SECTION
I.
Containing
some
Arguments
for
the
Christian
Religion
,
drawn
from
the
Testimony
of
those
,
who
were
the
first
Publishers
of
it
.
The
Design
of
this
Work
.
IN
the
first
Part
of
this
Work
we
took
our
rise
from
this
Proposition
,
There
is
a
God
,
and
from
thence
we
proved
that
,
Jesus
Christ
the
Son
of
Mary
is
the
Messias
who
was
to
come
.
We
shall
now
take
a
contrary
course
,
and
begin
with
this
Proposition
,
There
are
at
present
Christians
in
the
World
,
and
from
thence
prove
that
,
There
is
a
God
who
has
been
pleased
to
manifest
himself
by
the
means
of
Religion
.
There
we
have
had
but
a
faint
prospect
of
Jesus
Christ
by
the
Light
of
Nature
and
Revelation
of
Moses
;
Here
we
shall
as
it
were
draw
the
Curtain
,
and
discover
Jesus
Christ
with
that
brightness
of
Truth
and
fulness
of
Light
,
as
will
wonderfully
illustrate
both
the
Religion
of
Moses
and
the
Revelation
of
Nature
,
and
in
an
excellent
manner
confirm
the
truth
of
the
Existence
of
God
.
In
order
to
which
,
we
shall
do
these
three
things
.
I.
We
shall
consider
the
shell
and
bark
,
If
I
may
so
say
,
of
the
Christian
Religion
,
by
examining
all
those
Arguments
that
are
drawn
from
the
external
Testimony
which
the
Primitive
Christians
gave
of
it
,
and
by
considering
their
natural
Capacities
,
the
discoveries
that
were
made
to
them
,
their
prejudices
,
the
peculiar
frame
of
their
minds
,
their
Martyrdom
,
and
the
reasons
that
induced
them
to
suffer
it
,
&c.
And
all
this
before
we
proceed
to
the
consideration
of
the
Writings
of
the
New-Testament
.
II.
We
shall
consider
these
Writings
themselves
,
and
enquire
whether
they
are
forged
or
not
.
We
shall
examin
the
subject-matter
of
them
,
and
endeavour
both
to
defend
them
against
the
suspicions
of
the
Incredulous
(
by
shewing
that
they
contain
nothing
but
what
is
certainly
true
)
and
to
evince
the
Divinity
of
them
by
the
Character
of
those
things
they
contain
.
III.
and
lastly
,
We
shall
endeavour
to
shew
the
very
substance
and
spirit
of
Christianity
,
by
discovering
the
Excellence
,
uses
,
advantages
,
the
end
,
genius
,
and
in
general
all
the
beauties
which
are
proper
and
natural
to
it
.
And
this
is
what
we
design
to
treat
of
in
the
following
Sections
whereof
this
second
part
is
composed
.
But
since
our
Adversaries
by
their
prejudices
may
be
inclined
to
fear
,
lest
we
should
impose
upon
them
,
by
making
them
believe
such
Doctrines
as
can't
be
proved
by
Reason
,
and
since
it
is
much
for
our
advantage
to
remove
all
such
suspicions
,
we
will
for
a
while
doubt
of
every
thing
with
them
,
and
raising
our selves
by
degrees
to
the
Knowledge
of
those
matters
of
fact
which
establish
Christianity
it self
,
admit
of
nothing
for
truth
but
so
far
as
appears
evident
.
CHAP.
I.
Where
we
shall
enquire
whence
the
Christians
had
their
Original
,
and
what
their
Profession
is
,
by
looking
back
into
the
first
Ages
wherein
they
appeared
.
IN
order
to
which
,
we
suppose
that
there
are
now
Christians
in
the
World
,
and
there
have
not
always
been
such
.
From
this
I
gather
that
I
must
look
back
into
past
Ages
to
find
out
the
Original
of
my
Religion
.
In
this
search
I
pass
therefore
from
Age
to
Age
,
till
I
come
to
Constantine
,
without
being
able
to
clear
this
doubt
.
But
here
we
must
make
a
little
stop
.
The
prosperity
of
this
Prince
gives
at
first
some
occasion
of
suspicion
,
and
we
easily
mistrust
a
man
who
being
Master
of
the
most
considerable
part
of
the
World
,
seems
probably
to
have
established
the
Christian
Religion
therein
,
either
by
Force
,
or
Policy
,
looking
perhaps
upon
it
as
more
proper
than
that
of
the
Heathens
to
carry
on
his
designs
.
Yet
that
suspicion
soon
vanishes
,
since
we
are
assured
there
were
Christians
in
the
World
before
Constantine's
time
.
All
the
Heathen
Writers
who
lived
before
him
speak
of
them
;
and
the
Ecclesiastical
Historians
are
wholly
employed
in
describing
their
sufferings
.
But
supposing
that
these
Historians
lived
in
the
days
of
Constantine
,
or
after
him
,
they
must
needs
have
either
lost
the
use
of
their
reason
themselves
,
or
have
imagined
that
the
men
of
their
age
had
lost
theirs
,
when
they
give
them
the
History
of
the
Christan
Church
,
down
from
the
Apostles
to
Constantine
,
if
't
were
certain
there
had
not
been
Christians
in
the
World
before
that
Prince
.
And
therefore
this
must
be
too
extravagant
a
suspicion
to
be
entertained
long
.
But
here
is
something
still
more
observable
,
viz.
that
on
the
one
hand
the
Christians
who
lived
before
Constantine
were
then
possessed
of
the
Books
of
the
New-Testament
,
and
on
the
other
,
that
those
very
Christians
were
so
strongly
perswaded
of
the
truth
of
the
Resurrection
of
Jesus
Christ
,
of
his
miracles
,
of
the
pouring
out
the
holy
spirit
on
the
Apostles
,
and
of
all
other
matters
of
fact
that
establish
the
Christian
Religion
,
that
they
hardly
speak
of
any
thing
else
;
their
books
are
full
of
them
;
and
their
Doctrine
is
altogether
built
upon
this
foundation
.
And
therefore
if
Constantine
invented
the
matters
of
fact
which
establish
Christianity
,
he
must
not
only
have
forged
the
Books
of
the
New-Testament
,
but
also
the
Writings
of
Clemens
,
Justin
,
Iraeneus
,
Athenagoras
,
Clemens
Alexandrinus
,
Tertullian
,
Origen
,
and
in
general
of
all
the
Fathers
who
lived
before
him
,
because
every
one
of
their
Writings
have
an
essential
relation
to
those
matters
of
fact
that
prove
the
truth
of
Religion
.
And
should
we
go
up
a
little
higher
than
the
reign
of
Constantine
,
we
should
hear
of
Christians
that
were
afflicted
during
the
three
first
Centuries
of
the
Church
,
and
persecuted
throughout
the
whole
World
,
and
punished
with
most
barbarous
and
new
invented
torments
.
They
were
put
to
Death
upon
wheels
and
scaffolds
,
tortured
by
fire
:
their
flesh
torn
with
pincers
;
their
bodies
were
mangled
by
cutting
off
limbs
one
after
another
:
they
were
thrown
into
Rivers
,
and
cast
into
the
Sea
,
and
exposed
to
Wild
Beasts
;
wrapp'd
up
in
garments
dipped
in
sulphur
,
to
serve
for
torches
,
and
set
up
to
light
Passengers
in
their
Way
.
In
fine
,
it
was
never
known
that
men
so
universally
agreed
in
any
one
thing
as
in
their
design
of
tormenting
the
Christians
;
in
so
much
that
the
ordinary
people
who
have
generally
some
compassion
for
the
greatest
malefactors
upon
the
Scaffold
,
conducted
the
Christians
to
the
place
of
Execution
with
acclamations
of
Joy
.
Certainly
,
't
is
a
very
difficult
matter
to
restrain
one's
Curiosity
so
much
,
as
not
to
desire
a
more
particular
Knowledge
of
a
people
persecuted
by
the
World
with
so
much
rage
and
malice
.
For
to
see
the
whole
World
so
strangely
incensed
against
one
sect
of
men
,
one
would
easily
think
them
the
common
Enemies
of
all
mankind
,
and
the
offspring
of
Hell
it self
born
for
a
common
plague
to
the
Rest
of
the
World
.
Tertullian
in
his
Apolog.
What
then
were
the
great
Crimes
these
Christians
were
guilty
of
?
They
were
accused
of
impiety
,
murther
and
incest
.
'T
was
pretended
that
they
violated
the
respect
due
to
the
Gods
;
that
they
murthered
their
own
Children
,
which
they
scrupled
not
to
eat
up
after
having
Killed
them
;
and
lastly
,
that
they
lay
promiscuously
together
,
the
Brother
with
the
Sister
,
and
the
Son
with
the
Mother
.
But
first
of
all
there
is
little
likelyhood
that
the
Christians
should
suffer
Death
,
and
torments
worse
than
Death
it self
,
in
defence
of
a
Religon
which
engaged
them
to
the
Commission
of
such
infamous
actions
.
That
stedfast
constancy
they
shew'd
in
the
midst
of
their
Torments
,
and
which
their
Enemies
themselves
acknowledged
,
sutes
very
ill
with
the
voluptuousness
and
enormities
they
were
accused
of
.
Besides
,
were
they
question'd
concerning
these
Crimes
which
they
are
obliged
to
clear
themselves
of
,
they
would
produce
in
their
Behalf
the
Apologies
of
Justin
,
Athenagoras
,
and
Tertullian
,
wherein
they
earnestly
desired
the
Senate
,
and
Roman
Emperours
that
they
would
make
a
strict
enquiry
into
their
lives
,
and
inflict
upon
them
such
torments
as
were
a
thousand
times
if
possible
more
cruel
than
those
they
had
already
endured
,
if
they
were
really
gu●lty
of
what
they
were
accused
.
They
would
shew
us
likewise
a
letter
from
Pliny
to
Trajan
,
which
ought
to
be
looked
upon
as
an
authentick
monument
of
their
Innocence
:
Since
Pliny
there
informs
the
Emperour
,
that
having
strictly
inquired
into
the
lives
of
the
Christians
,
he
found
nothing
else
but
that
they
assembled
together
in
remote
places
early
in
the
morning
,
and
there
said
their
prayers
to
heaven
,
and
bound
themselves
under
a
Solemn
Oath
,
not
to
commit
Murder
,
Adultery
,
Injustice
,
or
any
other
crime
.
They
would
also
produce
an
answer
from
Trajan
to
Pliny
,
wherein
that
Emperour
gave
positive
orders
,
that
for
the
future
there
should
be
no
particular
enquiries
made
after
the
Christians
,
but
those
only
should
be
punished
,
who
should
discover
themselves
.
And
that
we
may
not
think
that
,
these
letters
are
forged
,
we
may
consider
that
't
is
Tertulian
that
mentions
them
in
his
Discourse
to
the
Senate
,
and
the
Roman
Emperour
,
whom
he
could
not
impose
upon
,
without
endangering
his
own
life
,
and
prejudicing
his
Religion
.
CHAP.
II.
Wherein
we
shall
examin
the
Martyrdom
of
the
Primitive
Christians
.
BUt
Perhaps
we
may
sooner
suspect
the
credulity
of
the
Primitive
Christians
than
their
innocence
.
We
are
sure
their
Constancy
proceeded
from
their
hope
,
and
their
hope
from
their
perswasion
.
But
who
knows
the
ground
of
that
Perswasion
?
Are
there
not
Mahumetans
so
strongly
perswaded
of
the
Divinity
of
the
Alcoran
,
as
to
die
in
defence
of
that
Errour
?
The
multitude
then
of
Martyrs
shews
an
infinite
number
of
persons
to
be
strongly
perswaded
of
the
truth
of
Christian
Religion
,
but
proves
not
that
perswasion
to
be
well
grounded
.
We
m●st
therefore
go
a
little
further
.
And
here
we
may
easily
suppose
without
fear
of
being
mistaken
,
that
the
Primitive
Christians
had
some
sort
of
Common
sense
.
Those
who
made
it
their
profession
to
ridicule
the
plurality
of
Gods
,
and
the
many
superstitions
of
the
Heathens
,
which
were
really
contrary
to
Reason
;
those
who
put
in
practice
such
wise
Rules
of
Morality
,
who
were
so
regular
in
their
behaviour
,
so
averse
to
all
the
excesses
that
disorder
Reason
;
who
formed
to
themselves
such
rational
Ideas
of
the
Deity
in
comparison
to
others
,
those
men
,
I
say
,
could
not
be
wholly
destitute
of
the
light
of
Nature
.
Now
supposing
them
to
have
but
the
least
glimmering
of
that
light
,
't
will
be
hard
to
conceiv●
that
they
should
wholly
renounce
their
Estates
and
Fortune
,
and
couragiously
suffer
Death
in
defence
of
any
cause
whatsoever
,
unless
they
had
very
powerful
Reasons
to
believe
it
were
good
.
This
consideration
will
be
further
strengthn'd
by
two
very
important
Reflexions
.
And
first
,
we
speak
not
here
of
such
only
who
being
born
Christians
,
blindly
followed
the
prejudices
of
Birth
and
Education
:
but
also
of
a
great
number
of
persons
,
who
renounced
Paganism
to
embrace
Christianity
,
and
laying
aside
the
favourable
prejudices
of
Education
and
Birth
(
which
in
them
were
quite
contrary
to
the
Christian
Religion
,
)
were
yet
willing
to
die
for
it
as
soon
as
't
was
known
and
embraced
.
Secondly
,
The
truth
of
Christian
Religion
is
altogether
founded
upon
mattters
of
fact
.
For
if
Jesus
Christ
wrought
Miracles
,
and
rose
again
from
the
Dead
,
than
is
the
Christian
Faith
True
.
But
if
Jesus
Christ
wrought
no
miracles
,
nor
rose
from
the
Dead
,
then
is
the
Christian
Faith
false
.
And
surely
't
would
have
been
folly
or
madness
in
those
men
to
forsake
so
flourishing
a
Communion
as
Paganism
,
to
take
upon
them
the
name
of
Christians
,
a
name
so
vile
and
contemptible
in
those
days
,
to
suffer
voluntarily
the
loss
of
their
Estates
,
and
undergo
a
most
terrible
Death
,
only
to
defend
a
Religion
grounded
upon
such
matters
of
fact
as
they
had
no
reason
to
believe
to
be
true
.
Those
indeed
that
are
born
and
live
peacably
in
a
Communion
,
may
blindly
believe
the
Doctrines
of
it
:
but
he
that
is
never
so
little
acquainted
with
the
constitution
of
man's
heart
,
can
scarce
imagin
men
to
be
so
sensless
,
as
to
renounce
the
prejudices
of
Birth
and
Education
,
to
offer
violence
to
their
dearest
and
most
tender
Inclinations
,
and
embrace
a
Faith
pursued
with
fire
and
sword
,
and
persecuted
by
all
the
powers
of
the
World
,
unless
they
had
first
duely
examined
the
nature
of
it
,
and
knew
well
upon
what
grounds
they
thus
embraced
it
.
If
it
be
objected
that
some
of
these
men
were
of
the
meanest
sort
of
people
,
whose
example
cannot
be
alledged
as
a
precedent
for
Wise
and
learned
men
,
We
'll
grant
it
.
But
then
it
must
also
be
confess'd
that
the
Vulgar
usually
embrace
that
Religion
which
is
attended
with
Power
,
and
Prosperity
,
Pomp
and
Authority
,
and
hate
even
Truth
it self
,
when
once
destitute
of
all
these
outward
helps
.
How
is
it
possible
then
that
against
all
outward
appearance
,
they
should
have
acted
so
contrarily
to
themselves
in
this
Occasion
?
But
supposing
the
commmon
sort
of
Christians
to
have
lost
their
Reason
,
can
we
say
the
same
of
the
Doctors
of
the
Primitive
Church
,
as
Clement
,
Polycarp
,
Justin
,
Iraeneus
,
&
c
?
'T
is
certain
on
one
hānd
these
men
were
men
of
very
good
sense
(
as
their
Writings
,
those
Monuments
they
have
left
us
evidently
demonstrate
)
And
on
the
other
,
't
is
very
well
known
they
lived
in
a
time
so
very
near
to
that
of
the
Apostles
,
that
it
is
absolutely
impossible
they
should
have
been
deceived
in
this
respect
.
For
Polycarp
conversed
a
long
while
with
St.
John
,
Iraeneus
saw
Polycarp
,
and
Justin
was
a
more
ancient
Father
than
Iraeneus
.
Had
those
Doctors
only
told
us
that
Jesus
Christ
and
his
Apostles
wrought
several
Miracles
,
we
might
perhaps
have
suspended
our
belief
upon
their
bare
word
.
But
since
they
suffered
Death
in
defence
of
the
truth
of
certain
matters
of
fact
,
which
they
must
necessarily
have
fully
been
informed
of
,
since
I
see
that
Clemens
,
and
Polycarp
,
Disciples
and
Contemporaries
with
the
Apostles
,
chearfully
came
to
the
stake
to
maintain
a
Religion
essentially
founded
upon
those
matters
of
fact
,
(
such
as
were
the
gift
of
divers
Languages
conferred
upon
the
Apostles
,
the
power
of
working
Miracles
,
and
imparting
those
very
gifts
themselves
to
others
;
)
Since
,
I
say
,
these
Christian
Doctors
suffered
Martyrdom
for
the
confirmation
of
matters
of
fact
which
the
Christian
Religion
is
essentially
united
to
;
I
confess
I
begin
to
be
convinced
.
Nevertheless
let
us
search
more
narrowly
into
this
matter
,
and
see
whether
we
shall
yet
have
any
Reason
to
entertain
any
further
scruples
.
CHAP.
III.
In
which
we
further
prove
the
Truth
of
Religion
by
several
undeniable
matters
of
fact
.
WHo
told
us
Clemens
and
Polycarp
suffered
Martyrdom
?
And
supposing
they
did
,
who
will
assure
us
they
were
not
deluded
by
the
Apostles
▪
Nay
who
can
tell
whether
there
ever
were
any
such
men
?
I
suppose
I
shall
not
be
obliged
to
prove
with
a
great
many
arguments
there
were
such
men
as
Clemens
and
Polycarp
,
who
suffered
Martyrdom
.
Eusebius
who
wrote
their
history
could
not
wholly
have
invented
it
,
unless
he
had
corrupted
all
the
Writings
of
the
Fathers
that
lived
before
him
;
for
they
all
speak
of
it
.
Iraeneus
,
Justin
,
Clemens
Alexandrinus
,
&c.
mention
it
,
as
a
known
matter
of
fact
.
The
first
of
them
glories
in
several
places
of
his
works
that
he
had
seen
Polycarp
in
his
youth
;
and
it
appears
they
all
suffered
Martyrdom
in
imitation
of
those
Primitive
Christians
.
That
the
Apostles
deceived
Polycarp
and
Clemens
and
the
rest
of
their
Disciples
,
is
a
thing
much
less
to
be
suspected
;
because
they
themselves
stuck
not
to
boast
of
their
being
able
to
work
miracles
,
heal
all
kind
of
diseases
,
speak
all
sorts
of
languages
,
and
impart
to
others
those
gifts
they
called
the
gifts
of
the
Holy
Ghost
.
And
it
is
impossible
that
Clemens
,
Polycarp
,
&c.
should
have
suffered
themselves
to
be
deceived
in
this
respect
,
especially
to
●uch
a
degree
as
to
suffer
Death
for
the
testimony
of
a
Religion
founded
on
so
many
impostures
.
But
whence
appears
it
that
the
Apostles
boasted
of
a
power
to
work
miracles
,
and
impart
the
gifts
of
the
Holy
Ghost
?
It
appears
not
only
from
their
own
Epistles
which
can't
be
forged
(
as
we
shall
prove
by
and
by
)
but
also
from
the
writings
of
the
Doctors
of
the
Primitive
Church
;
and
in
fine
,
't
is
manifest
of
it self
.
For
as
we
can't
deny
that
there
was
such
a
man
as
Alexander
the
Great
,
without
overthrowing
the
common
Opinion
that
he
subverted
the
Empire
of
Darius
,
and
the
Macedonians
subdued
all
Asia
under
his
conduct
;
because
one
matter
of
fact
depends
upon
the
other
:
so
we
cannot
acknowledge
the
Divinity
of
the
Christian
Religion
without
believing
the
Miracles
of
Jesus
Christ
,
his
Resurrection
;
his
pouring
out
the
Holy
Ghost
on
the
Apostles
,
and
the
miraculous
Gifts
imparted
to
those
that
believed
.
For
take
away
these
matters
of
fact
,
and
what
would
become
of
the
Christian
Religion
?
Wherein
would
the
Divinity
of
it
consist
?
Wherein
would
lie
the
Strength
,
Promises
,
and
Essentials
of
it
?
Since
therefore
Clemens
and
Polycarp
suffered
Martyrdom
for
the
truth
of
Christian
Religion
,
it
follows
also
that
they
died
in
defence
of
the
truth
of
those
matters
of
fact
we
just
now
mentioned
.
So
that
those
matters
of
fact
being
very
palpable
,
and
it
being
very
easy
for
Clemens
and
Polycarp
who
lived
and
conversed
with
the
Apostles
,
to
know
certainly
whether
they
really
had
the
pretended
gifts
of
divers
tongues
,
of
healing
all
sorts
of
diseases
,
and
of
communicating
these
extraordinary
gifts
to
others
,
so
as
to
render
them
frequent
in
the
Church
,
I
do
not
see
how
its
possible
to
call
the
truth
of
them
in
question
.
The
soul
of
man
however
fruitfull
in
imaginations
,
can
hardly
raise
here
a
doubt
of
a
moment's
continuance
.
For
should
I
fancy
they
may
have
given
me
a
false
Relation
of
the
Martyrdom
of
Clemens
,
of
Polycarp
,
and
the
successors
of
the
Apostles
:
this
thought
soon
vanishes
,
when
I
consider
the
number
,
quality
,
and
unanimous
consent
of
the
Witnesses
of
this
matter
of
fact
.
For
can
we
think
that
the
Sucessours
of
Clemens
,
and
Polycarp
would
have
suffered
a
real
Martyrdom
in
imitation
of
one
that
was
but
imaginary
?
Would
they
so
couragiously
have
imitated
a
fictitious
Martyrdom
of
their
own
invention
?
And
should
I
imagin
Clemens
and
Polycarp
were
imposed
on
by
the
Apostles
,
I
am
soon
convinced
of
the
contrary
;
since
those
matters
of
fact
which
we
have
now
before
us
,
are
matters
of
Experience
so
evident
in
themselves
,
that
we
cannot
be
mistaken
in
them
.
Lastly
,
should
I
doubt
whether
the
Apostles
endeavoured
to
perswade
men
of
the
truth
of
them
,
I
am
made
to
understand
that
there
can
be
no
Christianity
without
these
matters
of
fact
,
and
that
the
Apostles
could
never
have
established
the
Christian
Religion
unless
they
had
first
perswaded
men
of
the
truth
of
them
.
This
will
be
farther
seen
by
what
we
shall
offer
in
the
following
chapters
.
In
the
mean
while
may
we
not
know
what
the
profess'd
Enemies
of
Christianity
said
of
them
?
For
it
seems
unjust
to
hearken
to
that
only
which
the
Christians
alledge
in
defence
of
their
own
cause
.
This
is
no
hard
matter
;
We
find
Porphirius
,
Celsus
,
and
Julian
surnamed
the
Apostate
maintaining
that
Jesus
Christ
did
no
miracles
at
all
but
by
a
magick
power
,
and
that
it
was
a
fantom
which
appeared
to
the
Disciples
instead
of
Jesus
Christ
risen
again
from
the
dead
.
Whereupon
I
think
it
necessary
to
make
some
few
Reflections
.
It
is
very
remarkable
that
those
who
were
far
more
exasperated
against
the
Christians
,
than
the
Incredulous
of
these
imes
are
,
and
who
living
in
a
time
nearest
to
that
●f
the
Apostles
might
have
easily
known
the
truth
●r
falshood
of
those
matters
of
fact
;
I
say
,
't
is
remarkable
that
those
men
durst
not
in
the
least
call
●ny
of
them
in
question
,
but
were
forced
to
have
●ecourse
to
Ghosts
,
and
a
Magick
power
to
avoid
●eing
perplexed
with
them
.
'T
is
also
worth
our
while
to
observe
that
Celsus
himself
who
ever
before
questioned
Magicians
,
was
at
length
forced
to
a●cribe
the
miracles
of
Jesus
Christ
to
a
Magick
power
,
●s
Origen
himself
upbraids
him
in
some
part
of
his
works
.
Thus
it
immediately
appears
that
the
Primitive
Christians
were
men
of
very
good
sense
,
and
very
honest
and
sincere
principles
too
:
that
part
of
them
lived
in
a
time
so
very
near
that
of
the
Apostles
(
in
whose
days
all
those
things
came
to
pass
)
that
they
must
necessarily
have
known
the
truth
of
them
;
that
in
the
mean
time
they
suffered
Death
to
seal
the
truth
of
a
Religion
,
founded
upon
all
those
matters
of
fact
;
and
lastly
,
that
their
Enemies
themselves
durst
not
presume
entirely
to
call
any
of
them
in
question
.
But
I
will
not
yield
my self
conquered
for
all
that
,
but
rather
raise
my self
a
little
higher
,
and
stop
for
a
while
at
the
latter
end
of
the
first
Century
,
which
is
the
time
wherein
St.
John
(
the
last
of
the
Apostles
)
was
yet
living
,
and
wherein
Clemens
and
Polycarp
whom
we
just
now
mentioned
flourish'd
:
and
this
shall
be
our
fixed
point
in
the
following
Chapters
.
CHAP.
IV.
Where
we
yet
further
prove
the
Truth
of
the
Christian
Religion
by
several
undeniable
matters
of
fact
.
'T
Is
an
hundred
years
since
there
were
no
Christians
at
all
in
the
World
,
and
now
there
are
some
in
all
parts
of
it
,
at
Rome
,
and
at
Antioch
,
at
Alexandria
,
at
Corinth
,
at
Ephesus
,
in
Spain
,
and
among
the
Gauls
,
&c.
I
confess
I
am
some
what
surprised
to
see
this
progress
,
yet
not
so
much
as
to
be
convinced
of
the
truth
of
Christian
Religion
,
because
Mahomet's
Religion
was
established
in
a
lesser
time
.
We
must
then
go
yet
farther
,
and
consider
that
the
Christian
Faith
was
not
only
destitute
of
the
assistance
of
Policy
and
Authority
,
but
received
notwithstanding
the
continual
oppositions
of
both
.
'T
is
observable
that
other
Religions
,
as
that
of
the
Heathens
and
Turks
,
were
established
in
the
World
by
some
singular
and
extraordinary
prosperity
,
and
by
the
policy
of
persons
raised
to
dignities
and
grandeur
;
but
Christianity
in
a
small
time
became
Master
of
mens
hearts
and
understanding
,
tho
it
was
attended
with
nothing
but
shame
and
Misery
,
tho
▪
all
the
powers
of
the
World
strove
to
stifle
it
in
its
very
birth
,
and
for
that
purpose
invented
such
tortures
and
punishments
as
no
other
interest
could
have
made
men
devise
.
We
might
indeed
question
the
sufferings
of
the
Christians
,
were
we
not
assured
of
them
from
the
Writings
of
the
Heathens
,
and
had
we
not
a
clearer
proof
in
the
complaints
of
the
Fathers
,
who
certainly
were
not
so
extravagant
as
publickly
to
complain
of
an
imaginary
persecution
,
when
it
was
so
dangerous
to
complain
of
one
that
was
real
.
And
therefore
I
would
fain
know
what
this
Christian
Faith
and
Doctrine
is
which
made
men
so
patiently
suffer
,
and
abandon
all
things
.
But
to
my
great
amazement
I
find
that
they
believed
that
a
certain
crucified
man
was
the
Son
of
God
;
that
a
man
hang'd
and
nailed
on
a
Cross
was
the
sovereign
judg
of
the
World
,
and
the
object
of
our
Adoration
.
I
confess
I
can't
but
acknowledg
some
supernatural
power
in
all
this
.
For
tho'
men
of
as
mean
appearance
as
those
who
first
preached
the
Gospel
,
might
without
any
Miracles
have
weigh'd
down
the
Authority
of
Emperours
and
Prelates
,
and
all
the
Magnificence
and
glory
of
Paganism
,
objects
very
suitable
to
the
worldly
and
ambitious
heart
of
a
man
,
yet
how
can
we
conceive
that
they
could
without
the
help
of
Miracles
,
perswade
men
to
believe
a
Paradox
so
offensive
to
Reason
,
and
which
appears
at
first
view
so
horrible
as
this
,
that
the
Son
of
God
was
nailed
on
a
Cross
?
We
can
never
perswade
our selves
without
offering
violence
to
our
Reason
,
that
those
who
from
their
youth
represented
their
Deities
to
themselves
,
as
the
greatest
and
most
glorious
Beings
they
could
imagin
,
and
gave
the
name
of
Divine
to
whatever
they
thought
in
the
highest
degree
beautiful
and
magnificent
,
should
yet
substitute
to
all
these
great
Ideas
,
the
notion
of
a
God
who
died
an
infamous
Death
upon
the
Cross
;
That
not
one
alone
,
but
an
infinite
number
of
persons
embraced
an
Opinion
that
immediately
overthrew
all
their
first
Ideas
of
a
God
;
that
this
great
change
was
not
gradually
and
insensibly
brought
to
pass
,
or
in
the
compass
of
several
ages
,
but
in
a
very
few
years
,
and
with
an
incredible
swiftness
,
by
the
Mystery
of
vile
and
contemptible
persons
,
of
no
power
or
authority
in
the
World
;
and
that
the
passion
they
had
for
a
Doctrine
which
seemed
at
first
so
monstrous
to
Men
,
induced
them
to
suffer
Death
in
defence
of
the
same
,
after
having
renounced
their
Fortune
,
Reputation
and
Pleasures
.
But
does
not
prejudice
over-rule
in
all
this
,
and
make
me
Fancy
I
see
that
distinctly
which
I
perceive
but
confusedly
?
in
truth
I
ought
yet
further
to
distrust
my self
,
and
tho'
I
honour
Errour
too
much
,
in
suspecting
it
may
be
so
coherent
,
so
united
to
the
Principles
of
Common
sense
,
and
involved
in
so
many
appearances
of
Truth
;
yet
I
will
not
pass
by
any
scruple
for
all
that
has
been
hitherto
said
.
I
find
then
that
the
Christian
Religion
was
established
in
the
World
an
hundred
years
ago
;
I
know
that
the
Christians
believe
in
a
certain
Jesus
Christ
crucified
.
I
know
also
that
this
Opinion
of
theirs
was
not
innate
.
I
am
fully
perswaded
that
neither
the
Heathenish
Priests
,
nor
their
ordinary
Guides
taught
them
this
Doctrin
,
because
they
were
the
profess'd
Enemies
of
it
.
I
am
compelled
therefore
in
despite
of
my self
to
credit
,
at
least
in
some
respect
,
the
Relation
the
ancient
Doctors
of
the
Church
unanimously
gave
of
it
,
viz:
that
some
persons
called
Apostles
and
Disciples
of
Jesus
Christ
,
went
about
the
World
,
preaching
that
this
same
Jesus
Christ
was
the
Son
of
God
,
and
the
Messias
whom
God
had
promised
to
the
Jews
.
But
these
fundamental
Truths
require
a
more
particular
Examination
;
and
therefore
we
must
shew
more
distinctly
whether
there
were
ever
such
men
as
the
Apostles
in
the
World
;
what
their
Original
was
;
what
Doctrine
they
preached
;
and
how
they
were
qualified
.
This
we
shall
presently
see
,
by
laying
down
for
a
certain
Principle
,
that
the
Christians
had
the
books
of
the
New-Testament
in
their
possession
at
that
very
time
we
have
chose
for
our
fixed
point
.
I
shall
not
at
present
enquire
whether
those
Books
are
forged
or
not
,
my
design
being
to
argue
some
time
without
entring
upon
that
Enquiry
.
For
whether
they
are
forged
or
not
,
at
least
we
learn
from
them
certain
undeniable
matters
of
fact
,
which
will
wonderfully
illustrate
all
our
following
Enquiries
,
CHAP.
V.
Which
demonstrates
that
all
the
matters
of
fact
contained
in
the
Books
of
the
New
Testament
can
never
be
forg'd
.
IF
the
New
Testament
be
forged
,
It
may
well
be
presumed
that
the
Contrivers
of
that
forgery
(
who
certainly
could
have
no
other
design
but
to
make
it
pass
for
truth
)
endeavour'd
to
ground
it
upon
some
foundation
either
good
or
bad
:
So
that
we
have
reason
to
believe
,
that
tho'
they
should
have
invented
all
that
they
relate
,
at
least
they
invented
not
the
Names
,
Country
and
Persons
of
Jesus
Christ
and
his
Apostles
,
under
whose
Names
they
speak
,
and
to
whom
they
ascribe
the
Establishment
of
the
Christian
Religion
.
For
is
it
probable
they
should
endeavour
to
perswade
men
to
worship
a
certain
Jew
called
Jesus
,
the
Son
of
Mary
,
a
Galilean
too
,
who
was
crucified
at
Jerusalem
,
and
had
several
Disciples
whose
names
●re
exactly
related
,
if
the
Jews
could
have
immedi●tely
convinced
them
of
the
falsehood
of
all
those
matters
,
by
producing
the
Testimony
of
their
own
Nation
,
who
would
have
thronged
in
to
tell
them
,
●hat
Jesus
and
his
Disciples
were
only
fictitious
●ames
;
and
that
there
was
no
more
to
do
but
con●ult
all
the
Registers
and
Decrees
wherein
Augustus
commanded
all
the
Jews
should
be
taxed
in
the
days
of
Cyrenius
,
and
where
it
must
have
appeared
that
Jesus
Christ
himself
(
if
there
was
any
such
Person
)
was
also
taxed
.
'T
is
all
one
as
if
a
man
should
publish
in
this
age
a
book
full
of
excellent
precepts
of
Morality
,
intermixt
with
several
fictitious
actions
,
which
book
he
would
have
the
World
receive
as
the
Doctrine
of
some
divine
and
extraordinary
man
,
who
in
the
beginning
of
this
age
raised
up
several
men
from
the
Dead
,
healed
all
sorts
of
Diseases
,
calm'd
the
Winds
and
Tempests
of
the
Sea
,
gave
Authority
to
several
of
his
Disciples
to
work
many
strange
Miracles
,
was
at
length
seiz'd
and
put
to
Death
in
Germany
;
and
whose
Disciples
who
bore
such
and
such
names
,
and
were
born
in
such
and
such
a
Countrey
,
came
afterwards
into
France
,
dispersed
themselves
throughout
the
other
parts
of
Europe
,
preach'd
his
Doctrine
,
and
at
length
died
all
unanimously
in
defence
of
it
.
What
think
you
of
this
Tale
?
And
how
would
it
be
received
in
the
World
but
as
a
System
only
of
many
evident
and
palpable
falsities
?
What
think
you
those
persons
would
say
of
it
,
who
should
be
thus
accused
of
so
dreadful
a
parricide
?
They
would
certainly
reply
that
that
fictitious
book
was
purposely
design'd
to
blast
their
Reputation
.
But
it
appears
the
Jews
never
attempted
to
clear
themselves
after
that
manner
.
They
confess
there
was
such
a
person
as
Jesus
Christ
,
and
that
their
Fathers
put
him
to
Death
:
neither
do
they
deny
the
least
Circumstance
of
his
Life
,
Ministry
,
or
Death
,
excepting
those
which
might
probably
make
him
pass
for
the
Son
of
God
.
But
we
have
here
something
still
more
clear
and
convincing
than
all
this
to
offer
.
Either
those
Books
which
you
may
think
forg'd
or
not
forg'd
,
spread
of
themselves
the
Christian
Doctrine
throughout
the
World
,
after
they
had
been
carried
into
several
Parts
of
it
,
before
there
were
any
Apostles
to
preach
it
there
,
or
else
those
Books
were
composed
after
the
Apostles
had
published
their
Doctrine
in
the
different
parts
of
the
Universe
.
I
see
no
medium
.
If
the
Books
of
the
New
Testament
instructed
men
in
the
Christian
Doctrine
before
any
of
the
Apostles
had
preached
it
,
how
could
the
Romans
be
perswaded
that
St.
Paul
,
which
is
a
meer
Name
,
had
wrote
an
Epistle
to
them
;
or
those
of
Antioch
,
that
St.
Peter
had
been
in
their
City
;
or
the
Galatians
,
that
St.
Paul
had
preached
the
Gospel
to
them
;
or
in
general
all
Judea
and
Galilee
that
Jesus
Christ
with
his
Disciples
had
preached
there
;
or
in
particular
the
people
of
Jerusalem
,
that
he
was
there
condemned
to
Death
by
the
Sanhedrin
,
&c.
But
if
the
New
Testament
was
not
collected
into
several
Books
,
nor
composed
till
after
the
Disciples
of
Jesus
Christ
had
preached
the
Gospel
in
the
several
parts
of
the
World
,
it
must
follow
from
thence
that
there
were
some
Apostles
before
that
time
,
and
a
certain
Jesus
Christ
crucified
,
who
was
reputed
the
Son
of
God
,
and
the
true
Messias
according
to
the
Christian
Doctrin
.
So
that
whether
those
Books
be
forg'd
or
not
,
still
I
am
certain
they
relate
certain
fundamental
matters
of
fact
which
are
necessarily
true
.
For
it
is
certain
there
was
such
a
person
as
Jesus
Christ
who
dwelt
in
Nazareth
,
and
was
at
last
crucified
at
Jerusalem
.
'T
is
also
as
certain
that
Peter
,
James
,
and
John
were
Fishermen
who
followed
him
out
of
Galilee
,
and
preached
the
Gospel
after
his
Death
in
several
Parts
of
the
World
.
Wherefore
then
should
I
be
the
only
person
that
should
question
a
thing
never
so
much
as
doubted
of
among
the
Christians
or
the
Jews
,
nay
which
the
Incredulous
themselves
of
these
times
do
not
pretend
to
call
in
question
?
But
to
stop
a
little
here
,
It
seems
that
Jesus
the
Son
of
Mary
living
in
a
certain
Corner
of
Judea
,
pretended
himself
to
be
the
Son
of
God
,
or
if
you
will
the
Messias
.
'T
is
very
strange
indeed
that
a
Man
of
so
mean
an
extraction
,
who
all
his
life
time
followed
the
profession
of
a
Carpenter
,
(
as
his
Enemies
so
often
reproached
him
to
have
done
)
should
notwithstanding
pretend
himself
to
be
the
Messias
,
who
was
to
have
been
(
according
to
the
profess'd
opinion
of
that
age
)
surrounded
or
attended
with
pomp
,
splendour
,
and
temporal
Prosperity
.
Let
us
therefore
enquire
a
little
into
it
.
This
Jesus
(
whoever
he
might
be
,
and
whatever
Idea
we
may
frame
to
our selves
of
him
)
gathered
together
a
company
of
Disciples
,
some
of
which
he
took
from
among
Fishermen
on
the
bank
of
the
Lake
of
Gennesareth
,
some
out
of
the
Towns
of
Galilee
,
nay
and
some
he
called
from
among
the
Publicans
themselves
,
whom
the
people
ever
had
in
Origen
.
contra
Cels
.
lib.
16.
abomination
(
as
the
First
Enemies
of
Christian
Religion
laid
to
his
charge
.
)
Those
men
which
thus
followed
him
were
of
mean
Education
and
Birth
.
They
neither
had
Learning
nor
Politeness
;
they
neither
were
acquainted
with
the
heart
nor
the
inclinations
of
men
,
neither
with
the
Policy
of
Princes
,
nor
the
elevated
Morals
of
the
Stoicks
;
nor
lastly
,
with
the
misterious
and
secret
Wisdom
of
the
Sages
.
But
they
were
mean
and
simple
Persons
,
as
the
Enemies
themselves
of
Christianity
readily
acknowledge
.
I
shall
not
at
present
examin
what
Reasons
induced
them
so
firmly
to
adhere
to
Jesus
Christ
,
nor
what
convincing
arguments
he
used
to
engage
them
to
follow
him
.
It
is
enough
we
know
they
were
ignorant
persons
,
who
looked
for
the
Messias
,
according
to
the
common
Opinion
of
those
times
,
and
so
might
probably
be
thought
to
have
been
imposed
upon
in
that
respect
.
But
here
I
cannot
but
admire
that
those
mean
and
ignorant
people
,
who
had
undoubtedly
framed
to
themselves
a
very
sublime
Idea
of
their
Messias
,
and
imagined
no
less
than
that
he
would
have
distributed
Crowns
to
them
(
to
use
that
expression
,
since
this
was
always
a
strong
opinion
amongst
the
Jews
)
I
say
,
I
cannot
but
admire
that
those
ignorant
sort
of
people
should
content
themselves
with
the
outward
and
apparent
meanness
of
a
man
,
who
took
quite
another
form
upon
him
than
that
of
a
Conqueror
.
It
can't
be
denied
that
Jesus
Christ
was
in
a
very
poor
and
mean
condition
when
he
called
his
Disciples
,
since
Porphirius
,
Celsus
,
and
Julian
the
Apostate
reproach
him
with
it
.
Besides
this
is
such
a
matter
of
fact
as
no
man
would
invent
tho'
he
could
easily
have
done
it
,
and
which
he
could
not
easily
invent
,
tho
he
would
have
done
it
.
'T
is
certain
the
Jews
at
that
time
and
always
before
expected
a
Triumphant
Messias
.
'T
is
also
as
certain
the
Disciples
adher'd
to
Jesus
Christ
notwithstanding
the
profess'd
opinion
they
were
prepossessed
with
at
that
time
;
this
is
what
we
are
surpris'd
at
.
Since
the
Disciples
found
not
in
Jesus
Christ
all
the
Glory
and
temporal
power
they
were
strongly
perswaded
their
Messias
should
have
been
invested
with
,
they
undoubtedly
imagin'd
that
what
their
Master
did
not
then
actually
possess
,
he
would
certainly
enjoy
some
time
after
.
They
did
not
at
all
question
but
that
he
was
to
re-establish
the
Monarchy
of
Israel
,
and
overcome
the
Enemies
of
the
Jews
.
This
made
them
to
dispute
the
Priority
among
themselves
.
They
would
know
who
was
to
be
the
greatest
in
the
Kingdom
of
Heaven
,
that
is
,
in
the
flourishing
Kingdom
of
the
Messias
,
which
they
termed
the
Kingdom
of
heaven
in
imitation
of
the
Prophet
Daniel
.
Nay
two
of
them
importuned
our
Saviour
to
grant
them
to
sit
the
one
on
his
Right
Hand
,
and
the
other
on
his
Left
,
as
soon
as
he
was
exalted
to
that
state
of
Glory
.
I
admit
not
of
these
matters
of
fact
meerly
because
they
are
in
the
New
Testament
,
but
because
they
are
very
conformable
to
the
Jewish
Tradition
,
and
Reason
it self
.
Common
Sense
assures
us
that
the
Disciples
adhered
not
to
Jesus
Christ
without
some
hope
or
other
.
Now
what
could
they
hope
for
from
him
whom
they
looked
upon
as
the
Messias
,
but
that
which
they
expected
from
the
true
Messias
himself
,
viz.
a
temporal
deliverance
attended
with
the
like
Prosperity
.
But
not
to
advance
any
thing
doubtful
or
in
the
least
uncertain
in
it self
,
I
affirm
that
the
Disciples
considered
Jesus
Christ
as
the
true
Messias
,
and
that
they
could
not
regard
him
as
such
but
either
in
the
sense
of
the
Jews
,
or
in
that
of
the
Christians
,
that
is
,
either
as
a
temporal
Deliverer
,
or
a
spiritual
one
,
and
consequently
that
whatever
sense
we
take
it
in
,
still
were
they
to
hope
for
some
advantage
or
other
from
him
;
but
let
us
see
how
far
this
twofold
Consideration
will
lead
us
.
Whilst
the
Disciples
were
strongly
preposessed
with
the
thoughts
that
Jesus
was
their
Messias
,
that
is
,
the
person
that
should
have
raised
up
their
Nation
to
the
utmost
pitch
of
Prosperity
and
Glory
,
this
Jesus
himself
was
seized
,
and
nailed
on
a
Cross
,
where
he
suffered
a
most
infamous
Death
,
infamous
in
the
esteem
of
all
Nations
,
but
more
particularly
accursed
in
the
Jewish
Law
.
What
a
mighty
thunder
bolt
must
this
have
been
to
such
men
who
had
fed
their
fancies
with
such
charming
hopes
!
They
were
long
since
perswaded
that
the
Messias
would
make
his
appearance
in
a
very
Glorious
State
;
that
he
would
overthrow
at
his
coming
the
Empire
of
Cesar
,
together
with
all
the
Roman
Grandeur
,
and
thereby
make
the
Jews
absolute
Masters
of
the
World
.
All
these
things
they
impatiently
expected
from
Jesus
;
and
yet
this
Jesus
was
dishonoured
by
an
infamous
punishment
he
was
compelled
to
endure
.
The
Jews
themselves
not
only
sacrificed
him
,
but
they
sacrificed
him
even
to
Cesar
himself
,
and
delivered
him
up
to
the
Romans
to
put
him
to
Death
.
There
was
no
power
able
to
deliver
him
out
of
the
hands
of
his
Tormentors
;
so
that
he
died
,
and
his
Disciples
heard
of
his
Death
,
or
rather
were
eye-witnesses
of
it
.
In
truth
I
cannot
conceive
how
they
should
after
all
this
have
still
preserved
the
least
of
their
pretentions
.
They
might
reasonably
grieve
at
the
loss
of
such
pleasing
hopes
,
but
nothing
could
redeem
the
loss
of
them
.
They
might
abhor
the
furious
passion
of
the
chief
Priests
and
Sanhedrin
,
who
had
utterly
deprived
them
of
their
dearly
beloved
Master
:
but
they
must
at
length
lay
aside
the
opinion
they
had
entertained
of
him
.
And
therefore
nothing
can
be
so
likely
as
that
which
St.
Luke
makes
them
utter
in
the
midst
of
their
sorrow
and
astonishment
.
But
we
trusted
that
it
had
been
he
,
which
should
have
redeemed
Israel
;
and
besides
all
this
,
to
day
is
the
third
day
since
these
things
were
done
.
Luke
24.
21.
But
supposing
they
had
no
such
Hopes
or
Expectation
,
it
is
enough
that
the
Disciples
look't
upon
Jesus
as
the
promised
Messias
.
Nay
't
is
all
one
,
whether
it
was
in
the
sense
of
the
Jews
or
in
that
of
the
Christians
.
For
if
it
was
in
the
sense
of
the
Jews
,
they
could
not
but
imagin
that
Jesus
would
have
raised
up
the
glory
of
the
Jews
to
its
utmost
height
,
so
far
were
they
from
conceiving
he
was
liable
to
be
put
to
Death
by
them
.
But
if
it
was
in
the
sense
of
the
Christians
,
they
ought
surely
to
have
believed
that
in
case
he
should
die
,
he
would
certainly
raise
up
himself
and
those
that
believed
on
him
from
the
grave
,
because
the
whole
System
of
Christian
Religion
essentially
depends
upon
this
foundation
.
Thus
,
were
the
Disciples
preposessed
with
the
general
opinion
of
the
Jews
,
they
could
not
chuse
but
lose
it
at
the
sight
of
the
Death
of
Jesus
,
and
were
they
prepossessed
with
the
profess'd
Doctrine
of
the
Christians
,
they
could
not
likewise
but
be
undeceived
of
their
Errour
,
when
they
saw
that
Jesus
Christ
rose
not
again
from
the
Dead
.
What
then
shall
we
think
of
certain
Fishermen
,
who
were
a
most
mean
wretched
sort
of
people
(
as
the
Enemies
of
Christianity
called
them
)
who
had
not
the
courage
to
accompany
their
Master
even
when
they
looked
upon
him
as
the
true
Messias
,
but
gave
him
over
to
his
Executioners
?
Sure
they
are
by
this
time
sensible
of
their
mistake
.
What
care
then
does
it
appear
they
took
to
hide
themselves
,
to
conceal
their
shame
and
confusion
from
men
?
let
us
see
what
was
the
Event
,
and
we
shall
know
the
Truth
.
We
find
that
few
weeks
after
the
Death
of
Christ
,
his
Disciples
publickly
shewed
themselves
in
Jerusalem
,
and
confidently
affirmed
that
they
had
seen
their
Master
who
was
risen
again
from
the
Dead
;
had
spoken
with
him
,
handled
him
,
eat
with
him
,
conversed
with
him
for
forty
days
;
and
lastly
,
that
they
had
seen
him
ascend
into
Heaven
.
'T
is
certain
this
was
the
Testimony
of
the
Disciples
,
since
the
Faith
of
the
Primitive
Christians
was
founded
on
this
Testimony
.
Who
could
have
thought
of
this
unexpected
turn
?
The
Disciples
affirmed
that
Jesus
was
the
Messias
:
but
could
they
still
believe
it
,
when
they
saw
him
give
up
the
Ghost
?
Or
if
they
did
not
believe
it
,
were
they
now
grown
bolder
to
maintain
an
imposture
,
than
before
to
follow
their
Master
,
when
they
thought
him
the
true
Messias
?
Could
certain
Fishermen
,
dejected
fearful
Fishermen
,
who
ought
with
shame
to
have
owned
their
Error
,
could
they
invent
such
a
fable
,
preach
it
with
so
much
confidence
,
maintain
it
with
so
much
boldness
,
expose
their
persons
to
all
sorts
of
Torments
,
and
even
to
Death
it self
,
in
defence
of
such
an
incredible
fiction
?
Could
any
of
them
imagin
that
they
could
seduce
Mankind
,
or
had
any
one
of
them
imagined
it
,
could
the
rest
have
been
so
extravagant
as
to
approve
of
his
ridiculous
fancy
?
Did
they
think
the
World
would
believe
them
upon
their
bare
Word
?
And
were
they
then
no
longer
in
any
dreadful
apprehension
of
the
Sanhedrin
that
had
inhumanely
put
their
Master
to
death
?
Did
they
believe
they
might
safely
reproach
the
Jews
for
having
put
the
Messias
to
death
,
without
being
themselves
severely
punished
?
Were
they
not
sensible
into
how
many
troubles
and
afflictions
this
fable
would
inevitably
cast
them
?
And
if
they
were
,
could
they
still
be
so
couragious
as
to
maintain
such
an
imposture
?
Is
it
possible
that
no
one
of
them
should
recant
his
opinion
,
not
one
contradict
himself
,
but
that
all
should
unanimously
depose
,
notwithstanding
the
most
rigorous
punishments
inflicted
on
them
,
a
matter
of
Fact
which
they
knew
to
be
altogether
Chimerical
and
false
?
Certainly
this
is
a
thing
so
very
strange
,
or
rather
which
appears
to
me
so
very
absurd
and
extravagant
,
that
I
question
whether
our
incredulous
Adversaries
could
perswade
themselves
of
it
,
provided
they
would
but
reflect
never
so
little
upon
it
.
