26.
Platonem
apud
Euseb.
l.
12.
c.
6.
52
They
looked
upon
this
Doctrine
as
an
aburd
and
melancholy
fancy
]
Audetis
ridere
nos
cum
gehennas
dicimus
,
&
inextinguibiles
ignes
.
Arnob.
l.
2.
p.
52.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iust.
Mar.
Apol.
2.
p.
47.
53
They
concluded
that
either
death
bereft
men
of
all
sense
and
being
,
or
changed
the
present
for
a
better
life
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aristot
.
l.
3.
de
Mor.
c.
11.
Gradietur
ad
mortem
,
in
qua
aut
summum
bonum
,
aut
nullum
malum
esse
cognovimus
.
Cicero
Tusc.
1.
p.
198.
v.
p.
200.
eundem
de
finibus
2.
p.
102.
&
Caesar
apud
Salust
.
in
Catil
.
Mortem
aerumnarum
requiem
,
non
cruciatum
esse
(
dicit
)
eam
cuncta
mortalium
mala
dissolvere
,
ultra
neque
curae
,
neque
gaudio
locum
esse
.
Vide
Marc.
Anton.
l.
6.
s
.
28.
Epict.
l.
3.
c.
13.
Senec.
Ep.
24.65.72
.
Socratem
in
Apol.
Gatak
.
in
Anton.
l.
3.
p.
90.
54
The
Stoick
]
Sapientibus
placet
non
cum
corpore
extingui
animas
magnas
.
Sen.
Ep.
57.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Numenius
de
Stoicis
apud
Euseb.
Praep.
Evang.
l.
15.
c.
17.
vide
Lips
.
Phys.
Stoic
.
l.
3.
diss
.
11.
Gat.
in
Anton.
p.
139.140
.
55
The
Pythagorean
and
the
Platonist
]
Inter
Platonis
sententias
hanc
refert
Laert.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
l.
3.
Ed.
St.
p.
227.
vide
Minutium
p.
38.
Nemesium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
c.
2.
ipsum
Platonem
de
Rep.
l.
10.
p.
620.
in
Tim.
tom.
3.
f.
104.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Author
est
Diod.
Siculus
l.
1.
&
Herodot
.
Euterpe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dicitur
apud
Olympiod
.
in
Platonis
Alcib
.
Iudaeos
,
Gallos
,
Germanos
eadem
docuisse
,
vide
apud
Ouzel
in
Minut.
p.
202.
56
Some
hence
concluded
her
impassibility
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iust.
Mart.
Dial.
cum
Tryph.
p.
218.
Rem
enodabilem
suscipit
,
ut
cum
animas
dicat
immortales
,
puniri
eas
dicat
tamen
,
&
doloris
afficiat
sensu
.
Arnob.
de
Platone
.
l.
2.
p.
52.
Et
rursus
.
Quis
hominum
non
videt
,
quod
sit
immortale
,
quod
simplex
,
nullum
posse
dolorem
admittere
?
Haec
ille
,
Theologia
Ethnica
instructus
magis
quam
Christiana
.
57
The
Stoick
held
the
Soul
to
be
a
part
of
God
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epict.
dissert.
l.
1.
c.
1.
Dei
pars
.
Seneca
,
Ep.
92.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Marc.
Anton.
l.
5.
s
.
27.
of
the
Pythagorean
see
Cic.
de
N.
D.
l.
1.
D.
Laert.
l.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Plutarch
.
quaest.
Platon
.
l.
1.
58
The
Origin
of
evil
either
to
an
incorrigible
fate
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Plato
in
Theat.
p.
176.
&
Celsus
apud
Orig.
p.
205.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Et
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
207.
Whence
Origen
.
concludes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
208.
59
Or
to
that
matter
which
composed
us
]
Pythagoras
ait
,
Existente
providentia
mala
quoque
necessario
substitisse
,
propterea
quod
sylva
sit
,
&
cadem
sit
malitiâ
praedita
.
Chalc.
in
Tim.
Plato
de
Diis
minoribus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Tim.
p.
69.
Hinc
de
Platone
August
.
Is
ad
creatoris
injuriam
,
carnis
accusavit
naturam
,
de
C.
D.
l.
14.
c.
5.
&
Theodoret.
inter
ejus
opiniones
hanc
ponit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
addit
vero
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
De
cur
.
Gr.
aff
.
ser.
3.
p.
63.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Theod.
ser.
6.
p.
87.
vide
Orig.
in
Celsum
p.
207.
60
Or
to
the
influence
and
overruling
power
of
the
Stars
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Porphyr
.
de
elect
.
Philos.
apud
Theodor.
ser.
10.
p.
138.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Porph
.
apud
Euseb.
Praep.
Ev.
l.
3.
c.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mercur.
ad
Ammonem
.
Stob.
Ecc.
Phys.
l.
1.
p.
13.
Et
rursus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ibid.
Eandem
sententiam
tribuit
Platoni
&
Pythagorae
,
Theodoret.
de
cur
.
Gr.
aff
.
ser.
5.
p.
74.
vide
Lud.
viv
.
in
Aug.
de
C.
D.
l.
5.
c.
1.
61
Of
the
Platonick
year
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Orig.
in
Celsum
l.
5.
p.
245.
Vide
Spencerum
in
locum
.
Cic.
de
fin
.
bon.
l.
2.
p.
102.
62
Of
the
circuit
of
the
Stoicks
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Orig.
16.
p.
244.
&
246.
Vide
Spencerum
in
locum
p.
63.
de
Chrysippo
vide
Lact.
l.
7.
c.
23.
de
Heracl
.
tradit
Laert.
eum
asseruisse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
l.
9.
p.
632.
vide
M.
Anton.
l.
3.
s
.
3.
l.
5.
s
.
13.
l.
10.
s
.
7.
l.
11.
s
.
1.
&
Gatakeri
annotata
in
eundem
.
Philonem
de
Mundo
.
Lipsium
Phy.
St.
l.
2.
c.
22.23
.
63
Who
held
the
World
to
be
eternal
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Stob.
Ec.
Phys.
l.
1.
p.
44.
64
That
all
our
actions
were
the
result
of
an
inexorable
fate
was
the
opinion
of
Democritus
,
and
Heraclitus
,
Empedocles
,
and
Aristotle
,
Parmenides
,
and
Leucippus
,
Chrysippus
,
Epicurus
,
and
Pythag.
]
Duae
sententiae
erant
veterum
Philosophorum
,
una
eorum
qui
censerent
omnia
ita
fato
fieri
,
ut
id
fatum
vim
necessitatis
afferret
,
in
qua
sententia
Democritus
,
Heraclitus
,
Empedocles
,
Aristoteles
fuit
.
Cic.
de
fato
.
De
Democrito
vide
Laert.
l.
9.
p.
658.
Sext.
Emp.
adv.
Math.
p.
329.
de
Heraclito
Laert.
p.
631.
Plutarch
.
de
pl.
Philos.
l.
2.
c.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Theodor.
de
cur
.
Gr.
aff
.
ser.
9.
p.
87.
de
Pythagora
vide
Laert.
l.
8.
q.
584.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Stob.
Eclog.
Phys.
l.
1.
c.
8.
de
Epicuro
vide
Laert.
l.
10.
p.
299.
Empir
.
ad
v.
Math.
p.
312.
65
The
Stoicks
held
all
sins
were
equal
,
and
that
all
virtues
were
so
too
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Laert.
de
Stoicis
l.
7.
p.
499.
510.
Sen.
Ep.
59.82
.
Plutarch
.
de
Stoicorum
repugn
.
p.
1038.
66
Amongst
the
Heathens
it
was
held
the
sign
of
a
low
dastard
spirit
to
pass
by
an
injury
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arist.
ad
Nicom
.
l.
4.
c.
11.
Anger
was
defined
by
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
Cic.
ad
Antonium
ita
secum
statuit
.
Sic
ulciscar
facinora
singula
quemadmodum
à
quibusque
sum
provocatus
.
67
Their
good
man
when
provoked
might
doe
the
greatest
mischeif
]
Vir
bonus
nocet
nemini
nisi
lacessitus
injuria
.
Cic.
apud
Lact.
qui
sic
reponi
.
Non
minus
mali
est
referre
injuriam
quam
inferre
:
nam
unde
certamina
,
pugnae
,
contentionesque
nascuntur
,
nisi
quod
improbitati
opposita
impatientia
magnas
saepe
concitat
tempestates
.
l.
6.
p.
610.
68
Their
Gladiation
was
but
an
art
to
kill
]
Disciplina
est
ut
perimere
quis
possit
,
&
gloria
quod
perimit
.
Cypr.
Ep.
1.
ad
Donatum
.
In
Gladiatoriis
homicidii
disciplina
est
.
Minut.
Fel.
p.
42.
vide
Tertull.
de
Spec.
c.
19.
69
Mercy
was
by
the
Stoicks
made
a
vice
]
Erat
enim
dogma
Stoicum
&
quasi
rata
sententia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Laert.
in
vita
Zen.
p.
512.
Sapientem
gratia
nunquam
moveri
,
nunquam
cujusquam
dclicto
ignoscere
,
neminem
misericordem
Esse
nisi
stultum
aut
levem
,
viri
non
esse
exorari
,
neque
placari
.
Cic.
pro
Muraena
.