But
let
us
continue
still
to
distrust
our selves
;
may
we
not
probably
have
made
some
false
Supposition
in
what
we
just
now
affirmed
?
we
will
therefore
go
over
again
the
same
principles
we
just
now
established
.
And
indeed
the
more
I
reflect
upon
them
,
the
less
I
conceive
how
we
can
possibly
call
any
of
them
in
question
?
For
can
I
deny
that
Jesus
ever
was
in
the
World
,
that
he
ever
had
any
Disciples
,
or
that
those
Disciples
thought
him
at
first
the
promised
Messias
?
But
why
should
I
alone
question
a
matter
of
fact
which
the
Thalmudists
,
nay
Julian
,
Porphirius
,
and
all
other
Enemies
of
Christianity
have
always
acknowledged
?
This
is
what
I
have
shewn
to
be
absurd
.
Can
I
question
but
that
if
Jesus
died
and
rose
not
again
from
the
dead
,
his
Disciples
were
then
undeceived
of
the
opinion
they
probably
entertained
,
that
Jesus
was
the
Messias
,
the
Son
of
God
?
If
so
,
either
they
understood
nothing
at
all
by
these
two
words
,
the
Messias
,
the
Son
of
God
,
or
else
they
understood
quite
another
thing
than
that
he
was
a
Meer
Man
,
who
was
to
remain
for
ever
under
the
power
of
Death
after
his
Crucifixion
.
Can
I
deny
that
the
Disciples
declared
the
Resurrection
of
Jesus
Christ
after
his
Crucifixion
?
It
's
self
evident
.
All
the
Earth
has
heard
of
the
preaching
of
the
Apostles
,
who
all
unanimously
declared
that
Jesus
Christ
was
risen
again
from
the
Dead
:
and
't
is
purely
upon
their
testimony
that
the
World
believ'd
it
.
Can
we
imagin
that
the
Disciples
of
Jesus
let
slip
a
long
period
of
time
,
as
twenty
or
thirty
years
after
the
Crucifixion
of
their
Master
,
and
so
having
had
time
to
embolden
themselves
,
and
to
contrive
an
imposture
,
they
suddenly
appeared
in
the
World
,
and
preached
that
Jesus
was
risen
again
from
the
Dead
?
If
so
,
how
could
the
compilers
or
forgers
of
the
New
Testament
,
make
the
world
believe
that
the
Disciples
of
Jesus
preached
his
Resurrection
a
few
Weeks
after
his
Crucifixion
?
How
comes
it
to
pass
that
the
Jews
never
had
the
least
thoughts
of
contradicting
our
Scripture
in
that
respect
?
And
what
is
the
reason
that
the
Christians
yearly
commemorate
two
festivals
successively
one
after
another
,
one
for
the
commemoration
of
the
Death
and
Resurrection
of
the
Lord
,
and
the
other
for
that
of
the
coming
down
of
the
Holy
Ghost
on
the
Apostles
,
which
was
purposely
given
them
to
preach
the
Gospel
in
all
places
?
If
the
Disciples
had
not
preached
the
Resurrection
of
their
Master
till
a
long
time
after
his
Death
,
would
it
not
have
been
ask'd
them
,
what
have
you
done
since
your
Jesus
was
Crucified
?
Rose
he
not
sooner
from
the
Dead
?
Or
wherefore
do
you
now
preach
his
Resurrection
so
long
after
it
?
What
could
have
obliged
the
Jews
to
assert
that
his
Disciples
had
stolen
away
his
Body
by
night
,
if
his
Resurrection
had
been
preached
so
very
late
in
the
World
?
And
how
comes
it
to
pass
that
there
were
Christian
Churches
established
almost
every
where
,
by
the
sole
testimony
of
the
Apostles
,
few
years
after
the
Death
of
Jesus
Christ
?
Can
we
suppose
that
it
was
out
of
ambition
or
revenge
that
the
Disciples
of
Jesus
published
his
Resurrection
,
as
designing
to
make
the
Chief
Priests
and
Scribes
pass
for
Paricides
,
or
immortalise
their
own
names
to
Posterity
?
But
could
the
Disciples
think
of
revenging
themselves
on
those
Men
that
had
so
clearly
shewn
them
their
mistake
in
the
Messias
?
Or
could
they
fancy
there
was
any
revenge
purely
in
inventing
such
a
ridiculous
fable
?
Would
they
buy
their
Revenge
so
dear
as
at
the
price
of
their
own
lives
,
and
expose
their
persons
to
inevitable
Torments
,
and
certain
death
?
then
as
for
ambitious
thoughts
,
did
they
entertain
them
immediately
after
the
death
of
him
who
could
only
support
and
confirm
them
?
Had
they
any
reason
to
aspire
after
Glory
and
Grandeur
,
just
when
all
their
hopes
were
destroyed
with
their
Messias
?
Is
it
likely
a
few
poor
Fishermen
should
have
had
such
thoughts
?
Certainly
had
that
been
their
design
,
they
would
soon
have
relinquish'd
it
,
and
the
immediate
scandal
affixed
to
their
profession
,
the
Misery
and
barbarous
persecution
it
continually
drew
upon
them
,
would
have
soon
banished
out
of
their
Minds
so
ridiculous
and
extravagant
a
design
.
But
to
what
purpose
is
it
for
any
one
to
delude
himself
?
'T
is
well
known
that
when
a
Malefactor
is
put
to
the
rack
,
he
is
forc'd
to
confess
his
Crime
,
the
torments
he
endures
extorting
a
confession
of
his
most
secret
Actions
.
This
is
a
way
almost
infallible
to
discover
truth
;
and
human
Justice
often
puts
it
in
execution
for
that
purpose
;
How
were
it
possible
therefore
that
so
many
impostors
together
,
that
had
been
so
often
examined
,
and
urged
by
Fire
and
Sword
to
recant
what
they
had
asserted
,
should
yet
so
constantly
persist
in
a
false
deposition
?
For
't
was
not
only
one
single
witness
,
but
a
great
Number
of
Witnesses
,
who
were
not
compell'd
to
suffer
one
single
punishment
only
,
but
all
sorts
of
punishments
.
'T
was
not
only
in
one
single
place
,
but
almost
in
every
place
where
they
preached
,
they
were
urged
to
recant
their
opinion
by
the
severest
torments
.
Neither
was
it
for
one
single
Moment
,
but
for
every
Moment
of
their
lives
that
they
were
thus
exposed
to
persecution
.
Not
one
single
party
was
on
their
side
?
But
Jews
and
Heathens
,
Kings
and
Magistrates
,
Prelates
and
People
,
openly
declared
themselves
their
Adversaries
.
They
were
not
only
assaulted
with
Persecutions
,
but
reviled
,
contemned
,
and
reproached
,
yet
for
all
that
not
one
of
them
recanted
his
Opinion
.
Being
Separated
or
Confronted
,
they
all
unanimously
deposed
,
not
only
that
Jesus
Christ
was
risen
from
the
Dead
,
but
that
they
had
seen
him
after
the
Resurrection
.
If
this
be
the
Method
commonly
used
to
maintain
an
imposture
,
I
wonld
gladly
know
how
Truth
it self
is
to
be
defended
.
But
perhaps
the
Disciples
were
themselves
deluded
,
and
Peter
or
some
other
Apostle
,
being
so
cunning
as
to
remove
the
body
of
our
Lord
out
of
his
Sepulcher
,
perswaded
the
other
Disciples
their
Master
was
really
risen
from
the
Dead
,
and
so
they
firmly
believing
his
report
,
went
about
the
World
,
preaching
his
Resurrection
.
But
this
Opinion
necessiarily
falls
of
it self
to
the
ground
.
For
the
Apostles
not
only
testify'd
that
they
had
all
seen
Jesus
Christ
after
his
Resurrection
from
the
Dead
,
but
that
the
holy
Ghost
fell
on
them
in
the
likeness
of
fiery
Tongues
.
They
testify'd
likewise
the
Truth
of
Christ's
other
Miracles
,
and
't
is
impossible
they
should
all
have
been
deceived
in
respect
of
all
those
matters
of
fact
at
once
.
Above
all
,
't
is
necessary
to
observe
this
last
kind
of
miracle
,
viz.
the
coming
down
of
the
Holy
Ghost
on
the
Apostles
in
the
likeness
of
fiery
tongues
.
For
those
Apostles
boldly
affirmed
that
with
the
help
of
that
very
miracle
,
they
were
endowed
with
the
gift
of
divers
Languages
,
so
that
Greeks
,
Romans
,
Parthians
,
Persians
,
&c.
heard
them
speak
every
one
in
their
own
Language
.
This
is
a
matter
of
fact
which
neither
the
Apostles
could
have
deceived
the
World
in
,
nor
they
themselves
have
been
deceived
in
.
It
can't
be
imagined
they
could
have
deceived
the
World
,
or
that
some
Fishermen
could
have
been
so
bold
as
to
pretend
they
were
endowed
with
the
gift
of
divers
Languages
,
unless
it
had
been
really
so
;
for
they
would
in
every
place
have
been
immediately
convicted
of
the
most
notorious
Cheat
in
the
world
.
There
were
at
Rome
men
who
spoke
Greek
,
as
well
as
in
Greece
some
that
spoke
Latin
.
And
by
reason
of
Trade
,
it
generally
happens
that
there
are
men
of
all
Languages
in
every
Country
.
Now
if
St.
Paul
really
understood
no
other
Language
but
that
Greek
spoken
in
Cilicia
,
can
we
suppose
he
would
have
been
so
bold
as
to
boast
in
Asia
of
his
speaking
Latin
,
or
any
other
forreign
Language
?
Would
he
not
have
certainly
met
with
people
,
who
would
have
immediately
convicted
him
of
falshood
?
Neither
is
it
more
likely
that
the
Apostles
could
have
been
themselves
deceived
in
this
respect
,
because
't
is
a
business
of
inward
sense
.
I
may
easily
be
deluded
outwardly
,
and
think
that
I
see
a
man
indeed
,
when
I
see
but
the
shadow
,
or
fantom
of
a
man
.
But
I
can
never
perswade
my self
that
I
speak
several
different
Languages
,
when
I
speak
but
one
.
But
when
I
see
that
men
of
different
Countries
,
who
speak
different
Languages
,
do
all
understand
my
speech
,
there
can
certainly
be
no
illusion
in
that
.
The
Validity
of
a
Testimony
is
no
longer
incertain
,
when
we
are
sure
of
two
things
;
First
,
that
the
witness
is
not
himself
deceived
;
and
Secondly
,
that
he
does
not
intend
to
deceive
Others
.
Now
this
might
easily
be
verified
concerning
the
Disciples
of
Jesus
.
For
first
the
matters
of
fact
upon
which
their
depositions
were
founded
,
are
so
evident
and
notorious
,
that
none
can
ever
be
deceived
in
relation
to
them
.
Thus
how
is
it
possible
that
the
eyes
should
think
they
saw
,
what
they
did
not
really
see
,
that
the
ears
should
agree
to
witness
nothing
but
what
was
agreeable
to
the
Testimony
of
the
eyes
;
that
the
hand
should
touch
that
which
both
the
eyes
and
the
ears
perceived
,
not
once
only
but
several
times
,
not
the
eyes
,
the
ears
and
the
hands
of
one
single
man
,
but
of
several
men
together
,
that
they
should
unanimously
profess
themselves
to
be
endowed
with
an
extraordinary
power
,
and
that
too
of
working
miracles
,
unless
they
themselves
knew
the
certainty
of
it
?
but
tho
we
should
suppose
a
man
so
Whimsical
as
to
impose
upon
himself
after
that
prodigious
rate
,
yet
sure
we
could
not
without
extravagance
imagin
,
that
the
Apostles
had
utterly
lost
their
senses
by
the
same
kind
of
madness
;
that
this
madness
begun
exactly
after
the
Death
of
Jesus
Christ
;
that
the
spreading
of
the
Gospel
over
the
face
of
the
Universe
was
a
wonderful
contrivance
of
the
same
;
that
it
was
joyned
to
that
Morality
which
is
so
excellent
,
so
sublime
,
and
yet
so
just
and
pious
in
it self
,
that
the
very
Enemies
of
our
Religion
always
reverenc'd
it
,
And
Lastly
,
that
all
manner
of
vertues
deriv'd
their
original
from
such
pretended
madness
,
which
works
a
change
upon
the
World
,
sanctifies
mankind
,
and
exactly
fulfills
all
those
Oracles
which
foretold
the
calling
of
the
Gentiles
.
But
if
it
appears
that
those
men
did
not
impose
upon
themselves
,
much
less
ought
they
to
be
suspected
of
having
had
the
will
to
deceive
others
;
because
their
Simplicity
and
mean
Education
allowed
them
not
to
frame
any
such
design
;
and
besides
the
confusion
they
were
in
to
see
themselves
frustrated
of
their
hopes
by
the
unexpected
Death
of
their
Master
,
would
wholly
have
diverted
them
from
it
.
Their
temporal
concerns
too
could
not
admit
of
it
,
and
their
shame
to
shew
themselves
to
the
World
after
what
had
happened
,
was
of
it self
sufficient
to
hinder
them
from
it
.
Moreover
their
Conscience
would
have
check'd
them
for
their
superstitious
fondness
of
the
vain
shadow
of
a
Messias
.
And
it
is
impossible
they
could
ever
have
agreed
together
so
as
to
contrive
that
strange
and
notorious
imposture
.
But
supposing
they
undertook
it
,
the
Torments
inflicted
on
them
would
have
made
them
repent
such
a
rash
design
;
and
the
confession
of
one
single
person
amongst
them
would
have
sufficiently
discovered
them
all
.
Lastly
,
their
Shame
and
Poverty
,
the
Gaols
and
the
Chains
,
the
Stripes
,
the
Fire
and
the
Sword
that
were
used
against
them
to
make
them
recant
,
sufficiently
warrant
us
that
they
never
intended
to
deceive
the
World
.
And
if
one
single
person
so
disposed
is
to
be
looked
upon
as
an
unheard
of
prodigy
,
how
much
more
unlikely
is
it
that
a
whole
Society
could
have
conceived
such
an
extravagant
design
?
If
the
Testimony
of
the
Disciples
be
false
,
we
cannot
chuse
but
look
upon
them
as
Mad
men
,
or
rather
as
Rascals
,
nay
perhaps
as
both
.
And
yet
their
preaching
sufficiently
shews
the
glory
of
their
Innocence
and
Wisdom
,
to
confound
both
these
Calumnies
.
Let
any
man
but
read
over
the
Books
of
those
admirable
Writers
,
and
there
he
will
to
his
satisfaction
find
,
that
Honesty
,
Sincerity
,
and
Self
denial
is
inseparably
interwoven
with
the
most
pure
and
most
judicious
Morality
that
ever
was
.
But
this
Reflexion
puts
me
in
mind
that
I
must
now
hasten
to
the
consideration
of
the
Books
of
the
New
Testament
,
not
to
see
whether
they
be
human
or
divine
(
for
that
will
be
considered
in
its
own
proper
place
)
but
whether
they
be
forged
or
not
.
For
if
once
we
shew
that
they
are
not
forg'd
,
we
need
only
read
them
over
,
to
know
the
Testimony
the
Disciples
bore
of
Jesus
Christ
himself
.
And
because
that
Truth
will
serve
for
a
confirmation
of
what
we
have
already
said
,
we
shall
begin
the
following
Section
with
the
Consideration
of
it
.
SECTION
II.
Wherein
we
shall
prove
the
Divinity
of
the
Christian
Religion
by
examining
the
Books
of
the
New-Testament
.
CHAP.
I.
Wherein
we
shall
prove
that
those
Books
can
never
be
supposititious
.
WHen
I
examin
the
Books
of
the
New
Testament
,
all
the
doubts
I
strive
to
raise
concerning
them
,
amount
only
to
these
three
,
I.
Whether
those
Books
were
not
composed
by
some
Impostor
,
who
probably
might
have
ascribed
them
to
the
Apostles
?
II.
Whether
those
Books
,
supposing
they
were
composed
by
the
Apostles
,
were
not
afterwards
corrupted
by
the
Christians
?
III.
Whether
the
Apostles
the
pretended
Authors
of
those
Books
,
did
not
themselves
fill
them
up
with
many
fictions
for
their
Masters
honour
,
and
the
advantage
of
their
Religion
?
It
is
but
just
we
should
examine
whether
these
three
suspicions
are
well
grounded
or
no.
And
First
,
it
is
certain
that
in
taking
away
the
evidence
of
the
Books
of
the
New
Testament
,
we
overthrow
that
of
all
other
Books
,
and
call
in
question
the
account
of
all
things
past
.
For
who
will
warrant
me
that
Cicero's
Orations
are
his
own
,
if
I
can't
reasonably
assure
my self
that
the
Epistles
of
St.
Paul
were
written
by
St.
Paul
himself
?
But
hold
!
Perhaps
it
was
easier
or
more
advantageous
to
counterfeit
the
Books
of
the
New
Testament
than
those
of
Humane
Learning
.
This
is
what
we
must
a
little
enquire
into
.
And
I.
the
facility
there
is
in
Counterfeiting
the
the
works
of
an
Author
,
wholly
depends
upon
the
several
Circumstances
of
time
,
place
,
and
persons
,
upon
the
subject
matter
of
that
Book
,
the
temper
of
mens
minds
,
their
different
notions
,
and
their
various
interests
which
must
be
carried
on
in
it
.
Now
to
counterfeit
Books
of
Humane
Learning
seems
infinitely
more
easy
in
all
these
respects
,
than
to
counterfeit
those
of
the
New
Testament
.
I.
Because
they
who
counterfeit
a
Book
of
Humane
Learning
,
may
take
as
much
time
as
they
please
for
it
;
but
here
we
know
not
what
time
can
be
imagined
the
Books
of
the
New
Testament
were
forged
in
.
If
we
look
back
from
age
to
age
,
we
find
the
Christians
had
those
Books
continually
before
their
eyes
,
and
that
they
were
quoted
by
the
most
ancient
Fathers
,
who
looked
upon
them
as
Sacred
and
Divine
.
II.
It
is
easy
to
counterfeit
Books
of
Humane
Learning
,
because
there
are
generally
but
few
people
that
interess
themselves
at
all
in
them
,
at
least
but
very
indifferently
:
but
it
would
have
been
a
very
difficult
matter
to
counterfeit
those
Books
which
compelled
men
to
suffer
Martyrdom
,
as
the
Books
of
the
New
Testament
did
.
If
a
man
that
lends
out
his
money
seeks
the
best
security
he
can
for
it
;
what
then
must
that
person
do
,
or
rather
what
must
an
infinite
number
of
persons
do
,
who
utterly
renounce
all
things
for
the
sake
of
the
Gospel
?
III.
There
has
been
found
some
who
have
counterfeited
Books
of
Humane
Learning
:
but
none
ever
known
that
were
willing
to
die
in
defence
of
their
forgery
.
Now
none
here
can
be
suspected
to
have
forged
the
Books
of
the
New
Testament
,
but
only
those
who
suffered
Death
in
defence
of
the
Christian
Religion
,
and
consequently
to
confirm
the
Truth
of
these
matters
of
fact
on
which
Chistianity
it self
is
founded
.
IV.
A
man
may
very
well
counterfeit
a
Book
of
Humane
Learning
,
but
not
always
,
nor
in
all
circumstances
,
and
't
would
be
very
ridiculous
in
a
man
to
forge
Letters
that
must
have
been
written
not
long
ago
to
whole
Societies
,
or
Epistles
that
must
have
been
deposited
in
the
hands
of
an
infinite
number
of
persons
,
and
in
very
many
different
places
.
Now
this
must
needs
be
affirmed
of
all
the
Epistles
of
the
Apostles
,
which
make
up
a
very
considerable
part
of
the
New
Testament
.
And
how
could
the
Church
of
Rome
have
possibly
been
made
to
believe
,
that
St.
Paul
wrote
an
Epistle
to
her
;
or
the
Church
of
Corinth
,
that
she
had
received
two
Epistles
from
him
,
and
so
of
the
rest
unless
it
had
been
so
.
V.
This
argument
is
so
much
the
more
considerable
,
since
he
that
grants
one
point
in
this
matter
,
unavoidably
grants
the
whole
:
and
if
you
should
agree
with
me
,
that
perhaps
one
single
Epistle
among
all
those
of
the
New
Testament
was
not
forg'd
,
you
must
grant
the
same
thing
of
them
all
;
or
at
least
it
will
be
to
no
purpose
for
the
Incredulous
to
to
cavil
thereupon
.
For
what
if
I
should
grant
the
four
Gospels
to
be
forg'd
,
does
not
the
Book
of
the
Acts
of
the
Apostles
contain
,
nay
does
it
not
necessarily
suppose
the
same
essential
matters
of
fact
,
related
to
us
in
the
Gospels
?
should
I
grant
the
same
of
the
Book
of
Acts
,
are
not
the
Epistles
of
St.
Paul
sufficient
to
inform
us
,
that
Jesus
Christ
wrought
several
miracles
,
rose
again
from
the
Dead
,
and
ascended
into
heaven
,
and
that
the
Holy
Ghost
descended
upon
the
Disciples
on
the
day
of
Pentecost
?
and
that
's
as
much
as
I
desire
.
In
a
word
,
should
I
grant
all
the
Epistles
of
St.
Paul
to
be
the
works
of
another
man
,
I
need
but
receive
those
of
St.
Peter
,
or
those
of
St.
John
,
to
prove
the
same
thing
.
There
being
never
an
Epistle
in
all
the
New
Testament
,
but
what
mentions
or
implies
those
essential
matters
of
fact
,
without
which
there
can
be
no
such
thing
as
Christianity
in
the
World
.
Let
us
now
see
whether
we
can
perswade
our selves
that
all
the
Books
of
the
New
Testament
,
without
excepting
one
fragment
,
or
single
Epistle
amongst
them
,
are
forg'd
;
and
whether
we
can
entertain
such
a
suspicion
which
no
Heretick
,
no
Impious
,
or
Incredulous
Person
ever
entertained
.
But
how
is
it
possible
all
the
Epistles
of
the
Apostles
should
be
forg'd
,
since
they
must
have
been
committed
to
an
infinite
number
of
Persons
,
as
they
were
really
in
the
begining
of
Christianity
,
and
since
Tertullian
tells
us
,
that
in
his
time
they
carefully
preserved
in
several
Churches
the
Originals
of
those
Epistles
which
the
Apostles
had
wrote
to
them
?
Again
,
in
what
time
,
and
on
what
occasion
could
this
Forgery
have
been
made
?
Was
it
during
the
lives
of
the
Apostles
?
No
:
For
could
the
World
consider
those
Books
as
Sacred
and
Divine
,
which
the
Apostles
themselves
forg'd
.
Was
it
then
immediately
after
the
Death
of
the
Apostles
?
Do
we
owe
it
to
Clemens
,
Polycarp
,
and
the
other
Doctors
of
that
Age
?
By
no
means
:
for
those
Disciples
of
the
Apostles
separated
themselves
as
soon
as
those
great
Lights
of
the
World
were
extinguished
.
Polycarp
went
to
Rome
,
to
decide
a
controversy
with
a
Bishop
of
Rome
,
occasioned
in
the
Church
about
the
time
wherein
they
were
to
celebrate
the
Feast
of
the
Christian
Resurrection
,
or
Passover
.
Those
two
great
men
differed
much
in
that
point
,
but
yet
they
both
greed
unanimously
to
receive
the
Writings
of
the
Apostles
,
and
to
look
upon
them
as
the
true
standard
of
their
Faith
and
Manners
.
Moreover
,
what
Probability
is
there
that
so
great
a
number
of
Churches
could
have
been
induced
to
receive
so
many
false
Epistles
,
so
soon
after
the
Death
of
the
Apostles
,
and
when
there
was
so
many
Persons
yet
living
who
had
conversed
with
them
?
In
truth
,
this
is
so
extravagant
a
Notion
that
we
hold
our selves
not
at
all
obliged
to
refute
it
.
But
it
may
be
objected
that
the
Primitive
Christians
question'd
the
Authority
of
some
Epistles
,
such
as
the
Epistle
to
the
Hebrews
,
whose
Author
was
never
certainly
known
,
the
second
Epistle
of
St.
Peter
,
that
of
St.
Jude
,
&c.
I
grant
it
:
but
then
I
presume
that
this
consideration
makes
for
us
,
since
it
cannot
be
conceived
that
the
Ancient
Primitive
Christians
should
dispute
so
long
about
some
Epistles
in
particular
,
had
the
rest
altogether
been
as
liable
to
suspicion
.
But
may
we
not
reasonably
imagin
that
during
those
strange
disorders
which
followed
the
destruction
of
Jerusalem
,
some
Christians
either
perfect
cheats
,
or
but
partly
perswaded
of
that
Faith
,
might
have
composed
the
Books
of
the
New
Testament
,
and
so
after
having
inserted
in
them
whatever
stories
they
pleased
,
ascribed
them
to
the
Apostles
,
to
gain
the
greater
veneration
and
respect
for
their
fictions
?
No
certainly
,
because
the
devastation
of
Jerusalem
hinder'd
not
but
that
there
might
be
very
numerous
Churches
at
Rome
,
at
Antioch
,
at
Thessalonica
,
Philippi
,
&c.
whom
it
would
have
been
impossible
to
have
perswaded
that
the
Apostles
had
wrote
them
some
Epistles
which
must
have
been
already
deposited
in
their
hands
.
And
besides
that
,
it
appears
plainly
that
the
Books
of
the
New
Testament
were
composed
before
the
destruction
of
Jerusalem
,
because
Jerusalem
and
the
Church
established
at
Jerusalem
is
often
mention'd
therein
,
without
the
least
hint
that
Jerusalem
was
then
utterly
destroyed
.
Besides
how
could
it
come
into
any
mans
mind
to
forge
such
Books
after
the
destruction
of
Jerusalem
,
whose
design
was
only
to
humble
the
pride
of
the
Jews
,
to
induce
them
no
longer
to
hate
the
Heathens
as
being
strangers
,
and
to
perswade
them
that
tho
God
as
yet
suffered
the
carnal
worship
of
their
Law
,
they
ought
not
to
expect
to
be
justified
by
that
.
This
I
say
was
the
end
of
the
New
Testament
,
and
especially
the
Epistles
of
St.
Paul
,
who
seems
earnestly
to
desire
to
unite
the
minds
of
the
two
Nations
.
And
Heaven
having
sufficiently
declared
it self
against
the
Jews
by
the
destruction
of
their
City
,
the
confusion
of
their
Tribes
,
and
Families
,
and
that
general
dispersion
which
made
them
Tributaries
to
all
other
Nations
,
there
was
no
need
of
any
further
reasons
to
prove
that
the
Jews
were
not
the
only
Nation
called
to
the
Knowledge
of
the
true
God
.
'T
was
enough
that
this
proof
was
evidently
written
by
the
hand
of
God
in
the
just
punishment
of
that
people
.
In
the
mean
while
,
't
is
necessary
to
observe
that
by
shewing
that
the
New
Testament
was
composed
before
the
destruction
of
Jerusalem
,
I
shew
also
that
it
is
as
ancient
as
the
Apostles
themselves
:
which
affords
us
one
determination
very
advantagious
to
our
Cause
.
So
that
this
objection
being
very
favourable
to
,
instead
of
proving
any
thing
against
us
,
nothing
hinders
but
that
we
pass
on
to
the
consideration
of
the
second
suspicion
we
were
willing
to
entertain
concerning
the
Books
of
the
New
Testament
.
CHAP.
II.
Proving
that
the
Books
of
the
New
Testament
were
never
corrupted
.
'T
Is
certain
that
from
the
Apostles
time
to
ours
,
the
New
Testament
was
ever
look'd
upon
as
sacred
,
and
not
to
be
corrupted
,
without
impiety
and
Irreligion
.
But
whether
it
were
Reason
or
Prejudice
that
made
it
so
esteemed
by
the
Christians
,
I
shall
now
examin
.
It
is
enough
that
the
esteem
men
have
of
it
seems
as
ancient
as
the
Book
it self
.
It
s
being
considered
as
the
foundation
of
all
our
hopes
,
and
the
original
of
heavenly
Revelation
,
its
being
read
and
order'd
to
be
read
in
Publick
and
Private
from
the
Age
of
Clemens
,
Polycarp
,
Justin
and
Iraeneus
to
ours
:
I
say
all
this
shews
that
it
could
not
have
been
corrupted
in
its
Essentials
.
But
this
Truth
very
well
deserves
a
more
strict
consideration
.
I
say
then
how
is
it
possible
that
all
the
World
should
have
unanimously
conspired
to
corrupt
this
Book
?
For
tho'
one
single
Doctor
of
the
Church
should
have
attempted
it
,
yet
the
rest
would
certainly
have
opposed
it
.
Tho'
all
the
Christian
Doctors
dispersed
up
and
down
the
World
should
have
agreeed
to
it
,
yet
the
people
would
never
have
consented
to
't
.
Tho'
the
Doctors
and
the
People
together
should
have
been
inclinable
to
it
,
yet
sure
their
Adversaries
would
not
have
failed
to
reproach
them
with
it
.
The
Jews
and
Heathens
whose
only
aim
was
to
cry
down
their
Religion
,
would
never
have
concealed
it
.
Julian
,
Porphirius
,
and
all
other
particular
Enemies
of
the
Christians
would
have
drawn
some
advantage
from
it
.
In
a
word
,
tho'
the
silence
of
their
Adversaries
had
favoured
so
strange
an
Enterprise
,
yet
the
different
parties
,
and
various
Heresies
which
soon
after
sprung
up
among
the
Christians
,
were
an
invincible
obstacle
to
it
.
'T
is
well
known
that
immediately
after
the
Death
of
the
Apostles
,
the
Church
was
strangely
disturbed
by
several
various
Controversies
.
For
not
to
speak
here
of
the
Gnosticks
,
that
abominable
Sect
,
which
deserves
not
the
honourable
name
of
Christians
,
certainly
the
Opinion
of
the
Millenarians
(
which
Papias
seems
to
have
been
the
Author
of
)
founded
upon
the
Apostolical
Tradition
fifteen
years
after
the
death
of
St.
John
:
the
Controversy
which
soon
after
happened
concerning
the
Christian
Passover
,
together
with
the
Disputes
of
the
Orthodox
against
the
Origenists
concerning
the
Resurrection
,
and
several
other
Articles
of
the
Christian
Doctrin
,
I
say
these
Disputes
might
easily
have
divided
the
Christians
in
the
first
Century
of
the
Church
.
Next
to
them
succeeded
the
famous
Disputes
of
the
Orthodox
with
the
Arrians
,
and
with
what
heat
and
animosities
they
were
carried
on
,
is
sufficiently
known
to
all
the
World
.
But
however
fatal
all
those
Controversies
were
to
the
Church
,
yet
they
produced
that
good
effect
by
the
direction
of
Providence
,
which
orders
every
thing
to
some
good
end
,
that
they
preserv'd
the
Revelation
of
the
New
Testament
pure
and
entire
,
and
at
present
strengthen
our
belief
against
all
suspicions
we
might
probably
entertain
in
this
respect
.
For
tho
the
Millenarians
,
the
Origenists
,
and
the
Arians
should
have
attempted
to
corrupt
the
Scripture
;
yet
how
were
it
possible
that
the
Orthodox
which
were
so
exasperated
against
them
,
should
have
suffered
it
to
be
done
;
or
that
if
the
Orthodoxes
had
had
any
such
design
,
their
Adversaries
which
were
so
incens'd
,
should
have
agreed
with
them
in
the
same
Intention
?
Should
I
further
grant
this
mutual
agreement
possible
,
doubtless
the
almost
infinite
number
of
Copies
,
of
Editions
,
and
Translations
made
at
first
of
the
New
Testament
,
rendered
the
execution
of
that
design
impossible
.
For
tho'
a
man
had
corrupted
one
single
Copy
among
all
those
Copies
,
or
translated
those
Books
false
,
yet
how
could
he
corrupt
all
the
other
Copies
of
them
which
are
dispersed
in
the
World
?
or
how
could
he
alter
so
many
other
Translations
which
have
been
made
of
them
in
different
times
and
in
different
places
?
But
supposing
this
were
feasible
,
if
the
Writings
of
the
Apostles
were
ever
corrupted
,
it
must
have
been
either
in
their
Essentials
,
or
in
things
of
little
Importance
;
I
mean
by
their
Essentials
,
those
miraculous
matters
of
fact
related
in
the
New
Testament
,
as
well
as
all
those
others
which
if
true
demonstrate
the
Truth
of
the
Christian
Religion
.
Now
if
those
Writings
were
not
corrupted
in
their
Essentials
,
it
necessarily
follows
that
they
contain
several
true
matters
of
fact
sufficient
to
prove
the
Truth
of
Christianity
.
But
if
they
were
altered
in
their
Essentials
,
there
must
have
been
added
to
them
the
Miracles
of
Jesus
Christ
,
his
Resurrection
,
Ascension
into
Heaven
,
the
pouring
out
of
the
Holy
Ghost
upon
the
Apostles
on
the
day
of
Pentecost
,
the
power
the
Apostles
had
of
speaking
strange
Languages
,
and
of
imparting
miraculous
gifts
to
others
.
Now
I
affirm
that
all
those
matters
of
fact
could
not
have
been
added
to
the
New
Testament
,
unless
the
whole
Book
was
forg'd
;
because
the
subject
matter
of
the
New
Testament
consists
of
nothing
else
but
of
those
matters
of
fact
,
or
if
you
will
of
such
things
as
evidently
relate
to
them
,
and
which
would
certainly
be
false
,
if
those
matters
of
fact
were
false
.
But
let
us
joyn
Experience
to
Reason
,
and
consider
that
if
the
Christians
had
corrupted
the
writings
of
the
Apostles
,
the
Books
of
the
New
Testament
would
now
be
quite
different
from
what
they
were
in
the
former
ages
;
and
that
having
been
continually
altered
from
that
time
untill
now
,
nothing
could
be
more
apparent
than
such
an
alteration
.
Yet
't
is
easy
to
perceive
the
contrary
,
and
it
evidently
appears
by
an
almost
infinite
number
of
places
of
the
New
Testament
quoted
in
the
Books
of
the
Fathers
,
that
there
never
was
a
Book
that
suffered
less
alteration
by
the
revolution
of
years
than
that
did
.
There
are
but
two
things
,
in
my
opinion
that
may
be
answered
to
this
Argument
;
the
first
is
,
that
in
corrupting
the
Books
of
the
New
Testament
,
those
places
quoted
in
the
Works
of
the
Fathers
might
also
have
been
altered
.
But
this
thought
can
never
enter
into
any
reasonable
mans
mind
:
for
he
must
then
suppose
that
there
was
a
person
in
a
manner
Immortal
,
who
might
have
had
time
enough
to
alter
so
many
Books
composed
from
Age
to
Age
;
and
a
man
too
so
much
Master
of
other
Mens
hearts
and
understandings
,
as
to
have
been
able
to
corrupt
a
Book
the
most
universally
read
,
and
most
carefully
preserved
that
ever
was
,
and
to
alter
also
with
it
all
the
Books
of
the
ancient
Fathers
,
without
any
body
ever
perceiving
it
,
or
making
the
least
opposition
against
it
.
The
second
thing
that
may
be
answered
,
is
that
this
corruption
of
the
Scripture
was
done
before
any
of
the
Fathers
begun
to
write
,
that
is
,
fifteen
or
twenty
years
after
the
Death
of
the
Apostles
.
But
we
need
only
recall
to
mind
all
the
reasons
that
perswaded
us
that
the
Books
of
the
New
Testament
were
not
forged
by
the
Successors
of
the
Apostles
:
and
it
will
appear
they
are
no
less
conclusive
in
this
place
.
In
short
,
we
need
but
joyn
the
Martyrdom
of
the
Primitive
Christians
(
who
were
not
certainly
so
Whimsical
as
to
die
in
defence
of
their
fictions
)
with
the
passion
the
people
had
for
the
Writings
of
the
Apostles
,
the
Divisions
which
disunited
the
Church
immediately
after
their
Death
,
the
variety
of
Translations
,
the
number
of
Copies
,
the
constant
and
perpetual
Tradition
of
the
Ancient
Fathers
,
the
connexion
of
the
essential
matters
of
fact
of
the
Gospel
,
which
is
such
,
that
he
that
admits
of
one
,
is
obliged
to
admit
of
the
other
too
,
(
as
he
that
believes
the
Ascension
of
Jesus
Christ
,
is
obliged
to
believe
his
Resurrection
also
,
and
he
that
denies
those
matters
of
fact
is
no
longer
a
Christian
)
the
number
of
the
Books
which
the
New
Testament
consists
of
,
the
Repetition
of
the
same
matters
of
fact
in
them
,
the
want
of
Time
and
Opportunity
to
invent
,
or
essentially
corrupt
them
,
the
impossibility
of
it
,
unless
the
Book
was
wholly
forg'd
,
the
prodigious
multitude
of
people
who
must
have
been
imposed
upon
in
that
respect
,
the
nature
of
the
matters
of
fact
they
must
have
been
made
to
believe
,
viz.
that
whole
Societies
had
received
some
Epistles
from
the
Apostles
,
which
contained
such
and
such
things
which
they
ought
to
have
well
remembred
)
the
Experience
of
time
past
,
which
evidently
shews
that
from
Clemens
and
Polycarp
down
to
us
,
that
is
,
for
sixteen
Ages
together
,
the
Books
of
the
New
Testament
were
not
essentially
corrupted
;
the
distance
of
places
where
those
Books
must
have
been
forg'd
or
corrupted
,
together
with
the
impossibility
of
making
many
fictions
(
which
in
all
appearance
those
Books
would
have
been
full
of
)
pass
for
Truth
,
and
that
so
soon
after
the
Death
of
the
Apostles
,
when
the
World
had
their
preaching
yet
fresh
in
their
memory
;
the
silence
of
the
Enemies
of
the
Christians
on
that
account
,
who
never
mentioned
any
thing
concerning
that
pretended
forgery
;
the
distinction
the
Primitive
Christians
made
at
first
between
the
Writings
of
the
Fathers
and
those
of
the
New
Testament
,
which
they
looked
upon
as
the
absolute
Rule
and
Standard
of
their
Faith
:
All
these
considerations
,
I
say
,
put
together
plainly
shew
us
,
and
that
too
in
an
evident
manner
,
that
it
would
argue
madness
in
the
highest
Degree
longer
to
entertain
either
of
the
two
former
Suspicions
.
I
pass
on
therefore
to
a
third
,
which
is
,
that
the
Apostles
themselves
composed
fables
for
the
honour
of
their
Master
.
But
since
this
is
the
most
considerable
of
them
all
,
and
that
which
Julian
,
Mahomet
,
and
almost
every
Incredulous
person
of
these
times
chiefly
urge
against
us
,
it
is
but
reasonable
I
should
more
particularly
and
throughly
examin
it
in
the
following
Chapters
;
for
truly
upon
that
chiefly
depends
the
solid
proof
of
our
Religion
.
CHAP.
III.
That
the
Apostles
did
not
Write
what
was
false
.
TO
comprehend
distinctly
that
the
Authors
we
speak
of
did
not
impose
upon
us
in
their
Writings
,
it
is
fit
to
consider
those
Writings
in
particular
one
after
another
.
They
consist
of
three
principal
parts
,
which
are
the
four
Gospels
,
the
Book
of
Acts
,
and
the
Epistle
of
the
Apostles
.
St.
Mathew
writ
the
first
,
and
his
Gospel
is
quoted
by
Clemens
Bishop
of
Rome
,
Disciple
and
Contemporary
with
the
Apostles
.
Barnabas
quotes
it
also
in
his
Epistle
.
And
Ignatius
and
Polycarp
who
lived
in
the
time
of
St.
John
.
Justin
,
Iraeneus
,
who
lived
a
little
after
;
Athenagoras
,
Tertullian
,
and
all
the
other
Doctors
of
the
Church
which
succeeded
them
,
unanimously
received
it
.
There
is
not
only
the
Gospel
according
to
St.
Matthew
,
concerning
which
't
would
be
a
very
difficult
matter
to
entertain
any
reasonable
suspicions
;
but
the
Gospel
according
to
St.
Mark
was
also
a
while
after
written
for
a
second
support
of
our
belief
.
The
same
Fathers
who
testify
of
the
one
,
testify
also
of
the
other
.
Papias
,
Clemens
Alexandrinus
,
Justin
speak
of
it
;
and
St.
Iraeneus
relates
that
Mark
the
Disciple
of
St.
Peter
composed
his
Gospel
of
those
matters
he
had
heard
the
latter
speak
of
.
St.
Luke
who
accompanied
St.
Paul
in
all
his
Travells
,
wrote
a
third
Gospel
which
the
Ancient
Fathers
have
also
received
.
Lastly
,
St.
John
,
the
last
of
the
Apostles
composed
a
fourth
Gospel
towards
the
latter
end
of
his
days
,
as
the
Doctors
of
the
Primitive
Church
tell
us
;
and
this
Apostle
declares
at
the
end
of
it
that
he
himself
is
the
Author
of
it
:
this
is
the
Disciple
,
says
he
,
which
testifieth
of
these
things
which
he
has
seen
.
chap.
21.
24.
It
is
to
be
observed
first
of
all
,
that
the
four
Evangelists
,
who
all
agree
in
the
plainness
and
ingenuity
which
appears
in
their
Relations
,
have
nevertheless
a
very
different
stile
from
one
another
.
Thus
St.
John
expresses
himself
after
a
very
simple
manner
if
compared
with
that
of
St.
Luke
,
who
being
a
Phisitian
,
ought
to
have
written
in
a
more
lofty
stile
than
St.
John
,
who
was
originally
a
Fisherman
.
And
this
consideration
removes
the
Suspicion
we
might
entertain
,
that
all
those
Gospels
were
composed
by
one
and
the
same
Author
.
Secondly
,
We
may
observe
that
altho'
these
Writers
agree
essentially
in
the
matters
they
relate
,
there
is
nevertheless
some
small
difference
betwixt
them
,
which
very
sensibly
shews
us
,
that
they
composed
their
Gospels
separately
:
Divine
Providence
having
so
ordered
it
the
better
to
confirm
ou●
Faith
.
Yet
our
incredulous
Adversaries
will
not
stand
to
this
Assertion
.
They
will
perhaps
imagin
that
the
Disciples
of
Jesus
having
got
together
at
Jerusalem
after
the
Death
of
their
Master
,
took
certain
Measures
to
make
men
believe
certain
supposititions
matters
of
fact
,
which
they
very
exactly
and
precisely
set
down
,
least
they
should
contradict
themselves
in
the
Testimony
they
should
give
of
them
;
and
that
after
having
founded
several
Churches
by
then
preaching
,
some
of
them
took
special
care
to
digest
those
very
matters
of
fact
in
Writing
which
they
had
preach'd
throughout
the
World
,
after
having
invented
them
.
I
think
this
is
the
most
plausible
objection
of
theirs
that
is
likely
to
be
raised
against
this
subject
.
But
in
order
to
confute
this
imagination
,
it
might
perhaps
suffice
to
call
to
mind
what
I
have
before
mentioned
,
the
absurdity
there
is
in
supposing
that
a
few
simple
and
ignorant
Fishermen
dejected
by
the
Death
of
their
Master
,
undeceived
of
the
opinion
they
had
entertained
that
he
was
their
Messias
;
and
so
fearful
that
they
fled
when
he
was
seized
upon
in
order
to
his
Crucifixion
,
should
contrive
amongst
themselves
how
to
deceive
other
men
,
when
they
themselves
were
so
miserably
deluded
;
that
they
should
dare
to
invent
a
matter
of
fact
which
would
certainly
fix
an
eternal
blot
and
scandal
upon
their
Nation
,
by
making
the
Jews
be
looked
upon
as
so
many
abominable
Murtherers
;
that
all
the
Disciples
should
contrive
this
design
together
;
that
not
one
of
them
should
confess
the
Truth
;
that
the
distance
of
Places
,
the
severity
of
Punishments
,
the
force
of
Truth
,
the
Remorse
of
Conscience
,
the
Pleasures
of
the
World
,
which
they
utterly
lost
by
their
Profession
,
should
not
be
capable
to
break
off
this
unanimous
contrivance
of
falshood
;
that
they
should
gladly
suffer
for
the
confirmation
of
their
Fables
;
that
they
should
add
to
Constancy
a
virtuous
life
;
that
these
Cheats
should
preach
nothing
but
Vertue
,
Temperance
,
Charity
,
the
Love
of
God
and
Humility
;
that
they
should
command
us
to
love
our
Enemies
,
and
bless
them
for
the
sake
of
God
which
curse
us
;
that
Falshood
should
immediately
undergo
the
trial
of
torments
;
that
the
simplicity
of
some
gross
sort
of
men
should
be
capable
of
that
nice
Ambition
,
which
consists
in
making
men
desire
to
immortalize
their
own
names
by
suffering
Torments
and
Death
it self
;
and
that
the
Malice
of
some
impostors
should
be
capable
to
make
Charity
reign
,
to
establish
in
the
World
all
sorts
of
Vertues
;
to
destroy
the
Heathenish
Idolatry
,
by
making
the
true
God
be
every
where
adored
,
and
to
accomplish
all
those
Oracles
which
concerned
the
calling
of
the
Gentiles
.
But
this
consideration
will
be
much
stronger
and
more
considerable
,
if
we
consider
the
behaviour
of
the
Apostles
in
opposition
to
that
of
those
Hereticks
,
who
so
much
disturb'd
the
Church
almost
in
its
infancy
.
What
Pride
,
self
Interest
and
Ambition
was
there
not
seen
in
them
?
Their
thoughts
were
wholly
bent
upon
making
new
Sects
.
Every
one
of
them
set
up
for
a
Ring-leader
of
factions
.
Simon
called
himself
,
the
great
Vertue
of
God
,
and
his
Helena
the
Holy
Ghost
.
Menander
who
succeeded
him
pretended
that
he
was
Vertue
it self
,
which
was
sent
down
from
Heaven
for
the
salvation
of
mankind
.
Basilides
boasted
that
he
declared
things
more
sublime
,
and
far
more
wonderful
than
the
two
former
.
And
among
this
same
rank
must
be
also
inserted
Cerinthus
,
Carpocrates
,
Marcion
,
&c.
who
all
endeavoured
to
excel
one
another
,
in
the
particular
design
of
raising
themselves
above
all
:
not
to
mention
at
this
time
that
which
they
pretended
;
that
those
who
had
attained
to
a
certain
degree
of
Knowledge
,
which
according
to
them
,
was
a
state
of
perfection
,
might
live
as
they
pleased
,
and
give
themselves
over
to
all
sorts
of
Passions
.
Such
you
see
is
the
Character
of
Impostors
.
If
the
Disciples
of
Jesus
Christ
invented
those
matters
which
they
wrote
after
having
preached
them
,
they
must
themselves
have
looked
upon
Religion
as
a
meer
Fiction
.
What
is
then
the
Reason
they
seem
to
us
so
different
from
those
Hereticks
which
we
just
now
mention'd
?
And
wherefore
instead
of
inventing
,
as
the
Gnosticks
,
such
Doctrines
as
were
favourable
to
their
several
passions
,
did
they
on
the
contrary
preach
a
Morality
which
wholly
tends
to
mortify
all
Evil
and
Irregular
affections
?
Why
did
they
not
set
up
for
Ring-leaders
of
factions
?
Why
did
not
every
one
of
them
take
a
pride
in
himself
?
Why
did
they
plot
together
to
raise
another
man
;
being
so
unanimous
that
they
never
contradicted
one
another
;
so
humble
that
there
was
not
one
amongst
them
that
took
upon
him
to
be
Head
and
Master
;
so
disinteressed
that
not
one
of
all
the
Passions
incident
to
men
seemed
to
have
a
share
in
their
conduct
?
Further
it
is
observable
,
that
those
Ancient
Hereticks
we
just
now
mention'd
invented
many
points
of
Doctrine
in
opposition
to
one
another
.
They
talk'd
of
Invisible
Eternal
Spirits
.
They
reasoned
about
the
principle
of
the
World
.
They
gave
out
many
very
fantastical
Ideas
of
Jesus
Christ
and
of
the
Holy
Ghost
.
They
established
a
subordination
of
Heavenly
Vertues
:
and
because
all
these
Doctrines
did
meerly
depend
upon
Speculation
,
and
not
on
Experience
,
't
was
an
easy
matter
for
them
to
use
them
to
seduce
the
Simple
and
Ignorant
.
The
Disciples
of
Jesus
Christ
on
the
contrary
confirm'd
whatever
they
said
,
not
as
those
Impostors
by
some
Eternal
Invisible
Spirits
,
and
some
abstracted
and
impenetrable
Speculations
,
but
by
those
matters
of
fact
whose
knowledg
meerly
depended
upon
the
Senses
themselves
.
Now
't
is
well
known
that
the
Senses
of
the
most
simple
are
as
much
enlightened
as
those
of
the
most
Learned
,
which
evidently
denotes
they
had
no
manner
of
design
of
imposing
upon
men
.
But
it
is
not
enough
to
shew
that
the
Disciples
of
Jesus
Christ
were
not
of
such
a
character
as
to
invent
those
things
which
they
preach'd
:
let
us
therefore
proceed
yet
further
,
and
endeavour
to
make
it
appear
that
it
is
absolutely
impossible
that
the
Disciples
of
Jesus
Christ
should
have
invented
those
matters
.
CHAP.
IV.
That
the
Disciples
of
Jesus
Christ
could
not
impose
upon
men
in
the
matter
of
their
Writings
,
or
Preaching
.
SInce
the
principal
design
of
an
Impostor
is
to
conceal
the
cheat
he
intends
to
play
,
it
is
very
easy
to
observe
his
Intention
and
Cunning
in
his
choice
of
the
Circumstances
he
relates
.
For
if
he
invents
a
matter
of
fact
,
he
will
certainly
pretend
either
that
it
happen'd
long
since
;
or
't
was
in
a
remote
Country
;
or
that
there
were
but
few
Spectators
of
it
,
who
are
since
dead
;
or
that
●t
is
a
singular
matter
of
fact
which
drew
no
Con●equence
after
it
,
and
of
which
there
can
be
no
sen●ible
Evidence
given
.
In
short
,
whatever
a
man
invents
,
he
still
reserves
to
himself
some
means
or
other
to
bring
himself
off
in
case
he
were
too
far
urged
by
some
people
who
might
interess
themselves
in
the
thing
related
.
But
here
we
observe
on
the
one
hand
,
that
men
are
more
particularly
concerned
in
the
matters
of
fact
which
the
Apostles
relate
,
nay
and
all
mankind
.
The
Jews
who
are
represented
in
them
as
most
abominable
Parricides
,
could
not
look
upon
them
without
some
concern
.
The
Christians
whom
the
truth
of
these
matters
of
fact
engag'd
to
suffer
Martyrdom
,
could
not
but
examine
them
with
attention
.
And
the
Heathens
whose
Religion
those
matters
of
fact
would
certainly
subvert
,
if
once
acknowledged
to
be
true
,
were
very
much
concerned
not
to
consent
to
such
a
forgery
.