Clementiam
mansuetudinemque
omnes
boni
praestabunt
,
misericordiam
vitabunt
,
est
enim
vitium
pusilli
animi
ad
speciem
alienorum
malorum
succidentis
.
Sen.
de
Clem.
l.
2.
c.
5.
vide
Gatak
.
in
Anton.
l.
1.
s
.
15.
p.
28.
l.
2.
p.
69.
70
Self-murther
held
sometimes
a
duty
by
Epicurus
and
the
Stoicks
]
Torquatus
Epicureus
apud
Ciceronem
.
Robustus
animus
ad
dolores
ita
paratus
est
,
ut
meminerit
maximos
morte
finiri
,
par
vos
multa
habere
intervalla
quietis
,
mediocrium
non
esse
nos
dominos
:
ut
si
toler
abiles
,
sint
feramus
,
sin
minus
,
aequo
animoè
vite
cum
ea
non
placeat
,
tanquamè
Theatro
exemus
,
de
fin
.
Bon.
l.
1.
p.
71.
&
p.
73.
B.
Sapiens
non
dubitat
,
si
ita
melius
sit
,
de
vita
migrare
,
vide
Sen.
Ep.
26.
de
Stoicis
Laert
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Zen.
l.
7.
p.
195.
Sapiens
vivit
quamdiu
debet
,
non
quantum
potest
,
si
multa
occurrum
molesta
,
&
tranquillitatem
turbantia
,
emittit
se
,
nec
hoc
tantum
in
necessitate
ultima
facit
,
sed
cum
primum
illi
caeperit
suspecta
esse
fortuna
.
Sen.
Ep.
70.
vide
Marc.
Anton.
l.
3.
s
.
1.5
.
s
.
29.8
.
s
.
47.
&
Gatak
.
p.
83.213
.
Stob.
Collect.
To.
1
tit.
4.
s
.
8.
71
And
made
the
common
practise
of
Philosophers
]
De
Aristotele
vide
Laert.
p.
304.
de
Metrocle
l.
6.
p.
161.
de
Menippo
p.
162.
de
Empedocle
p.
614.
de
Pythagora
l.
8.
p.
592.
Plerique
istorum
temporum
Philosophi
,
ut
in
Laertio
legimus
,
si
affecta
jam
atate
diuturniore
aliquo
morbo
premerentur
,
ne
qui
contemptum
mortis
aliis
commendaverant
,
ipsi
vitam
in
tali
vita
nimis
diligere
viderentur
,
mortem
solebant
occupare
.
Mer.
Casaub
.
in
Laert.
p.
2.
c.
1.
72
The
Heathen
rites
were
many
of
them
full
of
the
most
vile
obscenities
]
Nam
quo
non
prostat
foemina
templo
.
Juv.
Sat.
9.
v.
24.
Caeterum
si
adjiciam
quae
non
minus
conscientae
omnium
re
cognoscunt
,
in
templis
adulteria
componi
,
inter
aras
lenocinia
tractari
,
in
ipsis
plerumque
aedituorum
&
sacer
dotum
tabernaculis
,
sub
iisdem
vittis
,
&
apicibus
,
&
urpuris
,
thure
flagrante
libidinem
expungi
.
Tert.
Apol.
c.
15.
vide
de
la
Cerda
in
locum
.
73
Amongst
the
Cyprians
and
Babylonians
their
women
were
obliged
to
repair
unto
them
to
commit
adultery
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herodot
.
l.
p.
83.84
.
Vide
Cyr.
Alex.
contra
Jul.
l.
7.
p.
238.
74
The
Lydian
,
Cyprian
,
Armenian
and
Phaenician
Virgins
did
commit
whoredome
in
their
Temples
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herodot
.
l.
1.
p.
40.
de
Cypriis
vide
Justinum
l.
18.
c.
5.
de
Armeniis
Strabonem
l.
11.
De
Phaenicibus
Eusebium
Praep.
Ev.
l.
4.
c.
8.
Aug.
de
C.
D.
l.
4.
c.
10.
75
Plurality
of
Wives
was
common
both
to
Iew
]
Rabbini
vestri
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dial.
cum
Tryph.
p.
364.
vide
p.
371.
B.
76
And
Gentile
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diod.
Sic.
l.
1.
Euripides
mulieres
fere
omnes
exosus
est
,
sive
quod
duas
simul
uxores
habuerat
,
cum
id
decreto
ab
Atheniensibus
facto
jus
esset
,
quarum
matrimonii
pertaedebat
.
Agellius
l.
15.
c.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sext.
Empyr
.
Hyp.
l.
3.
c.
24.
vide
Athen.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
13.
77
The
Stoick
and
the
Platonist
allowd
community
of
Wives
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Laert.
l.
7.
p.
517.
Vide
p.
457.
&
l.
6.
p.
411.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Plato
de
Rep.
l.
5.
&
eodem
lih
.
p.
459.
hac
legem
habemus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
l.
9.
p.
684.
Sext.
Empir
.
Pyr.
Hyp.
l.
3.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Athen.
deip
.
l.
3.
p.
555.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Bardes
.
apud
Euseb.
Praep.
Ev.
l.
6.
c.
10.
78
The
Cynicks
,
Diogenes
,
and
Theodorus
fulfilled
their
lust
publickly
in
the
market
place
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sex
.
Empir
.
Pyr.
Hyp.
l.
2.
c.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Laert.
de
Theodoriis
p.
153
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Laert.
l.
6.
p.
154.
de
Cynicis
Lact.
l.
3.
c.
15.
p.
284.
79
Incest
was
commonly
allow'd
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sext.
Empir
.
Pyr.
Hyp.
l.
3.
c.
24.
Plutarch
.
de
Stoicis
Repugn
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vide
Laert.
l.
7.
p.
209.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrys.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
B.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
452.
80
And
practised
by
divers
Nations
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Schol.
in
Naz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
64.
Ed.
Mont.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tradit
Diod.
Sic.
l.
1.
p.
12.
Aegyptiis
&
Athenis
cum
sororibus
legitima
connubia
.
Minut.
p.
35.
de
Persis
res
notissima
esT
.
De
Aegyptiis
vide
Sext.
Empir
.
l.
3.
Hyp.
c.
24.25
.
Euseb.
Praep.
ev
.
l.
6.
c.
12.
De
Athenis
Philonem
in
Dec.
praec.
6.7
.
Senecam
de
morte
Claudii
.
Aemilium
Probum
Cimone
.
Cyrill
.
Alex.
contra
Jul.
l.
6.
p.
167.
Wov
.
&
Emen.
in
Minutium
.
81
To
use
a
common
strumpet
was
no
disgrace
]
Plautus
.
Nemo
hic
prohibet
nec
vetat
Quin
quod
palam
est
venale
,
si
argentum
est
,
emas
Dum
te
abstineas
nupta
,
vidua
,
virgine
,
Juventue
,
pueris
,
liberis
,
ama
quod
lubet
.
Si
quis
est
qui
meretriciis
amoribus
interdictum
putet
juventuti
,
est
ille
quidem
valeè
severus
,
negare
non
possum
,
sed
abhorret
non
modo
ab
hujus
seculi
licentia
,
verum
etiam
à
majorum
consuetudine
atque
concessis
,
quando
enim
hoc
non
factum
est
?
quando
reprehensum
?
quando
non
permissum
?
Tull.
orat
.
pro
Caelio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Mart.
ap.
2.
p.
70.
vide
Tert.
ap.
p.
112.115
.
Lact.
l.
1.
c.
10.
Origin
Celsum
p.
177.
Aug.
de
Civ
.
D.
l.
2.
c.
20.
82
'T
was
frequent
with
Philosophers
.
]
Vide
Laertium
de
Demetrio
p.
132.
Aristippo
p.
137.
Plato
.
p.
204.
Erillo
p.
540.
vide
Athenaeum
Deipnos
l.
13.
c.
2.
83
Stews
were
allow'd
and
payed
their
custome
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
Mart.
Ap.
2.
p.
70.
84
Philosophers
at
Athens
and
Senator
at
Rome
were
wholy
given
up
to
the
love
of
Boys
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Schol.
in
Naz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
64.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tat.
orat
.
adv.
Gentes
,
vide
Orig.
in
Celsum
l.
7.
p.
365.
Chrys.
Tom.
5.
p.
452.
vide
Laert.
p.
352.
Juven.
Sat.
6.
v.
34.
Bardes
.
apud
Euseb.
Praep.
Ev.
l.
6.
c.
10.
85
Their
oracles
allow'd
the
same
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Theodoret.
ser.
10.
p.
141.
86
The
Stoicks
held
it
lawful
to
use
the
most
obscene
&
filthy
words
]
Placet
Stoicis
suo
quamque
rem
nomine
appellare
,
sic
enim
disserunt
nihil
esse
obscaenum
,
nihil
turpe
dictu
.
Cic.
Ep.
ad
Paetum
l.
9.
Ep.
22.
&
de
off
.
l.
10.
Quint.
inst.
orat
.
l.
9.
c.
3.
87
And
doe
actions
as
immodest
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Sext.
Empir
.
Pyr.
Hyp.
l.
3.
c.
24.25
.
88
In
Plato's
common
wealth
]
Ubi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
voluit
.
De
Rep.
l.
5.
p.
457.
Chrys.
Vide
Plutarch
.
in
Licurgo
,
Laert.
l.
7.
p.
457.
in
Act.
Ap.
Ho.
4.
p.
634.
89
Such
was
the
vilenes
of
their
secret
mysteries
that
they
renounced
them
]
Non
sunt
Reip.
nostrae
haec
sacra
dicitis
.
Quisnam
istud
dicit
,
Romanus
,
Gallus
,
Hispanus
,
Afer
,
Germanus
,
aut
Siculus
?
&
quid
adjuvat
causam
si
vestra
haec
non
sunt
,
cum
qui
ea
conficiunt
vestrarum
sunt
partium
?
aut
quid
refert
utrumne
ea
probetis
necne
;
cum
quae
vestra
sint
propria
,
aut
simili
faeditate
,
aut
turpitudinis
genere
reperiantur
esse
majore
.
Arnob.
l.
5.
p.
173.
Et
rursus
,
Si
vobis
viderentur
ineptiarum
fabulae
neque
in
use
retineretis
quotidiano
,
neque
ut
rerum
simulacra
gestarum
sacrorum
conservaretis
in
ritibus
.
p.
154.
Nunquid
barbatum
Iovem
,
Imberbem
Mercurium
Poetae
habent
,
Pontifices
non
habent
?
Nunquid
Priapo
Mimi
,
non
etiam
Sacerdotes
enormia
pudenda
fecerunt
?
an
aliter
stat
adorandus
in
locis
sacris
,
quam
procedit
ridendus
in
Theatris
?
August
.
de
C.
D.
l.
6
c.
7.
90
Amongst
the
Spartans
and
Aegyptians
,
Cecilians
,
and
Barbarians
,
theft
was
a
thing
permitted
and
commended
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sext.
Emp.
Pyr.
Hyp.
l.
3.
c.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
l.
9.
p.
684.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Bardesan
.
apud
Euseb.
Praep.
Ev.
l.
6.
c.
10.
vide
Grotium
de
Ver.
Christianae
Rel.
annot.
in
lib.
2.
p.
109.
91
Philosophers
,
Lawyers
,
Physitians
,
maintained
it
sometimes
lawful
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Menander
apud
Stob.
ser.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Plato
apud
eundem
ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herodot
.
l.
3.
p.
191.
Stoicorum
quoque
asperrimi
confitentur
facturum
aliquando
virum
bonum
ut
mendacium
dicat
.
Vide
Stob.
Tom.
1.
l.
2.
Tit.
4.
s
.
8.
Lucian
.
Philoph
.
Celsum
apud
Orig.
p.
171.
Lact.
l.
6.
p.
608.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
proclus
.
92
Christianity
did
work
a
speedy
and
effectual
reformation
,
upon
all
its
Proselytes
.
]
1.
A
speedy
:
Dei
praecepta
quia
&
simplicia
&
vera
sunt
quantum
valeaut
in
animis
hominum
quotidiana
experimenta
demonstrant
,
da
mihi
virum
qui
sit
iracundus
,
maledicus
,
effrenatus
,
pancissimis
Dei
verbis
tam
placidum
quam
ovem
reddam
.
Da
cupidum
,
avarum
,
tenacem
,
jam
tibi
eum
liber
alem
dabo
,
&
pecuniam
suam
plenis
manibus
largientem
.
Da
timidum
doloris
ac
mortis
,
jam
cruces
&
ignes
contemnet
.
Da
libidinosum
,
adulterum
,
ganeonem
,
jam
sobrium
,
castum
,
continentem
videbis
.
Da
crudelem
,
&
&
sanguinis
appetentem
,
jam
in
veram
clementiam
furor
ille
mutabitur
.
Da
injustum
,
insipientem
,
peccatorem
,
continuo
&
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
.
Lact.
l.
3.
c.
26.
p.
329.
2.
An
effectual
reformation
.
When
Lact.
had
reckoned
up
those
vile
enormities
of
which
the
Heathen
world
stood
guilty
,
he
puts
this
question
to
them
.
Nostro
autem
populo
quid
horum
potest
objici
,
cujus
omnis
religio
est
sine
scelere
vivere
?
l.
5.
c.
9.
p.
484.
485.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Orig.
in
Celsum
p.
128.
vide
Tert.
Ap.
c.
3.
Orig.
in
Celsum
p.
50.
It
s
many
thousands
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orig.
in
Celsum
l.
1.
p.
21.
93
Whilst
Philosophy
did
prove
so
ineffectual
]
Ineffectual
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Orig.
adv.
Celsum
l.
1.
p.
50.
Their
lives
:
Veterum
quidem
sapientiae
professorum
multos
&
honesta
praecepisse
,
&
ut
praeceperunt
,
vixisse
,
facilè
concesserim
,
nostris
vero
temporibus
sub
hoc
nomine
maxima
in
plerisque
vitia
latuerunt
,
non
enim
virtute
ac
studiis
,
ut
haberentur
Philosophi
,
laborabant
,
sed
vultum
&
tristitiam
&
dissentientem
à
caeteris
habitum
pessimis
moribus
praetendebant
.
Fab.
inst.
orat
.
l.
1.
in
Proem
.
Haec
eadem
num
censes
apud
eos
ipsos
valere
,
nisi
admodum
paucos
,
à
quibus
inventa
,
disputata
,
conscripta
sunt
?
quotus
enim
quisque
Philosophorum
invenitur
qui
sit
ita
moratus
,
ita
animo
ac
vita
constitutus
,
ac
ratio
postulat
,
qui
disciplinam
suam
non
ostentationem
scientiae
,
sed
legem
vitae
putet
?
videre
licet
alios
tanta
levitate
&
jactatione
iis
,
ut
fuerit
non
didicisse
melius
,
alios
pecuniae
cupidos
,
gloriae
nonnullos
,
multos
libidinum
servos
,
ut
cum
eorum
vita
mirabiliter
pugnet
oratio
.
Cic.
Tusc.
2.
p.
203.
B.
vide
Senecam
de
B.
vita
c.
20.
item
Ep.
20.
Ep.
108.
Epict.
l.
2.
c.
7.
l.
3.
c.
7.
Agel
.
l.
13.
c.
8.
l.
17.
c.
19.
Quintil.
decl
.
268.283
.
Plin.
l.
1.
Ep.
22.
l.
3.
Ep.
11.
Lact.
l.
5.
c.
2.
Orig.
contra
Celsum
l.
4.
p.
178.
Minutium
p.
43.
94
Heathens
did
confess
it
]
se
Sacramento
obstringunt
non
in
scelus
aliquod
,
sed
ne
furta
,
ne
latrocinia
,
ne
adulteria
committerent
,
ne
fidem
fallerent
,
ne
depositum
appellati
abnegarent
.
Plin.
Ep.
ad
Trajanum
l.
10.
Ep.
97.
95
The
Apostate
Julin
urg'd
their
example
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epist.
ad
Arsacium
Pontif.
Gal.
Et
rursus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sozom.
Hist.
Eccl.
l.
5.
c.
16.
vide
eadem
apud
Naz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
69.
96
The
Wisdome
of
the
Greeks
was
either
purposely
conceald
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
M.
Tyr.
diss
.
p.
286.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Laert.
in
vita
Pythag.
p.
577.
maxime
ea
quae
ad
Deos
pertinĒtquos
fuisse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ait
Proclus
in
Plat.
Casaub
.
in
locum
.
97
The
Pythagorean
held
him
unable
to
receive
their
precepts
who
was
not
vers'd
in
Mathematicks
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Laert.
l.
4.
p.
259.
vide
Just.
Mart.
p.
219.
Lact.
l.
3.
c.
25.
p.
326.
98
That
age
was
deem'd
unfit
for
Philosophical
instructions
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Mor.
l.
1.
c.
1.
99
They
had
no
discoveries
of
what
was
just
and
unjust
.
]
Pertinebat
ad
consultores
deos
bonae
vitae
praecepta
non
occultare
populis
cultoribus
suis
,
sed
clara
praedicatione
praebere
,
per
vates
etiam
convenire
,
atque
arguere
peccantes
,
palam
minari
poenas
malè
agentibus
,
praemia
rectè
viventibus
polliceri
,
quid
unquam
tale
deorum
illorum
templis
prompta
&
eminenti
voce
concrepuit
?
Aug.
de
C.
D.
l.
2.
c.
4.
100
That
they
continually
did
thwart
each
other
,
and
what
was
equity
and
goodness
to
the
one
was
to
the
other
highly
culpable
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
M.
Tyr.
diss
.
1.
p.
4.
Sapientibus
vos
viris
creditis
nempe
illis
qui
nihil
sciscunt
,
nec
pronuntiant
unum
,
qui
pro
suis
sentētiis
bella
cum
adversantibus
conferunt
,
qui
pervicacia
semper
digladiantur
hostili
,
qui
dum
alter
alterius
labefactant
,
destruunt
,
convellunt
que
decreta
,
cuncta
incerta
fecerunt
,
nec
posse
aliquid
sciri
ex
ipsa
dissensione
monstrarunt
.
Lact.
l.
2.
p.
48.
vide
p.
83.
Pereunt
igitur
universi
,
&
sicut
Spartiatae
illi
Poctarum
sic
se
invicem
jugulant
,
ut
nemo
ex
omnibus
restet
;
quod
eo
fit
,
quia
gladium
habent
,
scutum
non
habent
.