Lastly
,
the
High-Priests
were
too
jealous
of
their
Authority
,
the
Magistrates
too
much
averse
to
all
new
Sects
,
and
the
People
too
much
devoted
to
prejudice
and
superstition
,
ever
to
admit
of
these
matters
of
fact
without
a
strict
examination
.
We
observe
on
the
other
hand
,
that
those
very
men
who
published
them
,
were
so
far
from
being
sparing
or
cautious
in
their
choice
of
the
Circumstances
they
related
,
that
they
set
down
expresly
so
many
that
must
needs
have
been
well
known
;
that
either
they
must
have
been
immediately
convinced
of
their
falshood
,
or
we
acquiesce
in
what
they
told
us
.
For
I.
if
you
ask
,
in
what
place
did
they
testifie
and
affirm
the
truth
of
these
matters
of
fact
?
We
answer
at
Jerusalem
,
and
in
Judea
,
the
very
places
where
all
these
things
occur'd
.
And
lest
you
should
any
ways
question
it
,
we
will
prove
further
by
the
Testimony
of
all
Antiquity
,
that
the
Apostles
establish'd
by
their
Preaching
a
Church
at
Jerusalem
.
II.
Would
you
know
the
time
?
'T
was
in
the
space
of
three
years
that
the
Miracles
of
Jesus
Christ
,
his
Death
,
Resurrection
,
and
Ascension
were
brought
to
pass
:
and
a
few
Weeks
after
the
Ascension
,
the
Apostles
begun
to
Preach
publickly
in
Jerusalem
.
III.
Would
you
know
the
witnesses
of
the
truth
of
these
matters
of
fact
?
We
can
produce
a
great
number
of
persons
who
both
lived
and
conversed
with
Jesus
Christ
himself
.
IV.
Would
you
fain
know
the
nature
of
the
matters
of
fact
here
attested
?
We
shew
you
that
they
are
very
evident
and
singular
ones
;
that
the
Sick
are
healed
,
the
Winds
and
Seas
hush'd
,
the
Dead
raised
,
a
man
put
to
death
who
convers'd
with
his
Disciples
,
and
ascended
into
Heaven
,
&c.
V.
If
you
would
know
their
number
:
we
can
shew
that
the
whole
Life
of
Jesus
Christ
was
but
one
continual
series
of
Miracles
.
VI.
Lastly
,
Would
you
know
the
proofs
of
all
this
?
The
Apostles
themselves
boast
of
having
received
miraculous
gifts
,
and
that
too
by
a
good
Title
,
as
we
shall
shew
in
the
sequel
of
this
Work
.
In
the
interim
do
but
unite
all
these
Circumstances
together
,
and
see
what
an
irresistible
evidence
arises
from
their
Union
?
How
could
the
Apostles
perswade
so
many
persons
concerned
in
this
thing
,
so
many
that
had
both
known
and
seen
Jesus
Christ
?
Would
they
not
soon
have
lost
all
Credit
,
if
search
had
been
made
into
the
places
,
and
the
truth
of
what
they
affirmed
strictly
examin'd
?
Or
rather
,
how
is
it
possible
that
whilst
they
ventur'd
to
publish
such
things
in
the
very
places
where
they
must
necessarily
have
been
brought
to
pass
,
the
Jews
should
not
have
stopt
the
progress
of
the
Gospel
,
by
discovering
to
the
World
so
visible
and
evident
an
Imposture
?
For
the
Apostles
did
not
publish
only
one
single
matter
of
fact
of
this
nature
.
They
affirm'd
also
that
their
Master
had
raised
Lazarus
from
the
Dead
,
together
with
the
Son
of
the
Widdow
of
Naim
,
and
the
Daughter
of
Jairus
;
that
he
had
heal'd
almost
an
infinite
number
of
people
possessed
with
the
Devil
,
Deaf
,
Blind
,
and
sick
of
the
Palsy
;
and
that
his
fame
had
spread
throughout
all
Syria
.
Nor
were
the
Apostles
content
barely
to
preach
all
these
things
,
they
put
them
also
down
in
writing
,
and
their
Writings
are
dispers'd
throughout
all
the
World
.
Therefore
they
hid
not
themselves
,
but
were
willing
every
one
should
know
the
certainty
of
what
they
testify'd
,
and
examine
as
much
as
they
pleased
the
matters
of
fact
they
related
.
They
gave
them
out
to
the
World
,
and
exposed
them
to
be
search'd
all
manner
of
ways
.
But
supposing
I
should
grant
those
Books
to
be
written
forty
,
fifty
,
or
sixty
years
after
the
Death
of
Jesus
Christ
,
still
is
it
evident
that
before
that
time
there
was
a
Church
at
Jerusalem
founded
by
the
preaching
of
the
Apostles
;
and
it
is
certain
that
the
Apostles
had
declared
by
word
of
mouth
the
Miracles
and
Resurrection
of
Jesus
Christ
,
which
are
the
essential
matters
of
fact
contained
in
those
Books
.
For
how
could
they
otherwise
perswade
the
World
to
worship
a
crucified
man
?
or
convince
them
that
Jesus
Christ
was
the
true
Messias
?
How
was
it
possible
the
Christians
should
look
upon
that
Book
as
Divine
,
which
went
upon
a
supposition
of
what
was
never
done
?
By
what
kind
of
agreement
should
four
persons
who
wrote
in
different
times
and
places
,
and
copy'd
not
one
anothers
Writings
(
as
is
plain
if
we
read
them
over
with
never
so
little
attention
,
and
consider
their
different
manner
of
relating
the
same
things
)
I
say
by
what
kind
of
agreement
should
they
have
conspired
to
inform
us
of
the
same
matters
of
fact
,
if
the
Apostles
had
not
first
of
all
unanimously
and
universally
publish'd
them
?
How
could
the
Apostles
have
perswaded
men
to
turn
Christians
,
had
they
not
declared
the
Miracles
,
Resurrection
and
Ascension
of
Jesus
Christ
;
since
Christianity
can't
subsist
without
these
matters
of
fact
?
Thus
we
see
't
is
to
no
purpose
for
Impostors
to
disguise
themselves
,
for
all
their
shifts
and
tricks
serve
only
to
discover
them
.
CHAP.
V.
Where
we
shall
more
particularly
examine
,
whether
the
Apostles
had
the
Power
or
the
Will
to
deceive
mankind
.
THose
men
who
have
a
design
to
deceive
the
World
,
must
have
more
skill
,
wit
and
cunning
than
others
;
which
skill
,
wit
,
and
cunning
will
appear
in
their
works
in
spite
of
all
their
Art
,
and
subtilty
.
But
when
I
strictly
examine
those
Authors
whom
we
call
Sacred
,
I
neither
find
Cunning
,
Wit
,
nor
Affectation
in
their
Books
.
Every
thing
they
contain
seems
to
me
very
simple
,
naked
and
open
.
They
all
exactly
relate
their
own
Weaknesses
and
imperfections
.
They
do
not
conceal
their
true
Birth
and
extraction
.
They
discover
their
ambition
in
their
controversy
,
who
amongst
them
should
be
the
greatest
in
the
flourishing
Kingdom
of
the
Messias
;
their
gross
ignorance
in
the
Questions
they
asked
their
Master
,
and
one
another
,
viz.
What
meaneth
this
,
to
rise
again
from
the
Dead
?
their
cowardise
in
betaking
themselves
to
flight
at
the
sight
of
the
Soldiers
that
came
to
take
away
their
Master
,
and
their
incredulity
in
those
scruples
they
raised
concerning
his
Resurection
.
All
these
things
plainly
discover
the
greatest
sincerity
and
impartiality
.
But
yet
there
arises
here
a
certain
scruple
which
seems
not
altogether
inconsiderable
,
and
may
deserve
a
little
consideration
.
Who
knows
(
perhaps
some
will
object
)
but
that
this
is
an
affected
sincerity
which
prepossesses
our
minds
in
their
behalf
,
only
to
deceive
us
the
more
securely
?
In
order
to
overthrow
this
notion
,
I
shall
not
assert
that
the
Writers
we
speak
of
were
originally
Fishermen
and
Publicans
,
and
that
it
would
seem
very
strange
that
men
of
that
Birth
and
Education
should
affect
simplicity
,
and
be
capable
of
so
refined
apiece
of
policy
,
of
which
there
can
hardly
be
given
an
example
amongst
the
most
able
Politicians
,
that
ever
took
upon
them
to
deceive
mankind
.
Neither
shall
I
say
,
that
since
the
four
Evangelists
composed
their
Writings
apart
,
't
would
be
very
surprising
that
they
should
all
concur
in
the
design
of
imposing
upon
the
credulity
of
men
,
by
Writing
after
so
simple
and
ingenuous
a
manner
;
and
that
they
should
not
only
be
entirely
conformable
to
one
another
in
this
respect
,
but
also
should
agree
with
the
other
Writers
of
the
New
Testament
.
'T
is
sufficient
to
observe
,
that
they
sometimes
relate
such
things
,
as
at
first
view
suggest
those
notions
in
us
which
Piety
utterly
rejects
,
and
Incredulity
makes
use
of
to
oppose
the
Christian
Religion
,
by
attacking
its
divine
head
.
This
they
would
never
have
done
,
had
they
only
affected
an
ingenuous
simplicity
.
Thus
it
's
ask'd
,
why
Jesus
Christ
who
was
subject
to
his
holy
and
ever
blessed
Mother
,
according
to
the
observation
of
the
Evangelists
,
should
make
her
this
answer
,
which
is
some
what
rough
and
severe
:
Woman
what
have
I
to
do
with
thee
?
my
hour
is
not
yet
come
.
Thus
Julian
the
Apostate
,
Celsus
,
Porphirius
,
and
other
Enemies
of
the
Christian
Religion
,
stick
not
to
say
that
Jesus
Christ
gave
some
marks
of
his
weakness
in
the
Garden
of
Gethsemane
,
where
the
fear
of
Death
made
him
sweat
great
drops
of
Blood
,
and
where
he
cried
out
several
times
,
O
my
Father
,
if
it
be
possible
let
Mat.
26.
39.
this
Cup
pass
from
me
.
They
also
pretend
that
this
exclamation
of
Jesus
Christ
when
nailed
on
the
Cross
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
was
an
expression
of
his
despair
.
I
know
not
here
what
to
admire
most
,
either
the
impudence
of
these
proud
Enemies
of
our
Religion
,
or
the
force
of
Truth
which
still
becomes
stronger
the
more
they
endeavour
to
shake
it
.
For
as
for
the
first
,
If
the
Enemies
of
the
Christians
wont
believe
the
report
of
the
Evangelists
,
how
came
they
to
know
that
Jesus
Christ
uttered
these
words
,
which
give
them
occasion
to
think
he
wanted
constancy
?
But
if
they
will
believe
the
report
of
the
Evangelists
,
why
should
they
refuse
to
believe
so
many
miraculous
matters
of
fact
,
which
the
Evangelists
left
to
us
in
writing
,
after
having
been
eye-witnesses
of
the
same
?
It
is
certain
that
we
may
find
in
our
principles
wherewith
to
explain
those
places
they
bring
against
us
.
The
words
which
Jesus
Christ
spoke
to
his
blessed
Mother
,
give
us
only
to
understand
,
how
very
jealous
he
was
of
the
duties
of
his
Calling
.
He
spoke
to
her
as
a
Mediatour
between
God
and
Man
,
as
the
person
in
whom
she
ought
necessarily
to
believe
in
order
to
her
Salvation
;
and
who
doubts
but
in
that
quality
he
had
some
Authority
over
her
?
As
for
the
sorrowfulness
he
expressed
in
his
Agony
,
it
might
proceed
from
a
double
cause
,
the
one
natural
,
and
the
other
supernatural
.
He
might
very
well
fear
Death
as
Man
;
and
the
pains
inflicted
on
his
Humane
Nature
might
force
him
to
utter
some
innocent
complaints
.
But
that
was
not
all
that
made
his
torments
grievous
.
He
was
loaded
with
the
Sins
of
Mankind
,
and
subject
to
the
curse
of
the
Law
.
He
looked
upon
God
as
his
Father
,
but
God
offered
himself
to
him
as
an
angry
Judge
.
The
more
he
loved
his
Father
,
the
more
sensible
he
was
of
the
Grief
he
sustained
in
being
remov'd
from
him
.
The
measure
of
his
sufferings
consisted
in
the
measure
of
his
vertue
;
and
what
he
says
here
to
his
Father
,
is
rather
the
Language
of
his
Love
,
than
that
of
his
Despair
.
But
if
the
Incredulous
should
say
they
are
not
obliged
to
subscribe
to
my
explanations
,
because
it
is
incertain
whether
they
have
any
other
ground
than
my
bare
imagination
;
I
am
willing
they
should
entertain
this
scruple
,
and
cherish
it
till
by
establishing
my
principles
,
I
have
an
opportunity
of
answering
yet
more
fully
all
those
difficulties
.
But
in
the
mean
time
I
hold
that
nothing
can
more
demonstrate
the
sincerity
of
the
Evangelists
than
those
places
just
now
mentioned
:
and
I
affirm
that
the
sincerity
of
the
Evangelists
being
well
demonstrated
,
does
invincibly
prove
the
Truth
of
the
Christian
Religion
.
For
certainly
either
those
who
composed
the
Gospels
had
a
design
to
deceive
Mankind
in
behalf
of
Jesus
Christ
and
his
Religion
,
or
they
had
no
such
design
at
all
.
If
they
had
any
such
design
,
they
would
have
taken
special
care
not
to
set
down
those
Circumstances
of
the
death
of
their
Master
,
which
might
give
the
World
an
occasion
to
suspect
he
wanted
Courage
,
or
thought
himself
forsaken
of
God
.
But
if
in
writing
the
matters
of
fact
contained
in
the
Gospel
,
they
had
no
manner
of
design
to
deceive
Mankind
;
we
must
then
of
necessity
look
upon
them
as
being
very
sincere
Authors
,
who
would
not
deceive
us
,
unless
they
themselves
had
first
of
all
been
deceived
.
So
that
all
the
question
is
,
whether
the
matters
of
fact
they
tell
us
of
are
such
as
are
shewn
only
by
Illusion
.
And
we
need
here
only
consider
whether
all
the
Disciples
could
have
fancied
they
saw
an
infinite
number
of
very
singular
and
sensible
Miracles
,
such
as
sick
men
healed
,
Dead
raised
to
Life
,
&c.
and
have
believed
that
they
themselves
work'd
miracles
,
when
all
the
while
there
was
no
such
thing
.
'T
is
to
no
purpose
here
to
alledge
,
that
the
Evangelists
affected
an
ingenuous
simplicity
to
avoid
the
suspicion
of
dishonesty
.
For
had
that
been
their
design
,
they
would
have
taken
special
care
not
to
furnish
impious
men
with
places
and
passages
on
which
they
might
raise
imaginary
triumphs
.
Nor
is
there
any
reason
to
believe
that
the
Evangelists
related
those
words
,
because
their
simplicity
was
so
great
that
they
had
not
judgment
to
discern
whether
they
were
for
or
against
their
cause
.
For
what
probability
is
there
that
men
who
had
wit
enough
to
deceive
other
people
,
should
have
so
little
in
this
occasion
?
Must
a
man
needs
be
wise
and
learned
,
when
he
chuses
to
represent
his
Master
constant
and
undaunted
,
rather
than
sorrowful
unto
Death
?
And
yet
't
is
not
one
single
Evangelist
that
relates
the
history
of
his
passion
after
this
manner
,
they
all
agree
in
this
respect
.
And
how
could
this
be
so
?
but
that
they
only
proposed
to
themselves
to
speak
the
plain
truth
,
and
they
spoke
it
without
considering
the
impression
it
would
make
on
Mankind
,
without
examining
whether
the
Incredulous
would
take
occasion
from
thence
to
slander
the
Christian
Religion
.
In
the
mean
while
,
if
what
has
been
said
here
is
not
sufficient
,
I
am
willing
more
particularly
to
examin
the
matters
contained
in
the
Gospels
.
CHAP.
VI.
Where
we
shall
examine
the
matters
contained
in
the
Gospels
,
and
see
whether
they
are
capable
of
Illusion
or
Imposture
.
THose
Books
contain
an
infinite
number
of
extraordinary
,
divine
and
admirable
things
;
but
the
principal
of
them
are
reducible
to
these
four
heads
,
I.
The
Birth
,
Genealogy
,
and
Education
of
Jesus
Christ
,
with
all
the
Circumstances
of
them
,
which
we
shall
not
speak
of
at
present
,
least
we
should
be
too
tedious
,
having
already
mention'd
them
in
our
first
part
of
this
work
.
II.
The
Exercise
of
his
Office
,
confirmed
by
an
infinite
number
of
miracles
from
his
Baptism
to
his
Ascension
.
III.
The
holiness
of
his
life
and
conversation
seen
clearly
in
several
occasions
,
and
shining
throughout
the
various
Actions
of
his
life
.
IV.
His
Doctrin
and
his
Prophecies
.
From
these
four
different
heads
spring
forth
such
beams
of
Truth
as
wonderfully
illustrate
this
whole
matter
.
Let
us
therefore
examine
them
in
their
order
,
and
keep
still
to
our
usual
method
,
which
is
to
raise
as
we
go
along
as
many
difficulties
as
we
can
,
and
urge
them
on
with
all
their
force
,
to
stop
if
it
be
possible
the
complaints
of
the
Incredulous
against
us
.
We
may
very
well
consider
in
the
miracles
of
Jesus
Christ
,
their
number
,
variety
,
and
greatness
,
the
noise
they
made
in
the
World
,
and
the
manner
in
which
they
were
received
.
And
first
the
Evangelists
make
appear
the
number
,
variety
and
greatness
of
them
,
in
telling
us
that
he
changed
Water
into
Wine
in
Cana
,
that
he
restored
sight
to
the
Blind
,
hearing
to
the
Deaf
,
and
health
to
the
Sick
;
that
he
cleansed
the
Leprous
,
healed
the
sick
of
the
Palsy
,
cured
one
of
a
withered
Hand
,
another
of
a
Dropsy
▪
a
third
diseased
with
an
Issue
of
Blood
,
that
he
cast
out
many
Devils
,
raised
the
Dead
to
Life
,
appeased
the
stormy
Winds
and
Tempests
,
and
at
several
times
wonderfully
fed
many
thousands
in
the
Wilderness
.
These
Miracles
are
very
numerous
indeed
,
seem
very
much
different
from
one
another
,
and
cannot
proceed
but
from
a
Divine
Power
.
To
this
we
must
further
add
,
that
they
are
of
such
a
nature
as
could
not
be
concealed
from
the
knowledge
of
men
,
that
they
must
necessarily
have
an
infinite
number
of
witnesses
,
so
that
had
the
Apostles
purely
invented
them
,
they
might
soon
have
been
contradicted
by
an
infinite
number
of
people
.
And
yet
it
seems
the
most
inveterate
enemies
of
Jesus
Christ
durst
not
altogether
deny
the
evidence
of
them
;
because
they
accused
him
of
healing
the
sick
on
the
Sabbath
Day
,
and
pretended
he
cast
out
Devils
by
Belzeebub
,
the
Prince
of
the
Devils
:
this
sort
of
calumny
being
as
it
were
an
extorted
confession
of
his
infinite
Power
,
and
a
Testimony
which
they
bore
in
spite
of
themselves
to
the
Truth
of
his
Mission
.
Besides
,
't
is
easy
to
believe
that
the
Evangelists
did
not
invent
of
themselves
what
they
make
the
Scribes
and
Pharisees
utter
on
this
account
,
because
they
unanimously
agree
in
the
relation
they
give
us
of
it
;
they
represent
Jesus
Christ
refuting
this
calumny
,
and
assuring
us
in
this
occasion
,
that
blasphemy
against
the
Holy
Ghost
would
never
be
forgiven
,
a
thing
which
could
not
easily
enter
into
any
mans
mind
:
In
a
word
,
the
Jews
that
came
after
,
being
compelled
to
own
that
Jesus
Christ
had
done
several
miracles
,
were
obliged
to
say
that
he
had
found
out
the
true
pronunciation
of
the
great
word
Jehovah
,
and
that
't
was
by
the
help
of
this
pronunciation
(
a
pattern
whereof
he
had
found
in
the
Temple
)
that
he
wrought
so
many
miracles
.
See
into
what
extravagant
opinions
men
necessarily
fall
into
,
when
they
endeavour
to
shun
the
force
of
Truth
.
But
not
to
insist
on
all
these
vain
Chimeras
,
methinks
neither
of
these
two
Truths
can
reasonably
be
contested
.
The
first
is
that
Jesus
Christ
pretended
to
have
work'd
many
miracles
.
This
is
what
his
enemies
reviled
him
with
,
when
standing
round
about
his
Cross
they
said
,
he
saved
others
,
himself
he
cannot
save
.
Let
him
now
come
down
from
the
Cross
,
and
we
will
believe
him
.
The
second
is
,
that
the
Disciples
who
followed
him
,
knew
for
certain
whether
he
wrought
any
miracles
or
not
.
For
since
we
have
here
to
do
with
evident
and
singular
miracles
above
the
reach
of
Human
Power
,
they
could
not
but
certainly
know
the
truth
of
them
.
Things
being
thus
supposed
,
I
further
consider
,
that
of
the
many
Disciples
Jesus
Christ
had
,
there
were
but
two
that
proved
unfaithful
to
him
:
but
it
was
not
long
before
they
did
right
to
the
Truth
,
tho
each
of
them
in
a
very
different
manner
.
The
one
was
moved
with
a
sensible
regret
,
and
wept
bitterly
,
the
other
was
so
tormented
with
the
remorse
of
Conscience
,
that
he
was
forced
to
make
himself
away
.
Had
Jesus
been
an
Impostor
,
how
came
Peter
to
repent
,
and
Judas
to
despair
.
If
he
falsly
boasted
of
many
miracles
,
those
two
men
,
those
two
constant
and
perpetual
witnesses
of
his
Actions
,
must
needs
have
known
it
;
and
and
if
they
did
certainly
know
it
,
whence
could
then
proceed
the
Repentance
of
the
one
,
and
the
Despair
of
the
other
?
'T
would
be
to
no
purpose
to
use
any
Evasions
in
the
history
of
Judas
,
which
the
Writers
of
the
New
Testament
have
represented
to
us
as
a
thing
publickly
known
to
the
World
.
This
man
(
says
St.
Peter
,
in
the
first
Chapter
of
the
Books
of
Acts
verse
18.
)
purchased
a
field
with
the
reward
of
iniquity
;
and
falling
headlong
,
burst
asunder
in
the
midst
,
and
all
his
Bowels
gush'd
out
.
And
it
was
known
unto
all
the
dwellers
at
Jerusalem
,
insomuch
as
that
field
is
called
in
their
proper
tongue
,
Aceldama
,
that
is
to
say
the
field
of
Blood
.
Is
it
possible
to
be
more
particular
in
any
thing
?
And
could
the
Author
of
the
Acts
be
so
foolish
to
imagin
he
could
invent
all
these
Circumstances
,
and
make
St.
Peter
utter
them
without
making
him
ridiculous
and
himself
liable
to
be
contradicted
In
like
manner
the
Evangelists
tell
us
all
the
Circumstances
of
the
Death
,
and
Resurrection
of
Jesus
Christ
.
They
say
that
at
his
death
there
was
a
great
Darkness
,
and
a
dreadful
Earth-quake
,
that
the
Rocks
burst
,
and
the
vail
of
the
Temple
was
rent
in
twain
from
the
top
to
the
bottom
.
If
all
this
were
meer
Invention
,
those
Writers
shew'd
but
little
reason
in
chusing
such
strange
Circumstances
to
impose
upon
mens
belief
.
Was
it
such
an
easy
matter
to
perswade
all
the
Inhabitants
of
Jerusalem
that
on
the
day
Jesus
Christ
was
crucified
,
the
vail
of
the
Temple
rent
in
twain
,
and
several
other
notable
Prodigies
were
seen
?
Was
it
not
a
pretty
way
of
getting
credit
amongst
men
?
And
those
men
too
who
related
such
strange
things
contrary
to
the
certain
knowledge
of
every
one
,
and
so
soon
after
they
must
have
been
brought
to
pass
,
could
they
gain
over
to
their
side
so
many
thousand
people
?
As
to
the
Resurrection
of
Jesus
Christ
,
the
Evangelists
relate
that
the
Stone
of
his
Sepulchre
was
sealed
,
and
a
watch
set
over
it
;
that
the
Soldiers
said
the
next
day
that
the
Disciples
of
Jesus
came
by
night
and
stole
away
his
body
whilst
they
slept
,
&c.
If
you
doubt
whether
the
Souldiers
were
suborned
by
the
chief
Priests
,
and
gave
out
that
the
body
of
Jesus
Christ
had
been
stole
away
by
his
Disciples
,
St.
Matthew
will
inform
you
of
it
in
such
a
manner
as
will
infallibly
clear
all
your
doubts
.
Now
,
says
he
,
some
of
the
watch
came
into
the
City
,
and
shewed
unto
the
Chief
Priests
all
the
things
that
were
done
.
And
when
they
were
assembled
with
the
Elders
,
and
had
taken
Councel
,
they
gave
large
money
unto
the
Soldiers
,
saying
,
say
ye
,
his
Disciples
came
by
night
and
stole
him
away
while
we
Slept
.
And
if
this
comes
to
the
Governours
ears
,
we
will
perswade
him
and
secure
you
.
So
they
took
the
mony
,
and
did
as
they
were
taught
:
and
this
saying
is
commonly
reported
among
the
Jews
unto
this
day
.
Chap.
28.
v.
11
,
12
,
13
,
14
,
15.
Here
the
Evangelist
is
far
from
designing
to
deceive
the
Publick
in
those
things
he
pretends
were
publickly
known
.
It
is
therefore
to
be
confess'd
that
a
watch
was
set
over
the
Sepulchre
of
Jesus
Christ
,
and
that
some
of
the
watch
reported
such
things
as
are
mentioned
by
the
Evangelists
,
or
at
least
that
it
was
supposed
,
that
that
same
was
their
report
.
The
question
therefore
is
,
whether
the
Disciples
did
really
steal
away
the
body
of
Jesus
Christ
from
the
midst
of
a
company
of
Soldiers
that
were
appointed
to
guard
it
.
But
do
but
only
reflect
a
little
on
the
person
of
the
Disciples
,
who
were
no
better
than
poor
and
fearful
Fishermen
,
on
their
Dispersion
,
their
trouble
and
heaviness
,
the
triple
denial
of
the
stoutest
of
them
all
,
together
with
all
other
Circumstances
of
that
Event
;
and
it
will
appear
that
they
were
so
far
from
executing
so
dangerous
an
undertaking
,
that
it
was
impossible
such
a
design
could
have
ever
entred
into
their
heads
.
And
therefore
Pilate
was
so
truly
convinced
of
the
Truth
of
the
Resurrection
of
Jesus
Christ
,
that
he
wrote
to
Tiberius
about
it
.
And
't
was
on
the
account
of
Pilate's
Letter
,
that
this
Emperour
went
●o
the
Senate
,
and
proposed
the
insertion
of
Jesus
Christ
among
the
Gods
.
We
have
no
Reason
to
suspect
this
history
,
especially
if
we
consider
that
Tertullian
himself
relates
it
in
the
Apology
which
he
addresses
to
the
Senate
and
the
Roman
Emperour
,
who
needed
only
to
have
consulted
their
Registers
to
find
the
actions
of
Pilate
,
as
they
were
so
often
desired
to
do
by
all
those
who
wrote
Apologies
in
behalf
of
the
Christians
.
In
the
mean
time
we
have
no
great
occasion
of
this
outward
Testimony
,
because
there
can
be
nothing
more
inseparably
interwoven
than
these
truths
are
:
And
we
need
only
read
carefully
the
Gospels
over
to
be
satisfied
therein
.
We
have
seen
the
miracles
of
Jesus
Christ
with
all
their
Circumstances
;
we
shall
now
shew
that
his
holiness
of
life
was
no
less
extraordinary
than
his
Miracles
.
CHAP.
VII
.
Of
the
Holiness
of
Life
of
Jesus
Christ
.
IF
Jesus
Christ
was
neither
the
true
Messias
,
nor
the
Son
of
God
,
and
if
he
falsly
boasted
that
he
wrought
many
Miracles
,
his
Disciples
must
necessarily
have
considered
him
as
an
Impostor
,
as
soon
as
his
Death
frustrated
the
hopes
and
promises
they
received
from
him
.
And
if
they
considered
him
as
an
Impostor
,
there
is
little
appearance
they
should
propose
him
as
a
model
of
Vertue
and
Perfection
to
mankind
.
But
supposing
they
had
this
design
,
we
may
reasonably
imagin
that
having
neither
the
Learning
nor
Eloquence
of
the
Authors
of
that
Age
,
they
would
have
had
no
better
success
in
drawing
an
imaginary
Character
of
their
Master
,
than
others
in
representing
the
Excellencies
of
those
great
men
it
was
their
interest
to
flatter
.
Yet
if
we
chuse
the
politest
Writings
of
this
kind
,
the
lives
of
great
men
composed
with
all
art
imaginable
,
Panegyricks
that
cost
thirty
years
labour
;
add
to
these
all
the
collected
notionsof
Vertue
,
the
Wit
and
Observation
of
the
most
passionate
,
judicious
,
and
elegant
Orators
can
furnish
us
with
;
joyn
,
the
Cato's
and
Aristides's
together
,
nay
separate
their
Vertues
from
their
imperfections
,
and
ascribe
to
them
all
the
good
qualities
we
find
dispersed
in
other
men
;
I
will
yet
maintain
that
all
these
Ideas
,
Notions
and
Characters
come
far
short
of
that
perfection
the
Evangelists
make
us
conceive
of
Jesus
Christ
,
and
that
too
without
Hyperbole
or
Art
,
but
by
a
bare
and
simple
recital
of
his
Actions
.
The
Heroes
of
whose
vertue
the
Ancient
Heathens
so
much
boast
,
directed
their
Actions
to
no
other
end
than
the
glory
of
their
Country
,
or
their
own
ambition
:
Whereas
Jesus
Christ
referr'd
all
his
Actions
to
the
Glory
of
God
.
It
may
properly
be
said
of
them
,
that
they
aimed
at
nothing
else
but
to
furnish
an
infinite
number
of
persons
joyned
together
in
a
Society
wherewith
to
satisfy
their
most
inordinate
passions
,
as
we
have
already
observed
elsewhere
concerning
Cato
.
Whereas
Jesus
Christ
design'd
only
to
subdue
the
vicious
desires
and
inclinations
of
mens
hearts
.
The
Ancient
Sages
would
sometimes
renounce
Riches
and
Honours
,
but
't
was
only
to
become
slaves
to
Glory
.
If
they
overcame
some
small
passions
,
't
was
only
to
submit
themselves
to
the
the
Tyranny
of
greater
.
They
sacrificed
their
other
affections
to
their
Pride
and
Ambition
of
Fame
.
Nay
they
were
so
puff'd
up
with
the
conceit
of
their
own
Wisdom
,
that
they
imagin'd
themselves
happier
than
the
Gods
,
fancying
they
ow'd
the
temper
and
inclination
of
their
minds
to
none
but
themselves
;
that
they
were
free
from
any
passion
,
and
were
sole
Lords
of
all
.
Jesus
Christ
on
the
contrary
teaches
us
first
to
renounce
vain
glory
.
This
is
the
first
principle
of
his
Religion
.
God
,
says
he
,
resisteth
the
proud
,
but
giveth
grace
to
the
humble
.
And
he
is
so
far
from
having
us
imagin
we
can
be
happy
without
the
concurrence
of
God
,
that
he
shews
us
the
wretched
weakness
and
corruption
of
man
when
separated
from
his
Maker
.
This
the
continual
use
of
that
prayer
he
taught
us
,
would
fully
instruct
us
in
,
tho'
his
Morals
and
most
holy
Life
should
●ot
.
The
Ancient
Sages
of
Antiquity
either
were
,
●r
seemed
true
patterns
of
Justice
:
but
Jesus
Christ
●s
the
teacher
and
the
true
pattern
of
Charity
;
and
▪
t
is
by
Charity
rather
than
Justice
that
we
resemble
●he
Deity
which
confers
good
upon
men
,
without
●eing
any
ways
obliged
thereto
.
'T
is
easy
to
practice
Vertue
when
attended
with
Reputation
and
Prosperity
,
as
the
Ancient
Philoso●hers
did
;
but
difficult
to
continue
virtuous
as
our
●aviour
did
in
the
midst
of
poverty
and
ignominy
,
●nd
in
spite
of
disgraces
and
persecutions
.
So
●ecessary
is
Esteem
and
Reputation
in
this
life
,
that
●
seems
to
be
as
it
were
the
very
nutriment
of
mans
●eart
;
and
should
men
but
consult
themselves
,
●hey
would
find
they
cannot
live
without
it
.
How
●ft
do
those
who
think
themselves
uncapable
of
●er
obtaining
it
,
abandon
themselves
to
such
a
●espair
as
puts
them
upon
the
blackest
villanies
:
●hich
has
occasioned
some
Princes
already
odious
or
Cruelty
,
to
defile
themselves
with
all
manner
of
oluptuousness
,
as
despairing
of
ever
recovering
●at
good
opinion
,
they
have
already
lost
in
the
●inds
of
men
?
To
see
Christ
hated
,
despised
and
●posed
by
the
most
considerable
and
leading
men
●ongst
the
Jews
,
and
not
able
to
gain
the
least
credit
or
esteem
,
unless
with
some
poor
Fishermen
so
gross
and
ignorant
,
that
they
could
hardly
understand
what
he
taught
them
:
would
not
it
make
one
think
that
he
had
all
the
Reason
in
the
World
to
fall
into
a
kind
of
despair
,
and
that
since
he
could
never
hope
for
Reputation
,
to
give
himself
over
to
all
sorts
of
pleasures
,
and
make
his
condition
the
best
he
could
?
Yet
we
see
that
being
continually
in
disgrace
and
poverty
,
he
omitted
nothing
of
the
severe
practice
of
vertue
.
When
he
was
affronted
,
he
endured
it
with
a
sweet
and
gentle
Patience
.
When
he
was
despised
,
he
went
on
boldly
in
his
innocence
.
Tho'
his
followers
were
simple
and
ignorant
people
,
he
still
blessed
God
for
it
.
I
thank
thee
Father
,
says
he
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
but
revealed
them
unto
Babes
.
Mat.
11.
25.
But
we
should
wrong
the
blessed
Jesus
by
comparing
him
with
the
most
admired
persons
of
all
ages
,
since
none
can
come
in
comparison
with
him
who
is
only
like
himself
.
We
need
only
reflect
upon
his
life
and
actions
represented
to
us
by
the
Evangelists
,
to
see
whether
we
can
find
in
him
the
least
shadow
of
Vice
.
Would
we
know
whether
he
was
addicted
to
Voluptuousnes●
we
need
only
consider
that
his
very
Enemies
dur●
not
cast
this
reproach
upon
him
.
I
confess
th●
Mat.
11.
19.
Pharisees
call'd
him
a
Glutton
and
a
Win●
bibber
,
a
friend
of
Publicans
and
Sinner●
but
not
because
he
was
luxurious
either
in
meat
〈◊〉
drink
;
and
they
meant
only
that
he
ought
not
〈◊〉
have
eaten
with
sinners
,
such
as
the
Publicans
wer●
a
reproach
which
Jesus
Christ
presently
confound●
by
this
answer
no
less
worthy
of
his
Wisdom
tha●
Goodness
:
They
that
be
whole
need
no
Physitian
,
〈◊〉
they
that
are
sick
.
Mat.
9.
12.
Should
we
fancy
hi●
Ambitious
,
't
is
but
considering
what
use
he
made
〈◊〉
his
credit
amongst
the
people
.
He
privately
withdrew
,
when
they
would
have
made
him
King
;
and
always
told
them
his
Kingdom
was
not
of
〈◊〉
World
.
Did
he
seek
after
vain
glory
?
Who
decl●●ed
the
praise
of
John
the
Baptist
?
Did
he
ever
flatter
the
Doctors
of
the
Law
?
Did
he
take
any
of
those
measures
our
pride
generally
uses
to
purchase
esteem
?
How
did
he
exclaim
against
the
vices
of
the
Scribes
and
Pharisees
?
and
with
what
Authority
did
he
speak
to
the
People
?
Could
he
be
suspected
of
design
or
self
interest
,
he
would
have
aimed
at
some
temporal
advantage
.
And
had
he
been
a
Whimsical
or
Melancholy
person
,
he
could
never
have
preach'd
that
excellent
Sermon
on
the
Mount
.
Consider
the
solidity
of
his
Answers
to
those
that
asked
him
Questions
,
the
beauty
of
his
Maxims
,
which
seem
wholly
to
proceed
from
Piety
and
Charity
,
and
yet
so
sublime
and
excellent
Morality
,
which
is
all
along
contained
in
the
Doctrine
he
taught
the
people
on
the
Mount
▪
He
expressed
himself
in
a
simple
but
noble
Style
,
worthy
the
eternal
wisdom
of
God
,
and
suitable
●o
the
simplicity
of
every
mans
understanding
.
And
as
if
he
had
liv'd
only
to
do
good
,
he
was
never
weary
of
exhorting
men
to
live
well
.
He
travelled
●ver
all
the
Villages
of
Galilee
with
an
indefatigable
●atience
.
He
spent
the
days
in
instructing
the
Mul●itude
,
and
the
Nights
in
making
his
supplications
●o
God
.
He
rejected
none
that
offer'd
themselves
●o
him
,
and
consider'd
not
men
by
their
outward
●ppearance
.
When
he
desired
to
be
followed
,
't
was
●ot
for
the
pleasure
he
took
in
a
great
retinue
,
but
●he
better
to
teach
the
Multitude
.
When
he
eat
●nd
drunk
,
't
was
with
those
people
only
he
had
a
●esign
to
convert
.
When
he
spoke
of
the
things
of
●his
World
,
he
used
them
only
as
Representatives
●f
things
above
.
When
he
sharply
rebuked
his
Disciples
,
't
was
because
they
would
put
a
stop
to
the
work
of
his
Ministry
.
When
he
was
desired
to
eat
,
he
replie●
his
meat
was
to
do
the
will
of
his
Father
.
When
he
thirsted
and
came
nigh
unto
any
fountain
,
it
was
rather
to
put
men
in
mind
that
he
was
the
spring
of
Life
,
than
to
quench
any
thirst
of
his
own
▪
Whatever
offered
it self
to
his
Senses
,
elevated
his
thoughts
to
something
Divine
.
He
was
far
from
that
busy
Curiosity
,
that
Preference
of
himself
before
others
,
that
false
Modesty
so
frequent
among
men
,
and
indeed
from
all
those
other
affected
Vertues
,
which
no
less
discover
the
bottom
of
our
Corruption
,
than
our
Vices
themselves
.
His
concern
for
his
family
never
came
in
competition
with
his
concern
for
the
Kingdom
of
God
.
'T
was
not
self-love
,
but
a
divine
love
which
was
the
rule
of
his
affections
,
since
he
called
all
those
who
did
the
will
of
his
Father
,
his
Father
,
Mother
,
and
Brethren
.
If
he
was
angry
,
't
was
his
concern
for
the
glory
of
the
Deity
;
and
he
was
eaten
up
with
the
zeal
of
his
house
,
when
he
found
they
had
made
it
a
den
of
thieves
.
He
not
only
patiently
endured
but
pardon'd
a
thousand
injuries
,
nay
obliged
himself
to
love
his
Enemies
,
commanding
all
his
true
Disciples
to
do
their
bes●
Endeavours
to
bring
themselves
to
it
.
In
a
word
,
search
and
examin
the
heart
of
man
as
long
as
yo●
please
,
you
'll
never
find
there
such
vertues
as
thos●
of
Jesus
Christ
were
.
Consider
well
the
conduct
o●
his
whole
life
,
and
you
will
scarce
sind
the
least
appearance
of
any
of
the
inordinate
passions
or
irreg●lar
desires
of
other
mens
hearts
.
Consider
all
th●
pleasures
and
profits
of
the
World
,
and
you
wi●
find
they
are
things
Christ
ne'er
sought
after
.
E●amine
one
after
another
all
his
proceedings
and
a●
his
Actions
;
and
you
'll
find
they
did
not
in
th●
least
incline
to
the
things
of
this
World
After
what
manner
can
we
think
the
Eternal
Son
of
God
must
have
lived
in
the
World
,
supposing
he
came
into
it
,
unless
as
Jesus
Christ
?
What
other
language
ought
he
to
have
spoken
but
that
of
Jesus
Christ
?
What
kind
of
Vertues
ought
he
to
have
practised
but
his
Vertues
?
What
kind
of
Charity
ought
there
to
have
appeared
in
him
,
but
that
of
Jesus
Christ
?
And
whom
ought
he
to
have
been
conformable
to
,
but
to
that
man
,
in
whom
we
find
something
more
than
man
,
even
the
Vertues
of
a
God
concealed
under
the
fleshly
vail
of
Humane
Infirmity
?
We
can't
suspect
that
't
was
Ambition
as
well
as
his
other
Qualities
that
exalted
him
so
far
above
all
other
men
,
and
that
his
design
was
only
to
raise
himself
to
the
highest
Authority
in
Religion
.
He
must
then
have
foreseen
that
which
afterwards
came
to
pass
,
that
his
Cross
would
be
acknowledged
in
all
the
World
:
And
to
foresee
that
he
must
have
been
a
Prophet
.
But
tho'
he
should
have
foreseen
all
these
things
,
still
't
was
necessary
he
should
have
had
Strength
enough
to
overcome
himself
,
to
overcome
himself
continually
and
in
all
respects
,
to
renounce
all
the
pleasures
of
life
,
and
expose
himself
to
the
most
cruel
sufferings
:
but
it
was
impossible
his
Soul
should
have
been
continually
strengthened
to
that
degree
by
the
bare
consideration
of
a
Glory
that
seem'd
to
be
imaginary
,
and
at
such
a
distance
too
.
In
short
we
know
partly
what
kind
of
Vertues
may
proceed
from
the
bottom
of
a
worldly
and
ambitious
heart
,
and
we
also
very
distinctly
know
that
so
solid
a
Vertue
,
so
Univer●al
,
so
far
from
any
Hypocrisy
and
Affectation
,
so
con●rary
to
the
Vertues
of
the
World
,
of
a
Character
above
Imitation
,
above
those
very
Ideas
men
●ramed
to
themselves
of
it
,
could
no
more
arise
from
●uch
a
source
as
a
worldly
and
ambitious
heart
,
than
●ight
can
be
said
to
proceed
from
darkness
.
But
who
will
assure
us
that
the
Evangelists
did
not
flatter
their
Master
in
his
Character
,
and
represented
him
as
he
ought
to
be
,
not
as
he
was
?
This
thought
has
yet
less
solidity
than
the
former
.
For
if
this
here
be
but
a
witty
conceit
of
those
Writers
,
I
ask
how
could
some
poor
,
simple
and
ignorant
Fishermen
invent
such
a
model
of
Vertue
,
as
was
never
seen
or
thought
of
before
,
and
whose
Idea
is
so
far
above
what
all
Antiquity
gives
us
of
its
Heroes
?
Besides
,
the
Evangelists
make
no
Eulogies
upon
their
Master
,
nor
aggrandise
his
Vertues
,
nor
affect
to
give
us
a
more
particular
view
of
his
best
Actions
:
but
they
only
give
us
a
bare
and
simple
Recital
of
them
,
without
any
Art
or
Design
;
Nay
such
is
their
sincerity
,
or
if
you
will
their
want
of
judgment
(
for
we
freely
permit
the
Incredulous
to
make
what
suppositions
they
please
)
that
they
related
such
things
as
at
first
shock
our
thoughts
,
and
which
Impious
men
chiefly
insist
upon
,
such
as
this
complaint
of
Jesus
Christ
,
My
God
,
My
God
,
&c.
Besides
this
,
the
Circumstances
with
which
they
relate
all
the
actions
of
their
Master
,
will
sufficiently
convince
us
of
their
sincerity
▪
For
is
it
probable
the
Evangelists
should
have
invented
or
forg'd
the
murmurings
of
the
Scribes
and
Pharisees
,
who
reproach'd
them
saying
,
Why
do
ye
eat
and
drink
with
Publicans
and
Sinners
?
&c.
And
that
controversy
betwixt
the
ambitious
Disciples
,
on
whose
account
it
was
that
Jesus
Christ
having
taken
up
a
little
Child
,
told
them
they
must
be
like
that
Child
,
if
they
would
qualifie
themselves
for
the
Kingdom
of
Heaven
,
&c.
a
wonderful
discourse
indeed
both
for
its
shortness
and
simplicity
,
which
sufficiently
shews
us
the
very
Soul
of
our
blessed
Lord
!
'T
is
not
one
single
Writer
of
all
these
,
that
relate
those
Actions
,
there
are
three
of
them
,
who
wrote
after
such
a
manner
as
manifestly
evinces
they
copy'd
not
one
anothers
Writings
.
And
if
you
would
be
further
satisfy'd
,
the
Apostles
themselves
prove
the
Holiness
of
life
of
their
Divine
Master
,
by
imitating
his
Actions
.
The
Primitive
Christians
shew
us
how
well
the
Apostles
lived
by
following
their
Example
.
If
you
should
desire
we
should
produce
some
authentical
testimonies
of
Holiness
,
Vertue
,
sweet
and
peaceable
temper
of
the
Primitive
Christians
:
there
are
abundance
to
be
had
in
the
Writings
of
their
very
Enemies
.
We
need
only
an
indifferent
Knowledge
of
Antiquity
,
to
banish
all
suspicions
in
that
respect
.
Thus
the
truth
appears
on
all
sides
;
and
I
sensibly
perceive
it
as
soon
as
I
frame
any
Idea
to
my self
of
the
life
and
actions
of
Jesus
Christ
.
Yet
I
am
willing
however
,
that
the
Incredulous
should
not
wholly
conform
their
judgment
to
mine
;
and
if
this
Argument
does
not
move
and
convince
them
as
much
as
it
does
me
,
they
need
only
pass
on
to
the
consideration
of
others
.
CHAP.
VIII
.
Of
the
Prophecies
of
Jesus
Christ
.
THey
will
perhaps
be
much
more
affected
with
the
Prophecies
that
occur
in
the
Gospel
,
several
of
which
are
very
expresly
delivered
.
But
among
the
rest
we
shall
make
choice
of
one
which
we
shall
particularly
examin
:
't
is
that
concerning
the
final
destruction
of
Jerusalem
.
We
may
easily
perceive
how
clearly
't
is
set
down
by
the
Evangelists
,
who
bring
in
Jesus
Christ
fore●elling
it
,
and
how
exactly
't
was
afterwards
fulfilled
.
The
words
of
the
Prophecy
are
these
.
And
Jesus
answering
said
unto
him
,
seest
thou
these
Mark
13.
2.
●reat
buildings
?
There
shall
not
be
left
one
●tone
upon
another
,
that
shall
not
be
thrown
down
.
&c.
And
when
ye
shall
hear
of
Wars
,
and
Rumours
of
Wars
,
be
ye
not
troubled
:
for
all
these
things
must
come
to
pass
,
but
the
end
is
not
yet
.
For
Nation
shall
rise
against
Nation
and
Kingdom
against
Kingdom
:
and
there
shall
be
Earthquakes
in
divers
places
,
and
there
shall
be
famines
and
troubles
:
for
all
these
are
but
the
beginnings
of
sorrows
,
&c.
When
ye
therefore
shall
see
the
Abomination
of
Desolation
spoken
of
by
Daniel
the
Prophet
,
standing
where
it
ought
not
(
whoso
readeth
let
him
understand
)
then
let
them
which
be
in
Judea
,
flee
into
the
mountains
.
Let
him
which
is
on
the
house
top
,
not
come
down
to
take
any
thing
out
of
his
house
,
&c.
But
wo
unto
them
that
are
with
Child
,
and
to
them
that
give
Suck
in
those
days
.
For
in
those
days
shall
be
affliction
,
such
as
was
not
since
the
beginning
of
the
Creation
which
God
created
unto
this
time
,
neither
shall
be
again
.
And
except
that
the
Lord
had
shortned
those
days
,
no
flesh
should
be
saved
,
but
for
the
Elects
sake
,
&c.
And
then
if
any
man
shall
say
unto
you
,
lo
here
is
Christ
,
or
lo
he
is
there
:
believe
it
not
.
For
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shew
great
signs
and
wonders
to
seduce
(
if
it
were
possible
)
even
the
Elect.
But
take
ye
heed
:
behold
,
I
have
foretold
you
all
things
.
It
is
not
requisite
that
a
man
should
be
very
well
acquainted
with
the
Jewish
History
,
to
know
that
this
Prophecy
was
exactly
fulfilled
.
Those
who
doubt
it
,
may
consult
the
History
Josephus
wrote
of
it
.
There
they
will
hear
of
Troubles
,
of
Wars
,
Rumours
of
Wars
,
of
Famines
,
Earthquakes
from
place
to
place
,
which
preceeded
for
some
years
the
final
destruction
of
Judea
.
Therein
they
will
find
Jerusalem
surrounded
with
Armies
,
and
trodden
down
by
the
Gentiles
.
There
they
will
read
of
a
time
,
wherein
't
was
much
better
for
the
Inhabitants
of
that
miserable
Country
,
to
forsake
their
abodes
in
the
Cities
,
and
to
flee
to
the
Mountains
.
There
they
will
see
the
Temple
of
Jerusalem
burnt
down
and
demolished
,
without
having
one
stone
left
upon
another
;
and
surely
be
convinced
that
there
was
never
Tribulation
like
unto
the
Tribulation
of
those
days
.
They
will
be
no
longer
ignorant
of
the
Abomination
of
Desolation
set
up
in
the
holy
place
which
the
Prophet
Daniel
speaks
of
,
when
they
shall
see
the
Jews
rushing
into
the
Temple
,
and
there
cutting
one
anothers
throats
on
a
solemn
feast
day
.
But
if
they
would
further
consult
our
Ecclesiastical
Historians
,
or
the
Primitive
Fathers
,
they
would
find
them
all
agree
in
this
Relation
,
that
the
faithful
Disciples
of
Jesus
Christ
,
who
were
at
Jerusalem
,
fled
to
a
little
City
called
Pella
,
after
having
been
forewarned
of
it
by
the
Spirit
;
and
there
will
be
no
longer
reason
to
think
these
Words
of
Jesus
Christ
obscure
,
But
pray
ye
that
your
flight
be
not
in
the
Winter
,
&c.
There
are
few
people
but
what
perceive
the
exact
Conformity
of
this
prophecy
with
its
Event
;
and
we
need
not
at
all
question
the
certainty
of
it
:
But
't
is
not
so
very
certain
that
it
was
not
composed
after
the
Event
,
and
it
will
concern
us
to
enquire
into
it
.
It
appears
then
first
,
that
the
Gospels
wherein
't
is
related
,
were
composed
before
the
destruction
of
Jerusalem
,
because
St.