Lact.
l.
3.
c.
4.
p.
243.
244.
101
What
any
rightly
did
conceave
,
they
were
not
able
to
defend
,
as
having
no
foundations
whereupon
to
build
it
]
Totam
igitur
veritatem
,
&
omne
divinae
religionis
arcanum
Philosophi
attigerunt
,
sed
aliis
refellentibus
defendere
id
quod
invenerant
nequiverunt
,
quia
singulis
ratio
non
quadravit
.
Lact.
l.
7.
c.
7.
102
These
Sects
and
Tenets
]
Palam
in
conspicua
&
novissima
porticu
,
in
Gymnasiis
&
Hortulis
,
in
locis
publicis
ac
privatis
,
pro
sua
quisque
opinione
certabat
.
August
.
de
C.
D.
l.
18.
c.
41.
Et
rursus
,
Has
&
alias
diffensiones
innumerabiles
Philosophorum
quis
unquam
populus
?
quis
Senatus
?
quae
potestas
?
vel
dignitas
publica
impiae
civitatis
dijudicandas
,
&
alias
probandas
,
&
recipiendas
,
alias
improbandas
repudiandasque
curavit
?
ac
non
passim
sine
ullo
judicio
,
confusé
que
habuit
in
gremio
suo
tot
controversias
hominum
non
de
agris
&
domibus
,
sed
de
his
rebus
quibus
aut
misere
vivitur
aut
beatè
,
dissidentium
?
August
.
ibidem
.
103
A
stipend
from
the
Roman
Emperours
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lucian
.
Hunuch
.
p.
160.
&
p.
161.
104
Flourished
most
.
]
Quaeritur
saepe
cur
tam
multi
sunt
Epicurei
.
Cic.
de
fin
.
Bon.
l.
1.
Multi
postea
defensores
&
nescio
quomodo
ii
qui
auctoritatem
minimam
habent
maximam
vim
populus
cum
illis
facit
.
Idem
l.
2.
p.
87.88
.
&
p.
89.
Dicitur
Philosophus
nobilis
à
quo
non
solum
Graecia
&
Italia
,
sed
etiam
omnis
Barbaria
;
commota
est
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Laert.
l.
10.
p.
712.
vide
p.
721.
105
The
Abettors
of
them
did
accord
the
best
.
]
Epicurus
una
in
domo
,
&
ea
quidem
angusta
,
quam
magnos
,
quantaque
amoris
conspiratione
conjunctos
tenuit
amicorum
greges
?
quod
fit
etiamnum
ab
Epicureis
.
Cic.
de
fin
.
l.
1.
Numen
.
apud
Euseb.
Praep.
Ev.
l.
14.
c.
5.
106
Hence
they
took
up
with
carnal
pleasures
]
Nec
equidem
habeo
quod
intelligam
bonum
illud
,
detrahens
eas
voluptates
quae
sapore
percipiuntur
,
detrahens
eas
etiam
quae
auditu
&
cantibus
,
detrahens
eas
etiam
quae
ex
formis
percipiuntur
oculis
,
suaves
mentiones
,
five
quae
aliae
voluptates
gignuntur
in
toto
homine
quolibet
è
sensu
;
—
quae
sequuntur
in
eadem
sententia
sunt
,
totusque
liber
qui
est
de
summo
bono
refertus
&
sententiis
&
verbis
talibus
est
.
Cic.
Tusc.
3ᵒ
de
Epicuro
.
Et
rursus
.
Nam
singo
?
num
mentior
?
cupio
refelli
:
istam
voluptatem
Epicurus
ignorat
quippe
qui
testificatur
ne
intelligere
quidem
se
posse
ubi
sit
,
aut
quid
sit
ullum
bonum
praeter
illud
quod
cibo
aut
potione
&
avrium
delectatione
,
&
obscena
voluptate
capiatur
.
An
haec
ab
eo
non
dicuntur
?
de
fin
.
bon.
l.
2.
de
N.
D.
l.
1.
Non
id
semel
dicit
sed
saepius
,
annuere
te
video
,
nota
enim
tibi
sunt
,
proferrem
libros
si
negares
.
His
gemina
habes
apud
Athen.
deipnos
.
l.
12.
c.
12.
Laert.
l.
10.
p.
710.
Plutarch
.
Moral
.
p.
1098.
107
Held
them
the
chiefest
good
.
]
Plerique
voluptatem
summum
bonum
dicunt
.
Cic.
de
div
.
l.
2.
&
de
fin
.
bon.
l.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
adv.
Colotem
p.
1125.
vide
Laert.
l.
2.
p.
54.
Ed.
St.
Cic.
de
N.
D.
108
Socrates
first
introduced
it
into
families
:
]
Ab
antiqua
Philosophia
usque
ad
Socratem
numeri
motusque
tractabantur
,
&
unde
omnia
orirentur
,
quove
recederent
,
studioseque
ab
his
syderum
magnitudines
,
intervalla
,
cursus
inquirebantur
,
&
cunct
a
caelestia
:
Socrates
autem
primus
Philosophiam
devocavit
è
coelo
,
&
in
urbibus
collocavit
,
&
coegit
de
vita
&
moribus
rebusque
bonis
&
malis
quaerere
.
Cic.
Tusc.
qu.
l.
5.
&
l.
3.
109
That
there
was
nothing
just
or
unjust
in
it self
,
but
as
the
Lawes
of
Nations
made
it
so
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot
.
Eth.
l.
1.
c.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pyrrho
apud
Laert.
p.
262.
Hujus
sententiae
erant
Archelaus
.
Laert.
l.
2.
p.
37.
Cyrenaici
ib.
Theodorii
p.
57.
Aristippus
p.
55.
Pyrrho
p.
252.
Epicur
us
p.
302.
vide
Sext.
Empir
.
adv.
Math.
p.
450.
110
The
examples
and
worship
of
their
Deities
did
give
encouragement
unto
the
lewdest
actions
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
de
Rep.
l.
2.
vide
August
.
de
C.
D.
l.
1.
c.
7.
Nazianz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
77.
111
Porphyry
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ep.
ad
Anebonem
apud
Theod.
ser.
3.
p.
48.
112
Amelius
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
apud
Theodoret.
de
cur
.
Gr.
aff
.
serm.
2.
p.
33.
113
A
Heathen
Emperour
as
to
be
writt
]
Clamabat
saepius
quod
à
quibusdam
sive
Judaeis
,
sive
Christianis
,
audierat
&
tenebat
,
idque
per
praeconem
quum
aliquem
emendaret
dici
jubebat
,
quod
tibi
fieri
non
vis
alteri
ne
feceris
;
quam
sententiam
usque
adeo
dilexit
,
ut
&
in
Palatio
&
in
publicis
operibus
praescribi
juberet
.
Aelius
Lamp
.
de
Alex.
Severo
Hist.
August
.
Leyd
.
ed.
p.
577.
CHAP.
XI
.
OF
THE
RESVRRECTION
of
our
Saviour
Christ
.
THE
CONTENTS
.
PROLEGOMENA
in
order
to
the
demonstration
of
the
Resurrection
of
our
Lord
.
1.
That
the
Apostles
did
presently
attest
the
thing
.
2.
This
attestation
could
not
be
a
bare-faced
and
notorious
lye
.
Arg.
1.
from
the
testimony
.
Arg.
2.
from
these
3
considerations
.
1.
that
our
Saviours
body
did
not
continue
in
the
sepulcher
when
they
proclaimed
him
risen
.
2.
That
his
Disciples
did
not
conveigh
his
body
thence
.
Nor
3.
was
that
done
by
any
other
persons
who
had
no
relation
to
Christ
,
and
no
affection
for
him
.
Arg.
3.
from
the
consideration
of
the
persons
testifying
.
AND
thus
we
have
dispatch'd
our
demonstrations
of
the
Christian
Faith
.
We
now
proceed
unto
that
Article
of
it
from
which
we
may
infer
the
rest
,
viz.
The
Resurrection
of
our
blessed
Saviour
.
Which
that
we
may
conclude
with
Greater
evidence
,
we
premise
,
§
.
1.
THAT
the
Apostles
did
presently
attest
the
thing
.
The
predictions
of
our
Lord
and
Saviour
,
own'd
by
the
malice
of
the
Jew
,
and
all
their
vain
endeavours
to
prevent
what
he
foretold
touching
his
Resurrection
;
the
expectation
of
his
friends
,
and
that
abundant
satisfaction
which
they
found
in
this
particular
;
the
early
records
of
the
Christians
Story
,
and
Symbols
of
his
faith
,
which
every
where
inculcate
it
,
all
these
give
in
a
full
assurance
of
this
truth
.
Nay
had
the
knowledge
of
his
resurrection
been
defer'd
beyond
that
period
which
he
himself
had
fixed
,
how
impossible
had
it
been
to
have
cajold
the
world
into
so
firme
and
stedfast
a
belief
of
the
particular
circumstances
?
to
have
held
up
the
drooping
Spirits
,
&
baffled
hopes
of
his
disciples
?
or
to
have
kept
the
insulting
Jew
from
giving
visible
demonstrations
of
the
vanity
of
their
pretensions
,
or
from
crying
out
of
the
imposture
.