Luke
wrote
not
the
Book
of
Acts
,
till
some
time
after
he
had
composed
his
Gospel
,
as
he
testifies
himself
in
these
Words
:
The
former
treatise
have
I
made
O
Theophilus
of
all
that
Jesus
begun
both
to
do
and
to
teach
,
&c.
Acts
1.
1.
Besides
,
it
seems
that
St.
Luke
,
had
written
the
Book
of
Acts
before
the
destruction
of
Jerusalem
;
because
he
is
so
far
from
speaking
of
that
Event
,
that
on
the
contrary
he
speaks
of
Jerusalem
as
of
a
City
that
was
still
in
being
,
and
wherein
there
was
a
flourishing
Christian
Church
.
But
perhaps
this
is
not
so
much
insisted
upon
;
It
may
be
further
ask'd
whether
that
prophecy
might
not
have
been
inserted
in
the
Gospel
by
some
Zealous
Christians
,
who
having
seen
the
destruction
of
Jerusalem
,
might
have
took
occasion
from
thence
to
honour
their
Master
,
by
pretending
he
had
foretold
it
.
For
the
clearing
of
this
doubt
,
we
shall
observe
first
,
that
tho'
this
Prophecy
be
the
same
in
substance
in
the
three
Gospels
wherein
't
is
related
,
yet
't
is
expressed
after
a
very
different
manner
,
which
is
sufficient
to
perswade
us
that
it
was
not
inserted
by
one
and
the
same
Author
in
the
Gospel
according
to
St.
Matthew
,
in
the
Gospel
according
to
St.
Mark
,
and
in
the
Gospel
according
to
St.
Luke
.
For
to
examin
the
beginning
of
it
only
,
it
appears
that
St.
Matthew
relates
it
thus
,
Chap.
24.
And
Jesus
said
unto
them
,
see
ye
not
all
these
things
?
Verily
I
say
unto
you
,
there
shall
not
be
left
here
one
stone
upon
another
that
shall
not
be
thrown
down
.
And
as
he
sat
upon
the
Mount
of
Olives
,
the
Disciples
came
unto
him
privately
saying
,
tell
us
when
shall
these
things
be
,
&c.
Now
St.
Luke
expresses
himself
thus
,
Chap.
21.
And
as
some
spake
of
the
Temple
,
how
it
was
adorned
with
goodly
stones
,
he
said
,
as
for
these
things
which
ye
behold
,
the
days
will
come
in
the
which
there
shall
not
be
left
one
stone
upon
another
.
Here
he
does
not
say
as
St.
Matthew
,
that
the
Disciples
as
he
sat
upon
the
Mount
of
Olives
asked
him
saying
,
Master
,
but
when
shall
these
things
be
?
&c.
Lastly
,
after
this
manner
also
St.
Mark
begins
this
Narration
,
Chap.
13.
And
as
he
went
out
of
the
Temple
,
one
of
his
Disciples
saith
unto
him
,
Master
,
see
what
stones
and
buildings
are
here
.
And
Jesus
answering
said
unto
him
,
seest
thou
these
great
buildings
?
there
shall
not
be
left
one
stone
upon
another
that
shall
not
be
thrown
down
.
And
as
he
sat
upon
the
Mount
of
Olives
over
against
the
Temple
,
Peter
,
and
James
,
and
John
,
and
Andrew
asked
him
privately
,
tell
us
when
shall
these
things
be
,
&c.
This
last
Evangelist
perfectly
explains
and
reconciles
the
other
two
together
,
by
delivering
all
the
Circumstances
of
the
matter
of
fact
,
viz.
that
Jesus
was
two
several
times
asked
concerning
the
buildings
of
the
Temple
,
and
that
the
last
time
was
as
he
sat
upon
the
Mount
of
Olives
,
from
whence
one
might
very
well
see
the
Temple
,
and
where
that
prospect
gave
occasion
to
his
Disciples
to
desire
that
he
would
explain
what
he
said
of
its
Demolishing
,
when
he
was
yet
in
the
Temple
it self
.
In
the
mean
while
it
is
to
be
confessed
that
the
little
difference
we
perceive
in
this
respect
between
the
Evangelists
,
utterly
overthrows
the
suspicion
we
might
entertain
,
that
this
Prophecy
was
forged
by
some
body
or
other
,
who
had
inserted
it
in
all
the
three
Gospels
.
But
II.
it
's
worth
our
observation
that
the
Disciples
having
confounded
together
two
very
remote
Events
in
the
question
they
asked
their
Master
,
viz.
the
destruction
of
Jerusalem
,
and
the
end
of
the
World
,
saying
,
tell
us
when
shall
these
things
be
?
And
what
shall
be
the
sign
of
thy
coming
,
and
of
the
End
of
the
World
?
Mat.
24.
3.
Jesus
Christ
answered
without
undeceiving
his
Disciples
,
and
without
distinguishing
what
they
had
thus
confounded
together
.
Now
what
likely-hood
is
there
that
a
man
who
had
seen
the
destruction
of
Jerusalem
,
but
could
not
imagin
it
should
be
attended
with
the
End
of
the
World
,
should
make
the
Disciples
utter
such
a
Question
,
without
making
Jesus
Christ
answer
the
least
thing
for
the
clearing
of
it
?
But
rather
III.
how
should
he
have
been
able
to
joyn
in
this
Prophecy
the
destruction
of
Jerusalem
to
the
coming
of
the
Son
of
Man
in
the
Clouds
with
great
Power
and
Glory
?
How
could
that
Man
who
had
been
an
eye-witness
to
the
destruction
of
Jerusalem
,
have
reasonably
said
,
that
presently
after
the
tribulation
of
those
days
,
the
Sun
should
be
darken'd
,
and
the
Moon
should
not
give
her
light
;
that
the
Stars
should
fall
from
Heaven
,
and
the
powers
of
Heaven
be
shaken
;
that
mens
hearts
should
fail
them
for
fear
,
and
for
looking
after
those
things
,
and
that
the
World
should
mourn
,
&c.
How
were
it
possible
he
should
have
intermixed
all
those
Circumstances
with
the
history
of
that
matter
of
fact
,
the
falshood
of
which
he
must
needs
well
know
,
if
he
composed
the
Prophecy
after
the
Event
?
But
do
we
not
fall
here
from
one
difficulty
into
a
greater
?
For
if
all
those
signs
which
were
to
accompany
the
destruction
of
Jerusalem
,
did
not
really
come
to
pass
,
wherein
then
lies
the
truth
of
this
same
prophecy
?
To
answer
this
Objection
some
think
it
sufficient
to
say
,
that
Jesus
Christ
expressed
himself
in
this
place
after
the
usual
manner
of
the
Prophets
,
who
say
,
that
Nature
trembles
,
and
Heaven
and
Earth
is
moved
,
when
God
visiteth
men
after
some
extraordinary
manner
either
in
his
Goodness
,
or
Justice
.
They
further
add
,
that
the
Judgments
of
Christ
executed
on
the
Jews
,
are
represented
to
us
as
a
coming
,
and
as
a
Singular
coming
,
by
reason
of
the
terrible
plagues
he
inflicted
on
them
.
But
what
seems
to
me
more
reasonable
and
natural
than
this
is
,
that
Jesus
Christ
thought
it
not
convenient
to
undeceive
his
Disciples
who
being
prepossess'd
with
a
favourable
Opinion
of
their
Nation
,
thought
that
Jerusalem
should
last
as
long
as
the
World
,
and
that
the
ruine
of
the
one
,
should
be
the
ruine
of
the
other
.
He
therefore
seemed
to
side
with
their
Opinion
,
and
represented
those
two
Events
to
them
by
the
same
signs
.
And
indeed
I
conceive
there
might
be
several
Reasons
which
obliged
Jesus
Christ
so
to
act
.
For
not
to
alledg
here
that
Obscurity
is
the
true
Character
of
all
Prophecies
,
and
that
it
was
necessary
this
here
should
be
somewhat
overshadowed
,
as
well
as
the
rest
,
lest
any
one
should
foreknow
the
time
of
its
Accomplishment
,
God
having
reserved
that
knowledge
to
himself
,
as
it
is
delivered
to
us
in
this
same
Prophecy
,
was
it
not
also
Necessary
that
Jesus
Christ
should
follow
the
ordinary
Custom
of
all
the
Prophets
,
which
is
to
unite
several
very
remote
events
together
in
one
single
Prophecy
,
to
shew
that
the
remotest
things
are
nigh
one
another
in
the
sight
of
God
?
Besides
,
the
Destruction
of
Jerusalem
being
the
greatest
and
most
perfect
Description
of
the
End
of
the
World
,
what
could
be
more
wisely
thought
of
than
to
represent
the
one
to
us
by
the
other
,
according
to
the
Notion
of
the
Disciples
,
who
confounded
those
two
Events
together
.
There
happened
Pestilences
,
Wars
and
Famines
immediately
before
the
Destruction
of
Jerusalem
:
there
will
also
happen
the
like
immediately
before
the
end
of
the
World
.
As
the
Tribes
which
dwelt
in
the
holy
Land
,
mourn'd
to
see
the
effects
of
the
Curse
of
Heaven
falling
upon
their
Nation
;
so
shall
all
the
Tribes
of
the
Earth
mourn
,
and
be
astonished
,
when
God
shall
destroy
this
inferiour
World
,
and
proceed
to
the
last
Judgment
.
As
the
Destruction
of
Jerusalem
happened
not
till
the
Gospel
was
preached
throughout
the
World
,
that
is
,
in
all
the
parts
of
the
known
World
:
so
in
all
appearance
the
end
of
the
World
will
not
happen
till
all
the
Nations
which
lay
concealed
and
unknown
have
been
converted
to
the
Faith
of
Jesus
Christ
.
As
there
were
seen
false
Christs
,
and
false
Prophets
,
before
the
final
destruction
of
the
Jews
;
so
there
will
be
also
false
Teachers
who
shall
endeavour
to
seduce
men
,
before
the
End
of
the
World
;
and
it
will
be
often
said
,
lo
here
is
Christ
,
or
lo
he
is
there
,
before
the
last
day
of
Judgment
.
As
before
the
destruction
of
Jerusalem
Jesus
Christ
gathered
together
in
some
Christian
Churches
the
Elect
,
from
the
four
Winds
of
Heaven
,
and
that
by
the
preaching
of
the
Apostles
his
Mystical
Angels
;
so
likewise
at
the
end
of
the
World
,
he
will
send
his
Angels
to
raise
his
Elect
from
the
Dust
and
Obscurity
of
the
Grave
.
For
the
Lord
himself
shall
descend
from
Heaven
with
a
shout
,
with
the
voice
of
the
Archangel
,
and
the
Dead
in
Christ
shall
rise
.
1
Thess.
4.
16.
As
there
were
seen
several
Comets
and
terrible
Signs
that
foretold
the
Destruction
of
Jerusalem
;
as
the
Smoak
of
the
City
and
Flaming
Temple
hid
the
light
of
the
day
,
and
darkned
the
Sun
and
Stars
;
so
without
doubt
the
end
of
the
World
will
be
also
attended
with
Signs
and
Prodigies
much
more
terrible
.
St.
Peter
saith
,
the
Earth
shall
be
burnt
up
,
and
the
Elements
shall
melt
with
fervent
heat
,
&c.
2.
Epistle
3.
10.
As
the
Destruction
of
the
Jews
happened
after
an
unexpected
manner
;
so
also
shall
the
last
day
come
as
a
thief
in
the
night
.
As
Jerusalem
and
the
Temple
were
utterly
destroyed
as
soon
as
the
Jews
had
compleated
the
measure
of
their
sins
:
so
this
World
which
we
inhabit
must
perish
as
soon
as
the
end
or
Calling
of
all
Nations
shall
be
fulfilled
,
as
Jesus
Christ
himself
says
in
that
Prophecy
we
now
have
under
Consideration
.
Besides
,
one
may
reasonably
imagin
the
Disciples
to
be
always
prepossessed
with
this
Opinion
,
that
the
End
of
the
World
would
immediately
follow
the
destruction
of
Jerusalem
.
For
when
it
was
reported
among
the
Disciples
that
St.
John
should
not
die
,
because
Christ
had
said
to
one
of
them
speaking
of
John
21.
22.
him
,
If
I
will
that
he
tarries
till
I
come
,
what
is
that
to
thee
?
They
stretch'd
that
till
I
come
,
as
far
as
the
end
of
the
World
:
but
they
might
have
confined
it
to
the
Destruction
of
Jerusalem
,
a
time
which
the
Apostles
in
reality
saw
,
and
in
which
Jesus
Christ
visited
the
Jews
in
his
justice
.
Further
,
this
Tradition
being
spread
abroad
,
that
the
day
of
the
Lord
drew
nigh
,
the
Thessalonians
were
so
terrifi'd
at
it
that
St.
Paul
to
comfort
them
,
again
sent
them
the
following
assurances
to
the
Contrary
.
Now
we
beseech
you
,
Brethren
,
that
ye
be
not
soon
shaken
in
mind
,
or
be
troubled
,
neither
by
spirit
,
nor
by
word
,
nor
by
letter
as
from
us
,
as
that
the
day
of
Chrst
is
at
hand
.
Let
no
man
deceive
you
by
any
means
:
for
that
day
shall
not
come
,
except
first
,
&c.
2
Thess.
2.
2
,
3.
In
a
word
,
there
is
no
reason
to
wonder
that
that
Prophecy
of
Jesus
Christ
so
faithfully
related
by
his
Disciples
,
should
have
left
this
Impression
in
their
minds
.
For
Jesus
Christ
on
the
one
hand
had
given
such
marks
and
signs
of
his
coming
,
that
it
seemed
as
if
the
last
judgment
was
immediately
to
follow
it
;
saying
,
that
he
should
appear
as
the
lightning
that
cometh
out
of
the
East
;
and
shineth
even
unto
the
West
:
and
on
the
other
hand
he
had
declared
several
times
that
all
those
things
should
happen
to
that
generation
,
that
many
of
those
who
were
present
with
him
,
should
not
taste
of
Death
until
they
had
seen
all
those
things
.
Since
then
Jesus
Christ
united
thus
two
several
Events
in
one
and
the
same
Description
,
but
two
subordinate
Events
,
as
like
unto
one
another
as
the
Copy
and
the
Original
may
be
,
it
follows
thence
that
his
Prophecy
must
have
had
two
accomplishments
,
the
one
very
nigh
,
and
the
other
remote
.
This
in
my
opinion
is
the
true
way
of
unravelling
all
those
Difficulties
.
The
Disciples
confounded
together
two
very
remote
Events
,
and
Jesus
Christ
suffered
them
to
continue
in
that
Opinion
.
'T
is
necessary
that
the
Event
should
justifie
the
Prophecies
,
but
not
that
the
Prophecies
should
be
contrary
to
their
Event
.
It
is
necessary
therefore
they
should
be
obscure
before
their
Completion
,
but
clear
and
easy
when
once
accomplish'd
.
But
however
probable
what
I
've
laid
down
may
seem
to
be
,
I
should
be
very
sorry
any
one
should
think
I
lay
the
stress
of
my
argument
upon
it
.
I
make
a
distinction
between
bare
Conjectures
,
and
true
and
certain
Principles
;
and
I
leave
all
the
Explanations
I
have
just
now
given
to
the
Readers
judgment
,
to
use
according
to
his
Discretion
.
I
am
indifferent
whether
he
uses
my
Notions
,
or
those
of
any
other
Man
,
to
solve
certain
difficulties
which
may
occur
therein
:
I
shall
only
insist
upon
two
certain
Truths
,
which
in
my
opinion
admit
of
no
Difficulty
.
The
first
is
,
that
this
Prophecy
is
so
circumstantially
related
,
that
it
is
absurd
to
imagin
it
composed
after
the
event
:
or
that
a
man
took
occasion
from
the
Destruction
of
Jerusalem
(
at
which
none
but
Titus
and
his
Army
were
seen
)
to
make
Jesus
Christ
say
,
when
he
foretold
that
Devastation
,
that
he
would
come
in
the
Clouds
of
heaven
;
that
he
would
send
his
Angels
to
gather
his
Elect
from
the
four
winds
;
that
they
would
see
him
coming
with
power
and
great
glory
;
as
the
lightning
that
cometh
out
of
the
East
,
and
shineth
even
unto
the
West
;
that
all
the
Tribes
of
the
Earth
should
mourn
at
his
coming
;
and
that
day
should
come
as
suddenly
as
the
fire
of
Sodom
and
Gomorrah
.
The
second
Truth
which
seems
to
me
altogether
unquestionable
,
is
,
that
notwithstanding
that
little
darkness
with
which
the
Wisdom
of
God
thought
fit
to
overshadow
this
prophecy
,
it
was
nevertheless
in
all
Respects
so
very
exactly
related
in
all
its
Circumstances
,
and
so
clearly
fulfilled
,
that
supposing
it
composed
before
the
Event
,
we
cannot
but
acknowledge
it
to
proceed
from
a
Prophetical
Spirit
.
For
what
can
we
Read
in
the
History
of
the
Jews
,
but
what
is
included
in
this
Prophecy
?
The
beginning
,
the
continuation
and
ending
of
the
Misfortunes
of
the
Jews
are
all
to
be
found
in
it
.
It
does
not
foretel
a
particular
Captivity
of
that
people
,
but
a
general
dispersion
of
the
whole
Nation
:
and
they
shall
be
led
Captives
into
all
Nations
,
Luk.
21.
24.
Jesus
Christ
wept
over
Jerusalem
on
another
occasion
at
his
entring
into
it
,
and
uttered
these
Compassionate
Words
,
O
that
thou
hadst
known
,
even
thou
,
at
least
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
!
But
now
they
are
hid
from
thine
eyes
.
For
the
days
shall
come
,
that
thine
Enemies
shall
cast
a
Trench
about
thee
,
and
compass
thee
round
,
and
keep
the
in
on
every
side
,
and
shall
●ay
thee
even
with
the
ground
,
and
thy
Children
within
thee
,
and
they
shall
not
leave
in
thee
one
stone
upon
another
:
because
thou
knewest
not
the
time
of
thy
Visitation
.
Luke
●9
.
42
,
43
,
44.
And
can
any
one
believe
that
this
passage
of
our
Saviours
weeping
over
Jerusalem
was
also
inserted
in
●he
Gospel
?
Were
all
those
Prophetical
Parables
in●erted
too
,
in
which
Jesus
Christ
threatned
the
Jews
●ith
their
approaching
Destruction
,
telling
them
●ne
while
,
that
the
Lord
would
let
his
Vineyard
to
other
Husbandmen
,
after
having
destroyed
them
as
so
ma●y
unfaithful
servants
;
another
while
that
the
King
●ho
had
invited
them
to
the
Marriage
of
his
Son
,
would
●nd
his
Soldiers
to
destroy
them
,
and
burn
up
their
City
?
But
not
to
go
so
far
off
,
one
of
the
Marks
where●y
they
ought
to
have
known
that
the
Event
which
esus
Christ
had
foretold
drew
nigh
,
was
that
the
●entiles
were
to
be
called
to
the
knowledge
of
the
●ue
God
.
This
is
expresly
delivered
in
the
places
●e
have
already
quoted
.
He
therefore
that
insert●
this
Prophecy
in
the
Gospel
,
must
have
imagin●
that
in
his
time
,
the
Gentiles
had
already
been
●lled
to
the
knowledge
of
Jesus
Christ
.
But
since
●ere
were
then
an
infinite
number
of
Christians
,
disersed
throughout
World
,
since
an
infinite
number
●
Persons
had
the
Writings
of
the
Apostles
in
their
●ssession
;
How
was
it
possible
either
to
alter
or
●d
thereto
several
Parables
and
Chapters
,
nay
to
●rrupt
three
Gospels
in
three
Essential
places
?
If
ch
a
thing
had
been
done
in
Asia
,
how
could
it
afterwards
have
been
received
in
Europe
,
where
there
must
necessarily
have
been
an
infinite
number
of
Copies
of
that
Gospel
?
For
of
all
the
Books
of
the
New
Testament
,
the
Gospels
were
first
composed
.
And
now
do
not
the
Incredulous
as
yet
perceive
that
Truth
overthrows
more
scruples
than
they
are
able
to
raise
against
it
.
That
they
continually
offer
Violence
to
thelr
Reason
,
by
resisting
the
Truth
which
appears
so
strong
and
invincible
on
all
hands
;
and
that
tho'
their
Reason
is
sometime
perverted
and
blinded
by
their
Passions
,
so
that
they
cannot
see
things
in
their
due
light
;
yet
the
Objects
,
the
Nature
of
things
,
and
the
Truth
which
is
immutable
,
never
shift
or
turn
a
side
to
follow
the
foolish
fancies
of
their
Understanding
,
or
the
perverse
Inclinations
of
their
Heart
?
CHAP.
IX
.
Wherein
we
shall
examine
the
matters
contained
i●
the
Book
of
Acts.
THe
matter
of
this
Book
may
be
reduced
t●
these
three
heads
,
viz.
the
Ascension
of
Jesu●
Christ
,
the
coming
down
of
the
Holy
Gost
upon
th●
Apostles
,
and
the
Establishment
of
the
Christia●
Churches
by
the
successful
preaching
of
the
Apostles
All
these
things
are
of
such
a
nature
as
could
no●
possibly
be
forg'd
.
The
Ascension
of
Jesus
Christ
is
related
with
to●
many
Circumstances
to
leave
us
any
reason
to
believe
that
the
Disciples
themselves
were
deceive●
therein
.
The
Author
expresly
affirms
that
Jes●
conversed
the
space
of
forty
days
with
his
Discipl●
after
his
Resurrection
;
that
he
promised
them
the●
should
be
baptised
with
the
Holy
Ghost
,
and
commanded
them
to
wait
at
Jerusalem
for
the
effect
of
that
promise
,
that
he
carried
them
to
the
Mount
of
Olives
;
that
he
was
taken
up
in
a
Cloud
,
which
carried
him
out
of
their
sight
;
and
that
as
they
stedfastly
looked
up
towards
Heaven
,
as
he
went
up
,
two
men
stood
by
them
in
white
apparel
,
and
promised
them
that
Jesus
Christ
would
come
again
in
like
manner
as
they
had
seen
him
go
into
Heaven
.
So
that
●t
is
no
longer
a
question
whether
the
Disciples
were
deceived
in
this
respect
;
but
rather
whether
they
had
a
mind
to
deceive
others
by
a
false
Relation
of
so
Chimerical
an
Event
.
For
the
perfect
understanding
of
this
Matter
,
it
is
sufficient
to
observe
the
time
in
which
the
Disciples
begun
to
declare
it
.
And
when
the
day
of
Pentecost
was
fully
come
,
says
St.
Luke
,
they
were
all
with
one
accord
in
one
place
.
And
suddenly
there
came
a
sound
from
Heaven
,
as
of
a
rushing
mighty
Wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
And
there
ap●eared
unto
them
Cloven
tongues
,
like
as
of
fire
,
and
it
●at
upon
each
of
them
.
And
they
were
all
filled
with
the
Holy
Ghost
,
and
begun
to
speak
with
other
tongues
,
as
the
Spirit
gave
them
utterance
.
And
there
were
dwelling
at
Jerusalem
,
Jews
,
devout
Men
,
out
of
every
Nation
under
Heaven
.
Now
when
this
was
noised
abroad
,
the
multitude
came
together
,
and
were
confounded
,
because
that
every
man
heard
them
speak
in
his
own
Language
,
&c.
But
Peter
standing
up
with
the
eleven
,
lift
●p
his
voice
,
and
said
,
&c.
Then
they
that
gladly
received
his
Word
,
were
baptised
:
and
the
same
day
there
were
added
unto
them
about
three
thousand
Souls
,
&c.
And
fear
came
upon
every
Soul
,
and
many
wonders
and
signs
were
done
by
the
Apostles
,
Acts
Chap.
2.
1
,
2
,
3
,
4
,
5
,
6
,
14
,
41
,
43.
That
this
matter
of
fact
was
not
invented
,
appears
by
the
bare
Consideration
of
it
:
because
this
is
a
thing
as
must
have
been
brought
to
pass
at
Jerusalem
upon
a
solemn
feast
day
,
before
men
of
all
sorts
of
Nations
,
and
as
I
may
so
speak
,
in
the
sight
of
all
the
Universe
;
and
which
Consequently
is
such
as
could
not
possibly
have
been
forg'd
or
invented
.
What
then
can
be
objected
to
shake
the
Certainty
of
this
History
?
Can
it
be
said
that
this
Matter
of
fact
was
inserted
in
the
Writings
of
St
Luke
,
long
after
the
Death
of
that
Author
?
But
then
it
must
at
the
same
time
be
confessed
,
that
the
whole
Book
was
forg'd
,
because
that
is
an
essential
and
fundamental
matter
of
fact
,
on
which
the
other
things
contained
in
the
Book
of
Acts
altogether
depend
.
Thus
for
instance
,
the
preaching
of
the
Apostles
and
the
success
of
it
wholly
depend
upon
it
.
Whatever
is
contained
in
their
Epistles
absolutely
relates
to
it
.
And
lastly
,
every
thing
in
the
New
Testament
is
forg'd
,
if
the
coming
down
of
the
Holy
Ghost
on
the
Apostles
be
a
meer
Invention
.
Shall
I
believe
that
St.
Luke
himself
invented
this
matter
of
fact
,
and
that
no
one
ever
spoke
of
it
before
him
?
If
so
,
what
was
it
the
Apostles
said
to
those
they
preach'd
the
Gospel
to
?
What
did
they
ground
their
preaching
upon
,
but
only
on
the
Mission
of
the
Holy
Ghost
?
What
other
right
but
that
had
they
to
preach
?
Did
the
Apostles
themselves
to
deceive
Mankind
,
pretend
that
they
had
received
the
Holy
Ghost
?
This
is
the
only
plausible
suspicion
the
Incredulous
can
entertain
;
yet
for
all
that
it
is
absurd
.
For
when
was
it
they
made
this
Pretension
?
It
must
necessarily
be
either
after
they
had
founded
a
Church
at
Jerusalem
,
or
some
time
before
.
If
it
was
after
they
had
founded
a
Church
therein
,
how
was
it
possible
this
Church
should
have
been
afterwards
perswaded
that
the
Apostles
had
received
the
Holy
Ghost
;
that
they
had
publickly
spoken
all
sorts
of
Languages
,
and
that
their
preaching
attended
with
several
strange
prodigies
,
had
been
the
occasion
of
the
forming
that
Church
?
But
if
the
Apostles
pretended
they
had
received
the
Holy
Ghost
,
before
there
was
ever
any
Christian
Church
established
in
Jerusalem
,
nay
if
it
were
by
a
false
attestation
of
this
matter
of
fact
,
and
many
other
such
that
they
founded
this
Church
:
the
Apostles
must
of
necessity
have
learned
all
the
Languages
in
the
World
since
the
death
of
their
Master
,
and
together
with
that
the
secret
of
making
the
lame
walk
,
and
healing
the
sick
:
because
these
are
what
they
call
the
gifts
of
the
Holy
Ghost
.
But
perhaps
't
is
a
question
whether
there
was
ever
any
Christian
Church
founded
at
Jerusalem
?
If
so
,
then
must
the
Ancient
Doctors
of
the
Church
who
lived
in
different
times
and
in
different
places
,
have
conspired
together
to
deceive
us
in
this
respect
;
and
the
Jews
and
Heathens
,
and
all
other
profess'd
Enemies
of
our
Religion
,
as
well
Ancient
as
Modern
,
who
never
contested
the
truth
of
this
matter
of
fact
,
must
utterly
have
lost
their
Reason
.
In
a
word
,
supposing
the
Book
of
Acts
composed
long
after
the
destruction
of
Jerusalem
,
that
is
,
when
there
could
be
no
longer
any
flourishing
Church
in
that
City
,
yet
there
is
no
point
gained
.
For
it
is
true
still
that
the
Apostles
set
down
the
matter
of
fact
we
speak
of
,
and
that
their
Epistles
are
filled
with
such
things
as
visibly
relate
to
it
.
I
shall
not
here
further
add
that
the
Book
of
Acts
mentions
nothing
of
the
Death
of
the
Apostles
;
which
manifestly
shews
that
it
was
composed
during
their
lives
,
and
consequently
in
a
time
wherein
the
Church
of
Jerusalem
flourish'd
:
nor
that
it
mentions
nothing
of
the
last
destruction
of
Jerusalem
,
no
not
so
much
as
any
of
the
signs
or
presages
of
it
;
which
induces
us
to
believe
that
that
Book
was
composed
some
time
before
that
great
Event
;
it
being
very
probable
that
the
Author
who
composed
it
meerly
for
the
Glory
of
the
Apostles
and
of
the
Christian
Religion
,
(
as
the
Incredulous
undoubtedly
imagin
)
would
never
have
failed
to
have
inserted
in
it
the
History
of
all
those
dreadful
Misfortunes
which
fell
upon
the
Jews
,
and
which
the
Christians
look
upon
as
the
effect
of
their
rejecting
the
Messias
.
But
since
my
design
is
not
to
leave
the
Reader
the
least
shadow
of
a
doubt
,
I
promise
to
prove
by
and
by
,
that
the
Apostles
both
received
and
imparted
many
miraculous
gifts
.
In
the
mean
while
till
the
Method
I
have
prescribed
to
my self
,
gives
me
leave
to
enter
upon
that
subject
,
I
think
it
fit
to
make
some
few
Reflexions
concerning
the
success
of
the
Apostles's
preaching
,
which
is
that
essential
head
to
which
all
other
matters
contained
in
the
Book
of
Acts
relate
.
CHAP.
X.
Wherein
we
shall
take
into
Consideration
what
success
the
Preaching
of
the
Apostles
had
.
THis
matter
of
fact
is
related
with
very
remarkable
Circumstannces
.
As
I.
That
those
men
who
first
preached
the
Gospel
were
Fishermen
,
that
is
,
gross
and
ignorant
people
,
of
no
appearance
,
or
authority
in
the
world
.
II.
That
those
men
went
about
preaching
that
they
had
seen
Jesus
Christ
risen
from
the
Dead
,
and
ascending
into
Heaven
,
and
that
they
had
long
before
been
Eye-Witnesses
to
his
Miracles
.
III.
That
they
offended
by
their
preaching
all
the
Powers
of
the
World
,
and
exposed
their
persons
to
an
infinite
number
of
Dangers
and
Misfortunes
.
IV.
That
they
suffered
them
with
Patience
,
or
rather
with
Joy
.
V.
That
the
success
of
their
preaching
was
so
swift
and
sudden
,
as
is
almost
inconceivable
.
In
all
this
St.
Luke
has
told
us
nothing
but
what
our
own
Reason
would
tell
us
.
We
may
conclude
that
they
were
men
of
no
extraordinary
birth
,
or
credit
in
the
World
that
first
preached
the
Gospel
,
since
no
body
has
ever
said
any
thing
to
the
contrary
.
'T
is
manifest
that
those
men
ought
to
have
testified
that
they
had
seen
Jesus
Christ
work
many
miracles
,
seen
him
risen
from
the
Dead
,
and
ascending
into
Heaven
:
because
they
would
never
have
converted
so
many
Nations
as
they
did
,
had
they
only
said
they
knew
all
those
things
by
hear
say
:
and
besides
that
the
Epistles
of
the
Apostles
inform
us
that
that
was
the
subject
of
their
preaching
.
There
is
no
doubt
but
all
the
Powers
of
the
World
persecuted
these
men
:
for
as
much
as
Policy
is
an
Enemy
to
all
new
Sects
,
and
the
People
themselves
are
always
Jealous
of
their
Religion
.
It
cannot
be
doubted
neither
,
but
that
the
Apostles
very
couragiously
suffered
the
effects
of
that
persecution
:
because
had
they
recanted
,
or
drawn
back
for
fear
of
punishments
,
their
design
would
have
miscarried
in
its
very
beginning
.
Lastly
,
who
can
deny
but
that
the
success
of
their
preaching
was
very
swift
and
sudden
;
in
as
much
as
in
a
short
time
there
were
several
Churches
established
in
all
parts
of
the
known
World
?
This
is
a
matter
of
fact
which
was
never
contested
.
And
therefore
Reason
,
as
well
as
St.
Luke
,
tells
us
all
these
things
.
The
Book
of
Acts
informs
us
of
the
Truth
of
them
;
and
the
Nature
of
things
will
not
suffer
us
to
doubt
but
that
they
were
so
:
which
utterly
destroys
the
suspicion
we
might
entertain
,
that
they
were
all
forg'd
or
invented
.
In
the
mean
time
I
cannot
consider
all
these
matters
of
fact
,
nor
unite
them
together
,
and
observe
the
proportion
they
have
one
with
another
,
without
presently
believing
the
Truth
of
that
Religion
which
they
so
plainly
Prove
and
Establish
.
CHAP.
XI
.
Wherein
we
shall
examin
the
matters
contained
in
the
Epistles
of
the
Apostles
.
THo'
the
Ancients
had
not
unanimously
received
the
Epistles
of
St.
Paul
,
tho'
Clemens
,
Polycarp
,
and
Barnabas
,
had
made
no
mention
of
the
second
Epistle
of
St.
Peter
;
yet
it
would
be
sufficient
to
observe
that
they
were
written
to
some
Churches
,
that
is
,
to
whole
Societies
,
who
for
a
long
while
preserved
the
Originals
of
them
,
to
assure
us
that
they
were
not
forg'd
.
'T
is
then
our
concern
to
see
whether
we
can
find
therein
any
Characters
of
the
Divinity
of
our
Religion
.
We
cannot
Read
St.
Paul's
Epistles
without
observing
therein
I.
The
Piety
and
Charity
of
that
Apostle
.
II.
His
Impartiality
and
Contempt
of
the
advantages
of
the
World
.
III.
His
Courage
in
enduring
afflictions
,
which
instead
of
disheartning
,
rather
overjoy'd
him
.
IV.
A
continual
repetition
of
the
Testimony
which
the
Apostles
bore
of
the
Truth
of
the
Resurrection
of
the
Lord
.
V.
Such
things
which
manifestly
denote
that
St.
Paul
had
received
the
miraculous
gifts
of
the
Holy
Ghost
.
and
that
those
that
then
believed
very
frequently
received
them
.
The
Piety
of
that
Apostle
so
variously
discovers
it self
in
his
Writings
,
that
we
cannot
think
it
dissembled
without
offering
Violence
to
our
Understanding
.
For
tho'
a
man
should
constrain
himself
upon
some
occasions
,
yet
is
it
possible
he
should
after
the
very
same
manner
during
a
great
part
of
his
life
,
in
all
his
Actions
,
in
all
his
Words
,
in
his
manner
of
telling
of
things
,
which
oftener
discovers
the
bottom
of
the
heart
,
than
the
things
he
speaks
of
.
I
know
very
well
Hypocrisy
covers
it self
with
the
external
shew
of
Vertue
:
but
really
there
is
yet
something
which
I
can't
express
,
a
simple
and
natural
air
in
true
vertue
,
which
is
not
to
be
met
with
in
Hypocrisy
:
or
rather
Hypocrisy
is
neither
so
subtle
,
nor
clear
sighted
,
but
that
it
discovers
it self
on
one
side
or
other
,
nay
often
it
lets
drop
a
wordwhich
unmasques
it
to
the
eye
of
the
World
.
However
I
am
willing
the
Epistles
of
St.
Paul
should
be
strictly
examin'd
,
to
see
whether
any
thing
but
what
is
very
natural
and
sincere
can
be
found
in
them
.
Could
there
proceed
from
the
Malice
and
Perfidiousness
of
a
man
,
who
had
so
lately
accused
his
Nation
of
a
Crime
he
knew
to
be
utterly
false
,
so
many
Exhortations
to
fear
God
,
so
strong
,
so
moving
in
themselves
and
so
often
repeated
,
that
they
wholly
take
up
the
Writings
of
this
Apostle
?
Could
his
humility
proceed
from
thence
,
whereby
he
refers
every
thing
to
God
as
to
the
Center
of
all
good
things
?
so
sincerely
telling
us
,
What
hast
thou
that
thou
didst
not
receive
?
And
if
thou
didst
receive
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
received
it
?
1
Cor.
4.
7.
We
are
yours
,
you
are
Christs
,
and
Christ
is
God's
,
1
Cor.
3.
23.
Could
his
hatred
too
for
vice
arise
from
thence
,
which
upon
all
occasions
he
testifys
and
expresses
after
so
strong
and
lively
a
manner
?
His
Charity
appears
no
less
in
his
passionate
concern
for
the
sanctification
of
his
Brethren
.
All
his
Epistles
are
a
continued
serious
of
tender
or
moving
Exhortations
,
or
rather
ardent
requests
he
makes
them
to
love
one
another
.
He
desires
they
should
live
soberly
,
justly
,
and
religiously
.
He
addresses
himself
both
to
Servants
and
Masters
,
to
Poor
and
Rich
,
to
Parents
and
Children
,
to
Young
men
and
Old
men
.
Having
no
prejudice
nor
hatred
for
any
one
,
he
pours
out
himself
in
thanksgivings
and
blessings
for
all
men
,
he
speaks
to
them
after
a
very
tender
and
moving
manner
.
He
calls
them
his
little
Children
,
his
Beloved
,
his
Bowels
,
his
Glory
,
and
his
Crown
.
And
what
was
his
design
in
all
this
?
only
to
inspire
them
with
the
love
of
God
,
and
their
Neighbour
.
How
does
he
extol
the
excellence
of
Charity
.
Tho'
I
speak
,
says
he
,
with
the
tongues
of
men
,
and
of
Angels
,
and
have
no
Charity
,
I
am
become
as
sounding
brass
or
tinkling
Cymbal
;
and
tho'
I
bestow
all
my
Goods
to
feed
the
Poor
,
and
tho'
I
give
my
body
to
be
burned
,
and
have
not
Charity
,
it
profiteth
me
nothing
.
Charity
suffereth
long
,
and
is
kind
;
Charity
envieth
not
;
Charity
vaunteth
not
it self
,
is
not
puffed
up
,
does
not
behave
it self
unseemly
,
seeketh
not
her
own
,
is
not
easily
provoked
,
thinketh
no
Evil
,
rejoyceth
not
in
Iniquity
,
but
rejoyceth
in
the
Truth
;
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
.
1
Cor.
13.
1
,
3
,
4
,
5
,
6
,
7.
Such
is
the
Idea
St.
Paul
had
of
Charity
,
in
which
appears
the
force
of
Reason
and
of
true
Vertue
,
without
the
fantastical
weakness
of
superstition
:
he
prefers
Charity
to
miraculous
gifts
,
and
therein
appears
the
spirit
of
true
Religion
.
This
consideration
of
the
Character
and
Vertue
of
this
Apostle
is
so
much
the
more
considerable
,
that
it
forces
us
in
despight
of
our selves
,
to
assert●
one
of
these
two
things
;
either
that
St.
Paul
was
a
wicked
man
,
and
a
notorious
Impostor
;
or
else
that
he
had
heard
the
voice
of
Jesus
Chrict
in
the
way
to
Damascus
,
that
he
had
received
the
Holy
Ghost
,
and
was
truely
the
Apostle
of
Christ
.
So
that
whosoever
proves
that
St.
Paul
was
no
wicked
person
,
does
even
thereby
prove
the
Divinity
of
Christian
Religion
.
I
desire
therefore
the
Reader
throughly
to
consider
the
style
of
his
Epistles
,
and
examine
them
from
the
beginning
to
the
end
,
to
discover
the
true
Genius
and
Character
of
them
.
What
is
it
this
Apostle
desires
of
God
?
that
those
whom
he
speaks
to
might
live
good
lives
,
and
that
God
might
be
glorified
by
their
works
.
What
does
he
complain
of
?
Vice
.
What
is
it
he
chiefly
praises
?
Vertue
.
By
what
motive
does
he
act
,
or
speak
as
he
does
?
By
quite
another
motive
than
that
of
self
interest
.
St.
Luke
had
already
told
us
in
the
Book
of
Acts
,
that
he
work'd
for
his
Living
,
and
that
his
Employment
was
to
make
Tents
.
Whereupon
we
shall
make
these
two
observations
.
I.
That
St.
Paul
having
been
a
Pharisee
,
bred
up
at
the
feet
of
Gamaliel
,
would
have
thought
it
beneath
him
to
follow
so
vile
a
profession
,
had
he
been
worldly
minded
or
ambitious
.
Secondly
,
that
this
Apostle
resolved
to
work
with
his
own
hands
for
his
Living
,
in
a
time
which
other
people
would
have
greedily
embraced
to
acquire
wealth
.
For
what
could
have
been
refused
to
those
men
,
who
opened
to
mankind
the
direct
way
way
to
Heaven
,
and
gave
them
certain
hopes
of
Eternal
Salvation
?
For
it
cannot
be
denied
but
that
was
the
opinion
of
the
Primitive
Christians
with
regard
to
the
Apostles
.
But
if
St.
Luke
should
be
thought
to
have
imposed
upon
us
in
the
Relation
of
this
Matter
,
't
is
but
hearing
what
St.
Paul
himself
says
of
it
,
who
certainly
would
not
have
undertook
to
perswade
those
people
of
it
against
their
own
proper
knowledge
.
Behold
,
says
he
to
the
Corinthians
,
the
third
time
I
am
ready
to
come
to
you
;
and
I
will
not
be
burdensome
to
you
:
for
I
seek
not
yours
,
but
you
:
For
the
Children
ought
not
to
lay
up
for
the
Parents
,
but
the
Parents
for
the
Children
,
2
Cor.
12.
14.
And
I
will
very
gladly
spend
and
be
spent
for
you
,
&c.
and
then
,
have
I
caught
you
with
guile
?
And
in
another
place
,
Have
I
committed
an
offence
in
abasing
my self
that
you
might
be
exalted
,
because
I
have
preached
to
you
the
Gospel
of
God
freely
?
2
Cor.
11.
7.
St.
Paul
would
never
have
spoken
to
them
after
this
manner
,
had
he
preach'd
only
out
of
self
interest
,
according
to
the
Custom
of
those
who
carrying
a
worldly
mind
along
with
them
into
the
Sanctuary
,
are
meer
huchsters
of
Religion
,
and
make
a
Trade
of
the
most
sacred
and
sublime
Mysteries
of
Christianity
.
But
supposing
St.
Paul
acted
not
by
a
principle
of
self
interest
,
which
is
generaly
the
center
of
other
mens
Actions
,
who
will
assure
us
that
he
owed
not
his
Virtues
to
Pride
,
which
is
another
nice
kind
of
Interest
,
to
which
some
men
direct
all
their
Actions
?
I
am
very
well
perswaded
that
men
may
out
of
a
capricious
fancy
ascribe
the
best
Actions
to
Pride
,
and
give
the
name
of
Hypocrisy
to
the
most
sincere
Vertue
.
For
what
can
put
a
stop
to
the
continual
rovings
of
a
Soul
,
that
endeavours
only
to
raise
doubts
and
scruples
?
But
then
I
also
affirm
that
there
are
such
visible
marks
in
the
conduct
and
actions
of
St.
Paul
,
as
manifestly
evince
in
spight
of
Incredulity
,
that
his
Vertue
was
solid
,
and
his
self
denial
●incere
.
But
this
I
hope
will
more
plainly
appear
by
the
following
reflexions
.
We
need
but
a
very
indifferent
Knowledge
of
mens
hearts
and
inclinations
,
to
know
that
as
there
are
two
different
states
into
which
men
may
fall
,
so
likewise
there
are
two
different
sorts
of
Passions
,
which
then
arise
in
the
soul
.
Prosperity
is
the
cause
of
pride
with
all
the
other
Vices
that
accompany
it
Poverty
and
Misery
that
of
Covetousness
,
with
all
that
is
consequent
upon
it
.
Not
but
that
Covetousness
is
found
sometimes
even
in
Prosperity
,
as
well
as
Pride
in
the
midst
of
Misery
:
but
that
is
not
my
meaning
.
I
only
would
say
,
that
Prosperity
is
as
it
were
the
Kingdom
of
Pride
,
and
Poverty
the
Kingdom
of
Avarice
:
because
a
man
that
is
rich
,
being
content
in
that
respect
,
generally
seeks
after
Glory
.
Whereas
a
man
that
has
scarce
wherewithall
to
live
,
little
thinks
of
acquiring
glory
,
but
aims
only
at
a
bare
subsistance
.
Whence
it
follows
that
instead
of
vainly
imagining
that
St.
Paul
design'd
to
reduce
himself
to
extream
Poverty
,
and
at
the
same
time
was
very
earnest
in
the
pursuit
of
Glory
,
it
is
rather
more
natural
to
believe
,
that
he
could
not
so
much
as
propose
to
himself
Glory
,
as
the
only
end
of
all
his
Actions
,
untill
the
first
found
himself
exempted
from
Want
and
Misery
.
Nevertheless
this
reasoning
seems
to
carry
with
it
the
force
of
Conviction
;
since
there
have
been
those
who
have
despised
riches
only
to
gain
the
esteem
of
men
.
It
must
therefore
be
further
added
(
to
distinguish
St.
Paul
from
this
last
sort
of
men
)
that
he
was
not
only
poor
,
and
forced
to
labour
for
his
living
;
but
that
he
suffered
also
all
the
Misfortunes
and
Disgraces
a
man
is
capable
of
enduring
.
'T
is
well
known
how
much
Adversity
dejects
our
minds
,
and
humbles
the
proud
thoughts
of
our
hearts
,
and
we
may
venture
to
say
,
that
had
those
Philosophers
we
lately
mention'd
,
been
overwhelm'd
with
a
continual
series
of
Misfortunes
,
still
leading
on
and
following
one
another
;
had
they
been
loaded
with
Chains
,
mark'd
with
stripes
,
exposed
to
storms
and
shipwracks
,
to
the
scorn
of
the
learned
,
the
bitter
scoffs
of
Princes
,
the
hatred
of
Magistrates
,
and
the
fury
of
the
People
,
as
St.
Paul
was
,
their
Pride
would
soon
have
been
abated
,
their
hopes
disappointed
,
and
the
Natural
love
of
ease
and
quiet
,
together
with
the
impatience
to
get
out
of
so
wretched
a
Condition
,
would
soon
have
superseded
all
other
thoughts
.
Besides
,
those
very
Philosophers
who
so
much
despised
riches
and
dignities
,
despised
them
only
out
of
self
love
,
but
not
for
the
sake
of
others
:
since
being
little
concern'd
at
the
welfare
of
their
neighbour
,
they
commonly
retired
into
solitary
places
,
or
kept
company
only
with
other
wise
men
,
where
they
took
pride
in
applauding
one
another
,
for
having
renounced
the
World
to
give
themselves
wholly
up
to
the
study
of
Philosophy
.
But
here
the
Apostles
forsook
every
thing
to
labour
for
the
Conversion
of
mankind
.
St.
Paul
made
Tents
,
as
well
as
Abdolominus
dug
in
a
Garden
:
but
the
one
ceased
not
to
perswade
men
by
preaching
the
Gospel
,
whilst
the
other
minded
nothing
but
his
own
repose
and
tranquillity
.
Lastly
,
the
Philosophers
had
this
consolation
that
however
they
renounced
riches
,
they
esteemed
themselves
happy
in
the
enjoyment
of
true
Vertue
.
For
blinded
as
they
were
by
self-conceit
,
they
were
far
from
imagining
their
Vertue
false
,
and
the
Idea
they
had
of
its
excellency
,
was
their
only
comfort
for
what
they
had
lost
of
the
things
of
this
World
.
Whereas
St.
Paul
and
the
other
Apostles
being
but
Impostors
,
as
Irreligious
men
suppose
,
could
not
have
that
comfort
which
arises
purely
from
the
sense
of
ones
own
Vertue
,
but
were
wholly
deprived
of
the
support
of
a
Good
Conscence
,
which
keeps
the
soul
from
sinking
under
the
greatest
dangers
and
afflictions
.
In
a
word
,
consider
this
matter
on
which
side
you
will
,
still
you
will
find
somewhat
singular
in
the
conduct
of
St.
Paul
;
and
that
no
Character
equals
his
Apostolical
Character
.
But
perhaps
some
will
object
that
St.
Paul
seems
to
boast
a
little
too
much
in
some
of
his
Epistles
of
the
Excellence
of
his
Revelations
.
He
writes
to
the
Galatians
,
Chap.
2.
9.
that
he
had
received
nothing
from
the
most
excellent
of
the
Apostles
,
or
rather
,
that
he
was
not
behind
even
the
very
best
of
the
Apostles
.
That
James
,
Cephas
,
and
John
,
who
seemed
to
be
Pillars
of
the
Church
,
had
given
him
the
right
hand
of
fellowship
;
Chap.
1.
16.
that
after
he
had
been
made
an
Apostle
,
he
did
not
confer
with
flesh
and
blood
,
neither
went
he
up
to
Jerusalem
to
be
there
approved
of
by
the
other
Apostles
;
Chap.
2.
11.
that
he
withstood
Peter
to
the
face
,
and
blamed
him
because
he
deserved
to
be
blamed
.
But
this
difficulty
cannot
perplex
those
who
shall
be
acquainted
with
the
reasons
that
obliged
St.
Paul
to
speak
and
act
thus
.
There
were
several
false
Teachers
among
the
Galatians
,
who
endeavoured
to
destroy
the
fruit
of
the
preaching
of
that
Apostle
,
by
joyning
the
Jewish
Ceremonies
to
the
Christian
Faith
,
and
alledged
for
it
the
Authority
of
Peter
,
James
,
and
John
,
whom
they
had
seen
at
Jerusalem
.
He
therefore
fearing
lest
under
pretence
of
following
the
Doctrine
of
the
three
principal
Apostles
of
our
Lord
,
they
should
subvert
his
Work
,
undertakes
to
shew
that
the
Excellence
of
his
Ministry
was
not
in
the
least
inferiour
to
that
of
any
other
Apostle
.
Under
this
consideration
he
compares
himself
to
the
other
Apostles
in
his
Epistle
to
the
Galatians
,
beginning
it
after
this
manner
.
Paul
an
Apostle
(
not
of
men
,
neither
by
man
,
but
by
Jesus
Crist
and
God
the
Father
;
&c.
And
t
is
upon
the
very
same
account
;
that
comparing
himself
in
his
second
Epistle
to
the
Corinthians
to
some
Teachers
,
who
endeavoured
to
disturb
him
in
his
Ministry
,
he
expresses
himself
after
this
manner
.
Chap.
11.
v.
22
,
23
,
23
,
24
,
25
,
26
,
27
,
28
,
29.
Are
they
Hebrews
?
So
am
I
:
Are
they
Israelites
?
So
am
I
:
Are
they
Ministers
of
Christ
?
(
I
speak
as
a
fool
)
I
am
more
;
in
labors
more
abundant
,
in
stripes
above
measure
.
Of
the
Jews
five
times
received
I
forty
stripes
save
one
.
Thrice
was
I
beaten
with
rods
.
Once
was
I
stoned
,
thrice
I
suffered
shipwrack
.
In
journeying
often
,
in
perils
of
waters
,
in
perils
of
robbers
,
in
perils
by
mine
own
countrey-men
,
in
perils
by
the
heathen
,
in
perils
among
false
brethren
,
in
weariness
and
painfulness
,
in
watchings
often
,
in
hunger
and
thirst
,
in
fastings
often
,
in
cold
and
nakedness
.
Besides
those
things
that
are
without
,
that
which
cometh
upon
me
daily
,
the
care
of
all
the
Churches
.
Who
is
weak
,
and
I
am
not
weak
?
Who
is
offended
and
I
burn
not
?
Can
any
one
suppose
that
St.
Paul
would
have
presumed
to
speak
so
particularly
of
all
his
afflictions
,
and
with
so
much
confidence
,
for
the
good
of
the
Church
whom
certain
Seducers
would
have
disswaded
from
the
faith
,
if
those
afflictions
had
not
been
real
and
well
known
to
the
World
?
If
what
he
asserts
had
been
false
,
sure
he
must
have
perceived
that
far
from
silencing
his
Enemies
this
way
,
he
rather
supplied
them
with
new
matter
to
reproach
him
with
?
But
if
what
he
asserts
was
true
,
who
doubts
but
that
he
was
strongly
perswaded
of
the
Truth
of
the
Christian
Religion
,
when
we
see
how
much
,
and
in
what
manner
he
suffered
in
defence
of
the
same
?
What
piece
of
imposture
,
or
mistaken
principle
can
inspire
a
man
with
so
much
confidence
as
this
Apostle
shew'd
?
Produce
a
wicked
man
that
can
undergo
a
continual
Martyrdom
in
defence
of
a
cheat
,
and
yet
breath
out
nothing
in
all
his
Writings
but
Zeal
,
Confidence
,
and
Charity
.
Produce
a
wicked
man
,
who
being
just
come
out
of
Prison
,
shall
strive
to
re-enter
into
it
,
and
continue
preaching
a
Gospel
,
which
has
cost
him
so
many
stripes
;
who
being
an
Enemy
to
his
own
Nation
,
a
perfidious
seducer
,
who
having
renounced
all
his
possessions
only
for
the
sake
of
preaching
to
others
,
shall
yet
not
so
much
as
receive
his
diet
and
cloathing
from
them
;
Nay
who
after
this
usage
still
preaching
on
,
will
not
so
much
as
exempt
himself
from
any
labour
(
however
vile
and
contemptible
)
for
a
livelyhood
;
as
St.
Paul
declared
he
would
not
in
his
Epistles
to
those
people
,
who
would
undoubtedly
have
refused
him
nothing
;
who
in
fine
,
after
all
this
,
shall
still
refuse
and
without
affectation
reject
the
glory
which
his
preaching
and
self
denial
seem
to
merit
;
and
who
to
shew
the
reasonableness
of
his
refusal
shall
teach
us
to
ascribe
all
honour
and
glory
to
God
as
the
first
great
Author
of
our
Being
,
and
principal
end
of
all
our
Actions
.
1
Cor
9.
14
,
15
,
16
,
17
,
18.
Even
so
,
saith
he
,
has
the
Lord
ordained
,
that
they
which
preach
the
Gospel
,
should
live
of
the
Gospel
.
But
I
have
used
none
of
these
things
,
that
it
should
be
so
done
unto
me
.
For
tho'
I
preach
the
Gospel
,
I
have
nothing
to
glory
of
,
for
necessity
is
laid
upon
me
.
Yea
,
wo
is
unto
me
,
if
I
preach
not
the
Gospel
.
For
if
I
do
this
thing
willingly
,
I
have
a
reward
;
but
if
against
my
will
,
a
dispensation
of
the
Gospel
is
committed
unto
me
.
What
is
my
reward
then
?
Verily
that
when
I
preach
the
Gospel
,
I
may
make
the
Gospel
of
Christ
without
charge
,
that
I
abuse
not
my
power
in
the
Gospel
.
And
in
another
place
,
Phil.
3.
8.
Yea
doubtless
,
and
I
count
all
things
but
loss
,
for
the
Excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
;
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
.
Thus
St.
Paul
rooted
up
all
Vanity
out
of
his
heart
.
He
was
not
carried
away
with
vain
shews
of
glittering
Vertue
and
Merit
;
But
sought
only
the
remission
of
his
sins
.
All
his
strength
was
in
Christ
.
He
affirmed
that
God
had
sent
his
Son
into
the
World
to
save
sinners
,
of
whom
he
was
chief
.
He
confessed
that
he
had
blasphemed
that
holy
name
by
which
we
must
be
saved
;
that
he
had
persecuted
Jesus
Christ
in
his
members
.
He
imputed
his
Conversion
to
Grace
,
and
spoke
of
nothing
but
of
Grace
.
Now
what
could
so
much
humble
the
heart
of
man
as
the
consideration
of
the
Immense
greatness
of
God
,
the
wretched
misery
of
mankind
,
their
desperate
corruption
,
and
the
infinite
Mercy
of
God
manifested
to
them
in
the
sending
his
Son
:
all
which
took
up
the
Discourses
,
Epistles
and
Mind
of
St.
Paul
,
who
including
all
his
designs
in
one
,
proposed
nothing
else
to
himself
,
but
the
knowledge
of
Jesus
Christ
and
him
crucified
?
But
some
perhaps
will
object
,
is
it
not
true
that
St.
Paul
in
acting
as
he
did
,
got
himself
immortal
honour
?
This
the
Event
has
sufficiently
shewed
;
and
therefore
why
should
we
not
believe
that
St.
Paul
acted
by
a
principle
of
vain
glory
,
having
foreseen
what
would
certainly
happen
?
Certainly
it
would
be
a
very
pretty
conceit
to
imagin
that
Saul
who
was
prejudiced
against
the
Christians
,
and
a
proud
Pharisee
,
designing
to
immortalise
his
name
,
should
affirm
an
imposture
that
as
much
shocks
our
Reason
as
that
of
the
Disciples
(
if
we
may
believe
what
the
Incredulous
say
)
that
he
should
have
imagined
he
could
deceive
both
present
and
future
ages
by
such
gross
fictions
;
that
he
could
have
drawn
Strength
,
Courage
,
Constancy
,
Charity
,
Piety
,
from
such
a
chimerical
project
and
perfidious
design
;
that
he
should
have
fought
with
beasts
at
Ephesus
,
out
of
the
hopes
of
an
imaginary
immortality
,
which
one
day
would
not
flatter
his
ashes
in
the
Grave
;
that
he
should
retain
so
much
Pride
in
the
midst
of
Shame
and
Torments
;
and
that
a
vain
notion
which
is
the
usual
effect
of
Idleness
,
Luxury
,
and
Prosperity
,
should
immediately
triumph
over
the
most
real
,
and
most
lively
Sentiments
of
Nature
.
But
what
of
all
this
?
St.
Paul
was
perhaps
a
Politician
,
a
man
that
understood
the
World
,
who
had
some
secret
self
interest
in
all
his
designs
and
practices
.
But
is
it
possible
that
his
Character
would
never
have
been
known
?
Would
he
not
have
contradicted
and
so
betrayed
himself
?
Was
there
no
way
of
discovering
his
Ambition
,
when
the
people
taking
him
for
Mercury
,
would
have
sacrificed
to
him
in
Lycaonia
?
And
if
we
would
reflect
upon
his
Epistles
,
might
we
not
find
marks
of
that
prodigious
Vanity
which
made
him
act
thus
?
Let
the
Incredulous
con●ult
themselves
thereupon
,
and
judg
what
they
would
have
done
on
the
like
occasion
.
Perhaps
they
could
find
in
their
hearts
to
turn
●mpostors
,
but
never
to
suffer
for
their
imposture
,
●r
if
they
were
disposed
to
suffer
for
an
imposture
,
t
must
be
one
that
would
in
the
end
certainly
pro●ure
them
great
Riches
;
not
one
that
would
oblige
hem
to
renounce
every
thing
,
to
suffer
,
and
crown
heir
sufferings
with
Martyrdom
.
'T
is
true
,
a
man
●ay
be
disposed
to
renounce
every
thing
,
and
suffer
●eath
it self
for
the
good
of
his
Country
,
the
preervation
of
his
honour
,
or
some
other
seeming
●wful
Reason
,
but
never
in
defence
of
what
he
●nows
to
be
a
fiction
.
The
thought
of
being
re●embred
by
Posterity
might
flatter
his
Pride
;
but
ot
so
far
as
to
oblige
him
to
make
this
present
life
●retched
and
dreadful
,
and
to
sacrifice
to
that
●ought
all
his
real
temporary
advantages
.
He
●ight
find
himself
inclinable
to
deceive
other
men
,
●d
to
accuse
his
Nation
of
an
imaginary
crime
,
●t
not
when
he
testifies
an
extraordinary
kindness
●r
it
,
and
does
his
utmost
endeavours
to
sanctifie
it
.
He
might
entertain
the
thoughts
of
seducing
other
men
;
but
not
at
the
same
time
discover
a
wonderful
Resolution
in
his
Words
,
and
a
thousand
vertues
in
his
Actions
.
Search
as
long
as
you
please
the
hearts
of
men
,
you
will
never
find
all
these
qualities
united
therein
.
As
we
cannot
give
an
Example
of
it
in
the
life
and
actions
of
any
man
,
so
perhaps
the
Idea
of
it
never
enter'd
into
any
mans
mind
.
What
folly
is
it
then
to
imagin
,
that
all
these
things
were
really
to
be
met
with
in
the
Person
of
St.
Paul
,
and
of
some
other
Fishermen
?
How
can
a
man
ground
such
an
imagination
,
unless
upon
a
mind
desperately
resolved
to
deceive
it self
?
But
lest
we
should
be
thought
without
any
ground
to
advance
any
thing
concerning
the
Courage
of
that
Apostle
,
let
us
hear
him
speak
himself
.
2
Cor.
4.
17.
For
our
light
affliction
,
says
he
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
And
in
another
place
,
2
Cor.
7.
4
,
5
,
6.
I
am
exceeding
joyful
in
all
our
Tribulation
.
For
wh●●
we
were
come
into
Macedonia
,
our
flesh
had
no
rest
:
b●●
we
were
troubled
on
every
side
;
without
were
fighting●
,
within
were
fears
.
Nevertheless
God
that
comforte●●
those
that
are
cast
down
,
comforted
us
.
And
in
the
12.
Chap.
of
the
same
Epist.
v.
10
Therefore
I
take
pleasure
in
Infirmities
,
in
Reproaches
,
in
Necessities
,
in
Persecutions
,
in
Distresses
for
Christ's
sake
:
for
when
I
am
weak
then
am
I
strong
.
Nay
he
pretends
that
all
those
who
are
animated
with
the
same
spirit
that
he
was
,
cannot
forbear
piously
rejoycing
in
their
sufferings
.
But
the
fruit
,
says
he
,
of
the
spirit
is
Lo●●
,
Joy
,
Peace
,
long
Suffering
,
Gentleness
,
Goodness
,
Fait●
,
M●ekness
,
Temperance
,
Gal.
5.
22.
That
is
the
tr●●
Character
of
a
Christian
.
And
the
Apostles
desig●
in
preaching
was
to
plant
these
Virtues
in
the
mind●
of
men
.
But
let
us
see
further
some
other
marks
of
the
joyfulness
and
confidence
of
St.
Paul
.
He
expresses
himself
after
this
manner
in
some
of
his
Epistles
.
2
Cor.
4.
8
,
9
,
10.
We
are
troubled
on
every
side
,
yet
not
distressed
:
we
are
perplexed
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
;
always
bearing
about
in
the
body
the
dying
of
the
Lord
Jesus
,
that
the
life
also
of
Jesus
might
be
mde
manifest
in
our
body
.
And
in
another
place
,
yea
,
and
if
I
be
●ffered
upon
the
sacrifice
of
your
faith
,
I
rejoyce
with
you
●ll
,
for
the
same
cause
also
do
ye
rejoyce
with
me
,
Phil.
2.
●7
.
From
whence
could
proceed
those
motions
of
Joy
which
St.
Paul
so
naturally
expresses
,
which
no
Art
can
imitate
,
which
run
through
all
his
Epistles
from
the
beginning
to
the
end
,
and
which
seem
to
spring
from
an
heart
,
which
not
being
able
to
con●ain
its
inward
pleasure
and
satisfaction
,
opens
and
●nlarges
it self
,
and
breaks
forth
into
these
lively
●xpressions
of
Joy
?
Certainly
such
sentiments
as
these
could
never
●pring
from
Nature
.
For
Nature
sends
forth
sighs
●nd
groans
under
her
sufferings
.
The
Stoicks
who
●ndeavoured
to
stifle
her
innocent
complaints
,
pre●ended
that
a
man
might
overcome
himself
to
that
degree
,
as
to
preserve
his
mind
serene
and
calm
in
●he
midst
of
Torments
:
but
the
Stoicks
never
went
●o
far
as
to
believe
that
joy
could
spring
out
of
the
midst
of
the
bitterness
of
afflictions
.
None
but
the
Christians
could
ever
find
unspeakable
joy
and
com●ort
in
the
midst
of
their
sorrows
.
Who
was
that
●aul
then
that
had
thoughts
so
elevated
?
Only
an
●mpostor
if
we
will
believe
the
Incredulous
.
By
●hat
strength
or
power
does
he
so
much
surpass
the
●ertue
of
the
Stoicks
?
By
the
power
of
the
greatest
●mposture
that
ever
was
.
And
can
any
one
really
be
●erswaded
of
such
a
thing
?
For
my
part
the
only
●ifficulty
I
find
in
all
this
,
is
to
imagin
that
the
proud
●retended
Patrons
of
Humane
Reason
should
be
so
●nreasonable
and
Extravagant
.
CHAP.
XII
.
Wherein
we
further
examine
the
Epistles
of
St
▪
Paul
.
THe
third
thing
to
be
observ'd
in
the
Epistles
of
St.
Paul
,
is
,
that
they
are
as
it
were
a
continual
repetition
of
the
Death
,
Resurrection
,
and
Ascension
of
Jesus
Christ
,
or
at
least
of
such
things
as
essentially
belong
to
them
:
so
that
altho
the
four
Gospels
should
be
lost
,
still
the
Substance
and
Essentials
of
the
Gospel
are
to
be
found
in
the
Writings
of
St.
Paul
.
Now
this
appears
in
the
beginning
of
almost
every
one
of
his
Epistles
.
Concerning
his
Son
,
says
he
in
his
Epistle
to
the
Romans
Chap.
1.
v.
4.
which
was
declared
to
be
the
Son
of
God
with
power
,
according
to
the
spirit
of
holyness
,
by
the
Resurrection
from
the
dead
of
our
Lord
Jesus
Christ
.
But
this
appears
yet
more
expresly
in
several
other
places
,
as
in
the
15.
Chap.
of
his
first
Epistle
to
the
Corinthians
,
v.
3
,
5
,
6
,
7
,
8.
For
I
delivered
unto
you
first
of
all
,
that
which
I
also
received
,
how
that
Christ
died
for
our
sins
according
to
the
Scriptures
;
and
that
he
was
buried
,
and
that
he
rose
again
the
third
day
according
to
the
Scriptures
;
and
th●●
he
was
seen
of
Cephas
,
then
of
the
twelve
.
After
th●●
he
was
seen
of
above
five
hundred
brethren
at
once
:
of
whom
the
greater
part
remain
unto
this
present
,
but
so●●
are
fallen
a
sleep
.
After
that
he
was
seen
of
James
,
th●●
of
all
the
Apostles
.
And
last
of
all
he
was
seen
of
〈◊〉
also
,
as
of
one
born
out
of
due
time
.
So
boldly
does
this
Apostle
speak
of
the
Resurrection
of
Jesus
Christ
.
He
does
not
only
say
in
general
terms
that
Jesus
Christ
was
seen
after
his
Resurrection
;
but
in
particular
that
he
was
seen
of
Cephas
,
of
James
,
of
the
other
Apostles
,
and
of
himself
;
that
he
was
seen
by
five
hundred
brethren
at
once
,
of
whom
the
greatest
part
was
then
living
,
whom
he
appealed
to
as
witnesses
of
the
Truth
of
what
he
said
,
and
who
might
easily
have
contradicted
him
if
it
had
been
false
.
But
if
so
great
a
number
of
people
really
saw
Jesus
Christ
after
his
Resurrection
,
that
matter
of
fact
can
never
be
false
.
For
how
is
it
possible
that
five
hundred
,
three
hundred
,
nay
fifty
persons
,
should
maugre
all
punishments
,
conspire
together
to
maintain
a
fiction
?
But
if
such
a
number
of
persons
neither
saw
,
nor
certified
they
had
seen
Christ
after
his
Resurrection
:
how
should
St.
Paul
have
presumed
to
write
this
to
an
infinite
number
of
persons
,
who
seeing
and
conversing
with
the
Apostles
,
must
have
known
the
certainty
of
it
?
How
durst
he
name
those
whom
he
pretends
that
Jesus
Christ
appeared
to
after
his
Resurrection
?
How
great
was
his
boldness
to
assign
so
great
a
number
of
Witnesses
of
that
Truth
,
and
to
affirm
that
the
greatest
part
of
them
were
still
living
?
How
comes
he
to
speak
of
it
slightly
,
by
the
way
,
or
only
as
a
thing
universally
known
?
He
tells
it
,
but
not
with
any
turn
of
Wit
or
fineness
of
Expression
,
which
Impostors
use
to
varnish
over
a
specious
lye
,
who
use
the
more
art
and
insinuation
,
the
more
incredible
the
things
are
they
would
induce
men
to
believe
.
But
why
should
not
he
boldly
assert
the
Truth
of
the
Resurrection
,
since
as
he
pretends
,
the
Holy
Ghost
evidently
bare
record
of
it
?
In
a
word
,
St.
Paul
speaks
in
his
Epistle
of
miracu●ous
gifts
as
of
a
thing
universally
known
.
He
calls
them
the
Gifts
of
the
Holy
Ghost
,
and
sometimes
only
the
Holy
Ghost
.
He
that
should
attempt
to
cut
off
from
his
Epistles
every
place
wherein
he
men●ions
them
,
would
certainly
take
away
the
most
considerable
part
of
them
.
To
one
,
says
he
,
is
given
●he
spirit
,
the
gift
of
Wisdom
,
to
another
the
gift
of
Knowledge
by
the
same
spirit
;
to
another
Faith
by
the
same
spirit
,
to
another
the
gift
of
healing
by
the
same
spirit
;
to
another
the
working
of
Miracles
;
to
another
Prophecy
;
to
another
discerning
of
spirits
;
to
another
divers
kind
of
tongues
:
but
all
these
worketh
that
one
and
the
self
same
spirit
,
dividing
to
every
man
severally
as
he
will
,
1
Cor.
12.
8
,
9
,
10
,
11.
You
see
how
St.
Paul
cursorily
mentions
this
matter
of
fact
,
as
a
matter
of
uncontested
Experience
.
Mean
while
't
is
observable
that
we
have
not
to
do
with
one
single
gift
,
but
several
miraculous
gifts
,
in
which
there
was
no
Artifice
or
Illusion
.
For
tho'
it
might
be
pretended
that
some
certain
people
had
received
the
gift
of
tongues
,
and
altho'
those
very
people
should
not
immediately
be
found
out
by
those
,
who
perfectly
understood
those
Languages
;
yet
how
could
there
be
others
who
expounded
divers
Languages
,
and
understood
men
of
all
Nations
,
others
who
healed
the
Sick
,
others
who
by
Faith
wrought
miracles
,
&c.
But
perhaps
the
Incredulous
will
not
be
satisfied
with
that
one
Text
of
Scripture
,
and
therefore
here
is
another
of
the
same
stamp
,
1
Cor
▪
13.
1
,
2.
Tho'
I
speak
with
the
tongues
of
Men
and
of
Angels
,
&c.
and
tho'
I
have
the
gift
of
Prophecy
,
and
understand
all
Mysteries
,
&c.
And
tho'
I
have
all
Faith
,
so
that
I
could
remove
Mountains
,
&c.
1.
Cor.
12.
29
,
30
,
31.
Are
all
prophets
?
says
he
in
the
foregoing
chapter
.
Are
all
workers
of
Miracles
?
Have
all
the
gift
of
healing
?
Do
all
speak
with
tongues
?
Do
all
Interpret
?
But
covet
earnestly
the
best
gifts
:
and
yet
shew
I
unto
you
,
a
more
excellent
way
.
'T
is
then
he
begins
his
Encomium
of
Charity
,
and
prefers
it
before
all
other
miraculous
gifts
.
In
like
manner
he
speaks
in
this
place
indirectly
,
and
as
it
were
by
the
by
of
those
gifts
;
and
the
manner
of
his
Expression
manifestly
shews
,
that
this
matter
of
fact
was
publickly
known
.
But
if
they
should
still
require
a
greater
demonstration
of
this
Truth
,
such
a
demonstration
as
seems
to
me
above
all
subtilty
of
Cavils
and
Exceptions
,
it
's
sufficient
to
observe
that
among
all
those
Gifts
,
that
of
Tongues
was
so
common
(
by
reason
it
was
very
often
imparted
by
the
Apostles's
imposition
of
hands
)
that
there
arose
a
great
Disturbance
and
Confusion
in
the
Church
of
Corinth
upon
the
account
of
it
;
because
all
those
who
had
received
that
gift
,
being
desirous
to
speak
strange
Languages
in
the
Church
,
the
Congregation
was
not
in
the
least
edified
by
it
.
And
it
obliged
St.
Paul
to
write
to
them
very
sharply
thereupon
,
to
which
end
he
particularly
designed
the
14.
Chap.
of
his
first
Epist.
to
the
Corinthians
,
I
would
,
says
he
to
them
,
v.
5.
that
ye
all
speak
with
tongues
;
but
rather
that
ye
prophecied
that
the
Church
may
receive
edifying
.
Now
to
prophecy
in
the
sense
of
this
Apostle
,
is
to
declare
the
word
of
God
,
and
expound
it
to
the
people
,
I
thank
my
God
,
adds
he
further
v.
18
,
19.
I
speak
with
tongues
more
than
you
all
.
Yet
in
the
Church
I
had
rather
speak
five
words
with
my
Vnderstanding
,
that
by
my
voice
I
might
teach
others
also
,
than
ten
thousand
words
in
an
unknown
tongue
.
Wherefore
,
adds
he
a
little
further
v.
22.
Tongues
are
for
a
sign
not
to
them
that
believe
,
but
to
them
that
believe
not
:
but
prophecying
serveth
not
for
them
that
believe
not
,
but
for
them
which
believe
.
That
is
,
as
any
one
may
easily
conceive
,
that
the
gift
of
tongues
which
God
had
granted
to
the
Church
after
a
most
extraordinary
and
wonderful
manner
,
was
designed
either
to
confound
,
or
convert
the
Infidels
by
that
evident
testimony
of
the
Divinity
of
Christianity
:
whereas
the
gift
of
prophecying
,
that
is
,
of
declaring
God's
Will
,
and
expounding
it
to
the
people
,
had
been
wholly
given
men
for
the
good
and
Edification
of
the
faithful
.
Now
to
these
miraculous
Gifts
St.
Paul
certainly
alluded
,
when
he
said
in
his
first
Epist.
to
the
Thessalonians
,
Chap.
5.
v.
19.
Quench
not
the
spirit
.
And
t
is
concerning
those
same
gifts
and
signal
miracles
that
he
says
to
the
Galatians
,
O
foolish
Galatians
,
&c.
Chap.
3.
5.
He
therefore
that
ministreth
to
you
the
spirit
,
and
worketh
miracles
among
you
,
doth
he
it
by
the
works
of
the
Law
,
or
by
the
preaching
of
the
Faith
?
Lastly
,
't
is
concerning
these
miraculous
gifts
that
the
Apostle
speaks
,
when
he
says
,
that
the
sign
of
his
Apostleship
was
manifested
among
the
Corinthians
,
in
all
Patience
,
in
Signs
,
and
Wonders
,
and
mighty
Deeds
.
We
may
see
to
what
perplexity
and
confusion
the
Incredulous
are
reduced
;
and
how
angry
soever
they
may
be
,
there
are
but
two
sides
they
can
take
.
They
must
either
assert
that
St.
Paul
had
lost
his
senses
,
when
he
wrote
those
things
we
just
now
mention'd
;
which
they
'll
never
do
,
because
their
opinion
is
that
St.
Paul
wanted
no
cunning
to
deceive
a
great
many
persons
:
or
they
must
confess
that
the
faithful
very
frequently
received
many
miraculous
gifts
in
the
Ancient
Church
;
that
those
gifts
were
various
;
that
there
had
actually
been
such
persons
in
the
Church
of
Corinth
,
who
had
caused
some
kind
of
disturbance
in
it
,
by
speaking
divers
Languages
as
they
were
inspired
by
the
Holy
Ghost
;
and
consequently
they
must
own
the
Divinity
of
our
Religion
.
CHAP.
XIII
.
That
we
ought
to
look
upon
the
New
Testament
as
a
divine
Book
.
I
Doubt
not
but
that
we
may
certainly
find
several
unquestionable
Characters
of
Divinity
in
that
Book
.
For
not
to
repeat
here
what
we
have
already
said
in
our
first
part
of
this
work
,
concerning
the
Books
of
the
Old
Testament
,
and
which
is
no
less
true
of
the
New
one
,
we
cannot
but
admire
the
mutual
agreement
of
those
Authors
with
Moses
and
the
other
Prophets
.
We
cannot
but
be
surprised
to
see
such
an
unanimous
consent
among
those
Writers
,
whether
it
be
in
the
things
they
relate
,
or
in
in
the
design
of
their
Exhortations
,
or
lastly
,
in
the
record
they
bear
.
Never
was
Author
seen
so
conformable
to
himself
,
as
those
Divine
Authors
are
to
one
another
in
the
Essentials
of
their
Doctrine
.
Where
can
we
find
such
a
Character
of
Sweetness
,
Gentleness
,
and
Simplicity
,
so
much
Charity
for
Mankind
,
and
Aversion
to
Vice
,
so
many
motives
to
Humiliation
,
and
so
great
a
desire
to
glorify
God
?
Where
can
we
find
such
a
Loftiness
of
thought
,
and
yet
such
a
Simplicity
of
expression
,
such
a
mixture
of
joy
and
sorrow
,
such
heroical
confidence
in
a
forlorn
state
of
Misery
,
such
profound
Humility
,
and
such
presence
and
greatness
of
mind
,
which
is
the
cause
that
their
Morality
is
the
finest
that
ever
was
,
and
their
thoughts
more
elevated
than
those
of
other
men
,
their
design
the
noblest
that
ever
entred
into
the
heart
of
man
,
that
is
,
to
gain
all
men
unto
God
,
having
no
self
interest
,
or
refined
Niceties
of
Policy
,
but
only
a
fervent
desire
to
succeed
in
their
Ministry
?
I
know
that
this
here
is
matter
of
Inward
sense
,
rather
than
Demonstration
,
and
that
I
shall
never
perswade
the
Incredulous
that
they
may
discover
in
the
New
Testament
that
loftiness
of
thought
and
that
divine
Majesty
,
which
I
my self
perceive
amidst
that
seeming
rough
and
unpleasant
Language
,
which
is
as
it
were
the
bark
and
outward
shell
of
it
:
but
yet
for
all
their
obstinacy
they
cannot
deny
these
four
following
Truths
,
I.
That
never
any
known
Impostor
left
us
such
excellent
Books
as
the
Apostles
,
no
not
even
Mahomet
himself
,
who
might
have
easily
borrowed
their
Notions
,
the
better
to
disguise
his
own
.
II.
That
it
appears
that
their
Writings
are
a
thousand
times
more
free
from
all
Passions
and
Humane
Imperfections
,
than
all
the
Books
of
the
Wisest
men
among
the
Heathens
,
where
we
see
Pride
as
it
were
upon
her
Throne
.
III.
That
the
Character
of
the
New
Testament
is
infinitely
more
excellent
than
that
of
the
Writings
of
all
the
Fathers
,
who
lived
successively
from
the
Apostles
down
to
us
,
wherein
any
one
may
easily
observe
a
strange
affectation
,
a
particular
vanity
of
shewing
their
parts
and
learning
,
and
sometimes
much
heat
and
passion
;
because
they
were
far
from
the
perfection
in
Christianity
which
the
Apostles
had
.
IV.
That
the
best
sorts
of
godly
Books
written
amongst
the
Christians
,
from
the
Apostles's
time
down
to
us
,
I
mean
those
Books
that
most
establish
the
peace
and
tranquility
of
publick
Society
,
and
chiefly
tend
to
the
Glory
of
God
,
were
written
in
imitation
of
the
holy
Scriptures
,
from
which
they
had
their
materials
to
compose
them
with
.
This
is
what
in
my
opinion
is
very
sure
and
certain
.
And
as
certain
it
is
,
that
if
the
Apostles
were
not
divinely
inspired
,
they
must
necessarily
be
Impostors
,
nay
such
abominable
men
,
as
desired
only
to
dishonour
their
Nation
and
to
sacrifice
to
a
vain
flattering
Idea
of
Glory
,
the
lives
and
fortunes
of
an
infinite
number
of
persons
whom
they
encouraged
to
suffer
Martyrdom
.
Let
us
now
see
whether
we
can
perswade
our selves
that
the
most
excellent
Books
that
were
ever
known
,
I
mean
those
Books
that
are
most
proper
to
inspire
us
with
piety
,
with
the
love
of
God
,
and
our
Neighbour
,
that
are
the
source
of
the
best
matters
that
ever
were
written
,
and
the
original
of
the
Piety
and
Vertue
of
all
those
persons
who
were
converted
by
them
,
were
only
the
invention
of
the
most
wicked
men
that
ever
were
.
Certainly
,
since
all
Christians
in
all
Ages
considered
this
Book
as
Divine
,
and
as
the
rule
of
their
Faith
,
whereby
they
distinguish'd
it
from
all
other
Books
;
it
follows
thence
that
all
the
Christians
were
either
deceived
in
the
Essentials
of
it
,
and
that
their
Faith
was
false
,
or
else
that
Book
must
in
reality
be
of
a
Divine
Authority
:
For
such
an
Universal
Tradition
,
so
constant
,
and
so
necessarily
affixed
to
the
end
and
design
of
Religion
,
can
never
impose
upon
us
.
It
has
been
the
Wisdom
of
Providence
as
we
have
already
observed
,
to
take
care
that
this
Book
should
be
left
to
us
as
entire
as
when
it
came
out
of
the
Apostles
hands
:
and
the
Primitive
Christians
who
all
assure
us
that
it
is
of
a
Divine
Authority
,
tell
us
only
but
what
right
Reason
obliged
them
to
acknowledge
,
and
us
as
well
as
them
.
For
the
Word
preached
and
the
Word
written
by
the
Apostles
,
differ
not
essentially
from
one
another
;
so
that
if
the
former
be
Divine
,
the
latter
must
necessarily
be
so
too
.
And
who
doubts
but
that
Word
must
be
looked
upon
as
Divine
,
which
God
himself
authorised
by
so
many
Miracles
?
Perhaps
some
will
reply
,
that
it
would
be
of
a
very
dangerous
Consequence
to
reason
often
after
this
manner
;
and
that
altho'
a
false
Prophet
should
work
prodigious
Miracles
,
yet
we
ought
not
to
follow
him
upon
a
bare
supposition
that
God
never
assists
an
Impostor
with
his
infinite
Power
.
But
this
I
own
and
affirm
also
,
that
we
ought
strictly
to
examin
both
his
Doctrine
and
Miracles
,
to
find
out
by
that
comparison
the
true
Original
of
both
.
And
therefore
we
have
this
advantage
,
that
we
not
only
find
here
such
miracles
as
excel
all
the
power
of
Hell
;
such
as
for
example
,
the
raising
a
man
from
the
Dead
;
but
that
this
Doctrine
also
visibly
bears
all
the
Characters
of
one
that
proceeded
from
Heaven
.
Those
miracles
on
the
one
hand
so
great
and
numerous
that
the
people
cried
out
,
surely
this
is
the
finger
of
God
,
take
away
all
suspicion
of
the
falsity
and
pernicious
consequences
of
the
Doctrine
they
confirm
;
because
the
arm
of
the
Lord
is
not
usually
employed
in
favour
of
an
Imposture
.
And
on
the
other
hand
,
that
Doctrine
which
is
so
holy
,
and
so
perfectly
tends
to
the
union
and
wellfare
of
Mankind
,
which
is
so
worthy
of
the
love
of
God
to
man
,
sufficiently
warrants
us
that
the
Miracles
whereby
it
is
confirmed
,
proceed
not
in
the
least
from
the
power
of
Darkness
,
as
the
Enemies
of
Christianity
seem
to
believe
.
Hell
never
concerns
it self
either
to
unite
or
sanctify
mankind
.
All
the
Apostles
expresly
declare
,
that
the
word
which
they
preached
,
proceeded
not
from
themselves
,
but
God
.
But
I
certifie
you
Brethren
,
says
St.
Paul
in
his
Epist.
to
the
Galatians
Chap.
1.
v.
11.
that
the
Gospel
which
was
preached
of
me
,
was
not
after
man
:
for
I
neither
received
of
man
,
neither
was
I
taught
it
,
but
by
the
Revelation
of
Jesus
Christ
.
Thus
when
the
Apostles
were
assembled
together
at
Jerusalem
in
the
first
Council
that
ever
was
held
,
and
wrote
to
some
Chnrches
concerning
several
questions
that
were
then
in
Agitation
,
they
made
use
of
this
manner
of
speaking
,
For
it
seemed
good
to
the
Holy
Ghost
and
to
us
,
Act.
15.
28.
It
appears
then
that
the
Apostles
spoke
by
the
Order
and
Revelation
of
God
,
which
was
given
several
ways
;
viz.
sometimes
by
Vision
,
as
when
St.
Peter
saw
a
certain
vessel
descending
from
Heaven
,
as
it
had
been
a
great
sheet
knit
by
the
four
Corners
,
wherein
were
all
kinds
of
unclean
Beasts
;
and
he
was
commanded
saying
,
Peter
kill
and
eat
,
Act.
10.
13.
on
purpose
to
signify
that
he
ought
to
preach
●he
Gospel
to
the
Gentiles
,
who
were
no
longer
an
unclean
Nation
in
the
sight
of
God
;
sometimes
by
Dreams
,
as
when
a
certain
Macedonian
appeared
unto
St.
Paul
,
commanding
him
to
go
into
Macedonia
,
and
preach
the
Gospel
there
:
sometimes
by
Ex●asy
,
as
it
is
probable
that
St.
Paul
was
caught
up
into
the
third
Heaven
;
but
yet
much
oftener
by
the
inward
dictates
of
the
Holy
Ghost
formed
as
it
were
●n
their
Souls
,
as
when
the
Spirit
said
unto
Peter
concerning
the
men
which
Cornelius
sent
to
enquire
for
him
,
Go
thou
with
them
doubting
nothing
:
for
I
●ave
sent
them
,
Act.
10.
20.
'T
is
true
one
might
very
well
suspect
these
Reve●ations
,
if
one
single
man
boasted
of
having
had
●hem
imparted
to
him
:
but
here
we
have
several
.
God
did
not
reveal
himself
to
them
after
one
single
manner
,
but
after
divers
.
They
asserted
not
only
●hat
God
had
revealed
some
things
to
them
in
order
●o
induce
Mankind
to
believe
it
,
but
they
wrought
many
Miracles
,
spoke
divers
Languages
,
im●arted
●hose
Gifts
to
others
,
thereby
converted
the
World
,
●nd
exactly
fulfilled
the
Oracles
of
God
.
That
●pirit
which
filled
them
,
and
was
necessarily
to
fill
●hem
,
because
the
time
of
the
Calling
of
the
Gentiles
●as
come
,
was
outwardly
produced
by
such
effects
●s
undoubtedly
will
confound
the
Incredulous
if
they
●eflect
upon
them
.
Certainly
,
if
it
be
true
,
as
it
is
,
that
God
poured
down
his
Spirit
upon
the
Apostles
on
the
day
of
Pentecost
,
't
was
only
that
they
might
preach
unto
men
by
their
Ministry
,
unless
it
be
pretended
that
the
Tongues
of
the
Apostles
which
were
exalted
after
a
supernatural
manner
,
so
far
as
to
speak
all
sorts
of
Languages
,
were
to
confine
themselves
to
that
particular
employ
,
and
not
to
reveal
unto
men
the
will
of
God
.
But
if
we
ought
to
look
upon
that
word
as
Divine
which
those
Tongues
have
preached
,
we
cannot
but
look
upon
those
Writings
as
Divine
in
which
that
Word
it self
is
contained
.
I
hope
that
whosoever
shall
seriously
reflect
on
the
Connexion
of
all
these
principles
,
will
fully
be
perswaded
that
their
Union
is
not
to
be
dissolved
.
If
there
was
such
a
Book
as
the
New
Testament
in
the
days
of
Clemens
,
Polycarp
,
and
of
the
Primitive
Fathers
,
as
without
dispute
there
was
,
that
Book
could
never
have
been
forg'd
.
If
the
Book
of
the
New
Testament
could
not
have
been
forg'd
,
it
is
impossible
but
that
certain
publick
matters
of
fact
,
which
are
inserted
in
that
Book
as
being
publickly
known
by
all
the
Christians
,
are
true
.
And
if
those
matters
of
fact
are
true
,
it
can
never
be
denied
but
that
the
Apostles
received
the
Holy
Ghost
.
If
the
Apostles
did
receive
the
Holy
Ghost
,
certainly
their
Writings
must
be
looked
upon
as
Divine
.
I
have
made
choice
of
these
principles
only
among
several
others
which
I
have
established
;
but
lest
any
one
should
imagin
that
they
subsist
meerly
by
their
Connexion
,
I
desire
the
Reader
to
remember
that
I
have
proved
each
of
them
apart
by
themselves
,
after
several
different
ways
.
It
is
very
true
therefore
that
the
New
Testament
,
as
well
as
our
Religion
,
is
divine
:
for
these
two
Truths
are
properly
one
and
the
same
:
The
Christian
Religion
can't
be
Divine
,
if
the
Word
or
the
Scripture
which
is
the
ruleof
the
Faith
of
its
Professors
,
be
Humane
;
and
the
Scripture
can
never
be
Divine
,
unless
the
Christian
Religion
be
of
an
heavenly
Original
,
and
proceeded
from
God
.
But
it
is
fit
that
we
should
examin
the
Difficulties
that
are
opposed
against
this
grand
principle
.
CHAP.
XIV
.
Wherein
we
shall
examin
those
Difficulties
which
may
probably
be
raised
against
the
foregoing
Truths
.
TRuth
is
an
Enemy
to
all
shifts
and
tricks
:
let
us
therefore
briefly
consider
what
doubts
we
may
possibly
entertain
in
the
foregoing
Truths
.
Let
us
give
full
scope
to
our
imagination
to
frame
what
suspicions
we
can
as
to
the
persons
of
Jesus
Christ
and
his
Apostles
,
their
Miracles
,
the
Resurrection
of
our
Lord
,
and
the
extraordinary
and
miraculous
gifts
of
the
Holy
Ghost
,
which
were
imparted
to
mankind
by
the
hands
of
the
Apostles
themselves
.
And
I.
to
begin
with
the
Person
of
Jesus
Christ
,
there
are
some
who
believe
that
Jesus
Christ
was
an
Essene
,
and
that
he
borrowed
from
that
Sect
the
purity
of
his
Morals
and
the
soundness
of
his
Doctrine
.
And
indeed
it
appears
from
the
Description
which
Philo
,
and
Josephus
gave
us
of
that
Sect
,
that
the
Essenes
lived
among
themselves
in
a
perfect
union
,
that
they
possessed
all
things
in
Common
;
that
they
looked
upon
one
another
as
so
many
brethren
,
and
that
they
had
very
rational
and
sound
Ideas
of
God
and
Religion
.
All
this
pretty
well
agrees
with
the
Nature
of
Chistianity
.
Besides
it
does
not
appear
that
Jesus
Christ
ever
opposed
their
Doctrine
,
when
he
pronounced
so
many
woes
against
the
Scribes
and
Pharisees
.
And
if
it
be
true
that
Jesus
Christ
borrowed
his
Doctrine
from
that
Sect
,
we
should
have
less
Reason
to
be
surprised
at
his
extraordinary
Morality
and
Holiness
of
life
.
But
't
is
easy
to
refute
this
notion
if
we
consider
that
there
was
no
such
Sect
as
that
of
the
Essenes
in
Galilee
,
which
was
the
native
Country
of
Jesus
Christ
;
that
the
Essenes
avoided
all
correspondence
with
other
men
,
as
looking
upon
them
as
impure
and
prophane
,
and
for
that
reason
dwelt
not
in
any
great
Cities
:
Whereas
Jesus
Christ
travers'd
Towns
and
Villages
,
taught
multitudes
,
Preached
in
the
Synagogues
,
&c.
Besides
the
Essenes
abhorr'd
Matrimony
:
whereas
Jesus
Christ
made
choice
of
such
Disciples
as
were
Married
;
and
lastly
,
that
he
had
several
Fishermen
to
attend
him
,
but
none
of
them
were
Essenes
.
But
II.
May
we
not
think
that
Jesus
Christ
ow'd
his
knowledge
to
his
Education
?
But
how
could
that
be
?
For
as
much
as
he
was
bred
up
in
the
shop
of
a
Carpenter
,
as
his
Enemies
themselves
confess
in
their
reproaches
of
him
.
III.
Some
will
object
,
that
't
was
out
of
spite
to
the
Scribes
and
Pharisees
and
other
Rulers
of
the
Jews
,
that
he
first
exclaimed
so
much
against
them
,
and
after
invented
on
purpose
to
thwart
them
a
Religion
quite
opposite
to
theirs
.
But
what
had
the
Son
of
Mary
to
do
with
all
those
Teachers
,
since
he
neither
was
Priest
,
nor
Levite
,
nor
pretended
to
any
such
dignities
?
What
should
make
him
come
in
competition
with
them
?
Besides
it
is
not
sufficient
to
assert
that
Jesus
Christ
seemed
very
much
exasperated
against
their
Doctrine
and
Behaviour
,
it
must
also
be
considered
,
whether
he
had
not
a
great
deal
of
reason
to
be
so
.
IV.
'T
is
objected
that
perhaps
he
was
ambitious
of
being
thought
a
Prophet
;
or
it
may
be
not
rightly
understanding
certain
Oracles
,
which
seemed
to
determine
at
that
time
the
coming
of
the
Messias
,
he
really
thought
himself
to
be
that
Messias
.
But
nothing
of
this
is
true
.
For
Jesus
Christ
could
not
have
thought
himself
to
be
the
Messias
out
of
meer
simplicity
and
ignorance
,
nor
have
endeavoured
to
make
the
World
believe
it
out
of
malice
or
deceit
.
We
have
no
reason
to
believe
the
former
,
if
we
consider
his
Morality
and
Doctrine
;
and
his
holiness
of
life
gives
us
no
occasion
to
imagin
the
latter
.
The
incredulous
will
soon
be
reduced
to
an
evident
absurdity
,
if
they
assert
that
Jesus
Christ
was
the
most
ignorant
,
or
most
wicked
of
men
;
the
most
ignorant
,
if
he
thought
himself
to
be
the
Messias
,
without
being
really
so
;
or
the
most
wicked
,
if
he
endeavoured
to
make
other
men
believe
it
,
when
he
believed
it
not
himself
:
because
one
must
be
wilfully
blind
not
to
perceive
that
the
Christian
Religion
proceeds
both
from
a
very
clear
principle
,
and
a
good
foundation
too
.
V.
But
may
we
not
say
the
same
of
Mahomet
?
The
incredulous
compare
them
often
together
.
They
pretend
that
Jesus
Christ
and
Mahomet
might
have
been
animated
both
with
the
same
Spirit
.
But
of
all
the
shifts
of
the
Incredulous
this
is
certainly
their
weakest
:
and
't
is
a
plain
demonstration
that
they
have
no
manner
of
Idea
of
the
things
they
speak
of
,
when
they
insist
upon
this
comparison
.
For
we
can
here
produce
several
essential
differences
betwixt
Jesus
Christ
and
Mahomet
.
Mahomet
never
pretended
to
Establish
his
Religion
by
working
miracles
,
although
several
have
been
imputed
to
him
:
Whereas
Jesus
Christ
desired
no
belief
but
upon
the
testimony
of
his
extraordinary
Miracles
;
being
willing
thereby
to
convince
the
eyes
and
senses
of
his
Disciples
by
sensible
matters
of
fact
,
and
such
miracles
as
he
gave
them
also
power
to
work
themselves
;
when
he
sent
them
forth
to
preach
abroad
his
Resurrection
and
Miracles
,
at
the
same
time
he
threatned
them
with
Death
and
eternal
Damnation
,
in
case
they
should
endeavour
to
deceive
any
body
with
fictions
,
or
even
disguise
the
Truth
it self
.
Mahomet
left
no
such
prophecies
behind
him
,
as
have
been
accomplished
:
whereas
we
have
several
of
Jesus
Christ
which
have
been
clearly
explained
by
their
event
.
Neither
the
Books
of
the
Old
or
New
Testament
bear
the
least
record
of
Mahomet
;
whereas
the
Prophets
had
foretold
the
coming
of
Jesus
Christ
as
of
a
Messias
,
that
was
to
unite
the
Jews
and
Gentiles
,
and
to
carry
the
Covenant
of
God
unto
the
ends
of
the
World
.
Mahomet
established
himself
in
the
World
by
force
and
violence
;
but
Jesus
Christ
only
by
patience
and
sufferings
.
The
former
was
environ'd
with
Soldiers
,
the
latter
was
attended
with
Martyrs
.
The
one
put
men
to
Death
,
but
the
other
received
Death
for
our
sakes
.
Mahomet's
ambition
,
who
established
such
a
flourishing
Empire
,
was
presently
seen
in
the
success
he
had
in
his
undertaking
.
But
Jesus
Christ
was
far
from
self
Interest
or
Ambition
,
since
he
withdrew
himself
when
they
would
have
made
him
King
,
and
declared
his
Kingdom
was
not
of
this
World
.
Instead
of
encouraging
the
carnal
prejudices
of
his
Disciples
,
he
took
care
to
undeceive
them
,
and
to
foretell
all
the
Evils
they
were
to
expect
.
And
tho'
any
should
presume
openly
to
dispute
all
these
matters
of
fact
,
still
they
appear
by
the
end
and
success
of
the
Gospel
,
the
design
of
which
was
to
sanctify
the
heart
,
and
calm
the
disorderly
passions
of
the
Soul
.
Mahomet
invented
such
a
Religion
which
agreed
only
with
corrupted
Reason
,
and
the
loose
inordinate
desires
of
the
heart
.
He
made
the
scandal
of
the
Cross
to
give
place
to
the
magnificence
and
grandeur
of
the
World
;
he
took
away
the
most
spiritual
and
difficult
matters
of
Morality
,
to
fill
the
minds
of
his
Disciples
with
carnal
and
sensual
Ideas
.
But
not
so
did
our
Saviour
act
,
who
proposed
his
Cross
to
the
minds
of
men
as
an
astonishing
Paradox
,
and
a
continual
cause
of
Mortification
and
Repentance
.
Mahomet
Established
his
Religion
by
the
help
of
Ignorance
and
Darkness
,
by
suppressing
such
Books
as
might
have
enlightened
mens
Understandings
,
and
by
requiring
a
blind
submission
from
them
.
Jesus
Christ
on
the
contrary
would
not
have
them
believe
his
Doctrine
,
but
as
they
found
it
conformable
to
that
of
the
Prophets
,
Search
the
Scriptures
,
says
he
,
for
in
them
ye
think
ye
have
eternal
life
,
John
5.
39.
Mahomet
established
himself
in
the
World
by
dissembling
and
disguising
his
thoughts
:
He
promised
in
the
beginning
a
toleration
of
all
Religions
;
carried
it
fair
to
the
Christians
,
but
afterwasds
did
his
utmost
endeavours
to
extirpate
them
utterly
.
But
Jesus
Christ
declared
at
first
his
intention
and
design
which
was
to
save
mankind
,
and
overthrow
Superstition
it self
.
Nor
he
,
nor
his
Disciples
used
any
Policy
or
Circumvention
in
this
respect
.
Mahomet
died
,
but
never
rose
,
nor
pretended
to
rise
again
from
the
dead
,
thereby
to
shew
he
was
approved
of
God
.
Jesus
Christ
died
,
but
it
was
believed
he
rose
again
from
the
dead
,
upon
the
testimony
of
those
who
had
seen
him
after
his
Resurrection
,
and
testified
of
the
Truth
of
this
matter
of
fact
to
all
the
World
,
at
the
expence
of
their
lives
,
and
effusion
of
their
blood
.
Mahomet's
Religion
was
invented
,
maintained
and
supported
by
Policy
,
but
that
of
Jesus
Christ
was
at
first
offensive
to
all
the
Princes
upon
earth
,
and
was
established
in
the
World
notwithstanding
all
their
endeavours
to
the
contrary
.
Mahomets's
Religion
appear'd
at
first
view
to
be
as
it
were
the
Triumph
of
Humane
Industry
and
Covetousness
;
but
the
Religion
of
Jesus
Christ
shew'd
that
of
integrity
and
justice
in
their
full
perfection
,
and
Natural
Religion
in
that
proper
purity
and
simplicity
that
was
restored
to
it
by
Charity
.
Mahomet
laid
the
foundation
of
a
particular
Monarchy
,
and
established
such
Laws
as
,
humanly
speaking
,
are
serviceable
only
in
those
places
wherein
he
has
settled
his
Dominion
:
but
Jesus
Christ
has
given
us
new
Principles
of
union
and
intelligence
,
very
usefull
to
the
good
of
publick
society
in
general
,
and
very
fit
to
cement
the
union
of
all
men
together
by
making
the
spirit
of
Charity
reign
in
the
World
.
The
coming
of
Mahomet
did
not
sanctify
mankind
:
but
that
of
Jesus
Christ
was
attended
with
an
innumerable
Company
of
persons
,
who
all
renounced
the
World
,
meerly
by
the
Faith
they
had
in
him
.
'T
was
not
Mahomet
,
but
Jesus
Christ
who
exactly
fulfilled
the
Oracles
concerning
the
calling
of
the
Gentiles
,
because
Mahomet
derived
all
his
knowledge
of
the
true
God
,
from
Jesus
Christ
,
as
we
have
already
shewed
.
Lastly
,
Temporal
Prosperity
was
the
true
Character
of
the
Religion
of
Mahomet
,
and
it
might
be
very
well
affirmed
that
Mahomet
was
a
Man
of
God
,
if
it
were
true
that
all
those
who
enjoy
the
greatest
Prosperity
in
the
World
,
that
is
,
all
Tyrants
,
wicked
,
and
unjust
men
are
the
favorites
of
God
.
But
the
Character
of
the
Religion
of
Jesus
Christ
is
patience
,
self-denial
,
innocence
and
a
simplicity
of
manners
;
and
certainly
he
was
approved
of
God
,
if
God
approves
of
vertuous
,
patient
,
humble
,
and
charitable
men
.