Could
his
Disciples
be
assured
of
his
resurrection
,
by
frequent
apparitions
of
him
,
and
not
endeavour
to
acquaint
the
world
with
what
so
much
concern'd
the
truth
of
his
predictions
,
and
their
hopes
,
&
which
was
of
so
great
importance
to
mankind
,
and
could
not
be
neglected
by
the
Disciples
of
our
Lord
,
&
they
be
faithfull
unto
the
commission
which
they
pretended
?
Or
could
they
be
so
quick
&
nimble
to
conveigh
his
body
from
the
sepulcher
,
and
yet
their
tongues
be
backward
to
proclaim
him
risen
?
Would
interest
or
reason
suffer
them
to
pull
the
greatest
prejudice
on
their
cause
,
to
blast
their
Growing
hopes
,
and
frustrate
their
bold
adventure
by
an
undue
concealment
of
what
their
Masters
promise
and
predictions
had
made
so
necessary
to
be
divulged
?
But
§.
2.
2ly
I
premise
that
common
prudence
would
not
suffer
the
Disciples
of
this
JESUS
,
to
pretend
such
things
in
confirmation
of
their
testimony
,
which
must
infallibly
render
it
the
scorn
and
hatred
of
the
world
.
Wherefore
they
could
not
possibly
pretend
such
things
were
newly
acted
on
a
publick
stage
,
and
in
the
face
of
their
professed
adversaries
,
which
owed
their
being
only
to
their
phancies
,
and
of
which
their
story
gave
the
first
account
unto
the
world
.
For
men
to
certify
to
all
Jerusalem
,
that
lately
there
was
such
a
man
as
JESUS
known
throughout
all
Judea
to
be
mighty
both
in
words
and
deeds
,
Luc.
24.19
.
Matt.
20.18
,
19.
Mark
10.33
.
,
34.
Mar.
8.31
Matt.
27.63
.
v.
66.
one
who
did
publickly
foretell
unto
the
Scribes
&
Pharises
the
place
and
manner
of
his
death
,
the
time
,
and
glorious
issues
of
his
resurrection
,
and
to
averre
that
this
prediction
was
notorious
to
his
mortall
enemies
,
and
the
contrivers
of
his
sufferings
,
and
made
them
industrious
to
secure
his
body
,
&
watch
the
motions
of
his
friends
,
and
carefully
provide
against
what
ever
the
most
subtile
malice
could
invent
to
gull
their
senses
,
and
put
a
cheat
upon
them
,
3ly
To
pretend
the
earth
did
quake
and
tremble
,
and
the
watch
grow
pale
,
and
that
dead
bodys
did
arise
and
shew
themselves
to
many
(
which
[
](A65709-e71180-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
est
,
Messias
resuscitabit
dormientes
in
pulvere
.
Midrash
Tillin
.
f.
42.
1.
Justi
quos
suscitabit
Deus
è
mortuis
in
diebus
Messiae
.
Gloss.
in
Bab
,
102.
Sanhed
.
f.
92.
Non
tantum
ex
libris
Mosaïcis
,
verum
etiam
Propheticis
constat
resurrectionem
mortuorum
conjunctam
fore
adventui
Messiae
.
Manasse
Ben
Israël
de
Resur
.
l.
3.
c.
2.
Vide
Cochum
in
duos
Tit.
Talmud
.
p.
317.
resurrection
was
a
thing
expected
by
the
Jewes
upon
the
advent
of
their
Shilo
,
)
I
say
to
testify
all
this
unto
those
persons
who
could
as
readily
confute
,
as
they
relate
it
,
yea
whose
interest
it
was
to
confute
it
,
was
the
most
certaine
way
to
ruine
and
confound
their
testimony
,
had
it
been
found
a
lye
,
and
consequently
assures
us
that
it
must
be
true
.
These
things
premised
,
our
Arguments
will
naturally
result
from
a
due
estimate
of
these
particulars
.
The
testimony
,
and
the
persons
testifying
.
§
.
3.
FOR
1.
it
was
a
relation
in
it self
incredible
,
whose
fundamentall
article
contained
the
ignominious
and
accursed
death
of
the
beloved
Son
of
God
,
and
the
miraculous
resurrection
of
a
man
condemned
for
blasphemy
.
A
thing
which
they
might
easily
foresee
could
gain
no
reputation
to
them
,
but
of
fools
and
madmen
,
especially
considering
it
found
so
little
credit
in
that
City
where
it
was
pretended
to
be
done
.
It
was
2ly
a
testimony
which
did
acquit
this
Jesus
from
all
the
calumnies
and
false
aspersions
of
the
Jew
,
pronounced
their
greatest
Rabbies
an
evill
brood
of
vipers
,
hypocrites
,
Matt.
3.7
.
Matth.
16.3
.
ch.
23.
Matt.
23.17.33
.
Matt.
12.39
.
Matt.
23.33
.
Act.
4.11.12
.
Matt.
28.18
.
Matt.
24.
Maro
.
13.
Luc
19.
fools
and
blind
,
serpents
and
vipers
,
a
wicked
and
adulterous
generation
,
a
divelish
damned
crew
;
nay
their
whole
Nation
Guilty
of
the
most
horrid
crime
that
could
be
charged
upon
man
,
even
the
murther
of
the
Lord
of
life
,
and
which
assured
them
there
was
no
salvation
to
be
hoped
,
but
from
that
very
person
whom
they
had
taken
,
and
by
wicked
hands
had
crucifyed
and
slaine
;
and
that
all
power
both
in
heaven
and
earth
was
given
to
him
;
which
told
them
also
that
he
would
shortly
come
and
execute
the
most
dreadfull
vengeance
on
their
Nation
which
ever
yet
befel
mankind
;
that
he
would
cancell
their
Laws
,
bury
their
temple
in
its
own
ruines
,
and
cut
them
off
from
being
any
more
a
people
.
3ly
It
was
a
testimony
delivered
at
such
a
season
when
all
the
Jews
seem'd
to
be
crouded
into
one
Metropolis
,
and
their
dispersions
recollected
;
for
t'
was
the
[
](A65709-e71490-b)†
†
〈◊〉
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〈◊〉
〈◊〉
〈◊〉
(
2700000
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Joseph
.
de
Bell.
Jud.
l.
7.
c.
17.
Passeover
,
and
so
that
time
when
all
stood
bound
to
worship
at
Jerusalem
,
Deut.
16.5.6
.
and
when
the
Messias
was
become
the
universall
matter
of
their
expectation
;
and
therefore
such
a
testimony
as
must
be
throughly
sifted
both
by
the
Jew
(
who
were
it
true
must
be
the
greatest
sinner
,
and
after
a
few
days
the
greatest
sufferer
)
and
by
the
Gentile
,
(
for
whom
it
did
pretend
the
greatest
kindness
,
)
and
undoubtedly
would
have
been
suppress'd
,
had
not
the
evidence
of
truth
upheld
it
since
.
4ly
.
This
testimony
avouched
a
thing
no
sooner
done
than
certified
to
the
world
;
and
the
same
Theatre
which
saw
it
acted
,
heard
it
as
soon
proclaimed
to
the
face
of
the
professed
adversaries
of
Christ
.
Earthquakes
,
and
apparitions
of
dead
men
,
the
consternations
of
the
watch
,
and
their
confessions
thereupon
;
the
testimony
of
five
hundred
men
eye
witnesses
of
his
ascension
,
(
and
many
of
them
living
when
St
Paul
indited
his
Epistle
to
the
Church
of
Corinth
)
were
all
produced
in
evidence
of
the
fact
;
and
therefore
means
of
information
could
not
be
wanting
in
this
case
to
those
that
sought
them
.
For
can
we
think
those
Jews
who
persecuted
Paul
whilst
preaching
in
the
Synagogues
of
Asia
,
and
afterwards
impeached
him
at
Jerusalem
,
would
not
enquire
into
the
truth
of
this
his
confident
report
among
them
;
or
that
St
Paul
should
be
so
wholly
void
of
reason
,
as
to
divulge
a
lye
so
palpable
,
in
such
a
place
where
there
were
Jews
abundant
to
evince
its
falshood
,
and
in
an
Epistle
to
be
read
in
all
the
Churches
of
the
World
.
And
yet
this
testimony
so
incredible
in
it self
,
so
contradicted
by
the
Jew
,
so
punctual
,
and
yet
so
various
in
its
circumstances
,
so
fresh
in
its
delivery
,
which
underwent
so
critical
and
severe
a
scrutiny
;
I
say
this
testimony
found
a
reception
more
incredible
than
it self
.
For
the
bare
relation
of
it
converted
thousands
,
which
nothing
but
the
insuperable
force
of
truth
,
and
the
more
pierceing
influence
of
Heaven
could
so
miraculously
have
effected
.
§
.
4.
OUR
second
demonstration
of
the
Resurrection
of
our
Saviour
,
will
arise
from
three
conclusions
.
First
that
our
Saviours
body
was
removed
from
the
Grave
.
For
its
continuance
there
must
surely
have
discovered
the
falsehood
of
this
bold
assertion
,
and
made
all
other
ways
of
confirmation
of
it
,
not
only
needless
,
but
absurd
,
whilst
by
an
ocular
demonstration
any
one
might
have
perceived
the
truth
,
and
discovered
the
impudent
folly
of
all
those
,
who
durst
affirm
that
it
was
risen
from
the
dead
.
2ly
.