It
concerns
now
the
Incredulous
to
answer
all
these
differences
,
if
they
would
have
us
allow
of
this
Comparison
;
for
otherwise
we
shall
ever
reject
it
,
as
being
very
ridiculous
and
extravagant
.
CHAP.
XV.
Where
we
further
examin
the
objections
of
the
Incredulous
.
THe
Incredulous
are
apt
to
raise
as
many
suspicions
against
the
miracles
of
Jesus
Christ
,
as
against
his
person
:
because
of
all
those
proofs
which
establish
his
Religion
,
there
are
none
that
can
move
the
senses
so
much
as
that
taken
from
true
Miracles
.
I.
Then
they
object
,
that
Jesus
the
Son
of
Mary
might
have
healed
two
or
three
people
either
by
chance
,
or
by
vertue
of
Second
causes
,
and
that
that
good
success
might
have
got
him
afterwards
the
name
of
a
Prophet
through
the
ignorance
of
the
people
,
who
are
wont
to
ascribe
to
supernatural
Causes
every
thing
that
is
unknown
to
them
.
We
answer
that
we
have
here
a
very
great
number
of
miracles
,
all
of
different
kinds
,
evident
and
sensible
miracles
,
in
their
Nature
,
unimitable
and
above
all
Imposture
.
Such
are
the
Resurrection
of
the
dead
,
healing
the
Blind
,
the
Lame
,
and
the
sick
of
the
Palsy
,
&c.
II.
They
pretend
that
he
might
perhaps
have
suborned
Witnesses
to
testify
some
fabulous
miracles
.
But
how
could
this
be
?
Since
Jesus
Christ
had
neither
money
to
give
,
nor
dignities
to
promise
;
and
as
for
cunning
,
Politick
niceties
,
Riches
and
Credit
,
they
were
only
amongst
the
Scribes
and
Pharisees
,
and
Doctors
of
the
Law
,
his
implacable
Enemies
,
who
took
all
opportunities
to
prejudice
him
,
because
he
publickly
censured
their
hypocrisy
upon
all
occasions
.
III.
They
object
that
Jesus
Christ
was
so
prudent
as
to
work
his
miracles
only
before
three
of
his
chosen
Disciples
,
viz.
Peter
,
James
,
and
John
.
Now
(
say
they
)
who
knows
but
that
those
three
Disciples
to
flatter
the
ambition
of
their
Master
,
might
have
attested
certain
Miracles
as
true
,
which
were
not
really
so
?
To
remove
this
suspicion
,
we
need
only
reflect
upon
the
many
miracles
Jesus
Christ
wrought
in
the
presence
of
his
other
Disciples
.
He
raised
from
the
dead
the
Son
of
the
Widdow
of
Naim
,
as
he
was
a
carrying
to
be
interr'd
.
He
raised
Lazarus
from
the
grave
in
the
sight
of
several
Jews
,
who
were
purposely
come
thither
to
comfort
the
Sisters
of
the
Deceased
Person
.
He
tarried
four
days
,
that
it
might
not
be
said
,
he
was
not
really
dead
.
He
permitted
Lazarus
to
converse
with
his
acquaintance
after
his
Resurrection
,
which
gave
occasion
to
the
Jews
blinded
with
madness
to
conspire
together
to
send
him
to
the
grave
again
,
whom
the
grave
had
just
sent
them
for
their
Conversion
.
IV.
But
is
it
possible
that
such
great
and
such
unparalelled
miracles
as
these
,
should
make
so
little
impression
upon
peoples
minds
?
This
Age
is
indeed
a
wicked
and
prejudiced
age
:
But
yet
what
a
noise
would
the
Resurrection
of
a
dead
man
make
now
?
How
many
would
make
it
their
business
to
be
fully
satisfied
of
the
truth
of
such
a
matter
of
fact
?
How
few
would
doubt
it
,
after
having
known
the
certain
truth
of
it
?
To
this
I
answer
,
that
the
greatest
part
of
those
who
heard
this
Miracle
,
did
not
in
the
least
believe
it
.
Some
ascribed
it
to
the
power
of
Beelzebub
;
others
to
some
other
cause
;
some
knew
not
what
to
think
of
it
,
and
therefore
refused
to
enquire
into
it
;
others
verily
believ'd
that
Jesus
Christ
and
Lazarus
had
agreed
together
thus
to
seduce
the
people
,
and
this
very
likely
was
the
opinion
of
those
who
sought
after
Lazarus
to
put
him
to
death
;
Others
,
tho'
very
few
,
took
occasion
from
thence
to
glorify
God
.
But
lest
any
man
should
wonder
at
the
little
impression
this
miracle
made
upon
the
prejudiced
and
superstitious
minds
of
men
,
't
will
be
sufficient
to
make
these
two
following
Reflections
.
First
,
That
there
have
been
several
Jews
who
freely
acknowledged
the
Miracles
of
Jesus
Christ
,
tho'
they
persisted
in
their
incredulity
;
chusing
rather
superstitiously
to
ascribe
them
to
a
certain
I
know
not
what
pronunciation
of
the
word
Jehovah
,
than
to
refer
them
totheir
true
cause
;
which
shews
that
the
evidence
of
Miracles
is
not
always
of
it self
sufficient
to
overcome
the
hardness
of
some
mens
minds
when
prepossess'd
with
prejudice
.
Secondly
,
That
superstition
it self
has
been
sometimes
carried
on
to
that
degree
as
to
extinguish
utterly
all
the
lights
of
Reason
,
and
even
to
call
in
question
those
very
objects
that
are
present
to
the
senses
,
rather
than
be
obliged
to
renounce
its
prejudices
.
But
it
is
not
necessary
to
insist
much
upon
this
last
reflection
.
It
sufficiently
appears
from
thence
that
there
are
such
people
in
the
World
,
whose
minds
being
prepossessed
,
will
either
call
in
question
any
palpable
truths
,
or
else
ascribe
matters
of
fact
truly
miraculous
to
some
fantastical
and
extravagant
causes
.
But
there
are
none
that
are
willing
to
die
in
order
to
maintain
that
they
were
spectators
of
those
things
which
they
had
really
never
seen
,
especially
when
they
profess
to
believe
that
imposture
is
a
crime
worthy
of
Death
;
and
when
they
might
be
so
easily
found
out
by
so
great
a
number
of
witnesses
,
it
would
argue
meer
folly
for
any
to
pretend
to
impose
upon
men
in
this
respect
.
The
Jewish
Doctors
had
credit
and
authority
enough
over
the
people
,
partly
to
stifle
the
knowledge
they
might
have
of
those
matters
of
fact
,
or
if
that
fail'd
,
at
least
to
give
such
reasons
of
them
,
as
would
certainly
flatter
the
immoderate
desire
the
Jews
had
to
see
not
a
sorrowful
and
contemptible
,
but
a
glorious
and
triumphing
Messias
.
But
the
Disciples
were
too
weak
to
endure
the
severity
of
those
Torments
inflicted
on
them
,
had
they
been
meer
Impostors
;
and
were
not
surely
so
sensless
as
ever
to
think
they
might
easily
perswade
men
to
believe
such
matters
of
fact
as
the
Resurrection
of
Lazarus
.
For
to
endeavour
to
conceal
a
matter
of
fact
of
that
Nature
,
one
had
need
only
of
prejudice
and
a
wicked
inclination
;
but
to
have
a
design
to
make
other
men
believe
it
when
it
was
really
false
,
one
must
be
possess'd
with
an
unaccountable
and
unheard
of
madness
.
V.
But
you
will
say
,
let
the
opinion
the
Jews
had
of
the
Miracles
of
Jesus
Christ
be
what
it
will
,
still
is
it
possible
they
could
have
no
better
preserved
the
memory
of
them
;
and
that
Josephus
for
example
,
who
carefully
relates
the
least
sort
of
Events
,
and
forgets
not
to
mention
certain
Seducers
that
had
appeared
in
the
World
from
time
to
time
before
him
,
should
not
in
the
least
speak
of
the
Miracles
of
of
Jesus
Christ
?
It
is
supposed
by
some
that
that
notable
testimony
which
he
bears
of
him
,
was
a
pious
fraud
of
his
,
or
a
meer
Invention
of
the
succeeding
ages
.
We
shall
not
enquire
into
the
truth
of
that
at
present
.
We
are
willing
to
take
things
in
the
worst
sense
,
and
we
have
three
several
replies
to
make
this
objection
,
concerning
the
silence
of
Josephus
in
this
respect
.
The
first
is
,
that
those
who
probably
inserted
in
the
Writings
of
that
Author
that
notable
place
which
has
given
occasion
to
the
Criticism
of
the
Learned
,
might
for
a
continuation
of
their
design
,
have
blotted
out
every
thing
that
Josephus
really
tells
us
on
this
account
;
and
which
perhaps
tho'
less
advantagious
to
our
cause
,
is
yet
sufficient
to
shew
that
Jesus
Christ
was
held
as
one
that
wrought
many
Miracles
.
The
second
,
that
Josephus
being
a
Pharisee
might
probably
have
concealed
the
wonders
of
the
life
of
our
Saviour
,
out
of
the
hatred
he
bore
to
our
Religion
.
And
the
last
is
,
that
as
this
man
had
endeavoured
to
insinuate
himself
into
Vespasian's
favour
,
by
foretelling
him
that
he
should
be
Emperour
;
and
had
ascribed
to
him
several
prophecies
of
the
Old
Joseph
.
de
bello
Judaico
.
lib.
3.
cap.
14.
7
,
12.
Testament
,
which
promised
that
a
King
should
come
from
the
East
;
it
is
highly
probabable
that
this
Author
being
a
Courtier
,
would
not
out
of
complaisance
to
Vespasian
and
his
Children
,
mention
the
least
thing
of
a
man
,
who
had
pretended
he
was
the
Messias
,
and
to
whom
other
people
ascribed
those
famous
prophecies
,
whereby
he
had
endeavoured
to
ingratiate
himself
in
that
Emperours
Esteem
.
And
certainly
it
is
very
unlikely
to
suppose
that
a
man
who
had
carefully
related
the
least
Circumstance
of
the
life
of
Herod
the
Great
,
should
have
forgot
the
Murther
of
the
Children
of
Bethlehem
,
if
at
the
time
he
discovered
the
cause
of
that
Murther
,
he
had
not
been
affraid
to
discover
also
the
dread
Herod
had
upon
him
at
the
birth
of
the
Messias
,
and
the
Opinion
then
currant
among
the
Jews
,
that
the
Messias
was
to
be
born
in
Bethlehem
.
'T
is
however
certain
,
that
this
Author
could
not
have
concealed
any
such
events
as
these
,
but
only
out
of
Ignorance
or
Policy
.
He
could
not
have
done
it
out
of
ignorance
;
and
the
Incredulous
themselves
will
not
presume
to
think
that
Josephus
was
altogether
ignorant
that
Jesus
Christ
had
been
put
to
death
at
Jerusalem
;
that
he
was
accused
there
of
seducing
the
people
;
that
he
had
several
Disciples
to
attend
him
,
whose
number
in
his
time
increased
yet
daily
;
nay
that
there
had
been
a
very
numerous
Church
at
Jerusalem
,
composed
of
persons
of
that
perswasion
.
And
certainly
there
must
have
been
Christians
in
all
Judea
,
since
there
dwelt
a
very
considerable
number
of
them
at
Rome
,
under
the
Emperour
Sueton.
in
vit●
Claud.
Claudius
Cesar
,
as
it
appears
more
at
large
by
the
History
of
Suetonius
.
It
must
therefore
be
out
of
Policy
that
Josephus
made
no
mention
of
them
:
and
we
can
never
suspect
him
of
having
had
a
design
to
conceal
by
his
silence
,
those
Impostors
which
arose
amongst
the
Jews
,
because
he
speaks
of
all
the
rest
;
nor
to
spare
the
shame
and
confusion
of
his
own
Nation
,
because
he
so
particularly
made
it
his
business
to
discover
the
fury
and
leudness
of
that
people
.
Let
any
one
throughly
consider
all
these
things
,
and
he
will
then
necessarily
confess
that
the
silence
of
Josephus
which
was
occasioned
meerly
by
Policy
,
cannot
but
be
very
advantagious
to
our
cause
.
VI.
But
lastly
,
'T
is
objected
there
is
nothing
more
frequent
than
to
see
some
men
endeavouring
to
make
others
believe
those
miracles
as
were
never
in
being
.
It
is
very
well
known
how
strangely
people
have
always
been
infatuated
in
this
respect
,
and
what
an
easy
matter
it
is
to
impose
Tacit.
lib.
5.
Histor.
cap.
13.
upon
them
.
Tacitus
relates
that
Vespasian
being
one
day
at
Alexandria
,
he
healed
two
blind
men
;
and
that
this
matter
of
fact
would
have
been
altogether
incredible
,
hadnot
the
whole
Court
been
an
eye-witness
to
it
.
We
answer
,
that
it
is
very
likely
Vespasian
was
willing
to
be
thought
to
have
done
some
miracles
,
in
respect
of
those
prophecies
which
seemed
to
promise
him
the
Empire
of
the
World
,
according
to
the
false
application
Josephus
had
made
of
them
to
his
person
.
He
was
at
first
well
enough
pleased
to
see
that
Jew
flattering
him
by
such
an
agreeable
prediction
:
but
being
sometimes
after
come
to
Alexandria
,
and
perceiving
that
his
concerns
successfully
went
on
,
he
thought
it
behoved
him
to
perswade
the
people
that
he
was
called
to
the
Empire
by
Divine
Inspiration
;
and
doubtless
with
that
design
he
commanded
two
men
that
counterfeited
blindness
to
be
brought
unto
him
,
on
purpose
to
work
upon
them
a
false
Miracle
.
But
giving
this
objection
a
greater
latitude
,
I
answer
that
there
are
no
miracles
whatever
but
what
I
verily
believe
to
be
true
,
and
which
appear
to
me
past
all
contradiction
,
if
they
have
those
ten
Characters
which
any
one
may
observe
in
the
Miracles
of
the
Apostles
.
I.
If
they
were
as
the
former
,
foretold
in
the
Ancient
Oracles
.
II.
If
they
are
very
frequent
,
very
numerous
,
various
,
and
evident
.
III.
If
the
Authors
of
them
were
a
simple
and
disinteressed
sort
of
people
,
who
in
all
appearance
had
neither
malice
enough
to
have
a
design
to
deceive
,
nor
understanding
enough
to
have
the
power
to
do
it
,
nor
boldness
to
undertake
it
,
nor
credit
to
maintain
it
.
IV.
If
those
Miracles
are
so
try'd
by
the
prudence
and
industry
of
the
most
skilful
men
in
the
World
,
that
they
not
being
able
altogether
to
deny
the
truth
of
them
,
are
obliged
to
refer
them
to
several
odd
and
extravagant
causes
.
V.
If
there
is
an
innumerable
company
of
Witnesses
who
die
,
and
rejoyce
to
die
in
the
testimony
not
that
they
only
heard
of
them
,
but
that
they
both
saw
and
work'd
them
themselves
.
VI.
If
the
end
of
those
Miracles
is
not
to
satisfy
mens
passions
or
loose
desires
,
but
to
sanctify
their
hearts
and
regulate
their
manners
.
VII
.
If
those
persons
which
both
testify
and
admit
of
them
,
seem
on
the
one
hand
to
aim
at
nothing
else
but
their
own
Salvation
,
and
that
of
their
brethren
;
and
on
the
other
if
they
are
perswaded
that
their
Salvation
is
inconsistent
with
imposture
and
deceit
.
VIII
.
If
those
who
testify
them
,
proffer
to
do
the
like
,
if
they
pretend
themselves
able
to
impart
any
miraculous
gifts
to
others
;
and
if
by
the
help
of
that
sensible
means
,
and
of
that
proof
,
which
they
call
the
conviction
of
the
mind
,
they
make
greater
progress
than
ever
the
most
fortunate
Conquerours
did
by
the
force
of
their
arms
.
IX
.
If
those
who
refuse
to
allow
of
all
these
miraculous
matters
of
fact
,
must
unavoidably
fall
into
an
infinite
number
of
self
evident
contradictions
,
as
for
instance
,
to
believe
that
the
wisest
amongst
men
are
the
most
foolish
,
and
the
most
constant
the
most
deceitful
.
X.
If
all
those
matters
of
fact
are
so
strictly
united
to
one
another
,
that
it
is
impossible
to
own
the
one
,
without
presently
granting
the
other
too
;
and
so
inseparably
interwoven
with
some
other
undeniable
matters
of
fact
,
that
cannot
be
called
in
question
without
utterly
renouncing
our
Sense
and
Reason
.
And
Lastly
,
If
they
end
in
the
Resurrection
of
a
man
,
who
was
vainly
sought
for
in
his
grave
after
his
death
,
notwithstanding
his
Sepulchre
had
been
sealed
and
surrounded
with
a
watch
;
of
such
a
man
whom
above
five
hundred
witnesses
affirm'd
they
had
seen
,
and
who
conversed
with
his
Disciples
forty
days
after
his
Resurrection
,
as
they
unanimously
testify'd
,
notwithstanding
all
the
punishments
inflicted
on
them
for
the
same
.
The
incredulous
must
either
shew
us
to
be
deceived
,
in
ascribing
all
these
Characters
to
the
Miracles
of
Jesus
Christ
,
or
else
forbear
making
such
comparisons
.
CHAP.
XVI
.
Where
we
further
examine
those
Difficulties
which
may
be
raised
against
our
principles
.
THose
who
regard
not
the
Master
of
the
House
,
doubtless
will
not
respect
the
person
of
his
Servants
.
The
Incredulous
no
doubt
have
many
things
to
object
against
the
Disciples
of
Jesus
Christ
.
They
will
ask
why
the
number
of
them
was
so
small
,
wherefore
he
chose
them
so
poor
and
ignorant
;
since
your
famous
Teachers
,
such
as
the
Pharisees
amongst
the
Jews
;
the
Stoicks
amongst
the
Heathens
,
wo●ld
have
probably
gained
his
Sect
more
credit
and
respect
:
Wherefore
was
he
attended
with
Publicans
and
Sinners
,
nay
even
with
Harlots
?
And
Lastly
,
Why
should
we
rather
believe
the
testimony
of
the
Disciples
concerning
their
Master
,
than
that
of
those
men
whom
the
Jews
employ'd
to
signify
that
Jesus
a
Galilean
was
an
Impostor
,
and
that
his
Disciples
had
taken
away
his
Body
by
night
from
the
Sepulchre
wherein
he
had
been
laid
.
Justin
is
the
man
who
speaks
of
those
chosen
by
the
Synagogue
to
spread
abroad
this
report
,
in
his
Dialogue
against
Tryphon
.
It
will
be
easie
for
us
not
only
to
answer
all
their
objections
,
but
even
to
draw
from
them
several
very
considerable
advantages
to
our
Cause
.
For
as
to
the
First
,
We
answer
that
besides
the
twelve
Disciples
,
commonly
called
Apostles
,
which
Jesus
Christ
had
chose
to
himself
in
the
beginning
,
he
also
sent
seventy
others
,
who
were
not
only
eye-witnesses
to
all
his
Actions
,
but
also
the
very
instruments
he
made
use
of
to
advance
his
Kingdom
:
that
the
truth
of
his
Resurrection
was
testify'd
and
seen
by
above
five
hundred
brethren
at
once
,
and
that
the
miraculous
gifts
which
fell
on
the
Disciples
after
the
Ascension
of
their
Master
,
and
the
Miracles
which
God
wrought
by
their
hands
,
had
as
many
witnesses
,
as
their
were
people
that
believed
there
preaching
.
As
to
the
second
,
we
answer
,
that
the
choice
of
such
vile
contemptible
instruments
as
God
was
pleased
to
make
use
of
for
the
Execution
of
the
greatest
and
most
noble
design
,
is
one
of
the
most
considerable
proofs
that
every
thing
here
was
solely
transacted
by
the
finger
of
God
.
Had
he
chose
for
his
Ministers
the
Princes
and
Potentates
of
the
World
,
some
would
perhaps
have
ascribed
the
wonders
of
Christian
Morality
to
Policy
,
and
the
design
of
keeping
people
in
obedience
,
by
obliging
them
to
a
charitable
Union
among
themselves
.
Had
he
chose
Philosophers
,
some
would
have
ascribed
their
heroical
self-denial
to
the
singularity
and
pride
of
their
Sect
,
or
to
those
elevated
thoughts
which
Philosophy
had
inspired
them
with
.
Had
he
chose
Orators
,
some
would
have
thought
that
they
might
have
seduced
men
by
the
charms
of
their
Eloquence
.
Had
he
chose
very
Powerful
and
Rich
men
,
some
would
have
attributed
the
success
of
their
preaching
to
their
liberalities
.
He
chose
therefore
mean
and
contemptible
persons
,
who
had
ever
lived
in
great
simplicity
,
and
labour'd
under
an
obscure
condition
,
to
shew
more
clearly
that
the
success
of
the
Gospel
was
the
work
of
God
and
not
of
Men.
In
answer
to
the
third
Objection
we
assert
,
that
tho'
Jesus
Christ
was
usually
attended
with
Publicans
and
Sinners
;
yet
they
were
Sinners
converted
by
the
efficacy
of
his
Doctrine
,
they
were
Publicans
regenerated
,
whose
testimony
of
the
Christian
Religion
was
the
more
authentick
,
as
it
more
plainly
evinced
that
this
Religion
was
the
only
one
truly
capable
of
sanctifying
Mankind
.
Certainly
I
cannot
perceive
a
more
evident
sign
of
the
Divinity
of
our
Saviours
Mission
than
to
see
that
he
acted
with
so
much
efficacy
,
that
sinful
women
came
,
and
wash'd
his
feet
with
repentant
tears
,
and
wiped
them
with
their
Hairs
;
that
one
word
of
his
could
draw
Levi
from
the
receit
of
Custom
,
oblige
Peter
,
and
Andrew
,
to
follow
him
,
to
forsake
their
Nets
,
their
Boat
,
and
even
their
Father
Zebedee
.
But
some
will
say
,
if
Jesus
Christ
made
his
Disciples
utterly
renounce
all
worldly
advantages
,
't
was
meerly
by
the
hopes
he
gave
them
of
a
blessed
and
eternal
life
,
and
consequently
it
was
to
their
advantage
thus
to
renounce
them
.
I
grant
it
:
but
then
I
say
this
consideration
makes
for
us
,
and
is
more
than
sufficient
to
give
an
invincible
Demonstration
of
the
Truth
of
the
Christian
Religion
.
For
if
the
Disciples
did
verily
expect
an
everlasting
Life
from
Jesus
Christ
;
and
if
it
was
purely
on
the
account
of
that
interest
,
the
greatest
indeed
of
all
our
Interests
,
and
of
that
hope
,
far
stronger
than
all
their
passions
,
that
they
suffered
such
torments
for
the
name
of
Jesus
(
as
we
must
either
believe
it
,
or
look
upon
the
Disciples
as
so
many
Fools
or
mad
Men
)
I
say
if
the
Disciples
hoped
for
eternal
life
from
him
,
it
necessarily
follows
thence
,
that
they
sincerely
believed
him
to
be
what
he
professd
himself
to
be
;
since
they
could
not
expect
eternal
life
from
an
Impostor
.
And
if
they
believed
his
calling
to
be
true
,
they
likewise
believed
his
Miracles
and
Resurrection
to
be
so
too
.
And
if
they
thought
his
Miracles
and
Resurrection
true
,
it
follows
thence
that
they
were
necessarily
so
;
it
being
impossible
that
the
Disciples
should
have
deceived
themselves
in
certain
matters
of
fact
which
required
only
seeing
,
hearing
and
feeling
.
Let
the
Incredulous
use
what
Shifts
and
Evasions
they
please
,
I
dare
say
they
can
bring
nothing
but
absurd
impertinencies
in
answer
to
this
argument
,
which
we
look
upon
to
have
the
force
of
Demonstration
.
If
the
Apostles
expected
everlasting
life
from
Jesus
Christ
,
it
follows
thence
that
they
could
not
look
upon
him
as
an
Impostor
,
nor
abet
his
Imposture
,
nor
be
Impostors
themselves
,
as
they
necessarily
must
have
been
,
were
not
the
Christian
Religion
infallibly
true
.
Now
't
is
most
certain
that
the
Disciples
did
hope
for
everlasting
life
from
Jesus
Christ
,
because
he
never
proposed
any
other
object
to
their
Faith
,
he
foretold
them
nothing
but
Crosses
and
tribulations
in
this
life
,
publickly
declaring
that
his
Kingdom
was
not
of
this
World
;
besides
Experience
and
Reason
taught
them
the
very
same
thing
;
they
themselves
declared
in
all
their
Epistles
that
they
expected
nothing
but
crosses
and
tribulations
in
this
life
,
comparing
it
to
a
Warfare
,
a
Wrestling
,
the
World
to
a
Field
of
Battel
;
calling
themselves
the
Champions
of
Jesus
Christ
;
and
continually
rejoycing
that
they
were
to
suffer
in
hopes
of
the
Crown
that
was
reserv'd
for
them
.
As
to
the
Fourth
Objection
,
we
answer
that
we
are
willing
to
compare
the
Witnesses
of
the
Synagogue
with
those
Writings
of
Jesus
Christ
.
The
Witnesses
of
the
Synagogue
testify'd
that
which
was
unknown
to
them
,
that
which
they
had
not
seen
,
and
which
they
therefore
could
have
no
certain
Knowledge
of
.
For
who
can
believe
the
report
of
the
Watch
?
If
they
really
saw
any
one
taking
away
the
body
of
Jesus
why
did
they
not
prevent
it
?
But
if
they
did
not
see
it
,
how
can
their
Testimony
be
valid
?
But
as
for
the
Disciples
of
the
Lord
,
they
testifi'd
those
matters
of
fact
which
their
Eyes
were
Witnesses
to
.
That
which
we
have
seen
,
say
they
,
with
our
Eyes
,
which
we
have
heard
with
our
Ears
,
and
our
Hands
have
handled
of
the
Word
of
Life
,
declare
we
unto
you
,
1
John
1.
1.
The
former
Witnesses
were
Soldiers
,
the
latter
Martyrs
.
The
former
endeavoured
to
perswade
men
by
force
,
the
latter
perswaded
them
maugre
all
the
violence
offered
to
them
.
To
be
such
a
witness
as
the
Apostles
were
,
there
is
need
of
Constancy
and
perswasion
.
To
be
such
a
one
as
those
suborned
by
the
Synagogue
,
there
is
need
only
of
fury
and
violence
.
But
was
there
never
a
one
of
either
party
that
recanted
his
Opinion
?
Yes
without
doubt
,
and
this
consideration
alone
is
sufficient
to
decide
the
Controversy
.
Saul
a
servant
of
the
Synagogue
going
one
day
to
Damascus
,
not
only
to
testify
that
Jesus
Christ
had
been
a
Seducer
,
but
also
to
persecute
all
those
that
believed
on
him
,
was
on
a
sudden
changed
,
and
became
a
Disciple
of
him
whom
before
he
went
about
so
furiously
to
persecute
.
Judas
on
the
contrary
a
Disciple
and
Apostle
of
Jesus
Christ
,
renounced
his
Master
,
and
deliver'd
him
to
the
Jews
who
put
him
to
Death
.
Here
are
two
several
witnesses
who
seem
to
recant
their
opinion
,
but
consider
the
different
end
of
their
Recantation
.
Saul
was
a
Pharisee
,
the
Son
of
a
Pharisee
,
and
consequently
a
Member
of
a
Sect
particularly
exasperated
against
Jesus
Christ
.
He
had
obtained
letters
from
the
Sanhedrin
or
grand
Councel
at
Jerusalem
,
to
the
Synagogues
of
Damascus
to
demand
assistance
from
them
against
the
Christians
that
dwelt
therein
,
whom
he
had
purposed
to
himself
to
drag
along
to
Prison
,
and
to
put
to
Death
,
as
he
had
done
several
others
before
.
He
was
therefore
on
his
journey
,
and
drew
nigh
unto
Damascus
:
he
was
upon
the
point
of
satisfying
his
rage
and
fury
;
but
on
a
sudden
he
is
altogether
changed
.
What
was
there
that
could
have
obliged
this
Witness
thus
to
recant
?
What
proffers
were
then
made
to
him
,
or
who
was
then
in
a
condition
to
make
him
any
?
What
unexpected
force
so
suddenly
overthrew
all
the
designs
and
prejudices
of
a
man
that
was
just
going
to
shed
the
blood
of
Christians
?
He
went
about
afterwards
preaching
that
he
had
seen
Jesus
Christ
,
that
a
great
light
shone
round
about
him
,
that
the
Mysteries
of
the
Kingdom
of
Heaven
were
revealed
unto
him
.
He
affirmed
that
God
had
set
him
forth
unto
the
World
,
and
that
he
became
a
Spectacle
unto
Men
and
Angels
,
1
Cor.
4.
9.
If
men
will
not
credit
his
report
,
let
them
try
him
by
torments
,
and
see
what
effect
they
will
have
upon
him
.
Let
them
load
him
with
Chains
,
and
cast
him
into
Prison
,
let
them
expose
him
to
Wild
beasts
at
Ephesus
;
let
the
Elements
,
Men
,
and
Devils
be
all
at
once
set
against
him
;
let
them
scourge
him
,
drag
him
along
,
stone
him
,
let
them
bring
him
from
Jerusalem
to
Cesarea
,
from
Cesarea
to
Rome
,
increase
and
prolong
his
Afflictions
,
Saul
the
Witness
of
the
Synagogue
't
is
true
recanted
his
opinion
;
but
Paul
the
Witness
of
Jesus
will
never
recant
his
.
Having
seen
the
strange
alteration
which
happened
to
the
Person
of
the
Minister
of
the
Synagogue
,
let
us
reflect
a
little
on
that
which
happened
to
the
Person
of
the
Apostle
of
Jesus
Christ
.
Judas
betrayed
his
Master
,
and
received
for
his
reward
thirty
pieces
of
Silver
.
But
how
comes
it
to
pass
he
was
so
much
disturbed
after
he
had
done
it
?
The
Jews
,
the
Romans
,
the
People
,
the
Doctors
,
the
Magistrates
and
Judges
,
all
favoured
his
crime
,
and
let
him
go
unpunished
;
yet
the
remorse
of
his
own
Conscience
tormented
him
to
that
degree
that
he
could
not
rest
any
where
;
and
at
length
not
being
able
to
overcome
his
Despair
,
he
made
away
with
himself
:
and
the
Wisdom
of
God
so
ordered
it
,
that
the
Jews
themselves
preserv'd
the
memory
of
that
astonishing
event
,
by
buying
with
that
mony
a
field
which
is
since
called
Aceldama
,
because
it
was
the
price
of
blood
.
What
a
strange
difference
we
find
in
these
two
Persons
of
Judas
and
Saul
?
Judas
killed
himself
in
the
midst
of
his
Prosperity
;
but
Saul
rejoyced
in
the
midst
of
his
afflictions
.
Judas
prevailed
upon
by
the
Synagogue
could
not
be
comforted
by
the
same
,
but
died
in
despair
.
Paul
became
the
Disciple
and
Witness
of
Jesus
,
and
to
him
the
Cross
of
Jesus
was
matter
of
the
greatest
joy
.
God
forbid
,
says
he
Gal.
6.
14
that
I
should
glory
,
save
in
the
Cross
of
my
Saviour
Christ
,
by
whom
the
World
is
crucified
unto
me
,
and
I
unto
the
World
.
Will
any
one
believe
that
Judas
was
his
own
Executioner
meerly
out
of
remorse
for
having
betray'd
an
Impostor
to
the
Jews
?
Or
that
St.
Paul
derived
from
the
sense
of
his
infidelity
,
the
courage
he
shewed
in
all
his
sufferings
.
Certainly
it
may
be
very
properly
said
,
that
they
were
both
the
Martyrs
of
God
,
but
only
with
this
difference
that
Judas
was
so
against
his
will
,
but
Paul
voluntarily
.
If
the
constancy
of
the
one
testify'd
in
behalf
of
Jesus
Christ
,
the
despair
of
the
other
was
no
small
honour
to
him
.
And
the
only
difference
is
this
,
that
Paul
was
properly
a
Martyr
,
but
Judas
in
spite
of
himself
a
witness
of
the
Truth
of
Religion
.
CHAP.
XVII
.
Where
we
further
answer
the
Objections
of
the
Incredulous
.
OF
all
the
Objects
which
the
Christian
Religion
offers
to
our
understanding
,
there
is
no
one
seems
more
to
shock
the
Reason
of
a
prejudiced
and
incredulous
person
,
than
the
Death
of
the
Messias
.
The
Cross
of
Jesus
Christ
was
,
according
to
the
Expression
of
an
Apostle
,
a
scandal
to
the
Jew
and
a
folly
to
the
Greek
.
But
in
our
opinion
there
is
nothing
bears
more
visible
characters
of
Greatness
and
Divinity
than
that
does
.
The
Incredulous
tell
us
,
that
could
we
but
rid
our selves
of
all
our
prejudices
,
we
should
be
heartily
ashamed
to
entertain
such
strange
Ideas
of
God
.
And
we
also
tell
them
,
that
could
they
once
but
free
themselves
of
those
passions
which
darken
their
understanding
,
they
would
certainly
admire
with
us
the
wonders
of
so
Divine
an
object
.
Who
then
is
in
the
wrong
in
this
thing
?
That
will
best
appear
by
the
answers
we
shall
make
to
their
objections
.
We
find
in
the
Person
of
Jesus
Christ
one
who
suffered
himself
to
be
seized
upon
,
and
was
afterwards
nailed
on
a
Cross
,
not
having
any
one
to
deliver
him
from
the
power
of
his
Enemies
.
This
they
object
was
a
mark
of
his
Weakness
.
For
,
say
they
,
had
he
been
the
King
of
the
Jews
,
why
did
he
not
come
down
from
the
Cross
,
and
all
the
World
would
have
believed
on
him
?
He
died
as
one
condemned
by
the
grand
Council
of
the
Jews
,
which
God
himself
had
established
.
This
was
he
as
was
found
guilty
.
He
was
seized
with
sorrowfulness
even
unto
Death
the
day
before
his
Passion
,
and
cried
out
bitterly
when
he
gave
up
the
Ghost
.
This
shews
his
wretched
condition
.
He
was
made
to
suffer
a
punishment
proper
only
for
Slaves
.
It
cannot
therefore
be
doubted
but
that
he
died
a
most
infamous
Death
.
And
who
can
imagin
that
Weakness
,
Guilt
,
or
at
least
Condemnation
,
Wretchedness
and
Infamy
should
be
the
true
Characters
of
the
Son
of
God
?
Thus
the
Incredulous
argue
.
We
answer
that
Jesus
Christ
suffer'd
by
the
determinate
Council
of
God
;
since
the
Scriptures
foretold
that
he
was
to
be
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
that
he
was
to
make
his
Soul
an
offering
for
sin
▪
that
he
was
to
be
cut
off
,
but
not
for
himself
.
And
St.
John
the
Baptist
seeing
him
coming
to
him
,
at
a
time
wherein
it
was
very
unlikely
he
should
ever
suffer
,
called
him
the
Lamb
of
God
that
taketh
away
the
sins
of
the
World
,
John
1.
29.
Jesus
Christ
suffered
voluntarily
;
he
foretold
all
his
own
Sufferings
to
his
Disciples
,
inviting
them
to
take
up
their
Cross
and
follow
him
.
He
told
them
that
he
had
made
choice
of
a
Company
of
miserable
and
afflicted
Wretches
in
the
World
who
were
notwithstanding
to
overcome
the
World
,
and
by
their
sufferings
establish
the
Kingdom
of
Heaven
upon
Earth
.
He
freely
owned
to
them
that
he
was
not
come
to
settle
peace
in
the
World
,
but
the
sword
,
that
God
would
smite
the
Shepherd
,
and
that
the
Sheep
should
be
scattered
,
that
they
were
to
drink
of
the
same
cup
with
him
,
and
be
Baptised
with
his
Baptism
,
that
is
,
to
taste
the
bitter
cup
of
his
Afflictions
,
and
be
Baptised
with
him
with
a
Baptism
of
Blood
.
He
intermixed
his
suffering
with
theirs
,
that
they
might
the
better
bear
them
in
remembrance
.
If
we
should
in
the
least
doubt
whether
Christ
foretold
his
sufferings
,
we
need
only
consider
the
design
of
the
Sacrament
of
the
Eucharist
,
and
the
time
wherein
this
Ceremony
was
instituted
.
For
unless
we
should
call
in
question
the
real
institution
of
that
Sacrament
,
and
so
affirm
that
the
Disciples
out
of
an
unaccountable
and
fantastical
Extravagance
,
pretended
only
that
Jesus
Christ
had
instituted
that
Ceremony
,
when
there
was
no
such
thing
:
it
will
appear
that
Jesus
Christ
foresaw
his
Death
,
that
he
prepared
himself
for
it
,
and
affirmed
he
suffer'd
it
voluntarily
for
the
Salvation
of
Mankind
.
The
Sacrament
of
the
Eucharist
which
he
instituted
in
cold
Blood
certifies
us
of
all
these
things
.
But
because
an
involuntary
Death
would
argue
a
certain
kind
of
weakness
,
't
is
also
most
certain
that
nothing
can
better
evince
the
strength
and
courage
of
Jesus
Christ
,
than
that
tho'
he
foresaw
the
horrours
of
an
infamous
and
painful
Death
,
yet
he
exposed
himself
to
it
with
such
a
constant
will
and
firm
Resolution
,
that
by
his
example
he
shewed
his
Disciples
,
how
he
would
have
them
imitate
and
commemorate
his
sufferings
.
Jesus
Christ
was
condemned
to
Death
by
a
Nation
seditiously
stirred
up
against
him
,
and
by
a
Sanhedrin
envious
of
his
Glory
:
but
he
was
justified
by
the
Conscience
of
Judas
,
whose
remorse
for
having
betray'd
him
,
forced
him
to
kill
himself
,
and
by
the
solemn
declaration
of
Pilate
,
who
washed
his
hands
in
the
presence
of
the
Jews
,
to
shew
that
he
was
innocent
of
the
Blood
of
that
just
Person
.
He
was
justified
too
by
the
voice
of
the
Centurion
,
who
saw
the
prodigies
his
Death
was
attended
withall
,
and
soon
after
by
the
mouths
even
of
those
who
sought
his
ruin
,
and
who
being
prick'd
to
the
heart
,
cry'd
out
to
the
Apostles
,
Men
and
Brethren
what
shall
we
do
,
Act.
2.
37.
And
certainly
't
is
a
very
great
glory
to
our
Messias
,
that
the
most
guilty
Conscience
,
the
most
unjust
judges
,
the
most
insensible
and
hardened
sort
of
Soldiers
,
and
the
most
barbarous
Murtherers
should
even
bare
record
of
his
Innocence
.
Jesus
Christ
suffered
,
but
it
was
for
our
sakes
:
he
gave
himself
up
to
the
sorrow
and
anguish
of
Death
,
and
made
his
life
an
offering
for
Sin
.
And
if
those
wounds
are
counted
honourable
which
a
Subject
receives
sighting
in
the
presence
of
his
King
,
and
if
those
which
a
King
receives
for
the
safety
of
his
Subjects
are
esteemed
yet
far
more
glorious
:
what
Glory
then
did
Christ
deserve
,
who
suffered
in
the
presence
and
by
the
will
of
his
Father
for
the
Salvation
of
his
People
and
Children
,
and
who
by
his
sufferings
established
such
an
Empire
which
no
power
can
dissolve
?
Lastly
,
Jesus
Christ
suffered
a
punishment
proper
only
to
Slaves
;
but
we
are
also
very
certain
,
that
during
the
time
of
his
sufferings
,
he
shewed
himself
to
have
a
power
over
Nature
her self
,
since
the
Graves
were
opened
at
his
Death
,
the
Rocks
rent
,
the
Sun
was
darkened
,
and
the
Vail
of
the
Temple
was
rent
in
twain
:
And
it
is
impossible
that
the
Disciples
of
the
Lord
should
have
invented
so
sensible
and
signal
matters
of
fact
,
against
the
fresh
and
publick
knowledge
which
those
men
that
lived
in
their
days
had
of
it
,
without
being
guilty
of
such
an
Extravagance
which
is
more
than
humane
.
But
here
we
will
ask
the
Incredulous
in
our
turn
,
whether
a
voluntary
Death
,
an
innocence
publickly
own'd
,
the
sorrows
and
anguish
which
a
man
suffered
out
of
Charity
to
the
World
,
the
homages
which
even
insensible
Creatures
paid
to
him
whom
men
scorned
and
condemned
,
were
not
certain
Characters
worthy
of
the
Messias
that
had
been
promised
us
?
Indeed
if
you
take
away
the
proofs
which
evidently
shew
Jesus
Christ
to
be
the
Son
of
God
,
you
may
then
call
his
Cross
a
scandal
to
him
and
the
World
,
but
whilst
those
proofs
shall
be
left
entire
,
his
Cross
will
serve
the
more
to
illustrate
his
Majesty
and
Grandeur
,
and
we
shall
not
only
then
assert
that
it
was
a
voluntary
Death
which
he
underwent
,
and
a
Death
that
was
foretold
us
;
but
we
shall
also
shew
that
it
is
as
it
were
a
looking-glass-like
,
wherein
we
may
see
at
once
all
the
vertues
of
man
,
and
all
the
Attributes
of
God
.
There
we
may
find
the
patience
of
a
man
,
who
suffered
every
thing
from
his
equals
,
and
from
those
who
ought
to
have
been
his
Servants
and
Disciples
,
the
Charity
of
a
man
who
pray'd
for
them
that
put
him
to
Death
;
the
Constancy
of
a
just
man
,
who
bore
the
burden
of
the
iniquities
of
mankind
;
and
the
constancy
of
an
innocent
man
,
who
at
once
as
it
were
wrestled
with
the
fury
of
men
,
and
the
Justice
of
God
.
There
we
may
see
the
Masterpiece
of
Divine
Wisdom
,
the
designs
of
our
Enemies
frustrated
,
and
the
designs
of
God
triumphing
over
the
vain
opinions
and
projects
of
men
;
the
propitiation
of
sins
made
for
us
by
the
most
dreadful
parricide
that
was
ever
committed
or
conceived
;
the
Synagogue
buried
in
his
grave
whom
they
barbarously
put
to
Death
in
defence
of
their
priviledges
;
the
Romans
crowning
a
King
with
thorns
who
was
to
rule
over
all
Nations
,
and
putting
a
Reed
instead
of
a
Scepter
into
his
hands
,
flesh
and
blood
shewing
us
in
the
Death
of
Christ
the
true
pattern
of
mortification
;
Jesus
Christ
dying
attended
with
almost
infinite
numbers
of
Martyrs
,
who
were
willing
to
die
in
imitation
of
him
,
who
was
Conquerour
of
the
World
only
by
his
shame
,
who
crucifyed
the
flesh
by
the
preaching
of
his
Cross
,
and
procured
Rest
and
Peace
to
the
Souls
of
them
that
dyed
by
the
Anguish
of
his
Agony
.
We
may
also
see
the
Justice
and
Mercy
of
God
clearly
manifested
in
his
Death
.
For
what
other
Victim
could
have
better
evinced
Gods
hatred
for
Sin
?
What
present
could
have
been
made
unto
men
,
that
could
have
better
discovered
Gods
love
to
them
?
The
Incredulous
therefore
reproach
us
with
the
meanness
of
an
object
,
wherein
the
vertues
of
men
,
and
the
attributes
of
God
himself
are
shewn
in
their
greatest
height
and
perfection
.
But
let
him
that
any
ways
doubts
,
it
,
consider
the
Resurrection
of
Jesus
Christ
which
is
as
it
were
a
key
that
opens
all
these
Events
to
us
.
To
dye
and
remain
under
the
power
of
Death
,
is
indeed
an
evident
mark
of
weakness
and
misery
:
but
to
dye
and
yet
overcome
Death
by
rising
from
the
Grave
,
is
the
mark
of
a
supernatural
power
and
a
divine
glory
.
Thus
Jesus
Christ
descended
into
the
lower
parts
of
the
Earth
for
no
other
end
but
to
ascend
into
Heaven
,
as
the
Eye-witnesses
of
that
great
and
notable
Event
did
plainly
testify
.
But
the
Incredulous
will
not
believe
their
report
,
and
they
further
pretend
,
that
they
can
find
in
history
the
example
of
a
testimony
very
like
that
,
which
was
nevertheless
without
contradiction
reputed
Plutarch
in
the
life
of
Romulus
.
to
be
a
meer
Imposture
.
We
read
say
they
,
that
after
the
Death
of
Romulus
,
there
was
a
certain
senator
,
who
having
always
lived
in
the
repute
of
a
very
honest
man
,
certified
that
Romulus
was
ascended
into
Heaven
,
where
he
was
inserted
among
the
Gods
,
and
that
this
Monarch
had
appeared
unto
him
,
&c.
Is
not
this
a
matter
of
fact
not
unlike
that
which
the
Disciples
testify'd
of
Jesus
Christ
throughout
the
Universe
?
'T
is
very
like
it
indeed
,
only
it
has
these
following
differences
;
there
you
read
of
a
single
person
testifying
that
he
had
seen
Romulus
ascended
into
Heaven
;
but
here
you
have
a
very
great
number
of
people
who
certifiy'd
that
they
had
seen
Jesus
Christ
after
his
Resurrection
.
There
it
is
pretended
that
a
great
and
triumphant
Monarch
during
the
course
of
his
life
,
was
inserted
amongst
the
Gods
after
his
Death
;
(
which
agrees
well
enough
with
the
common
notions
of
the
Vulgar
)
but
here
that
a
man
died
a
Death
proper
only
to
Slaves
;
that
he
rose
again
and
ascended
into
Heaven
,
which
is
a
thing
that
could
not
easily
enter
of
it self
into
any
mans
mind
.
There
a
Senator
made
use
of
a
lie
to
free
the
Senate
from
the
accusation
of
having
murthered
their
King
;
but
here
we
find
men
who
exposed
themselves
to
Death
,
and
to
torments
,
if
it
were
possible
more
insufferable
than
Death
it self
,
to
bear
witness
of
that
they
look'd
upon
as
a
Truth
.
There
it
appears
that
't
was
a
cuning
man
who
softned
a
multitude
enraged
for
the
murther
of
their
King
,
by
imposing
upon
their
beleif
:
but
here
we
have
only
simple
and
ignorant
persons
,
who
by
their
testimony
convinced
even
the
most
obstinate
amongst
the
Learned
,
and
engaged
them
also
to
suffer
Martyrdom
.
There
a
single
person
barely
affirmed
without
any
proof
,
that
Romulus
had
appeared
to
him
:
here
we
have
such
Witnesses
as
convince
us
of
the
Truth
of
their
Testimony
by
the
most
real
and
sensible
proofs
in
the
World
,
viz.
the
extraordinary
and
miraculous
gifts
of
the
Holy
Ghost
conferred
upon
them
,
and
which
they
themselves
frequently
imparted
to
others
.
But
lastly
,
it
may
be
objected
that
we
see
now
a
days
certain
Enthusiasts
and
Quakers
pretending
themselves
inspired
by
the
Holy
Ghost
,
who
reveals
to
them
as
they
say
,
both
what
they
should
do
and
believe
,
whereas
all
men
of
sense
know
very
well
they
do
but
dream
all
this
while
;
and
perhaps
too
the
Disciples
might
have
falsly
pretended
they
had
received
the
Gifts
of
the
Holy
Ghost
.
It
will
soon
be
seen
how
wretchedly
foolish
and
trivial
this
same
objection
is
,
if
it
be
only
considered
that
tho
these
Enthusiasts
vainly
boast
of
their
being
divinely
inspired
,
yet
they
pretend
not
to
confirm
their
Doctrine
by
working
any
Miracles
,
or
speaking
strange
Languages
,
&c.
They
think
themselves
inspired
in
respect
of
their
Doctrine
only
;
and
since
they
commonly
speak
in
the
stile
of
the
Holy
Scripture
,
which
they
have
continually
before
their
eyes
,
we
have
no
reason
to
wonder
at
their
taking
for
an
inspiration
a
continual
repetition
of
that
they
have
so
often
read
over
.
But
the
Apostles
not
only
pretended
themselves
inspired
by
the
Holy
Ghost
,
(
that
they
might
not
advance
any
thing
but
what
was
Orthodox
and
conformable
to
the
Holy
Scriptures
)
but
they
affirmed
also
they
had
received
some
supernatural
and
miraculous
gifts
,
the
truth
of
which
they
could
at
any
time
justify
by
their
Works
.
And
if
you
should
doubt
it
,
you
need
only
observe
they
did
not
prove
the
same
by
meer
speculations
,
but
by
calling
to
bear
witness
of
what
they
said
,
the
senses
of
those
they
spoke
to
,
nay
the
eyes
of
the
Jews
themselves
both
their
Masters
and
their
Enemies
too
.
He
therefore
being
,
say
they
,
by
the
right
hand
of
God
exalted
,
has
shed
forth
this
which
ye
now
see
and
hear
,
Acts
2.
33.
If
you
should
doubt
whether
St.
Peter
really
spoke
just
after
this
manner
to
the
Jews
;
the
multitude
of
those
Proselytes
converted
by
the
evidence
of
this
Demonstration
,
and
a
whole
Church
purely
founded
by
the
efficacy
of
the
same
,
will
sufficiently
warrant
the
certainty
of
it
.
Should
you
suppose
that
the
Disciples
deceived
the
multitude
,
we
will
only
remind
you
that
they
had
to
deal
with
several
learned
and
skillful
Adversaries
,
tho'
they
themselves
were
but
simple
and
ignorant
People
.
If
you
should
imagin
that
the
Vulgar
delighted
in
suffering
themselves
to
be
thus
miserably
deluded
,
we
will
only
put
you
in
mind
,
that
there
could
be
no
Faith
more
Grievous
or
terrible
,
according
to
the
judgment
of
men
,
than
that
which
they
embraced
when
they
turned
Christians
;
that
it
highly
concerned
them
throughly
to
examin
such
matters
of
fact
,
the
belief
of
which
obliged
them
to
suffer
Martyrdom
;
that
those
of
Berea
who
daily
took
care
to
compare
the
holy
Scriptures
,
to
know
whether
all
things
were
really
so
as
St.
Paul
had
told
them
,
certainly
would
not
have
failed
to
consult
their
eyes
and
ears
,
to
be
assured
whether
the
Apostles
had
any
reason
to
pretend
they
could
do
signs
and
wonders
;
this
latter
examination
being
more
sure
and
easy
than
the
former
;
that
't
was
not
once
or
twice
only
St.
Paul
boasted
of
having
made
himself
known
by
many
signs
,
miracles
and
wonders
wrought
by
him
in
the
presence
of
those
he
wrote
his
exhortations
to
;
that
every
one
of
his
Epistles
is
full
of
Declarations
of
this
kind
,
or
of
those
things
visibly
relating
thereunto
;
that
he
derived
both
his
Arguments
and
the
motives
of
his
exhortations
from
that
undeniably
known
effusion
of
the
supernatural
graces
of
the
Holy
Ghost
.