The
disciples
of
our
Saviour
cannot
be
justly
charg'd
with
its
conveiance
from
the
Sepulcher
,
for
(
besides
the
no
advantage
,
nay
the
assurance
of
the
worst
of
miseries
which
could
attend
the
promulgation
of
this
doctrine
;
)
they
dream'd
of
a
Messiah
who
should
sway
the
Scepter
,
and
subdue
the
Nations
under
them
;
and
when
they
found
it
otherwise
,
their
hopes
lay
buried
in
his
Grave
,
and
expired
together
with
him
.
After
such
manifold
experience
of
their
Masters
power
to
assist
them
by
an
Almighty
hand
;
after
their
solemne
protestations
made
to
own
him
in
the
sharpest
tryals
,
they
shamefully
deserted
him
,
and
at
first
assault
betook
themselves
to
their
heeles
;
their
Prolocutor
renounced
him
,
and
seconded
his
denyal
with
an
oath
;
they
barr'd
their
dores
,
and
hid
their
heads
,
dreading
every
thing
they
heard
or
saw
.
And
can
it
be
imagined
that
persons
so
extreamly
timerous
should
hazard
their
lives
to
rescue
his
dead
body
from
the
Grave
,
who
after
all
obligement
both
of
faith
and
duty
,
did
so
little
to
preserve
him
from
it
,
against
a
watch
so
vigilant
,
and
zealously
concerned
to
prevent
the
mischiefs
of
a
second
,
and
therefore
more
pernitious
error
?
After
commands
so
strict
&
peremptory
to
secure
the
Sepulcher
,
in
vain
must
they
attempt
to
rifle
it
;
which
if
any
say
they
did
whilest
the
watchmen
slept
,
how
came
they
privy
to
it
,
what
credit
can
their
word
deserve
?
if
whilst
they
waked
,
what
could
induce
those
watchmen
to
make
lyes
their
refuge
and
wilfully
permit
the
cheat
?
Besides
it
is
a
timerous
trade
to
play
the
thief
,
much
more
to
rob
the
Grave
of
its
Inhabitants
,
and
they
might
well
expect
that
vengeance
should
arrest
them
in
a
fact
designed
to
delude
the
world
,
and
to
entitle
God
unto
the
worst
of
villanies
,
and
hence
not
only
their
respect
unto
their
Master
,
but
their
own
safety
must
have
taught
them
to
dispatch
their
business
,
and
not
to
spend
their
time
in
the
uncasing
of
his
body
,
and
rowling
up
the
Napkins
that
were
about
his
head
,
and
to
do
things
of
such
needless
curiosities
.
But
3ly
more
incredible
it
is
,
that
persons
unconcerned
for
this
Jesus
should
run
so
great
an
hazard
,
or
be
concerned
to
remove
his
body
thence
;
or
that
the
Apostles
should
bottom
all
their
hopes
on
such
a
tottering
foundation
,
&
trust
to
the
fidelitie
of
those
men
,
who
in
this
very
busines
,
in
which
their
silence
could
alone
befriend
them
,
were
the
worst
of
cheats
.
T
is
lastly
most
incredible
that
persons
of
this
temper
should
still
go
on
to
stifle
and
conceal
the
matter
,
and
not
be
tempted
by
the
pleasure
of
the
thing
,
the
service
they
might
do
to
their
Religion
,
the
hopes
of
a
considerable
reward
,
or
by
the
hatred
of
a
cheat
so
Gross
and
palpable
,
to
manifest
the
shame
and
infamy
of
those
that
forged
it
.
Besides
how
could
his
own
Disciples
hope
by
mighty
signs
and
wonders
,
by
Gifts
and
Graces
of
the
Holy
Spirit
,
great
&
numerous
,
to
give
in
evidence
unto
his
Resurrection
(
which
they
confidently
pretended
)
had
he
been
still
reserved
under
the
power
of
death
,
and
only
by
their
own
or
others
art
reoved
from
his
Sepulcher
?
How
is
it
that
they
never
thought
within
themselves
,
he
could
not
save
himself
,
and
whence
shall
we
expect
Salvation
?
He
could
not
by
his
Miracles
of
power
and
Goodness
prevail
upon
one
Nation
to
believe
his
Doctrine
,
and
can
we
,
though
destitute
of
all
that
power
which
resided
in
him
,
think
to
reduce
the
world
into
obedience
,
or
to
impart
the
Holy
Ghost
to
others
,
when
we
our selves
have
the
Spirit
of
delusion
only
?
Nay
might
not
the
example
of
Theudas
,
Judas
,
and
many
others
(
both
of
their
own
and
other
Nations
)
all
whose
endeavours
(
although
their
hopes
and
their
abilities
were
greater
and
their
undertaking
less
)
proved
unsuccesful
,
and
ended
in
the
ruine
of
those
bold
adventurers
,
be
sufficient
to
deter
them
from
such
bold
attempts
?
Lo
here
a
testimony
which
gives
the
Greatest
evidence
to
it self
,
and
yet
asserted
by
such
men
,
who
neitheir
would
deceive
,
nor
were
deceived
in
this
particular
,
and
consequenty
whose
attestation
could
be
no
deceit
.
Which
that
it
may
appear
with
greater
evidence
,
Consider
first
,
That
they
pretended
to
many
and
infallible
convictions
of
the
Truth
,
to
frequent
apparitions
of
this
Jesus
,
attended
with
some
signal
circumstance
to
evidence
their
truth
unto
them
,
and
gae
it
out
that
they
conversed
with
him
fourty
daies
,
saw
many
Miracles
done
by
him
,
received
instructions
from
his
mouth
,
to
feed
his
Sheep
,
to
teach
all
Nations
and
Baptize
them
.
Yea
that
they
were
endowed
with
power
from
him
to
confirm
the
testimony
by
mighty
signes
and
wonders
,
and
for
the
truth
of
this
they
frequently
appeal'd
unto
their
adversaries
,
and
the
experience
of
those
who
did
embrace
their
Doctrines
;
in
all
which
confident
appeals
and
attestations
,
requiring
little
more
then
eyes
and
ears
to
certifie
the
truth
unto
them
,
t
is
equally
incredible
they
should
deceive
or
be
deceived
.
Did
they
give
credit
to
this
Jesus
,
they
must
conclude
him
risen
according
to
his
own
prediction
,
and
therefore
could
not
be
deceivers
in
asserting
it
?
Did
they
conclude
him
an
Impostor
,
what
motives
could
they
have
to
publish
him
the
Saviour
of
the
World
,
who
after
he
had
call'd
them
to
leave
all
and
follow
him
,
and
made
such
ample
Promises
unto
them
of
Judging
the
twelve
Tribes
of
Israel
,
left
them
so
sadly
in
the
lurch
,
exposed
unto
shame
and
infamy
?
Did
they
give
credit
to
the
Sacred
Oracles
,
and
reverence
the
Law
of
Moses
,
why
did
they
not
dread
those
Judgements
which
God
proclaimed
against
the
false
and
lying
Prophet
?
if
they
did
not
believe
it
,
why
were
they
so
concerned
for
the
Truth
of
the
predictions
of
the
Law
concerning
the
Messias
,
as
to
assert
them
with
the
loss
both
of
the
freedome
and
safety
of
their
lives
?
Should
we
ascribe
the
cheat
unto
the
powers
of
imagination
,
(
since
they
pretended
to
be
eye
witnesses
of
the
Resurrection
,
and
to
deliver
nothing
but
what
they
saw
and
heard
)
is
it
not
strange
to
think
that
Phancy
should
create
a
person
to
them
frequently
appearing
,
preaching
,
and
instructing
,
giveing
out
commissions
,
administring
of
holy
Ordinances
,
and
the
like
;
that
it
should
draw
them
out
unto
the
mount
of
Olives
after
an
aery
Phantasm
,
and
then
present
it
,
carryed
up
into
Heaven
?
In
short
,
they
were
certain
his
body
was
not
privately
conveyed
away
by
their
endeavours
,
and
that
this
only
was
pretended
to
disgrace
their
testimony
,
and
what
could
farther
be
required
to
assure
both
them
and
us
,
that
they
were
not
deceived
?
To
Conclude
,
If
this
relation
were
untrue
either
they
were
beside
their
senses
when
they
did
believe
,
or
besides
their
wits
when
they
affirm'd
it
,
and
did
endeavour
to
confirm
what
they
did
not
believe
with
loss
of
life
and
fortunes
;
and
if
so
,
what
shall
we
say
to
the
world
of
Christians
,
that
maugre
all
temptations
to
the
contrary
did
stedfastly
believe
these
men
,
who
had
so
little
reason
to
believe
themselves
?
It
is
prodigious
to
think
,
that
a
poor
ignorant
young
man
,
of
meanest
birth
and
breeding
,
of
a
most
hateful
Nation
,
and
hated
by
that
Nation
to
the
death
,
because
pretending
that
he
was
a
Prophet
sent
from
God
,
and
after
this
his
death
,
only
avouched
to
be
so
by
twelve
Fishermen
,
pretending
with
loud
boasts
of
miracles
,
false
as
God
is
true
,
to
testifie
his
Resurrection
,
though
a
greater
falshood
,
and
promising
to
all
that
would
believe
it
nothing
,
besides
this
power
of
working
Miracles
,
but
death
and
miseries
at
present
,
which
their
experience
proved
to
be
true
:
I
say
,
it
is
prodigious
to
think
,
that
He
and
his
Disciples
should
with
no
other
charmes
worke
such
a
lasting
Faith
in
all
the
wisest
part
of
men
,
that
neither
time
nor
vice
,
though
most
concerned
to
do
so
,
should
ever
be
able
to
deface
it
.
And
yet
what
's
so
prodigiously
incredible
,
must
be
certain
truth
,
or
else
the
Resurrection
must
be
so
.
THE
CONCLUSION
.
SHEWING
that
if
what
hath
been
delivered
should
be
only
probable
,
yet
the
Christian
Faith
must
in
all
reason
be
embraced
,
as
being
,
1.
the
safest
way
,
and
2ly
the
greatest
instrument
of
present
Happines
.
A
recapitulation
of
the
whole
,
with
a
practical
reflection
upon
what
hath
been
discoursed
.
IF
what
hath
been
delivered
do
not
seem
to
any
to
carry
a
convincing
evidence
,
let
it
but
passe
for
probable
,
and
that
which
proves
the
Christian
Faith
more
likely
to
be
true
than
false
,
and
this
will
be
sufficient
plea
for
the
profession
of
it
.
For
were
it
supposed
only
such
,
it
must
in
reason
be
embraced
as
being
the
securest
way
,
and
the
best
instrument
of
present
happiness
.
And
(1)
CHRISTIANITY
is
the
best
help
to
present
happines
,
because
it
gives
the
highest
motives
to
contentment
in
our
present
state
,
the
strongest
comforts
and
supports
against
those
evils
we
can
fear
or
suffer
,
the
best
preservatives
and
remedies
against
the
terrors
of
an
evil
conscience
,
the
most
effectual
remedies
against
those
passions
and
corrupt
affections
,
which
impair
our
health
,
and
which
disturb
our
peace
and
quiet
.
It
gives
the
fairest
hopes
and
promises
,
and
so
the
greatest
motives
unto
love
and
kindnes
,
as
is
exceeding
evident
from
Scripture
,
and
from
what
we
have
discoursed
in
the
10th
Chap.
of
this
Book
.
(
2.
)
That
Christianity
is
also
the
securest
way
hath
been
already
proved
;
and
is
invincibly
concluded
from
what
Arnobius
saith
of
it
,
See
the
Preface
.
in
illo
periculi
nihil
est
,
si
quod
dicitur
imminere
cassum
fiat
&
vacuum
,
in
hoc
damnum
est
maximum
,
id
est
salutis
amissio
,
si
cum
tempus
advenerit
aperiatur
non
fuisse
mendacium
.
Besides
,
all
other
waies
of
Worship
,
which
stand
in
competition
with
it
,
are
so
absurd
,
or
surely
antiquated
,
as
not
to
bear
the
least
degree
of
Evidence
,
compared
to
the
Evidence
of
Christian
Faith
:
and
therefore
we
may
rest
assured
,
that
if
there
be
a
Providence
,
it
cannot
be
offended
with
us
for
preferring
this
before
them
:
But
God
may
justly
be
incensed
against
us
,
for
not
embracing
of
the
Christian
Faith
,
though
the
Inducements
so
to
do
were
only
probable
,
because
we
prosecute
the
most
important
Actions
and
Affaires
of
humane
life
upon
the
like
Inducements
.
We
goe
to
sea
only
in
hopes
of
a
good
Voyage
,
and
a
safe
returne
,
and
have
recourse
to
the
Physician
only
in
hopes
of
a
recovery
,
and
therefore
cannot
be
excused
,
if
we
neglect
to
do
what
we
have
like
or
greater
reason
to
believe
is
both
the
will
of
God
,
and
that
which
doth
conduce
to
our
eternal
happines
:
especially
considering
that
Christianity
doth
promise
greater
measures
of
Conviction
,
and
degrees
of
Evidence
to
such
as
do
obey
its
Precepts
;
assuring
us
that
he
who
doth
the
Will
of
Christ
,
shall
know
the
Doctrine
whether
it
be
of
God
or
not
.
§
.
2.
IF
then
it
be
but
probable
,
that
Christ
and
his
Disciples
were
endowed
with
any
Power
of
working
Miracles
in
confirmation
of
the
Christian
Faith
,
that
any
of
them
healed
diseases
,
cast
out
devils
,
raised
the
Dead
,
and
whilst
they
constantly
pretended
to
these
things
for
many
generations
,
and
in
all
places
of
the
World
,
and
did
avouch
them
with
their
dearest
blood
,
were
not
the
worst
of
fools
and
knaves
,
or
most
deluded
persons
.
Or
if
it
be
but
probable
that
such
Men
could
never
leave
unto
the
world
the
best
and
the
sublimest
Revelations
,
such
as
outdid
the
Laws
of
wisest
Nations
and
all
the
Precepts
of
Philosophy
,
such
as
best
serve
the
present
and
eternal
Interests
of
Man
,
such
as
are
most
consistent
with
the
common
Principles
of
Reason
,
and
yet
too
hard
for
reason
to
invent
.
If
it
be
probable
that
they
could
never
by
the
bare
Assertion
of
the
Resurrection
of
a
condemned
malefactor
(
confirmed
only
by
a
lye
)
prevail
upon
the
world
to
owne
him
for
their
God
,
to
desert
all
other
ways
of
Worship
,
and
to
run
the
greatest
risks
at
present
,
only
in
expectation
of
some
future
Blessing
,
which
he
had
promised
in
another
life
.
If
it
be
probable
that
such
a
world
of
men
would
never
suffer
fiery
tryals
,
and
sundry
kinds
of
death
,
become
the
scorne
,
and
the
Ofscouring
of
the
world
,
only
to
propagate
that
lye
which
scarce
afforded
a
temptation
so
to
do
.
If
it
be
probable
that
any
real
Judgments
were
inflicted
upon
the
Enemies
of
the
Christian
Faith
,
or
upon
such
as
did
prevaricate
in
the
profession
of
it
,
or
that
the
Church
,
and
chiefly
the
Apostles
,
had
power
to
inflict
such
Judgments
,
and
did
not
terrify
their
converts
vith
vain
words
.
If
it
be
probable
that
any
Revelations
have
been
ever
made
in
favour
of
the
Christian
Cause
,
1.
Cor.
14.
29
,
30
,
31
,
32.
and
that
S.
Paul
in
his
Epistles
to
the
Church
of
Corinth
,
doth
not
give
directions
about
things
of
nought
,
and
confidently
tell
them
that
ever
one
had
a
Revelation
,
when
no
man
did
enjoy
it
.
If
it
be
probable
that
any
Dreams
or
Visions
have
been
vouchsafed
to
them
,
or
any
tokens
of
divine
Assistance
under
sufferings
,
of
wonderful
deliverance
from
them
,
of
confusion
to
their
Adversaries
.
If
it
be
probable
that
the
predictions
of
the
Messiah
of
the
Jews
were
perfectly
accomplish'd
in
our
JESUS
;
and
that
things
particularly
foretold
by
him
(
viz.
his
Death
and
Resurrection
,
the
large
and
speedy
Propagation
of
the
Christian
Faith
,
the
Miracles
of
his
Disciples
,
the
destruction
of
the
Jewish
nation
)
however
most
incredible
,
were
most
assuredly
fulfill'd
,
or
that
that
gift
of
Prophesie
,
to
which
so
many
thousand
soules
pretended
throughout
divers
centuryes
,
was
really
vouchsafed
to
any
one
of
them
.
If
it
be
probable
that
any
of
them
spake
with
Tongues
,
and
the
Apostle
did
not
charge
the
Church
of
Corinth
with
the
too
frequent
exercise
of
a
gift
with
which
they
never
were
acquainted
.
If
it
be
probable
that
the
whole
Sect
of
Christians
for
three
hundred
years
were
neither
wicked
Impostors
,
nor
yet
deluded
Persons
.
If
it
be
probable
that
they
had
no
assistance
from
good
or
evil
Angels
to
delude
the
World
,
and
yet
did
things
which
could
not
be
effected
without
the
aid
of
some
supernaturall
Powers
.
If
it
be
probable
that
both
their
Gospels
and
Epistles
were
indited
in
that
Age
they
lived
in
,
and
sent
to
those
Persons
to
whome
they
are
inscribed
,
and
if
it
be
improbable
that
whilst
so
many
were
alive
that
could
attest
the
truth
or
falsehood
of
their
story
,
it
should
,
though
a
prodigious
and
bare-faced
lye
,
obtain
to
be
the
Rule
of
Faith
.
I
say
if
all
these
things
are
probable
,
then
must
Christianity
be
highly
probable
;
and
if
it
ought
to
be
embraced
upon
the
Probability
of
any
one
,
the
Probability
of
all
these
Circumstances
must
give
an
ample
confirmation
to
it
,
and
make
it
needless
to
insist
farther
on
this
Argument
.
§
.
3.
AND
now
that
this
discourse
may
have
that
Influence
upon
the
Reader
which
matters
of
this
moment
ought
to
have
,
let
me
intreat
him
to
consider
,
how
much
his
interest
and
Wisdome
doth
oblige
him
to
improve
the
certainty
of
Christian
Faith
into
a
Christian
conversation
;
that
soe
his
knowledge
may
not
aggravate
his
future
doom
,
and
render
all
his
wilful
Disobedience
against
the
Christian
precepts
inexcusable
.