Certainly
no
man
can
imagin
St.
Paul
so
senseless
as
to
write
to
the
Corinthians
in
these
Words
,
Wherefore
,
Brethren
,
covet
to
prophecy
,
and
forbid
not
to
speak
with
tongues
,
1
Cor.
14.
19.
supposing
those
gifts
had
not
been
actually
visible
in
the
Church
;
nor
would
he
have
taken
so
much
care
to
remedy
those
disorders
which
arose
from
the
abuse
of
those
miraculous
gifts
,
as
we
have
already
observ'd
he
did
.
Neither
would
he
have
warned
them
that
the
end
of
Prophecying
was
to
edifie
the
faithful
,
but
that
the
gift
of
Tongues
as
being
miraculous
was
to
convince
the
Incredulous
.
Lastly
,
he
would
never
have
undertook
to
correct
the
disorders
of
men
,
who
valued
those
extraordinary
Gifts
more
than
Charity
it self
,
as
we
see
he
did
when
he
observed
,
that
whether
there
were
prophecies
,
they
should
fail
,
whether
there
were
Languages
,
they
should
cease
:
but
that
Charity
did
never
fail
.
But
we
may
easily
see
by
his
words
how
fully
he
was
perswaded
of
these
things
.
He
had
so
great
an
admiration
for
so
many
miracles
,
signs
,
and
wonderful
works
,
which
the
Spirit
of
God
wrought
in
the
sight
of
men
;
that
he
knew
not
well
what
suitable
name
to
give
to
that
Divine
principle
.
Sometimes
he
called
it
The
excellency
of
the
power
of
God
,
2
Cor.
4.
7.
sometimes
,
the
exceeding
greatness
of
his
power
,
Eph.
1.
19.
sometimes
,
the
Excellency
of
the
power
of
his
might
,
Eph.
6.
10.
All
which
expressions
are
to
the
full
as
Natural
as
they
are
strong
,
and
discover
to
us
beyond
all
the
arguments
in
the
World
the
Idea
St.
Paul
had
of
those
miraculous
gifts
,
and
consequently
that
too
which
we
our selves
ought
to
have
of
them
.
SECTION
III.
Wherein
we
shall
endeavour
to
carry
ev'n
to
a
Demonstration
,
the
proofs
drawn
from
the
external
evidence
of
the
matters
of
fact
contained
in
the
New
Testament
,
and
the
inward
sense
we
have
of
them
.
CHAP.
I.
Of
the
Natural
Temper
,
Dispositions
,
and
Inclinations
of
the
Disciples
,
and
what
sort
of
prejudices
they
were
possessed
with
,
when
Jesus
Christ
manifested
himself
to
them
.
WE
cannot
better
discover
what
Impression
the
matters
of
fact
related
in
the
Gospel
may
have
,
or
ought
to
have
wrought
upon
the
minds
of
the
Disciples
,
than
by
considering
what
sort
of
prejudices
they
were
till
then
possessed
with
.
We
shall
therefore
begin
this
third
Section
with
the
examination
of
them
.
Since
the
Disciples
of
Jesus
Christ
were
originally
Jews
,
they
must
needs
have
been
possest
with
these
five
following
prejudices
.
I.
They
were
fully
perswaded
that
the
Kingdom
of
the
Messias
was
to
be
attended
with
temporal
Prosperity
.
II.
They
imagined
that
the
Messias
would
restore
the
Kingdom
of
Israel
to
its
former
Glory
,
and
once
more
raise
up
the
house
of
David
out
of
that
disgrace
,
and
almost
oblivion
it
had
lain
under
,
to
its
ancient
Power
and
Majesty
.
III.
They
believed
their
Law
to
be
of
an
eternal
duration
.
(
Now
by
their
Law
I
do
not
here
understand
the
Moral
Law
only
,
but
the
Ceremonial
one
too
,
or
rather
the
whole
body
of
it
in
general
,
containing
both
the
Moral
and
Ceremonial
Law
.
)
IV.
They
esteemed
their
Sacrifices
to
be
the
most
sacred
and
most
inviolable
Duty
of
their
Religion
,
and
they
were
far
from
imagining
that
those
Sacrifices
enjoyned
by
their
Law
should
on
a
sudden
cease
,
as
soon
as
one
Man
was
put
to
Death
.
V.
And
lastly
,
they
could
not
consider
the
Gentiles
but
as
an
unclean
and
abominable
sort
of
people
in
comparison
to
themselves
.
For
besides
the
sin
of
Idolatry
(
which
the
Jews
accounted
so
capital
a
crime
as
to
deserve
that
God
should
for
ever
cast
them
off
who
were
guilty
of
it
)
the
Heathens
were
variously
polluted
and
defiled
according
to
the
notions
the
Jews
had
of
their
Law
,
since
they
used
none
of
those
Ceremonies
that
were
absolutely
necessary
to
their
external
Sanctification
,
by
avoiding
all
uncleanness
and
legal
Impurities
.
As
to
the
first
prejudice
,
it
can
never
be
doubted
but
that
the
Jews
expected
a
temporal
Prosperity
from
their
Messias
.
For
besides
that
the
Prophets
seem'd
to
have
disposed
them
thereto
by
so
many
excellent
and
noble
Prophecies
utter'd
concerning
him
,
who
knows
but
that
they
might
look
upon
Herod
the
great
(
tho
born
an
Idumean
)
as
the
true
Messias
who
was
to
come
,
being
surprised
at
the
noise
of
his
Victories
,
the
pomp
of
his
Triumphs
,
and
that
constant
Prosperity
that
continually
followed
his
Reign
?
Nay
it
seems
very
probable
,
that
Herod
himself
had
a
design
to
be
taken
for
the
true
Messias
,
and
therefore
caused
the
Temple
of
Jerusalem
to
be
demolished
,
on
purpose
to
re
▪
build
it
after
a
more
glorious
and
magnificent
manner
;
since
it
was
the
received
opinion
of
the
Jews
of
those
days
that
the
Messias
was
to
have
been
the
glory
of
that
House
,
according
to
all
the
Predictions
of
the
Prophets
.
But
whether
there
be
or
no
any
grounds
for
that
conjecture
,
't
is
true
at
least
that
his
surprising
victories
and
prosperity
had
made
so
great
an
impression
upon
the
minds
of
the
Jews
,
that
a
very
considerable
number
of
them
imagined
,
that
Herod
was
the
Messias
whom
the
Prophets
had
promised
,
and
who
was
to
raise
their
Nation
to
the
height
of
Happiness
and
Prosperity
.
For
this
opinion
gave
rise
to
the
Sect
of
the
Herodians
that
is
mentioned
in
the
Gospel
.
And
we
ought
not
to
wonder
at
it
,
since
the
corrupt
heart
of
man
delights
in
nothing
so
much
as
worldly
grandeur
and
temporal
prosperity
.
Therein
consist
the
pleasures
of
great
as
well
as
mean
Persons
;
and
he
that
shall
but
consult
the
History
of
Mankind
▪
will
find
that
from
the
beginning
of
the
World
,
those
Societies
which
were
distinguished
from
others
by
the
splendor
of
honours
,
or
enjoyment
of
temporal
prosperity
,
still
prevailed
over
all
the
rest
.
The
Second
received
opinion
of
the
Jews
was
,
that
their
Messias
was
to
restore
the
Kingdom
of
Israel
to
its
former
glory
.
For
on
one
hand
their
Prophets
had
taught
them
that
the
House
of
David
should
reign
,
and
endure
as
long
as
the
Sun
and
Moon
;
And
on
the
other
they
were
sensible
that
the
House
of
David
was
partly
extinguished
,
and
partly
fallen
into
disgrace
and
humiliation
.
They
expected
therefore
from
the
Messias
,
that
he
would
restore
it
again
.
And
altho'
the
people
had
for
a
long
time
been
governed
by
several
Kings
not
descended
from
the
Tribe
of
Judah
;
yet
they
still
fed
themselves
up
with
that
imaginary
hope
.
But
above
,
all
the
Jews
were
firmly
perswaded
of
the
perpetual
Duration
of
their
Law
,
that
is
,
that
people
should
continually
come
up
from
all
parts
of
the
World
to
worship
in
Mount
Sion
,
and
offer
up
variety
of
sacrifices
in
the
Holy
Land
.
'T
was
this
Law
they
had
heard
so
often
mention'd
in
their
infancy
,
which
their
Parents
,
their
Elders
and
their
Teachers
had
so
often
entertained
them
with
in
their
common
discourse
.
They
heard
every
body
speak
of
Jerusalem
with
a
great
deal
of
respect
,
and
't
was
reputed
a
great
oath
among
them
to
swear
by
the
City
of
the
great
King
.
They
considered
the
Levites
as
so
many
Sacred
Persons
;
and
the
Priests
as
the
Visible
Ministers
of
an
invisible
God
that
was
pleased
to
dwell
among
them
.
They
sent
yearly
to
Jerusalem
the
tenth
of
their
goods
;
and
brought
an
infinite
variety
of
victims
to
be
there
offered
up
to
God
.
They
thought
they
could
neither
be
acceptable
in
the
sight
of
God
nor
man
,
unless
they
practised
all
the
Customs
their
law
prescribed
them
,
touching
their
purity
and
external
sanctification
.
They
had
seen
the
greatest
severities
inflicted
upon
the
infringers
of
that
Law
:
and
the
four
sorts
of
punishments
ordained
by
the
Law
against
the
Violaters
of
it
(
viz.
that
they
should
be
strangled
,
or
cut
off
by
the
Sword
,
or
Burnt
,
or
stoned
to
Death
,
according
to
the
enormity
of
their
crime
)
were
continually
before
their
eyes
,
and
almost
daily
executed
upon
those
that
were
guilty
in
breach
of
the
Law
;
so
that
they
could
not
but
look
upon
the
prescriptions
of
the
Law
as
sacred
and
inviolable
duties
,
they
were
obliged
to
perform
.
Now
't
is
obvious
to
every
one
how
great
an
impression
these
punishments
must
necessarily
make
upon
the
minds
of
the
meaner
sort
of
people
▪
They
were
filled
with
the
thoughts
of
their
Festivals
and
Solemnities
,
which
were
so
very
proper
to
fix
and
stay
their
minds
by
that
great
number
both
of
Ceremonies
and
Circumstances
they
were
attended
with
.
Thrice
every
year
they
were
enjoyned
to
go
up
to
Jerusalem
,
during
such
certain
sacred
times
,
which
they
were
obliged
to
observe
with
a
particular
devotion
;
and
it
was
forbidden
them
to
discourse
any
thing
else
during
the
Passover
,
but
of
the
sorrowful
Captivity
which
the
antient
Israelites
endur'd
in
Egypt
,
Exod.
13.
8.
Neither
were
they
permitted
to
eat
any
thing
for
seven
days
together
but
unleavened
Bread
,
in
token
of
that
Bread
of
affliction
which
their
Forefathers
had
eaten
.
They
were
commanded
to
kill
as
many
Lambs
as
there
were
Families
dwelling
in
Jerusalem
,
in
token
of
the
antient
passage
of
the
destroying
Angel
over
the
Houses
of
Israel
.
The
Feast
of
Pentecost
was
to
be
commemorated
with
no
less
solemnity
,
at
which
time
they
were
obliged
to
offer
up
to
God
the
first
fruits
of
the
earth
▪
It
was
a
part
of
their
Duty
to
observe
yearly
a
solemn
and
general
Fast
the
tenth
day
of
September
,
as
also
to
rest
from
all
manner
of
Labour
the
first
and
last
day
of
the
Feast
of
the
Passover
,
as
well
as
the
day
called
Kipur
,
in
which
they
were
not
suffered
so
much
as
to
eat
,
or
drink
,
or
anoint
,
or
wash
themselves
.
They
were
obliged
to
dwell
seven
days
together
in
Tents
during
the
Feast
of
Tabernacles
,
which
Ceremony
was
particularly
designed
to
commemorate
the
abode
of
the
antient
Israelites
in
the
Wilderness
.
Now
every
one
knows
that
the
greater
number
of
Festivals
and
Solemnities
there
is
in
any
Religion
,
the
more
impression
they
make
upon
the
minds
of
the
people
,
who
are
apt
to
think
that
Religion
chiefly
consists
in
external
Rites
and
Ceremonies
.
'T
is
certain
that
the
great
number
and
variety
of
sacrifices
prescribed
in
the
Law
of
Moses
,
and
duly
performed
by
the
Jews
,
was
capable
enough
to
produce
this
effect
in
the
minds
of
the
people
.
For
they
thoght
every
thing
was
to
be
offered
to
God
.
They
offered
him
men
,
which
was
called
Consecration
.
They
offered
him
the
fruits
of
the
Earth
,
which
was
called
Oblation
.
They
offered
him
their
Liquors
,
which
was
termed
Libation
.
They
offered
him
Spices
which
were
burnt
in
his
presence
,
and
that
was
called
Burning
of
Incense
.
Lastly
,
they
offered
him
four-footed
Beasts
,
which
was
more
properly
called
Sacrifice
.
They
offered
him
also
Burnt-offerings
,
and
other
ordinary
Sacrifices
.
They
offered
Sin-offerings
,
and
Peace-offerings
.
They
offered
some
set
sacrifices
,
and
others
accidental
and
occasional
.
They
offered
two
daily
,
one
in
the
morning
,
and
the
other
in
the
evening
;
as
also
an
extraordinary
one
every
week
,
and
another
extraordinary
one
every
month
,
and
new
ones
on
every
solemn
feast
day
.
They
offered
them
either
for
the
sins
of
the
people
in
general
,
or
for
those
of
private
persons
in
particular
.
But
on
the
day
of
the
solemn
expiation
,
they
offered
then
two
sacrifices
,
the
one
which
the
High-Priest
offered
for
himself
and
his
whole
Family
at
his
own
proper
charge
,
and
the
other
he
offered
at
the
charge
of
the
people
,
for
the
sins
of
the
people
.
Then
they
chose
two
he-Goats
,
one
whereof
was
offered
as
a
sacrifice
for
sin
,
and
was
burnt
out
of
the
Camp
,
or
City
,
and
the
other
was
sent
into
a
desart
near
a
mountain
called
Hazazel
,
where
it
was
cast
down
head
long
.
Which
being
done
,
the
High-Priest
cloathed
in
white
Raiments
,
enter'd
into
the
most
holy
place
,
holding
a
Censer
in
his
hands
full
of
hot
burning
Coals
,
on
which
he
would
sprinkle
all
sorts
of
spices
,
the
smoak
whereof
made
a
kind
of
cloud
,
which
covered
the
Mercy-seat
all
over
,
on
which
he
would
then
power
the
Blood
of
the
he-Goat
that
had
been
slain
in
the
Porch
.
This
being
done
,
the
High-Priest
pull'd
off
his
sacred
Robes
,
and
having
put
on
again
his
usual
Garments
,
return'd
back
to
his
own
House
,
accompanied
by
all
the
people
,
who
ended
the
day
with
festivals
and
rejoycings
,
because
the
High-Priest
was
come
out
from
the
presence
of
God
safe
and
sound
.
So
great
a
number
therefore
and
variety
both
of
Ceremonies
and
Sacrifices
,
could
not
but
naturally
have
a
great
power
over
the
minds
of
those
,
who
from
their
infancy
had
had
all
those
objects
continually
before
their
eyes
.
We
ought
to
make
the
same
judgment
on
their
different
kinds
of
purification
.
For
as
Custom
and
Education
only
make
us
think
Nudity
a
shameful
and
unbecoming
state
for
any
man
to
be
seen
in
;
so
Custom
,
Education
and
Religion
,
which
is
often
of
more
force
than
either
,
made
them
esteem
all
those
unclean
,
who
had
contracted
any
legal
impurities
.
The
camp
of
the
Israelites
in
the
desart
,
and
afterwards
the
City
of
Jerusalem
was
divided
in
three
parts
:
the
first
was
the
place
or
habitation
of
God
himself
,
who
dwelt
either
in
the
Tabernacle
,
or
the
Temple
.
The
second
was
that
of
the
Levites
,
who
dwelt
round
about
the
Sanctuary
:
and
the
third
was
that
of
the
people
,
which
was
separated
from
the
Temple
by
that
of
the
Levites
.
In
like
manner
they
distinguished
three
sorts
of
unclean
persons
:
The
first
sort
were
only
excluded
from
the
Temple
or
Dwelling
place
of
God
;
such
were
all
those
who
had
touched
any
dead
Carcass
,
or
were
uncircumcised
:
The
second
being
look'd
upon
as
more
unclean
than
the
first
,
were
shut
out
both
of
the
first
and
the
second
habitation
,
viz.
out
of
the
Temple
and
the
Habitation
of
the
Levites
,
that
is
,
they
were
entirely
excluded
out
of
Mount
Sion
,
such
were
all
Women
after
Child
bearing
,
or
all
men
and
women
that
had
any
natural
or
accidental
impurities
:
Lastly
,
the
third
,
the
most
unclean
of
all
were
excluded
out
of
those
three
Habitations
,
and
utterly
sequestred
from
the
Society
and
Communion
of
the
people
.
Such
were
all
Lepers
who
were
not
only
looked
upon
as
defiled
,
but
also
as
persons
who
might
easily
defile
other
people
,
and
who
to
distinguish
and
make
themselves
known
in
those
very
places
where
they
lived
a
part
by
themselves
,
were
obliged
according
to
the
Hebrew
Tradition
to
wear
torn
garments
,
to
let
their
hairs
grow
,
and
walk
about
with
their
faces
covered
with
a
vail
,
as
if
they
were
capable
of
defiling
other
men
by
their
very
looks
,
or
as
if
other
men
were
afraid
to
contaminate
their
eyes
by
looking
upon
them
,
as
it
appears
by
the
allusion
of
the
Prophet
Isaiah
to
that
custom
,
in
the
prophecy
contained
in
his
53.
Chap.
v.
3.
We
hid
as
it
were
our
face
from
him
,
that
is
,
as
the
Comment
imports
,
as
one
hideth
his
face
from
a
Leper
.
It
is
certain
that
so
many
cautions
being
required
of
them
to
avoid
the
contracting
of
any
legal
impurities
,
to
cast
out
from
among
them
the
unclean
persons
,
to
purify
themselves
either
by
Washing
,
or
Sacrifices
,
or
the
Ashes
of
a
red
Cow
;
as
also
the
prejudices
which
this
Custom
supported
by
Education
,
and
strictly
enjoyn'd
by
the
Law
of
God
,
so
naturally
suggested
in
their
minds
;
I
say
it
is
certain
that
all
these
motives
were
the
original
cause
of
that
invincible
aversion
the
Jews
had
both
for
the
Gentiles
,
who
were
in
divers
respects
very
unclean
in
comparison
to
them
,
and
for
every
new
Religion
that
might
either
permit
,
or
not
at
all
insist
upon
those
corporeal
and
external
Impurities
.
Add
to
this
the
profound
reverence
they
had
for
the
Temple
,
which
the
Antient
Israelites
us'd
to
call
with
such
transports
of
Admiration
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
;
The
respect
they
had
for
the
Levites
,
to
whom
God
had
commited
the
care
of
the
Temple
,
Numb.
18.
and
the
Priests
in
whomwas
required
so
much
purity
,
that
they
were
never
to
perform
their
Sacerdotal
office
without
having
first
washed
their
Hands
and
Feet
,
who
were
to
bless
the
People
,
to
burn
Incense
and
offer
the
common
and
ordinary
offerings
,
and
who
also
were
anointed
as
well
as
Kings
and
Prophets
,
to
shew
how
acceptable
they
were
in
the
sight
of
God
.
Add
also
to
this
,
the
great
care
their
Lawgiver
had
taken
to
engrave
their
Religion
on
their
Walls
,
and
even
upon
their
Garments
,
which
latter
were
to
have
the
Law
,
or
at
least
the
greatest
part
of
it
,
written
upon
them
,
as
also
the
pious
care
that
same
Lawgiver
had
taken
to
sanctify
the
Estates
of
the
Rich
,
in
teaching
them
how
to
consecrate
them
to
God
,
and
to
comfort
the
poor
in
their
necessities
,
by
enacting
such
admirable
Laws
designed
only
for
their
Subsistence
,
Levit.
19.
Deut.
15.
7
,
8
,
24.
Lastly
,
To
all
this
you
may
yet
further
add
those
wonderful
Laws
of
Equity
and
Justice
,
whereby
their
Lawgiver
had
so
prudently
determined
what
Judgments
should
be
executed
in
the
midst
of
that
people
:
those
Laws
which
seemed
to
be
only
the
first
and
most
just
determinations
of
the
Law
of
Nature
,
and
which
may
and
ought
to
serve
for
an
example
to
all
Civil
and
Political
Laws
established
in
the
World
.
Now
from
all
this
it
necessarily
follows
;
First
,
That
the
Disciples
could
not
look
upon
Jesus
Christ
as
the
Messias
who
was
to
come
,
and
whom
their
Nation
expected
with
so
great
impatience
,
without
expecting
from
him
a
Temporal
Happiness
and
Prosperity
.
This
plainly
appears
by
the
request
which
the
Mother
of
Zebedee's
Children
made
to
Jesus
Christ
when
she
came
to
him
,
saying
,
Lord
grant
that
these
my
two
Sons
may
sit
,
the
one
on
the
Right
Hand
,
and
the
other
on
the
Left
in
thy
Kingdom
,
Mat.
20.
21.
The
Disciples
therefore
must
necessarily
be
strangely
offended
to
hear
that
their
Master
was
not
come
to
command
,
but
to
serve
,
and
give
his
Life
as
a
Ransom
for
many
;
that
he
should
be
the
greatest
in
his
Kingdom
who
was
most
humble
;
and
that
the
greatest
was
to
be
as
the
least
,
and
as
one
that
serveth
.
Besides
,
how
strangely
must
their
hopes
be
cross'd
to
see
that
nothing
but
Misery
,
Poverty
and
Afflictions
,
continually
attended
the
profession
they
had
embraced
,
of
following
Jesus
Christ
.
They
must
have
certainly
found
something
or
other
in
their
Master
,
which
recompens'd
the
loss
of
that
Temporal
Prosperity
they
so
eagerly
thirsted
after
,
and
made
them
patiently
endure
all
sorts
of
Afflictions
;
and
that
recompence
could
be
nothing
else
but
the
Doctrine
or
Miracles
of
Jesus
Christ
.
Yet
't
was
not
his
Doctrine
,
because
they
understood
it
not
for
along
time
,
as
is
evident
by
so
many
vain
,
frivolous
,
absurd
and
ridiculous
questions
that
were
offensive
,
and
savoured
of
little
respect
to
their
Master
.
Besides
,
what
was
most
holy
and
most
proper
to
perswade
men
to
embrace
his
Doctrine
,
was
that
part
of
it
which
was
most
spiritual
,
and
that
part
was
hid
from
them
,
and
they
could
not
understand
it
,
because
their
minds
were
filled
only
with
gross
and
carnal
Ideas
of
the
World
,
as
it
appears
by
their
Discourses
to
their
Master
,
which
they
themselves
relate
after
so
simple
and
ingenuous
a
manner
.
They
must
then
necessarily
have
found
in
Jesus
Christ
such
miracles
as
served
them
instead
of
all
their
o●her
desires
.
And
't
is
by
them
chiefly
that
Jesus
Christ
proved
the
truth
and
Divinity
of
his
Calling
to
them
.
He
told
them
that
the
Father
had
not
left
him
without
a
witness
,
but
that
the
works
which
he
did
,
testify'd
that
the
Father
had
sent
him
.
And
on
another
occasion
he
solemnly
declared
that
there
was
a
greater
witness
than
John
the
Baptist
,
adding
that
the
works
which
the
Father
had
given
him
to
do
,
were
those
that
should
testify
of
him
.
But
perhaps
it
may
here
be
objected
,
that
John
the
Baptist
could
draw
a
great
multitude
after
him
,
and
be
esteemed
a
Prophet
among
the
Jews
,
without
having
wrought
any
Miracles
,
at
least
none
that
we
know
of
,
or
meet
with
in
the
Gospel
,
and
consequently
that
it
's
no
wonder
if
Jesus
Christ
as
well
as
John
the
Baptist
drew
a
great
number
of
Disciples
after
him
,
not
so
much
upon
the
account
of
his
Miracles
,
as
his
extraordinary
Piety
,
and
the
promises
he
made
them
of
an
Eternal
Life
.
To
this
I
answer
First
,
that
tho'
we
read
of
no
kind
of
Miracles
that
John
the
Baptist
wrought
himself
in
the
whole
Course
of
his
Life
,
or
of
his
Ministry
,
yet
it
is
sufficient
that
his
Birth
was
signalized
by
a
very
surprising
Miracle
,
which
was
sufficiently
known
by
all
his
Nation
,
to
make
them
expect
great
and
wonderful
matters
from
him
.
Secondly
,
I
say
that
as
John
the
Baptist
wrought
no
Miracles
,
so
neither
was
he
looked
upon
as
a
Prophet
that
was
to
have
done
any
.
He
was
not
that
Messias
of
whom
it
had
beeen
foretold
that
he
should
be
the
desire
of
all
Nations
,
that
he
should
be
called
the
God
and
Saviour
of
the
World
,
at
whose
coming
God
would
shake
Heaven
and
Earth
,
the
Sea
,
and
the
dry
Land
.
He
was
no
more
than
his
forerunner
:
He
was
the
voice
of
one
crying
in
the
Wilderness
,
prepare
ye
the
way
of
the
Lord
,
make
his
Paths
straight
,
Matt.
3.
3.
Thirdly
,
John
the
Baptist
declared
only
to
them
the
coming
of
the
Messias
,
which
could
not
but
very
much
please
the
Jews
,
and
which
perfectly
well
agreed
with
their
Hopes
and
Opinions
.
His
Ministry
had
nothing
but
what
was
very
grateful
and
pleasant
.
And
it
was
not
requisite
he
should
work
any
Miracles
to
exhort
the
Jews
to
receive
the
most
wellcome
tidings
they
could
ever
hear
of
.
But
it
was
not
so
with
Jesus
Christ
,
who
was
obliged
to
shew
the
Messias
in
his
own
Person
,
and
him
too
so
contrary
to
that
Idea
they
had
framed
to
themselves
of
him
,
even
from
their
infancy
.
So
that
he
could
not
chuse
but
exasperate
them
against
him
.
And
to
this
(
if
I
may
mention
it
by
the
way
)
we
ought
to
refer
the
different
success
of
the
Ministry
of
John
the
Baptist
,
and
that
of
Jesus
Christ
,
which
was
signified
in
the
predictions
of
the
prophets
,
who
foretold
that
John
the
Baptist
should
reconcile
the
Hearts
of
the
Parents
to
the
Children
,
but
on
the
contrary
,
that
Jesus
Christ
would
be
a
stumbling
block
,
and
an
offence
to
Israel
.
Since
the
Jews
so
eagerly
expected
the
coming
of
the
Kingdom
of
the
Messias
,
they
framed
a
very
agreeable
Idea
of
him
to
themselves
,
as
they
do
still
to
this
day
.
They
invested
him
with
all
the
Splendor
and
Glory
they
could
possibly
wish
to
themselves
.
They
painted
him
(
if
I
may
so
speak
)
in
Colours
suitable
to
their
own
Pride
and
Ambition
.
They
expected
they
should
speedily
have
Kings
of
the
Earth
for
their
nursing
Fathers
,
and
Queens
for
their
nursing
Mothers
,
nay
they
imagined
no
less
than
to
have
them
immediately
for
Man
Servants
and
Maid
Servants
.
These
things
they
had
been
told
of
from
their
Infancy
;
and
that
Carnal
and
Temporal
Messias
they
fancied
,
was
as
it
were
the
Idol
of
their
Hearts
.
Soon
after
John
Baptist
appeared
in
the
World
,
who
setting
forth
the
Kingdom
of
the
Messias
in
such
terms
as
the
Prophet
Daniel
had
made
use
of
before
him
,
publickly
affirmed
that
the
Kingdom
of
Heaven
was
at
Hand
,
Mat.
3
2
At
the
report
of
this
agreeable
voice
,
all
the
people
ran
in
crouds
to
hear
it
from
Jerusalem
,
from
Decapolis
,
from
Judea
,
from
Galilee
,
and
from
the
Cities
beyond
Jordain
.
John
preached
Repentance
to
them
as
a
necessary
preparation
to
become
partakers
of
all
the
Benefits
they
were
to
expect
under
the
Messias
:
and
they
willingly
hearkened
to
his
preaching
.
He
exhorted
them
to
be
reconciled
to
one
another
,
and
so
to
become
Subjects
of
the
same
Heavenly
King
:
they
renounced
then
all
their
differences
and
quarrels
,
the
dear
expectation
they
had
of
their
Messias
stifling
in
their
hearts
all
Passions
and
Resentments
.
But
when
John
the
Baptist
had
as
it
were
led
them
by
the
Hand
to
Jesus
Christ
himself
,
they
were
strangely
surprised
to
find
in
him
nothing
of
what
they
expected
.
They
found
in
him
Poverty
,
where
they
thought
to
have
found
Riches
,
Shame
and
Afflictions
,
where
they
thought
to
have
met
nothing
but
great
Splendor
and
Temporal
Glory
.
For
this
Reason
therefore
they
rejected
him
with
Horrour
and
Abomination
;
all
their
thoughts
being
on
a
sudden
changed
into
indignation
and
anger
against
him
,
in
whom
before
they
had
fixed
all
their
imaginary
hopes
.
But
tho'
the
generality
of
his
Nation
cast
him
off
,
there
were
yet
a
certain
number
of
persons
who
were
willing
to
follow
him
;
and
that
number
daily
increased
in
proportion
as
Jesus
Christ's
sufferings
and
afflictions
increased
.
There
were
at
first
but
twelve
whom
he
called
to
his
Service
.
Then
sent
he
seventy
others
abroad
,
who
were
succeeded
by
a
great
may
others
after
his
Death
.
And
their
number
further
increasing
with
the
fury
of
the
Sanhedrin
,
there
were
at
length
many
seen
who
testify'd
in
behalf
of
that
crucified
man
.
But
how
come
those
Disciples
to
follow
a
Messias
so
contrary
to
their
first
Ideas
and
receiv'd
opinions
?
How
is
it
possible
they
should
not
have
been
discouraged
at
his
Cross
,
unless
Jesus
Christ
had
promised
them
to
do
signs
and
wonders
?
How
could
they
have
been
with
him
night
and
day
for
three
Years
and
an
half
,
without
inquiring
into
that
important
matter
of
fact
,
or
knowing
whether
he
were
really
able
to
do
Miracles
or
not
?
Or
how
is
it
possible
when
they
found
their
mistake
,
that
Jesus
Christ
was
but
an
ordinary
sort
of
a
man
,
uncapable
of
working
any
signs
or
wonders
,
they
should
not
have
forsaken
him
as
a
Whymsical
Impostor
?
How
could
their
minds
be
so
suddenly
changed
,
as
to
look
on
Humiliation
and
Meanness
,
Misery
and
Afflictions
,
as
upon
the
true
and
real
Character
of
the
Messias
,
they
I
say
,
whose
minds
Education
had
filled
only
with
carnal
Ideas
of
the
flourishing
Kingdom
of
the
Messias
?
But
above
all
,
how
could
they
be
present
at
the
Crucifixion
of
their
Master
,
without
being
reduced
to
the
last
greatest
Consternation
and
Confusion
?
So
that
the
second
Consequence
which
may
very
well
be
drawn
from
these
principles
already
established
,
is
that
the
Disciples
having
always
imagined
with
their
Fathers
and
Mothers
,
their
Brothers
and
Sisters
,
their
Teachers
and
Elders
,
and
in
general
with
their
whole
Nation
,
that
their
Messias
should
have
restored
the
Kingdom
of
Israel
,
and
having
understood
those
words
in
a
literal
sense
,
it
is
impossible
but
that
they
should
be
extreamly
offended
to
see
him
wearing
a
Crown
of
Thorns
upon
his
Head
,
when
he
was
nailed
on
the
Cross
,
and
a
Reed
instead
of
a
Scepter
in
his
Hand
:
Nay
more
than
this
,
't
is
morally
impossible
but
that
this
object
must
have
rooted
out
of
their
Hearts
all
thoughts
of
Pride
and
Ambition
,
and
all
pretensions
to
Greatness
and
Temporal
Prosperity
,
which
their
Blindness
had
caused
them
to
conceive
upon
this
mans
account
;
unless
there
had
happened
since
his
Death
such
supernatural
and
extraordinary
things
,
as
were
able
to
revive
in
their
Heart
such
great
hopes
as
these
.
Thirdly
,
We
shall
conclude
from
the
Principles
we
have
already
established
,
that
the
Disciples
as
well
as
all
other
Jews
,
being
as
it
were
ty'd
to
their
Religion
by
what
they
had
Seen
and
Heard
,
by
their
Inclination
and
Vnderstanding
,
by
their
Interest
and
Piety
,
by
their
Customs
and
Education
,
and
by
the
Advantage
wherewith
they
might
well
flatter
themselves
of
being
distinguished
from
all
other
Nations
of
the
World
,
and
being
further
as
it
were
wedded
to
it
by
that
great
number
of
Ceremonies
and
Customs
,
the
Justice
and
Holiness
of
which
they
could
no
way
doubt
of
,
since
they
had
been
so
exactly
prescribed
them
by
the
Law
of
God
himself
;
it
cannot
be
supposed
but
that
they
imagined
their
Law
to
be
of
an
eternal
Duration
,
and
that
being
extreamly
averse
to
every
new
sort
of
Worship
which
was
contrary
to
that
of
Moses
;
they
could
not
have
so
suddenly
altered
their
opinion
,
nor
could
there
have
happened
so
strange
a
revolution
in
the
Hearts
and
Minds
of
so
many
persons
united
,
and
as
it
were
link'd
by
so
many
respects
to
the
Law
of
Moses
;
that
in
so
small
a
period
of
time
the
Souls
of
all
those
Jews
should
have
been
so
entirely
changed
,
as
that
they
should
begin
to
look
upon
the
Jewish
Religion
as
upon
a
Dispensation
granted
with
a
proviso
,
and
which
was
to
come
to
an
end
,
and
for
the
future
be
considered
only
as
a
thing
altogether
useless
and
out
of
Date
.
I
confess
that
this
principle
was
not
first
of
all
approved
of
in
the
World
without
great
contest
and
difficulty
,
and
that
there
were
for
a
while
certain
Judaising
Christians
who
taught
others
that
the
Law
of
Moses
was
still
in
force
,
and
that
it
was
necessary
to
Salvation
,
to
joyn
the
Doctrine
of
Jesus
Christ
with
the
Ceremonies
of
the
Law
:
But
then
it
is
well
known
they
were
only
either
some
of
Christ's
Enemies
who
started
these
questions
out
of
a
particular
design
to
make
a
division
in
the
Christian
Church
,
or
some
Jews
turned
Christians
,
as
yet
very
weak
and
not
fully
strengthened
in
their
belief
,
whose
scrupulous
Zeal
and
blind
Superstition
caused
all
those
Controvesies
.
But
however
,
't
is
evident
that
the
true
Disciples
of
Jesus
Christ
,
and
especially
the
Apostles
,
were
not
long
in
an
errour
as
to
this
point
.
They
affirmed
that
men
were
justify'd
only
by
the
Faith
of
Jesus
Christ
without
the
works
of
the
Law
.
And
't
is
manifest
that
in
the
first
Council
held
at
Jerusalem
,
the
Disciples
of
our
Lord
abolished
the
Customs
and
Rites
of
the
Ceremonial
Law
.
But
at
last
it
is
of
no
great
moment
,
whether
the
Ceremonial
Law
or
Religion
of
Moses
was
abolished
,
ten
years
sooner
or
later
.
Still
it
is
certain
that
it
was
sometimes
abolished
,
or
rather
to
speak
more
exactly
and
truly
,
it
was
fulfilled
by
the
Gospel
,
and
so
the
observation
of
it
ceased
.
Now
I
demand
how
it
is
possible
that
those
men
who
were
so
devoted
and
bigotted
to
that
Law
,
who
made
it
the
object
of
their
thoughts
and
most
common
discourse
,
should
so
great
a
number
of
them
,
and
in
so
short
a
time
,
with
one
common
consent
renounce
that
Law
which
Piety
made
so
venerable
,
and
Honour
and
Interest
so
valuable
in
their
Esteem
?
Whereas
so
many
ages
elapsed
before
the
coming
of
Jesus
Christ
into
the
World
could
not
wear
out
of
their
minds
that
profound
esteem
and
respect
they
had
for
that
Law
.
For
tho'
they
had
often
broke
it
in
several
respects
,
yet
it
may
be
said
in
their
behalf
they
almost
always
look'd
upon
it
as
inviolable
.
And
can
we
suppose
that
so
many
ages
as
have
passed
since
the
Death
of
Jesus
Christ
,
could
not
remove
that
perswasion
so
deeply
rooted
in
their
Mind
,
that
their
Law
was
to
be
eternal
:
and
yet
that
a
few
years
should
perswade
that
great
multitude
of
Disciples
,
converted
by
the
preaching
of
the
Apostles
,
that
all
those
Rites
and
Ceremonies
were
become
invalid
by
the
Death
of
a
Man
,
whom
the
Sanhedrin
had
condemned
to
be
executed
as
a
Malefactor
,
without
any
extraordinary
or
supernatural
accident
intervening
,
which
should
occasion
the
framing
to
themselves
such
Ideas
so
particular
,
and
so
contrary
to
their
first
Prejudices
?
Certainly
we
may
very
well
affirm
,
that
our
Incredulous
Adversaries
have
too
great
a
value
for
imposture
and
ignorance
,
when
they
imagin
that
an
universal
delusion
,
and
unanimous
consent
to
a
Lye
,
could
convert
Nations
,
Sanctify
Mankind
,
and
spread
the
Knowledge
of
God
throughout
the
World
,
according
as
it
was
foretold
by
the
Scriptures
;
or
that
a
few
simple
and
ignorant
Fishermen
,
whose
knowledge
extended
no
further
than
their
Employment
,
should
discover
the
defects
and
imperfections
of
the
Ceremonial
Law
,
and
introduce
instead
of
it
a
Spiritual
worship
,
as
really
more
conformable
to
the
Nature
of
God
who
is
a
Spirit
,
and
more
worthy
of
man
who
is
a
Spirit
,
and
more
worthy
of
man
who
is
a
Reasonable
Creature
;
that
those
simple
and
ignorant
men
should
discover
the
Sacrifices
under
the
Law
to
be
only
Types
of
the
Death
of
a
man
,
who
was
condemned
to
be
executed
as
a
Malefactor
;
that
they
should
attribute
this
thought
to
John
the
Baptist
,
and
make
him
express
it
only
in
these
words
,
Behold
the
Lamb
of
God
that
taketh
away
the
sins
of
the
World
,
John
1.
29.
Words
so
full
and
comprehensive
,
that
they
contain
the
whole
sum
of
Christan
Religion
:
And
Lastly
,
That
they
should
invent
Mysteries
so
very
different
from
mens
ordinary
Thoughts
and
Conjectures
,
and
so
far
above
the
Capacity
of
the
most
judicious
and
learned
,
that
it
may
deservedly
be
said
of
them
,
that
they
are
such
things
which
Eye
has
not
seen
,
nor
Ear
heard
,
neither
has
it
enter'd
into
the
Heart
of
Man
to
conceive
them
,
1
Cor.
2.
9.
Lastly
,
Experience
tells
us
how
difficult
it
is
for
persons
already
advanced
in
years
,
to
renounce
the
Common
practices
generally
approved
of
in
the
World
,
especially
when
authorised
by
Religion
and
Education
.
How
hard
would
it
be
for
us
Christians
to
live
as
the
Jews
?
And
yet
it
would
be
more
difficult
for
them
to
live
as
we
do
.
Because
we
look
upon
all
their
Customs
as
things
very
indifferent
in
themselves
,
whereas
they
always
look'd
upon
our
Practices
as
scandalous
and
unlawful
.
How
then
was
it
that
not
only
one
or
two
Jews
,
but
thousands
who
had
embraced
Christianity
,
no
longer
in
the
least
scrupled
to
converse
with
the
Gentiles
,
nay
to
to
live
with
Heathens
,
who
before
were
an
Abomination
in
their
eyes
?
You
will
say
this
was
not
without
many
considerable
difficulties
,
and
was
the
cause
of
several
great
Animosities
and
Disputes
.
I
grant
it
;
but
yet
it
appears
the
Ceremonial
Law
was
utterly
abolished
presently
after
the
Death
of
Christ
;
the
Apostles
having
determined
that
it
had
been
accomplished
in
his
Death
,
and
that
it
was
not
Lawful
to
joyn
the
Carnal
Ceremonies
of
the
Law
with
the
Spiritual
worship
of
the
Gospel
.
And
I
say
,
that
had
not
the
Apostles
both
testify'd
the
Miracles
and
Resurrection
of
Jesus
Christ
,
and
wrought
very
great
wonders
themselves
,
it
was
naturally
impossible
they
should
have
executed
so
great
a
design
,
especially
in
so
small
a
time
.
For
certainly
if
we
consider
the
Disciples
as
born
Jews
,
they
must
necessarily
have
been
very
much
devoted
to
their
own
Law
.
If
we
consider
them
as
poor
and
mean
people
,
they
could
not
but
have
been
passionately
fond
of
that
Law
which
gave
such
wonderful
precepts
for
the
Administration
of
Justice
,
and
the
relief
and
comfort
of
the
Poor
.
If
we
consider
them
as
simple
and
ignorant
men
,
they
could
not
but
have
a
blind
love
and
obedience
for
their
Law
,
as
all
ignorant
People
have
for
the
external
objects
of
Religion
.
Lastly
,
Should
we
consider
them
as
prepossessed
with
the
usual
prejudices
of
their
Nation
,
they
must
necessarily
have
expected
a
Glorious
and
Triumphant
Messias
,
who
instead
of
abolishing
the
Law
of
Moses
,
should
have
established
it
throughout
the
World
.
Yet
we
need
only
consider
the
event
to
clear
the
truth
of
this
matter
.
We
shall
not
insist
upon
all
the
Reflections
we
might
easily
make
hereupon
;
It
's
sufficient
to
have
taken
notice
of
those
things
by
the
by
,
because
they
may
serve
in
some
measure
to
illustrate
the
particular
examination
we
shall
make
of
the
Miracles
of
the
Gospel
.
We
have
already
considered
them
in
general
,
sufficiently
to
convince
all
reasonable
Persons
.
But
it
may
not
be
amiss
to
insist
more
particularly
on
them
,
that
we
may
confound
the
Obstinate
and
Incredulous
,
and
make
them
at
least
truly
sensible
of
their
Errour
,
tho'
perhaps
we
cannot
reclaim
them
from
it
.
To
do
this
better
,
we
shall
lay
down
four
miraculous
matters
of
fact
,
which
shall
be
as
so
many
centers
of
the
Truth
we
enquire
into
,
because
there
are
several
lines
and
degrees
of
Evidence
and
Light
which
necessarily
lead
us
to
the
Truth
of
each
of
these
matters
of
fact
,
and
then
we
shall
joyn
them
all
together
,
the
better
to
form
a
full
and
perfect
Demonstration
of
them
.
CHAP.
II.
The
first
Center
of
Truth
:
a
particular
consideration
of
the
Miracles
of
Jesus
Christ
.
WE
dare
say
that
such
is
the
nature
of
these
Miracles
,
that
the
composers
of
the
Gospel
durst
not
,
could
not
,
would
not
have
forged
them
,
had
they
been
really
false
.
I
say
they
durst
not
,
because
they
could
not
but
have
been
publickly
known
.
To
prove
this
I
shall
lay
down
four
Examples
of
them
,
which
are
I.
The
History
of
Zachariah
the
Father
of
John
the
Baptist
.
II.
The
History
of
the
Massacre
of
the
young
Children
of
Bethlehem
.
III.
The
miraculous
feeding
of
several
thousands
at
several
times
in
the
Wilderness
,
with
a
few
Loaves
and
some
small
Fishes
.
IV.
And
Lastly
,
the
supernatural
prodigies
which
happened
at
the
death
of
Jesus
Christ
himself
.
As
to
the
First
,
we
may
observe
that
the
Subject
upon
whom
this
great
Miracle
was
wrought
is
a
Priest
;
a
Priest
who
daily
performed
the
functions
of
his
Ministerial
office
,
and
was
then
actually
burning
Incense
in
the
Temple
of
Jerusalem
,
at
a
very
remarkable
time
,
during
which
the
people
who
expected
him
,
were
very
intent
at
their
Prayers
to
God
in
the
outward
Part
or
Porch
of
the
Temple
,
whilst
he
himself
was
in
the
Holy
Place
.
Now
tho'
the
Historian
had
observed
only
concerning
the
Birth
of
John
the
Baptist
,
that
Zachariah
and
Elizabeth
his
Wife
were
far
advanced
in
years
,
and
that
the
latter
till
then
was
thought
Barren
,
yet
that
event
would
have
employed
something
so
extraordinary
and
surprising
,
that
one
might
have
been
almost
positive
that
the
Evangelist
durst
not
have
been
so
bold
as
to
forge
it
,
against
the
publick
knowledge
which
all
the
Jews
must
then
have
had
of
it
.
How
then
durst
any
one
have
affirmed
that
Zachariah
wholly
lost
the
use
of
his
Tongue
whilst
he
was
in
the
Temple
;
that
all
the
people
were
Eye-Witnesses
of
it
;
and
that
he
remained
Speechless
,
till
the
time
was
come
wherein
he
was
obliged
to
give
a
name
to
that
wonderful
Child
which
God
had
given
him
in
his
old
age
,
notwithstanding
the
Barrenness
of
his
Wife
?
Supposing
the
Gospel
wherein
this
matter
of
fact
is
related
,
was
composed
long
after
that
Event
:
still
it
is
true
that
St.
Luke
composed
his
Gospel
before
his
Book
of
the
Acts
of
the
Holy
Apostles
,
and
that
he
composed
the
Book
of
Acts
somtime
before
the
destruction
of
Jerusalem
,
as
we
have
in
another
place
already
observed
,
and
as
it
is
without
doubt
true
.
Then
supposing
also
forty
,
fifty
,
or
sixty
years
,
if
you
will
,
had
past
since
all
these
things
had
happened
,
and
before
St.
Luke
composed
his
Gospel
;
can
forty
,
fifty
,
or
sixty
years
be
sufficient
to
perswade
several
thousands
of
people
,
nay
all
the
Inhabitants
of
that
great
and
flourishing
City
of
Jerusalem
,
that
they
had
seen
either
with
their
own
eyes
,
or
that
their
Forefathers
had
seen
one
of
their
Priests
wholly
deprived
of
the
use
of
his
tongue
,
because
he
had
seen
a
Vision
in
the
Holy
Place
,
and
yet
that
he
recovered
it
precisely
and
exactly
at
the
time
he
was
obliged
to
give
a
name
to
his
Child
?
Certainly
,
had
none
but
Zachariah's
Relations
been
acquainted
with
the
Event
of
those
things
,
yet
it
would
have
argued
rashness
in
any
man
to
invent
any
thing
false
concerning
them
.
For
what
an
extravagance
would
it
have
been
in
any
one
to
pretend
to
invent
it
,
against
the
publick
Knowledge
of
a
whole
and
very
numerous
Nation
,
so
solemnly
assembled
together
,
and
so
intent
upon
that
Event
,
nay
so
surprised
at
that
prodigy
,
or
if
you
will
(
according
to
the
Incredulous
)
so
fully
satisfied
that
there
was
nothing
in
it
but
a
vain
Chimaera
and
delusion
.
And
the
people
,
says
the
Historian
,
waited
for
Zacharias
,
and
marvelled
that
he
tarried
so
long
in
the
Temple
.
And
when
he
came
out
,
he
could
not
speak
unto
them
:
and
they
perceived
that
he
had
seen
a
Vision
in
the
Temple
:
for
he
beckened
unto
them
,
and
remained
Speechless
,
Luke
1.
21
,
22.
But
the
manner
in
which
Zacharias
was
healed
is
no
less
surprising
.
And
it
came
to
pass
,
says
the
Evangelist
,
that
on
the
eighth
day
they
came
to
Circumcise
the
Child
,
and
they
called
him
Zachariah
after
the
name
of
his
Father
.
And
his
Mother
answered
and
said
,
not
so
,
but
he
shall
be
called
John
.
And
they
said
unto
her
,
there
is
none
of
thy
Kindred
that
is
called
by
that
name
.
And
they
made
signs
to
his
Father
,
how
he
would
have
him
called
.
And
he
asked
for
a
Writing
Table
,
and
wrote
saying
,
his
name
is
John
.
And
they
marvelled
all
.
And
his
Mouth
was
opened
immediately
,
and
his
Tongue
loosed
,
and
he
spake
,
and
praised
God
.
And
fear
came
on
all
that
dwel't
round
about
them
:
and
all
these
sayings
were
noised
abroad
throughout
all
the
Country
of
Judea
,
Luke
1.
59
,
60
,
61
,
62
,
63
,
64
,
65.
Thus
it
appears
this
History
consists
of
two
Parts
,
the
first
whereof
was
known
to
all
the
City
of
Jerusalem
,
and
the
other
was
spread
abroad
throughout
all
the
Country
of
Judea
,
and
certainly
it
is
absolutely
impossible
any
one
should
have
in
the
least
designed
to
impose
upon
the
World
in
that
Respect
,
against
that
double
knowledge
they
must
have
had
of
that
matter
of
fact
.
For
then
the
Evangelist
would
have
taken
away
all
possibility
of
belief
from
his
Narration
by
the
choice
of
those
Circumstances
he
inserted
into
his
History
.
Now
it
does
not
seem
natural
for
an
Author
who
wrote
the
History
of
Jesus
Christ
and
his
Miracles
,
in
a
time
wherein
it
was
so
strictly
examined
,
and
the
followers
of
that
Sect
were
adjudged
and
condemned
to
Death
with
so
much
Severity
,
in
a
time
wherein
as
he
himself
makes
the
Jews
of
Rome
tell
it
to
St.
Paul
,
speaking
to
him
at
the
latter
end
of
the
Book
of
Acts
Chap.
28.
v.
22.
For
as
concerning
this
Sect
,
we
know
that
every
where
it
is
spoken
against
.
I
say
it
does
not
seem
Natural
that
that
same
Author
who
knew
it
,
●ay
observed
it
himself
,
should
have
published
such
matters
of
fact
,
the
falsity
of
which
he
would
soon
have
been
convinced
of
by
twenty
thousands
of
people
,
who
must
have
been
present
in
the
Temple
with
Zachariah
,
or
at
least
heard
it
related
by
those
who
were
there
present
.
One
of
the
most
dangerous
errors
which
the
Incredulous
plunge
themselves
in
,
is
that
they
imagin
that
the
same
distance
of
time
which
is
between
us
and
those
matters
of
fact
related
to
us
,
is
also
to
be
found
between
those
very
matters
of
fact
themselves
,
and
those
who
so
related
them
.