The
speculative
Atheist
may
have
some
colour
of
a
plea
,
that
his
miscarriages
were
the
Result
of
ignorance
,
not
of
contempt
and
wilful
disobedience
,
whereas
the
man
who
owns
the
certainty
of
Christian
Faith
,
but
lives
a
contradiction
to
his
knowledge
,
and
by
his
practise
gives
the
lye
to
his
profession
,
he
,
I
say
,
can
have
no
shadow
of
Excuse
.
He
must
confess
his
full
acquaintance
with
his
Masters
pleasure
,
and
that
his
Reason
did
commend
those
precepts
to
him
,
which
Christianity
enjoyned
,
as
things
most
excellent
,
and
certain
,
and
infinitely
to
be
preferr'd
before
those
vile
affections
which
stood
in
competition
with
them
,
and
those
enjoyments
he
preferr'd
before
them
.
His
conscience
must
accuse
him
dayly
of
most
strange
ingratitude
,
in
acting
his
rebellions
against
the
Majesty
of
heaven
,
and
his
dearest
Lord
:
it
must
convince
him
of
his
stupidity
and
folly
,
not
only
in
neglecting
of
so
great
salvation
,
but
in
running
headlong
to
his
owne
destruction
,
and
being
at
such
cost
and
pains
to
purchase
to
himselfe
damnation
.
He
must
acknowledge
at
the
dreadfull
day
,
his
life
was
spent
in
a
contempt
and
full
defyance
of
the
holy
Jesus
;
and
that
he
still
maintained
that
contempt
in
opposition
to
,
and
in
despight
of
the
convictions
of
his
conscience
,
the
striving
of
the
Holy
Spirit
,
and
all
the
motives
of
his
present
and
eternal
interest
:
and
then
how
miserable
must
is
condition
be
?
how
dreadful
,
but
how
just
his
doom
?
The
sorest
judgments
that
ever
happened
to
the
Gentile
world
,
those
derelictions
which
betray'd
them
to
the
most
brutish
and
unnatural
lusts
,
were
the
result
of
sin
committed
against
conscience
,
and
truth
detained
in
unrighteousnes
:
Rom.
1.
and
if
to
sin
against
the
dim
and
gloomy
light
of
Nature
became
so
fatal
to
the
Gentile
,
how
dismal
will
the
doom
of
Christians
be
,
who
sin
against
the
clear
Meridian
shine
of
Gospel
Revelation
?
For
if
Christianity
be
true
,
the
disobedient
and
unbelieving
person
will
be
convinced
by
sad
experience
of
the
assured
falshood
of
his
infidelity
,
his
flattering
hopes
,
and
false
imaginations
,
and
be
depriv'd
for
ever
of
Gods
blisfull
presence
,
and
those
comfortable
relations
which
he
beares
unto
his
creatures
,
and
all
those
glories
,
pleasures
,
and
perfections
which
the
Saints
hereafter
shall
enjoy
.
His
soul
shall
be
exposed
to
that
incensed
justice
,
2
Thess.
1.8
.
which
shall
come
in
flaming
fire
to
take
vengeance
on
it
,
and
to
that
God
,
who
will
then
stir
up
all
his
wrath
,
9.
Rom.
22
,
23.
and
make
the
Greatness
of
his
power
known
upon
such
vessels
fitted
for
destruction
:
and
he
shall
find
no
rest
by
day
or
night
,
Rev.
14.
xi
.
as
being
still
tormented
by
that
worm
which
never
dyeth
,
and
suffering
the
vengeance
of
that
fire
whose
smoak
ascends
for
ever
:
this
being
the
avowed
doctrine
of
the
first
[
](A65709-e72120-b)a
a
Cent.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clemens
Rom.
Frag.
Epist
.
2.
Ed.
Patricii
Junii
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Barnabas
Ed.
Vossii
p.
251.
Cent.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iren.
lib.
1.
c.
2.
Et
l.
3.
c.
4.
de
norma
fidei
&
veteri
Apostolorum
traditione
loquens
haec
habet
,
venturus
est
(
scilicet
Christus
)
judex
eorum
qui
judicantur
,
&
mittens
in
ignem
aeternum
transfiguratores
veritatis
,
&
contemptores
Patris
sui
,
&
adventus
ejus
.
Poena
damnatorum
apud
Justinum
Mari.
dicitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
41.
&
46.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
71.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pag.
57.
Cent.
3.
Post
inexpiabile
malum
saeviens
ignis
aeterna
scelerum
ultione
torquebit
.
Cypr.
l.
de
laude
Martyrii
.
Servantur
cum
corporibus
suis
animae
infinitis
cruciatibus
ad
dolorem
.
idem
lib.
contra
Demetr
.
Tormentis
nec
modus
ullus
,
aut
terminus
.
Minutius
p.
39.
Si.
quis
occisionem
carnis
atque
animae
in
gehennam
ad
interitum
&
finem
utriusque
substantiae
arripiet
non
ad
supplicium
,
quasi
consumendarum
,
non
quasi
puniendarum
;
recordetur
ignem
gehennae
aeternum
praedicari
in
poenam
aeternam
,
&
inde
aeternitatem
occisionis
agnoscat
;
tunc
&
aeternas
substantias
credet
quarum
aeterna
sit
occisio
in
poenam
.
Absurdissimum
alioquin
si
idcirco
resuscitata
caro
occidatur
in
gehennam
uti
finiatur
,
quod
&
non
resuscitata
pateretur
.
Tertull.
de
resurr.
Carnis
.
Illud
tamen
scire
oportet
,
quoniam
sancti
Apostoli
fidem
Christi
praedicantes
de
quibusdam
quaecunque
necessaria
crediderunt
omnibus
credentibus
,
etiam
his
qui
pigriores
erga
inquisitionem
divinae
scientiae
videbantur
,
manifestissimè
tradiderunt
.
Origenes
in
Proaemio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Omnis
turba
impiorum
pro
suis
facinoribus
in
conspectu
Angelorum
&
justorum
perpetuo
igni
cremabitur
in
aeternum
,
haec
est
doctrina
sanctorum
Prophetarum
quam
Christiani
sequimur
.
Lact.
l.
7.
c.
26.
Vide
Theophilum
ad
Autolycum
l.
2.
pag.
79.
Ages
of
the
Church
,
and
that
which
did
expose
them
to
the
worst
of
sufferings
,
and
the
[
](A65709-e72480-b)b
b
The
derision
of
their
heathen
adversarys
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
Mart.
Apolog.
1.
p.
47.
Hoc
errore
decepti
beatam
sibi
,
ut
bonis
,
&
perpetem
vitam
pollicentur
,
caeteris
ut
injustis
poenam
sempiternam
.
Caecilius
apud
Minutium
p.
11.
Haec
est
nostra
sapientia
quam
isti
qui
vel
fragilia
colunt
,
vel
inanem
Philosophiam
tuentur
,
tanquam
stultitiam
vanitatemque
derident
,
quia
non
defendere
hanc
publicè
,
atque
adserere
nos
solemus
.
Lactant.
l.
7.
c.
26.
Vide
Origen
.
in
Celsum
p.
408.
409.
vide
not.
52.
in
c.
10.
p.
357.
derision
of
their
adversaries
.
Besides
,
if
Christianity
be
true
,
then
all
the
blessings
it
hath
promised
to
the
pious
and
obedient
Person
must
be
accomplish'd
in
their
season
,
by
the
advancement
of
our
weak
,
vile
,
mortall
bodies
into
a
state
of
incorruption
,
power
,
Philip.
3.21
.
and
glory
,
and
into
the
likenes
of
Christ's
Glorious
body
;
and
by
the
exaltation
of
the
soul
to
a
capacity
of
seeing
God
as
we
are
seen
of
God
,
1.
Joh.
2.2
.
and
being
like
to
him
whose
happines
is
infinite
;
for
when
he
doth
appear
wee
shall
be
like
him
,
by
the
participation
of
a
superlative
,
exceeding
,
and
eternal
weight
of
Glory
,
and
the
enjoyment
of
those
blessings
,
which
neither
eye
hath
seen
,
1.
Cor.
2.9
.
nor
ear
hath
heard
of
,
nor
hath
thought
conceived
.
As
therefore
[
](A65709-e72710-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
Gorgiâ
p.
312.
Ed.
Ficin.
Plato
doth
conclude
his
disputation
on
this
subject
with
this
resolution
viz.
Being
convinced
of
a
future
state
of
bliss
and
misery
,
I
bid
adieu
to
the
caresses
of
the
world
,
and
to
the
vain
applauses
of
the
vulgar
,
and
have
no
other
care
but
how
I
may
appear
before
my
Judge
with
a
soul
pure
and
spotless
;
how
I
may
live
the
best
of
men
and
dye
secure
of
happines
:
So
let
the
Christian
Reader
be
perswaded
to
improve
the
confirmations
and
convictions
of
the
truth
of
his
Religion
into
a
fixed
Resolution
,
and
sincere
endeavour
of
obedience
to
the
Christian
precepts
,
that
so
he
may
avoid
those
dreadful
torments
,
and
everlasting
miseries
it
threatens
to
the
disobedient
,
and
may
enjoy
that
more
exceeding
weight
of
Glory
,
which
is
prepared
for
the
upright
Christian
.
FINIS
.