And
they
perceive
not
that
whereas
with
respect
to
us
't
is
many
ages
ago
since
all
those
things
came
to
pass
,
yet
't
was
but
a
little
while
since
these
things
must
necessarily
have
happened
with
respect
to
the
Disciples
who
published
them
to
the
World
,
either
by
their
preaching
or
writings
.
Now
for
St.
Luke
to
have
invented
such
matters
of
fact
,
must
either
have
argued
in
him
a
certain
drolling
Mirth
and
pleasant
Gayety
of
Spirit
,
in
telling
such
stories
so
gravely
,
or
else
he
must
have
had
but
a
very
mean
opinion
of
Mens
sense
and
understanding
in
his
time
,
to
think
they
could
so
easily
be
deluded
and
imposed
upon
.
The
History
the
Evangelists
give
us
of
the
coming
of
the
Wise-Men
of
the
East
into
the
City
of
Jerusalem
,
of
Herod's
suspicious
Concern
,
and
the
cruel
cautions
he
used
to
secure
his
own
Crown
,
by
commanding
all
the
Young
Children
that
were
in
the
City
of
Bethlehem
,
and
in
all
the
Coasts
thereof
to
be
slain
,
from
two
years
old
and
under
,
according
to
the
time
he
had
diligently
enquired
of
the
Wise-men
,
I
say
this
History
is
much
of
the
same
stamp
with
that
we
just
now
consider'd
.
Had
the
Evangelists
only
told
us
in
general
,
that
the
Wise-men
saw
a
Star
in
the
East
,
which
they
took
to
be
the
Star
that
signified
the
Birth
of
the
King
of
the
Jews
,
that
would
have
been
somewhat
more
suspicious
.
Had
they
told
us
only
that
those
Wise-men
came
to
Jerusalem
,
that
would
not
positively
have
concluded
much
.
But
when
they
tell
us
that
they
came
publickly
to
Jerusalem
,
not
any
way
concealing
themselves
,
or
the
cause
of
their
coming
,
and
that
the
whole
City
was
alarmed
and
concerned
at
it
;
Does
it
seem
natural
that
a
man
should
fancy
he
could
perswade
so
great
a
City
as
Jerusalem
was
,
that
it
had
been
disturbed
and
surprised
at
the
arrival
of
Certain
Wise-men
,
who
were
come
to
worship
the
King
of
the
Jews
?
That
a
man
▪
who
had
proposed
to
himself
to
relate
certain
Fables
whom
it
concerned
that
they
should
pass
for
true
and
certain
matters
of
fact
,
should
yet
pick
out
such
circumstances
as
those
were
,
to
vent
abroad
to
a
Nation
that
knew
so
very
well
the
falshood
of
them
?
For
if
we
consider
who
it
was
that
related
these
things
.
'T
was
Matthew
who
was
born
a
Jew
.
And
who
did
he
relate
them
to
?
Why
to
several
thousand
Jews
that
had
embraced
Christianity
,
and
who
dwelling
at
Jerusalem
,
knew
full
as
well
what
had
happened
therein
both
in
their
days
and
in
those
of
their
Fathers
,
as
they
know
at
Paris
what
was
done
in
that
City
in
the
days
of
Cardinal
Richelieu
,
or
as
they
know
at
London
every
thing
that
happened
in
those
of
Oliver
Cromwell
;
and
at
Stockolm
in
those
of
Gustavus
Adolphus
:
And
now
I
pray
consider
whether
it
be
probable
any
man
could
have
made
the
like
matters
of
fact
believ'd
in
any
of
those
great
Cities
by
such
a
successful
forgery
;
or
whether
he
could
have
gained
over
to
his
side
several
thousands
of
people
by
the
meer
strength
of
his
Fictions
.
But
if
I
grant
that
the
Evangelist
had
boldness
enough
expresly
to
denote
the
coming
of
the
Wise-men
,
and
the
impression
it
made
on
all
the
Inhabitants
of
Jerusalem
against
their
publick
knowledge
,
nay
against
the
memory
of
those
things
they
had
then
fresh
in
their
minds
;
at
least
it
can't
be
denied
but
that
the
consequences
of
that
coming
,
and
the
Dependencies
of
that
first
event
are
of
such
a
Nature
and
Character
,
as
not
possibly
to
have
been
forged
or
invented
by
the
most
bold
faced
and
impudent
Writer
that
ever
was
.
There
are
here
two
or
three
Circumstances
so
naturally
and
inseparably
united
one
with
the
other
,
that
it
is
impossible
to
grant
one
without
granting
the
other
too
.
No
man
can
doubt
of
the
coming
of
the
Wise-men
to
Jerusalem
,
if
he
allows
that
this
coming
forced
Herod
to
assemble
the
Grand
Council
of
the
Jews
to
know
of
them
where
the
Messias
should
be
born
:
neither
can
he
doubt
of
the
answer
that
was
made
him
by
the
Sanhedrin
,
if
he
owns
that
Herod
sent
his
men
into
Bethlehem
,
to
slay
the
young
Children
that
were
there
from
two
years
old
and
under
.
So
that
if
it
can
be
made
out
that
this
last
matter
of
fact
was
true
,
the
other
two
will
not
need
much
proof
.
Now
I
affirm
that
the
Evangelist
durst
not
assert
this
last
matter
of
fact
,
had
it
been
utterly
false
.
For
what
!
Since
the
reign
of
Herod
surnamed
the
Great
was
so
well
known
,
that
the
least
of
his
Actions
was
publickly
talk'd
of
;
how
could
any
one
have
presumed
to
impute
falsly
to
him
a
Massacre
so
notable
and
extraordinary
as
that
must
have
been
?
The
City
of
Bethlehem
had
not
as
yet
been
destroyed
,
when
the
Evangelist
wrote
those
things
;
and
therefore
supposing
the
things
false
,
there
were
so
many
Witnesses
of
the
Falsity
,
as
there
were
Inhabitants
yet
living
in
that
City
.
That
City
was
not
so
far
distant
from
Jerusalem
,
but
that
those
Christians
who
dwelt
in
the
latter
might
have
very
well
known
the
certain
Truth
of
them
.
Besides
,
there
was
a
very
great
Commerce
between
those
two
Places
;
and
the
time
from
the
Birth
of
Jesus
Christ
to
that
in
which
this
Gospel
was
composed
,
was
not
so
long
as
to
have
given
occasion
to
so
improbable
a
Fiction
.
Suppose
a
Man
in
these
latter
Days
should
take
upon
him
to
make
us
believe
that
one
of
the
present
Kings
in
Europe
,
or
if
you
will
,
of
those
who
reigned
forty
or
fifty
Years
ago
,
caused
two
or
three
thousand
Children
to
be
slain
in
their
Cradle
,
that
so
he
might
involve
in
that
Massacre
the
Ruin
of
a
Child
,
whose
Destiny
he
suspected
would
prove
fatal
to
him
:
Certainly
it
is
not
very
probable
we
should
credit
such
a
Fable
,
or
that
any
one
durst
pretend
to
publish
it
;
nay
,
had
so
much
as
the
least
Thoughts
of
it
.
But
then
't
is
much
more
improbable
,
that
any
one
should
endeavour
to
perswade
those
Men
to
the
Belief
of
it
who
lived
in
that
Kingdom
,
or
in
those
very
Places
where
such
a
thing
was
supposed
to
have
happened
.
But
to
come
a
little
nearer
to
the
Death
of
Jesus
Christ
.
The
Evangelists
represent
him
to
us
as
having
lived
thirty
Years
obscurely
in
the
World
.
Now
had
it
been
their
Design
to
put
us
off
with
Stories
,
they
might
have
perswaded
us
,
that
Jesus
Christ
,
during
his
abode
here
,
had
been
often
wrap'd
up
into
Heaven
,
or
transported
into
far
Countries
,
where
he
had
done
many
Signs
and
Wonders
;
nay
they
might
have
told
us
too
,
that
for
the
space
of
thirty
Years
he
had
continually
wrought
very
sensible
and
wonderful
Miracles
in
the
midst
of
the
Jews
:
For
it
was
as
easy
for
them
to
suppose
such
a
thing
as
all
the
rest
.
Yet
it
appears
that
the
Evangelists
include
all
his
Miracles
in
the
three
last
Years
of
his
Life
:
And
what
is
the
Reason
of
it
?
Because
they
wrote
nothing
but
Truth
.
But
we
shall
not
here
insist
much
upon
this
Consideration
.
What
is
most
certain
is
,
That
the
Evangelists
having
delivered
in
their
Writings
,
that
Jesus
Christ
had
done
a
great
many
Signs
and
Wonders
before
a
great
number
of
Witnesses
,
and
having
set
down
the
Time
and
Place
when
and
where
they
were
done
,
they
must
necessarily
have
been
void
of
all
Shame
,
as
well
as
Reason
,
to
relate
such
things
as
these
,
if
they
were
false
.
They
tell
us
,
That
Jesus
Christ
,
with
a
few
Loaves
and
some
small
Fishes
,
miraculously
fed
in
the
Wilderness
,
at
one
time
,
five
thousand
;
and
at
another
,
three
thousand
men
;
besides
Women
and
Children
.
Now
I
am
at
a
stand
to
imagine
how
it
can
be
thought
natural
for
one
Man
to
undertake
to
perswade
several
thousands
,
that
they
had
been
wonderfully
fed
,
and
not
only
to
relate
the
bare
matter
of
fact
it self
,
but
also
bring
in
Christ
reproaching
the
Multitude
,
that
they
followed
him
not
purely
for
the
sake
of
his
Miracles
,
but
the
Loaves
he
fed
them
with
;
and
then
the
Multitude
excusing
themselves
,
and
saying
,
that
Moses
had
fed
their
Forefathers
,
and
that
he
must
also
feed
them
,
if
he
would
have
them
believe
in
him
;
as
also
Jesus
Christ
bidding
them
on
this
Occasion
to
labour
not
for
the
meat
which
perisheth
,
but
for
that
meat
which
endureth
unto
everlasting
life
,
Joh.
6.
27.
and
to
that
end
promising
to
give
them
his
Flesh
to
eat
,
and
his
Blood
to
drink
:
All
which
Expressions
are
indeed
very
extraordinary
in
themselves
,
and
such
as
no
Man
ever
made
use
of
before
him
.
But
there
are
matters
of
fact
related
in
the
Gospel
more
extraordinary
and
surprising
than
these
▪
There
is
nothing
so
remarkable
,
and
which
strikes
us
so
much
with
Astonishment
,
as
the
Description
the
Evangelists
give
us
of
the
Prodigies
that
attended
the
Death
of
Christ
:
And
behold
,
say
they
,
the
vail
of
the
temple
was
rent
in
twain
from
the
top
to
the
bottom
;
and
the
earth
did
quake
,
and
the
rocks
rent
,
and
the
graves
were
opened
,
and
many
bodies
of
saints
which
slept
arose
,
and
came
out
of
the
graves
after
his
resurrection
,
and
went
into
the
holy
City
,
and
appeared
unto
many
,
Matth.
27.
51
,
52
,
53.
We
shall
not
here
insist
on
each
particular
Circumstance
that
attended
this
miraculous
matter
of
fact
;
neither
shall
we
nicely
examine
the
Resurrection
of
those
Saints
whose
Bodies
came
out
of
their
Graves
,
and
appeared
unto
many
in
the
City
of
Jerusalem
.
It
will
be
sufficient
for
us
to
consider
only
those
Prodigies
which
drew
the
eyes
of
the
whole
World
,
and
could
not
but
universally
cause
a
publick
Consternation
,
and
make
a
fearful
Impression
on
the
Minds
of
Men.
Now
I
affirm
,
it
cannot
naturally
enter
,
I
shall
not
say
into
the
Mind
of
a
sincere
honest
Man
,
but
even
into
that
of
an
Impostor
,
to
imagine
he
could
ever
be
capable
of
making
others
believe
things
so
notoriously
known
,
as
those
we
now
have
under
Consideration
must
have
been
,
had
they
been
false
.
'T
is
not
many
Years
ago
since
a
certain
Man
was
Executed
at
Paris
for
calling
himself
the
Holy
Ghost
,
who
had
a
few
Disciples
,
and
some
Followers
:
but
his
Sect
was
soon
buried
,
together
with
him
,
in
his
Grave
.
Now
let
us
suppose
,
if
you
will
,
that
his
Disciples
had
preach'd
after
his
Death
,
and
composed
a
new
Gospel
,
filled
only
with
the
Doctrine
and
Precepts
of
that
Man
,
who
was
thought
by
them
to
be
no
less
than
a
divine
Person
:
I
ask
then
(
whatsoever
Extravagance
you
may
suppose
them
to
have
been
guilty
of
)
whether
you
can
conceive
it
could
have
entred
into
their
Minds
to
perswade
the
People
of
Paris
,
that
the
very
Day
on
which
that
Man
who
called
himself
the
Holy
Ghost
died
,
the
Church
of
Nostre
Dame
was
either
thrown
down
or
demolished
,
that
its
Altars
and
Statues
were
broken
down
;
that
there
happened
an
Eclipse
of
the
Sun
,
the
greatest
that
ever
was
known
,
accompanied
with
such
a
mighty
Earthquake
,
that
even
the
Rocks
were
rent
;
and
that
all
these
Wonders
wrought
so
great
an
Impression
upon
the
Mind
of
a
certain
Captain
that
guarded
the
Body
of
the
executed
Person
,
that
he
believed
in
him
?
Doubtless
these
whimsical
Men
could
not
have
taken
a
more
effectual
way
,
not
only
to
hinder
others
from
believing
their
Report
,
but
even
to
undeceive
all
those
who
might
till
then
have
been
led
away
by
that
pernicious
Sect
,
than
to
insert
in
the
Gospel
they
were
to
compose
of
the
Doctrine
of
their
Master
,
such
Circumstances
as
would
have
contradicted
the
publick
Knowledge
and
fresh
Remembrance
every
body
had
of
things
so
lately
done
,
and
to
advance
such
matters
of
fact
as
would
immediately
have
been
proved
to
be
false
by
the
publick
Testimony
every
body
could
give
of
them
.
Now
all
this
may
be
very
well
applied
to
the
Disciples
of
Jesus
Christ
.
For
supposing
those
Disciples
were
very
great
Impostors
,
we
cannot
reasonably
ascribe
to
them
any
other
Design
than
that
of
deceiving
Men
,
by
making
them
receive
Falshood
for
Truth
:
And
it
is
sufficient
if
they
had
that
Design
,
and
were
not
wholly
void
of
Reason
,
to
make
us
think
they
could
not
have
had
●●e
Boldness
to
invent
such
Circumstances
as
these
,
and
afterwards
publish
them
to
the
World
.
But
after
all
,
was
there
not
a
very
numerous
Church
〈◊〉
in
Jerusalem
when
that
Gospel
was
composed
?
And
did
not
that
Church
consist
of
many
thousands
of
People
who
dwelt
at
Jerusalem
,
and
knew
perfectly
well
whatever
had
happened
at
the
Death
of
Jesus
Christ
?
Certainly
no
Man
can
doub●
〈◊〉
it
,
unless
he
has
a
mind
voluntarily
to
〈◊〉
himself
.
Those
very
Christians
then
of
Jerusalem
saw
all
those
things
which
happened
at
the
Death
of
Christ
:
for
they
were
the
Men
that
had
been
converted
by
the
preaching
of
St.
Peter
,
and
the
other
Apostles
;
and
who
,
being
prick'd
to
the
Heart
,
cried
out
,
Men
and
brethren
,
what
shall
we
do
?
Acts
2.
37.
They
had
seen
then
that
the
Sun
was
not
eclipsed
,
that
the
Rocks
rent
not
,
that
there
happened
no
Earthquake
,
no
surprising
and
supernatural
Prodigy
at
the
Death
of
Christ
:
And
if
they
saw
none
of
these
things
,
they
could
not
but
look
upon
the
Report
of
the
Evangelists
as
a
scandalous
Lye
and
notorious
Falshood
,
design'd
to
seduce
them
from
their
rational
Belief
,
and
perswade
them
out
of
their
Senses
.
But
it
is
farther
observable
,
that
not
one
only
,
but
three
Evangelists
,
have
written
these
things
;
who
,
as
appears
evidently
,
did
not
compose
their
Gospels
together
,
but
separately
,
and
at
different
times
,
and
yet
all
agree
in
their
Relation
of
that
notable
Circumstance
of
the
Death
of
Christ
.
And
no
doubt
but
they
all
agreed
also
in
the
Relation
of
it
,
when
they
preached
the
Gospel
by
word
of
Mouth
.
Who
then
can
reasonably
believe
,
that
when
the
Disciples
preach'd
the
Gospel
in
Jerusalem
,
in
order
to
establish
a
Christian
Church
there
,
their
Design
was
to
perswade
the
Jews
that
they
must
not
believe
their
own
Eyes
?
and
that
what
they
had
seen
,
was
not
that
thing
which
they
had
seen
?
Who
can
imagine
that
those
very
Jews
themselves
who
were
present
and
assisted
at
the
Death
of
Jesus
Christ
,
should
suffer
themselves
insensibly
to
be
perswaded
that
that
fabulous
Recital
was
a
very
true
Narration
,
and
believe
that
really
to
have
happened
which
they
certainly
knew
never
came
to
pass
?
Who
can
even
suppose
that
the
Apostles
could
fancy
themselves
able
to
make
the
Jews
look
upon
a
crucified
Man
as
the
Object
of
their
Adoration
and
Worship
,
by
proposing
to
their
Belief
the
most
impudent
and
apparent
Lyes
that
ever
were
invented
since
the
Beginning
of
the
World
?
But
it
will
concern
us
carefully
to
consider
the
rending
of
the
Vail
of
the
Temple
;
for
that
Circumstance
is
so
very
singular
,
that
it
is
sufficient
of
it self
to
stop
the
Mouths
of
our
incredulous
Adversaries
,
who
tho'
they
should
so
inconsiderately
and
wilfully
delude
themselves
,
as
to
suppose
,
that
the
Day
whereon
Jesus
Christ
died
there
happened
by
chance
,
or
rather
,
according
to
the
ordinary
Course
of
second
Causes
,
a
real
Eclipse
,
which
had
indeed
seemed
supernatural
to
the
ignorant
Vulgar
,
but
had
nothing
supernatural
in
it self
;
yet
what
can
they
say
to
the
Vail
of
the
Temple
's
being
rent
in
twain
from
the
Top
to
the
Bottom
?
Could
there
be
any
natural
Cause
why
it
should
be
rent
precisely
and
exactly
at
the
time
when
Jesus
Christ
suffered
Death
?
or
could
any
exterior
Darkness
produce
such
an
Effect
?
Perhaps
some
will
object
,
that
the
Primitive
Christians
were
simple
and
ignorant
People
,
and
that
nothing
could
be
easier
than
to
delude
and
impose
upon
them
.
I
grant
it
.
But
then
what
great
Learning
was
required
to
know
precisely
whether
all
those
so
sensible
and
so
notable
Prodigies
had
really
fell
out
upon
the
Day
of
Christ's
Death
?
We
have
already
shewn
,
that
among
the
several
Circumstances
of
the
Life
and
Death
of
Jesus
Christ
,
there
were
several
which
the
Disciples
durst
not
have
invented
or
forged
,
had
they
not
been
really
true
.
We
must
add
in
the
second
place
,
that
there
were
a
great
number
of
other
Circumstances
which
the
Disciples
could
not
have
forged
had
they
design'd
it
.
To
say
nothing
of
the
great
number
of
Lame
People
whom
our
Saviour
caused
to
walk
,
of
the
Sick
of
the
Palsy
to
whom
he
restored
the
Use
of
their
Limbs
,
of
the
Deaf
whom
he
caused
to
hear
,
and
of
many
others
diversly
affected
with
various
Diseases
,
whom
he
wonderfully
healed
to
the
great
Amazement
of
whole
Multitudes
that
followed
him
,
and
cried
out
,
saying
,
It
was
never
so
seen
in
Israel
,
Matth.
9.
33.
I
say
,
to
pass
by
all
these
Miracles
,
I
shall
insist
only
upon
the
Dead
he
restored
to
Life
.
To
raise
a
Dead
Man
to
Life
again
,
is
certainly
the
most
surprising
,
and
which
in
all
Countries
and
all
Ages
has
been
always
look'd
upon
as
the
most
impossible
thing
the
Mind
of
Man
is
capable
of
imagining
.
We
read
only
an
Example
or
two
of
it
in
the
Old
Testament
;
and
Men
then
had
hardly
any
Notion
of
it
.
Besides
,
to
raise
a
Dead
Man
to
Life
is
no
doubtful
Miracle
,
which
may
any
way
be
reduced
to
natural
Causes
,
but
it
must
necessarily
be
granted
,
that
nothing
but
a
supernatural
Power
can
effect
it
.
Yet
it
was
by
raising
the
Dead
to
Life
again
that
Jesus
Christ
was
willing
to
testify
of
himself
.
And
the
Evangelists
could
not
have
imposed
upon
Men
in
that
respect
:
'T
is
true
,
they
might
perhaps
have
deluded
those
Men
that
lived
in
a
Climate
and
a
Time
very
distant
from
theirs
;
but
they
could
not
have
deceived
the
Jews
in
those
things
that
had
happened
in
their
Days
,
and
of
which
they
were
Eye-Witnesses
.
This
will
appear
more
evidently
,
if
we
consider
that
the
Evangelists
(
as
was
said
before
)
did
not
write
their
Gospels
together
,
nor
assisted
one
another
in
the
Composure
of
them
,
and
yet
they
agree
in
the
Relation
of
almost
the
very
same
matters
of
fact
,
and
the
very
same
Miracles
,
not
at
all
differing
in
the
setting
down
the
Times
,
Places
,
Persons
,
Witnesses
,
and
all
the
Circumstances
of
those
matters
of
fact
which
they
testify
and
affirm
.
At
Naim
they
tell
us
Jesus
Christ
raised
a
Man
to
Life
again
that
was
carrying
away
to
be
buried
.
He
commanded
the
Bier
to
stop
,
and
the
Dead
rose
up
at
that
very
instant
.
The
Man
that
was
raised
was
the
Son
of
a
Widow
.
The
Daughter
of
one
Jairus
being
dead
,
he
went
up
into
her
Chamber
,
and
with
a
Word
restored
her
to
Life
again
,
notwithstanding
the
Players
upon
Musical
Instruments
,
the
Mourners
,
Attendants
,
and
other
sorts
of
People
,
whose
Business
it
was
,
according
to
the
Custom
of
those
Days
,
to
look
after
the
Obsequies
of
the
Dead
,
had
at
first
laughed
him
to
scorn
.
Lastly
,
He
raised
Lazarus
from
the
Dead
in
Bethany
,
before
several
Jews
,
and
in
the
Presence
of
Martha
and
Mary
,
Lazarus's
Sisters
.
He
raised
him
to
Life
again
four
Days
after
he
had
been
dead
,
and
when
he
began
already
to
stink
.
Such
are
the
Things
which
the
Jews
learn
in
a
Book
that
was
composed
in
their
Days
,
and
which
gives
them
the
History
of
a
Man
whom
they
saw
giving
up
the
Ghost
after
he
had
been
nailed
on
a
Cross
,
and
of
his
Miracles
also
that
he
wrought
in
the
midst
of
them
.
Now
these
matters
of
fact
are
,
in
my
Opinion
,
so
circumstantially
told
,
that
one
must
presently
discover
the
Cheat
,
if
there
be
any
:
for
the
Names
both
of
the
Places
and
the
Persons
themselves
,
are
very
exactly
related
.
Every
body
knew
too
well
,
whereabouts
lay
the
City
of
Naim
:
And
the
raising
of
a
dead
Man
to
Life
,
was
too
considerable
an
Event
for
any
one
to
need
any
long
Enquiry
to
be
satisfied
about
it
.
Jairus
was
a
Man
very
well
known
,
and
lived
in
a
very
good
Repute
:
he
had
many
Friends
and
Relations
,
so
that
nothing
could
be
easier
than
to
enquire
whether
his
Daughter
had
really
been
raised
from
the
Dead
.
Bethany
was
not
above
fifteen
Furlongs
distant
from
Jerusalem
;
and
Lazarus
himself
was
an
Inhabitant
of
Bethany
.
He
was
then
living
,
or
at
least
his
Sisters
were
;
or
if
neither
of
them
all
were
alive
,
yet
there
were
still
a
sufficient
number
of
Jews
surviving
,
who
had
both
seen
and
conversed
with
him
after
his
Resurrection
.
Had
all
these
miraculous
Resurrections
we
have
set
down
been
false
,
't
is
certain
the
Jewish
Doctors
and
Elders
who
took
all
the
Care
imaginable
either
to
suborn
false
Witnesses
against
Jesus
Christ
,
or
corrupt
one
of
his
Disciples
,
either
to
make
him
pass
for
a
Glutton
and
a
Wine
Bibber
,
a
Friend
of
Publicans
and
Sinners
,
or
for
a
Sorcerer
,
who
cast
out
Devils
only
by
Beelzebub
the
Prince
of
the
Devils
;
I
say
,
it
is
certain
that
these
Jewish
Doctors
could
never
have
failed
of
presently
convincing
those
Gospels
of
Imposture
and
Deceit
,
as
soon
as
they
should
have
been
published
.
For
to
do
this
,
't
was
only
requisite
they
should
go
out
of
the
City
of
Jerusalem
,
and
visit
those
Places
where
those
pretended
Miracles
were
supposed
to
have
been
effected
;
not
but
that
there
were
too
,
in
Jerusalem
,
Men
of
Bethlehem
,
of
Gadara
,
of
Naim
,
of
Bethany
,
of
Capernaum
,
and
of
other
Places
where
Miracles
were
wrought
,
of
whom
they
might
have
enquir'd
the
Certainty
of
them
.
But
tho'
the
Hatred
of
the
Enemies
of
Christianity
should
not
have
been
of
it
self
sufficient
to
discover
the
Cheat
,
yet
at
least
those
Christian
Proselytes
who
dwelt
at
Jerusalem
,
and
were
Members
of
that
flourishing
Church
established
there
,
must
have
had
the
Curiosity
either
to
see
those
very
Men
whom
Jesus
Christ
had
raised
to
Life
again
,
or
at
least
to
see
those
who
had
been
Eye-Witnesses
to
the
Resurrection
,
or
to
speak
to
their
Relations
and
Friends
,
or
to
visit
those
Places
where
those
Matters
were
said
to
have
been
brought
to
pass
.
Accordingly
the
Gospel
tells
us
of
a
very
great
number
of
Jews
who
went
to
Bethany
,
on
purpose
to
see
Lazarus
,
who
had
been
raised
from
the
Dead
:
Of
which
We
have
the
less
Reason
to
doubt
,
who
since
those
days
have
seen
almost
an
infinite
number
of
People
undertake
a
Voyage
into
the
Holy
Land
,
not
with
a
Curiosity
to
see
Men
that
had
been
raised
to
Life
again
,
or
to
hear
whole
Cities
testify
of
that
Event
;
but
purely
to
visit
those
Places
where
all
those
matters
came
to
pass
,
and
to
behold
those
Mountains
and
Rocks
which
are
thought
to
have
been
honoured
with
the
Presence
of
the
Son
of
God
.
But
Men
went
daily
from
Jerusalem
to
Bethany
;
so
that
every
thing
that
was
done
in
Bethany
,
was
very
well
known
at
Jerusalem
.
Although
therefore
neither
the
Jews
,
the
profest
Enemies
of
the
Christians
,
nor
the
Christians
,
zealous
for
the
Honour
of
their
Master
,
should
have
taken
no
manner
of
care
to
instruct
themselves
in
these
things
;
yet
since
they
were
Inhabitants
of
Jerusalem
,
they
must
necessarily
have
very
distinctly
known
the
Miracles
that
Christ
wrought
in
Bethany
;
and
consequently
,
they
must
have
presently
rejected
,
as
a
manifest
Forgery
,
the
History
of
the
Resurrection
of
Lazarus
,
had
it
been
utterly
false
.
And
this
Argument
is
so
much
the
stronger
and
more
convincing
,
since
the
Evangelists
relate
not
only
one
or
two
Miracles
of
our
Saviour's
,
but
their
Gospel
is
a
continued
Series
of
miraculous
Circumstances
,
or
rather
a
Catalogue
of
the
Sick
that
were
healed
,
of
the
Blind
restored
to
Sight
,
and
of
the
Dead
raised
up
to
Life
again
.
So
that
the
very
first
Impression
which
this
Gospel
commonly
makes
upon
Mens
minds
,
is
,
that
Jesus
Christ
,
for
the
space
of
three
Years
,
or
three
Years
and
an
half
,
as
long
as
his
Office
lasted
,
wrought
more
surprizing
Miracles
than
have
been
either
seen
or
known
since
the
Beginning
of
the
World
.
And
so
to
believe
the
Gospel
,
is
firmly
to
believe
,
that
Christ
work'd
those
Miracles
which
are
so
often
and
so
circumstantially
repeated
in
it
,
and
so
inseparable
from
the
other
Parts
and
Accidents
of
his
Life
.
It
must
not
then
be
affirmed
,
that
the
Primitive
Christians
embraced
Christianity
without
enquiring
in
the
least
into
the
Miracles
of
Christ
:
for
that
implies
a
Contradiction
.
Neither
must
we
say
,
that
they
believed
those
Miracles
without
a
due
Examination
of
them
.
Such
Things
as
these
indeed
require
no
very
great
Examination
;
but
they
could
not
avoid
examining
them
had
they
endeavour'd
it
:
for
't
is
not
wholly
left
to
my
Choice
either
to
know
or
not
to
know
the
Things
which
are
done
in
the
Place
which
I
inhabit
:
neither
does
it
wholly
depend
upon
me
to
believe
or
not
to
believe
certain
matters
of
fact
that
are
contradictory
to
publick
Knowledge
.
And
tho'
a
Man
,
under
Pretence
of
Religion
or
otherwise
,
should
endeavour
to
make
me
believe
he
had
raised
a
dead
Man
to
Life
again
in
a
Village
a
few
Miles
distant
from
the
Place
I
dwell
in
,
whom
I
might
have
both
seen
and
known
after
his
Resurrection
;
or
if
I
had
not
seen
him
my self
,
many
others
had
both
seen
and
known
,
and
many
went
to
see
:
I
say
,
all
this
is
no
more
left
to
my
Choice
to
know
or
not
to
know
,
than
it
is
left
to
my
Choice
to
be
Mad
or
in
my
Senses
.
For
the
better
apprehending
the
Strength
of
this
Argument
,
I
shall
make
this
Supposition
.
What
if
we
,
being
fully
perswaded
that
Christ
did
all
those
Miracles
the
Gospel
relates
,
had
gone
up
to
the
City
of
Jerusalem
in
the
time
of
the
Apostles
themselves
,
and
reach'd
thither
just
at
the
Evening
of
that
Day
of
Pentecost
on
which
St.
Peter
Converted
so
many
People
,
by
convincing
them
that
he
had
received
the
Holy
Ghost
:
I
dare
maintain
first
,
that
we
could
not
have
forborn
examining
such
Things
which
made
so
great
a
Noise
;
then
secondly
I
affirm
,
that
however
willing
we
might
have
been
to
delude
and
impose
upon
our selves
,
we
could
not
have
been
so
much
as
twenty
four
Hours
at
Jerusalem
,
without
knowing
very
distinctly
the
certain
Truth
of
all
those
matters
of
fact
.
It
would
have
been
no
very
great
Trouble
for
us
to
have
enquired
how
Lazarus
did
,
and
his
two
Sisters
Mary
and
Martha
;
and
tho'
by
chance
they
might
have
been
all
three
dead
,
to
have
desired
to
speak
with
their
Friends
and
Relations
,
or
with
those
that
had
seen
Lazarus
,
and
eaten
with
him
both
before
and
after
his
Resurrection
.
In
like
manner
we
might
have
easily
spoken
with
the
Friends
and
Relations
of
Jairus
,
and
with
those
too
of
other
People
whom
Christ
had
healed
,
or
raised
from
the
Dead
in
the
different
Parts
of
Judea
and
Galilee
:
and
that
was
so
much
the
more
easy
because
Commerce
was
much
more
stirring
between
the
Metropolis
of
Judea
and
the
other
Cities
of
the
Holy
Land
,
than
between
the
Metropolis
and
the
other
Cities
of
the
other
Provinces
;
the
Jews
being
wont
to
go
up
to
Jerusalem
at
least
on
every
solemn
Feast-day
.
Nay
farther
,
we
might
have
enquired
about
the
Truth
or
Falshood
of
those
wonderful
Prodigies
which
,
as
the
Gospel
tells
us
,
attended
the
Death
of
Christ
:
And
since
it
was
impossible
that
several
thousand
Witnesses
should
have
been
imposed
upon
concerning
so
great
a
number
of
evident
and
sensible
matters
of
fact
,
so
in
like
manner
it
would
have
been
absolutely
impossible
we
should
have
become
Christians
only
for
twenty
four
hours
,
after
we
had
left
Jerusalem
,
supposing
those
matters
of
fact
had
been
utterly
false
.
I
have
already
shewn
that
the
Life
and
Death
of
Jesus
Christ
were
attended
with
such
wonderful
Circumstances
,
as
the
Evangelists
durst
not
have
presumed
to
invent
had
they
been
utterly
false
,
neither
had
the
Power
to
forge
,
or
make
one
single
Person
believe
them
,
had
they
design'd
to
impose
upon
Mens
Belief
.
There
remains
only
for
our
full
Conviction
in
this
matter
,
to
shew
that
they
would
not
have
forged
them
,
had
it
been
wholly
left
to
their
Choice
.
I
shall
not
here
alledge
that
the
Miracles
of
Jesus
Christ
,
according
to
the
Recital
of
the
Evangelists
,
were
attended
with
such
Circumstances
,
and
so
many
strange
Events
,
that
it
is
inconceivable
the
Disciples
should
take
any
Pleasure
in
inventing
them
:
such
is
,
for
Example
,
the
tempting
of
our
Saviour
;
a
strange
and
most
scandalous
Passage
indeed
to
all
those
who
are
not
fully
acquainted
with
the
true
Mystery
of
it
,
since
it
represents
Christ
to
us
as
being
in
the
hands
of
the
Devil
,
who
sported
himself
with
his
Weakness
tho'
he
was
not
able
to
overcome
his
Virtue
;
one
while
placing
him
upon
the
Pinacle
of
the
Temple
,
whence
he
advised
him
to
cast
himself
down
,
another
while
upon
an
exceeding
high
Mountain
,
from
whence
he
shewed
him
all
the
Kingdoms
of
the
World
,
and
the
Glory
of
them
.
Now
to
see
a
Man
in
the
hands
of
Satan
,
would
be
a
Sight
that
would
shock
us
,
to
see
a
just
Man
,
would
be
an
Object
more
terrible
;
but
to
see
a
Prophet
himself
,
would
be
a
Wonder
that
would
create
Horror
in
us
.
What
must
it
be
then
to
see
a
Divine
Person
in
his
Clutches
,
or
rather
one
that
is
both
God
and
Man
,
one
that
was
called
by
way
of
Eminence
,
the
Just
,
the
Holy
,
the
Man
without
Sin
or
Blemish
,
the
greatest
of
all
the
Prophets
,
in
●ine
,
the
Son
of
God
himself
?
He
must
necessarily
be
much
mistaken
,
that
can
imagine
that
such
Thoughts
as
these
could
have
naturally
offered
themselves
to
any
Man's
Mind
,
much
less
to
the
Mind
of
Ignorant
People
,
who
judge
of
Things
by
the
Prejudices
they
are
generally
possest
with
.
'T
is
true
indeed
,
Christ
is
represented
to
us
in
the
Gospel
as
surrounded
with
Angels
who
ministred
unto
him
after
his
Temptation
;
but
yet
that
Circumstance
is
so
far
from
removing
that
which
may
seem
offensive
and
surprising
in
that
Event
,
that
it
rather
makes
it
the
more
strange
and
incomprehensible
;
nothing
so
ill
befitting
a
Man
who
was
but
just
now
in
the
Power
of
the
Devil
,
and
carried
about
by
him
wherever
he
pleased
,
as
to
be
immediately
after
waited
upon
by
Angels
.
Add
to
this
,
the
uniting
of
so
many
mean
Circumstances
with
so
many
glorious
ones
that
occur
in
his
Nativity
,
in
his
Life
,
and
in
his
Death
,
to
instance
in
Christ's
lying
in
a
Manger
,
whilst
he
was
praised
by
the
Hosts
of
Heaven
;
his
having
not
a
Hole
wherein
to
lay
his
Head
,
whilst
at
the
same
time
he
commanded
the
Fishes
of
the
Sea
to
bring
him
Mony
to
pay
Tribute
to
those
who
asked
it
of
him
;
his
shewing
a
great
deal
of
Fear
,
nay
even
apparent
Weakness
,
whilst
he
shook
the
whole
Frame
of
the
World
,
and
made
the
Earth
tremble
,
and
the
Sky
to
become
dark
;
his
begging
of
his
Father
that
the
Cup
of
his
Sufferings
might
pass
away
from
him
,
when
at
the
same
time
he
so
well
had
prepared
himself
for
Death
,
as
to
have
instituted
a
Sacrament
for
a
Commemoration
of
it
,
unto
the
End
of
the
World
,
his
complaining
that
his
heavenly
Father
had
forsook
him
,
whilst
he
promised
Heaven
to
a
Thief
that
glorified
him
upon
the
Cross
.
An
hundred
other
mysterious
Contrarieties
there
are
,
which
Divine
Providence
inspired
the
Evangelists
to
write
against
their
profest
Opinions
,
against
the
Biass
of
their
Passions
,
and
their
natural
Ideas
,
that
their
Gospel
might
have
a
more
extraordinary
and
more
divine
Character
.
But
these
are
not
the
Circumstances
I
mean
,
when
I
speak
of
such
extraordinary
ones
in
the
Life
of
Christ
,
as
the
Disciples
would
not
have
forg'd
if
they
could
.
By
them
I
mean
all
the
sensible
and
extraordinary
Miracles
which
Christ
himself
wrought
,
and
his
Disciples
have
related
to
us
;
and
these
,
I
say
,
the
Disciples
would
not
invent
,
had
they
been
false
;
which
I
prove
by
these
two
invincible
Arguments
.
First
,
that
by
their
relating
them
,
and
above
all
,
their
mentioning
both
Places
and
Persons
as
it
appears
they
have
done
,
they
manifestly
ingaged
themselves
both
to
maintain
and
evince
the
Truth
of
them
.
Certainly
they
doubted
not
but
that
they
should
be
called
to
give
an
account
of
them
,
They
who
so
very
well
kn●w
how
difficult
it
had
been
for
them
to
escape
free
when
their
Master
himself
was
put
to
Death
.
They
knew
they
should
be
compelled
to
maintain
what
they
had
thus
affirmed
,
and
they
knew
also
they
could
never
be
able
to
defend
their
Imposture
,
if
they
should
by
chance
be
confronted
with
the
Witnesses
they
mention'd
.
And
all
this
is
no
very
hard
thing
for
any
one
to
foresee
;
a
Man
,
tho'
not
over-wise
,
may
easily
presage
these
Things
,
and
it
is
sufficient
that
he
be
in
his
Senses
to
make
him
cautious
of
advancing
such
Matters
as
he
thinks
himself
incapable
to
maintain
,
the
Falshood
of
which
would
be
presently
discovered
by
the
very
Witnesses
he
mentions
,
by
the
Places
he
sets
down
,
and
the
other
Circumstances
of
the
matter
of
fact
he
thus
exposes
to
publick
View
.
2.
The
Second
Argument
which
proves
that
the
Evangelists
would
never
have
forg'd
the
like
matters
of
fact
,
supposing
they
had
been
altogether
false
,
is
,
that
by
counterfeiting
them
,
they
necessarily
rendered
themselves
liable
to
be
put
to
a
great
Confusion
,
when
they
should
find
themselves
obliged
to
perform
the
very
same
Miracles
.
For
,
besides
that
it
was
very
natural
for
any
one
to
say
to
them
thus
;
If
it
be
true
that
your
Master
has
wrought
so
many
strange
Miracles
,
surely
he
has
also
given
you
Power
to
do
the
like
your selves
;
it
being
well
known
that
the
first
thing
they
taught
was
,
that
Jesus
Christ
had
sent
them
abroad
with
Power
to
perform
the
very
same
Works
he
had
done
.
'T
was
no
time
therefore
to
use
Shifts
,
or
stand
doubting
and
shuffling
,
they
were
obliged
either
to
suppress
what
they
knew
concerning
the
Miracles
of
Jesus
Christ
,
or
to
perform
the
same
themselves
.
Christ
himself
,
when
he
sent
them
to
preach
in
the
different
Parts
of
Judea
,
commanded
them
saying
,
Heal
the
Sick
,
cleanse
the
Lepers
,
raise
the
Dead
,
cast
out
Devils
,
freely
you
have
received
,
freely
give
,
Matth.
10.
8.
And
these
are
the
Characters
he
gave
of
the
calling
of
his
Disciples
.
And
these
Signs
shall
follow
them
that
believe
;
in
my
Name
shall
they
cast
out
Devils
,
they
shall
speak
with
new
Tongues
,
they
shall
take
up
Serpents
,
and
if
they
drink
any
deadly
thing
,
it
shall
not
hurt
them
,
they
shall
lay
hands
on
the
Sick
,
and
they
shall
recover
,
&c.
And
they
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
comfirming
the
word
with
Signs
,
&c.
Mark
16.
17
,
18
,
20.
Thus
it
appears
they
could
not
well
relate
what
Jesus
Christ
had
done
,
without
at
the
same
time
publishing
what
they
themselves
were
obliged
to
perform
for
the
further
Confirmation
of
the
Gospel
:
so
that
they
did
not
relate
the
least
Miracle
,
without
at
the
same
time
affirming
they
were
able
to
do
the
like
.
It
must
therefore
certainly
be
one
of
these
two
things
,
either
that
those
Men
had
utterly
lost
their
Reason
,
or
that
they
sincerely
believed
the
Miracles
of
Jesus
Christ
.
Had
they
thought
them
to
be
false
,
they
would
neither
have
engaged
themselves
to
maintain
an
unwarrantable
Fiction
,
by
setting
down
so
many
Circumstances
more
than
sufficient
to
discover
the
real
Truth
of
it
;
nor
have
rendred
themselves
liable
to
Shame
and
Confusion
,
by
relating
such
Miracles
they
were
not
able
so
much
as
to
imitate
,
at
that
very
time
when
they
professed
themselves
absolutely
capable
of
doing
every
thing
their
Master
himself
had
done
.
Thus
it
appears
to
us
,
that
the
Miracles
of
Jesus
Christ
are
such
matters
of
fact
which
the
Disciples
had
neither
the
Boldness
,
the
Power
,
nor
the
Will
to
counterfeit
,
supposing
they
never
had
been
done
.
And
I
think
this
enough
to
convince
us
in
this
respect
,
and
to
make
us
look
upon
those
Miracles
which
have
illustrated
the
Life
and
Death
of
Jesus
Christ
,
as
a
Center
of
Truth
that
will
infallibly
perswade
us
of
the
Truth
and
the
Divinity
of
the
Christanity
we
profess
.
CHAP.
III.
The
second
Center
of
Truth
.
A
particular
Consideration
of
the
Resurrection
of
Jesus
Christ
.
HAving
spoke
of
the
Miracles
of
Jesus
Christ
,
we
come
now
to
his
Resurrection
;
an
Event
which
ought
chiefly
to
be
considered
in
the
Connexion
it
has
with
those
Miracles
:
For
if
this
Resurrection
be
true
,
without
dispute
those
Miracles
are
so
too
;
And
if
those
Miracles
are
true
,
one
cannot
easily
doubt
of
the
Truth
of
our
Saviour's
Resurrection
.
Now
to
take
away
all
Scruples
that
may
arise
in
our
Minds
concerning
the
Truth
of
the
Resurrection
of
Jesus
Christ
,
't
is
but
reflecting
a
while
upon
Christ
himself
,
upon
the
Jewish
Doctors
,
who
used
all
possible
Care
and
Precaution
to
prevent
so
much
as
a
Report
after
his
Death
,
that
he
was
risen
from
the
Dead
upon
the
Testimony
of
the
Watch
appointed
to
guard
his
Sepulchre
,
upon
the
Procedure
of
the
Apostles
,
and
the
discourse
of
all
the
Disciples
in
general
;
and
lastly
,
upon
that
ready
Disposition
of
Mind
found
in
a
great
number
of
Jews
to
embrace
Christianity
a●
Jerusalem
a
few
Weeks
after
the
Death
of
Jesus
Christ
,
and
at
a
time
when
nothing
could
be
easier
than
to
enquire
into
the
Truth
of
his
Resurrection
.
As
for
Jesus
Christ
,
the
Evangelists
unanimously
tell
us
that
he
had
several
times
foretold
his
Death
and
Resurrection
to
his
Disciples
:
Nay
't
is
observable
,
that
those
very
Predictions
are
oftentimes
intermixed
either
with
such
Circumstances
as
do
not
easily
of
themselves
enter
into
any
Man's
Mind
,
or
with
those
which
seem
to
have
no
manner
of
Relation
one
with
another
;
which
proves
that
they
cannot
be
the
imaginary
Conceits
of
a
pleasant
Fancy
,
that
delights
in
the
Invention
of
Fables
.
It
is
very
improbable
that
the
Evangelists
should
have
invented
the
Discourse
of
Jesus
Christ
with
St.
Peter
concerning
the
Sufferings
that
should
certainly
besall
him
at
his
going
up
to
Jerusalem
:
And
it
is
worth
taking
notice
of
,
that
St.
Peter
had
but
just
made
a
very
excellent
Confession
of
what
Jesus
Christ
was
,
in
Presence
of
all
the
other
Disciples
,
telling
him
,
Thou
art
the
Christ
the
Son
of
the
living
God
;
and
that
Jesus
Christ
had
crowned
this
admirable
Confession
with
that
extraordinary
Promise
of
his
,
Blessed
art
thou
,
Simon
Barjona
.
For
flesh
and
blood
has
not
revealed
it
unto
thee
,
but
my
father
which
is
in
heaven
.
And
I
say
also
unto
thee
that
thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
;
and
the
gates
of
hell
shall
not
prevail
against
it
,
&c.
Matth.
16.
17
,
18.
Immediately
after
Christ
foretold
what
Death
he
was
to
suffer
from
the
Chief
Priests
and
Scribes
;
but
added
withal
,
he
should
rise
again
the
third
Day
.
Whereupon
St.
Peter
rebuked
him
,
and
said
,
Be
it
far
from
thee
,
O
Lord
:
this
shall
not
be
unto
thee
.
But
Jesus
Christ
instead
of
approving
of
that
seeming
Concern
and
Affection
his
Disciple
had
for
him
,
severely
reproved
his
Indiscretion
in
these
words
,
Get
thee
behind
me
Satan
,
thou
art
an
offence
unto
me
for
thou
savourest
not
,
&c.
This
History
seems
to
be
very
natural
and
sincere
,
and
that
mixture
of
Circumstances
which
in
all
probability
have
no
manner
of
relation
with
one
another
,
could
not
of
it self
easily
enter
in
any
Man's
Mind
.
St.
Peters
Confession
was
excellent
,
and
the
Promise
Jesus
Christ
made
him
was
extraordinary
:
Nay
the
very
Expression
of
it
implied
somewhat
strange
and
difficult
.
But
above
all
,
it
seems
at
first
view
that
Jesus
Christ
too
rigorously
censures
the
great
Zeal
which
Peter
shewed
for
his
Person
,
and
it
does
not
seem
very
natural
that
he
who
told
him
,
Blessed
art
thou
Simon
Barjona
,
and
promised
to
make
him
a
Pillar
of
his
Church
,
should
tell
him
presently
after
,
Get
thee
behind
me
Satan
.
'T
is
plain
,
a
Man
must
,
in
spite
of
himself
,
perceive
that
't
is
●he
force
of
Truth
,
and
not
the
natural
Agreement
of
those
Circumstances
that
obliged
the
Evangelist
to
joyn
them
both
together
in
one
and
the
same
Recital
.
And
that
which
necessarily
occasions
this
Reflexion
of
ours
is
,
that
Jesus
Christ
had
really
foretold
his
Death
and
his
Resurrection
,
before
ever
he
had
suffered
the
one
,
or
the
other
was
brought
to
pass
.
But
what
proves
this
better
than
any
thing
else
,
is
,
that
Jesus
Christ
,
upon
cooler
Thoughts
,
and
the
very
Day
before
his
Passion
,
did
such
a
thing
as
had
never
been
done
before
,
and
which
doubtless
never
will
be
done
again
;
and
that
is
,
he
instituted
a
Memorial
of
that
Death
he
was
just
upon
the
point
of
suffering
:
He
foretold
that
he
should
suffer
Death
from
the
Chief
Priests
,
the
Scribes
,
and
the
Doctors
of
the
Law
:
Nevertheless
he
might
have
easily
avoided
it
if
he
would
by
retiring
into
another
place
.
But
he
chid
,
or
rather
storm'd
at
the
Indiscretion
of
Peter
,
who
would
have
diverted
him
from
that
Death
;
therefore
he
considered
it
as
an
Event
that
was
to
be
attended
with
very
happy
and
saving
Consequences
with
respect
to
Mankind
.
And
what
happy
Consequences
could
his
Death
have
been
attended
withal
,
unless
it
was
to
have
been
immediately
followed
by
his
Resurrection
?
He
first
instituted
a
Memorial
of
his
Death
,
and
then
voluntarily
suffered
it
:
He
commanded
that
it
should
be
commemorated
,
therefore
he
regarded
it
as
an
Event
which
was
to
be
the
Means
of
our
Salvation
.
He
foresaw
that
it
would
be
commemorated
;
he
foresaw
then
what
would
most
infallibly
come
to
pass
,
and
that
too
in
a
time
when
there
was
but
little
Appearance
of
its
ever
happening
.
He
did
not
say
,
that
they
should
commemorate
his
Death
only
till
he
rose
again
,
but
till
his
Second
Coming
.
He
foresaw
then
,
that
he
should
speedily
rise
again
,
and
that
after
his
Resurrection
he
should
depart
in
order
to
return
again
at
the
End
of
the
World
.
Besides
,
no
reasonable
Man
can
imagine
that
the
Evangelists
had
wholly
invented
the
Account
of
the
Institution
of
the
Eucharist
:
For
there
is
a
great
deal
of
Difference
between
a
Doctrine
and
a
Practice
.
A
Doctrine
can
hardly
be
forged
,
especially
because
it
must
be
concerted
by
the
Consent
of
several
Persons
:
But
a
sensible
Practice
,
a
thing
in
Use
,
and
as
it
were
a
speaking
Doctrine
,
can
much
less
be
palm'd
upon
Mankind
.
And
certainly
't
would
be
the
greatest
piece
of
Folly
imaginable
in
any
one
,
to
think
that
a
dozen
poor
Fishermen
,
astonished
and
cast
down
at
the
Death
of
their
Master
,
and
undeceived
in
the
Opinion
they
had
entertained
that
he
was
to
have
restored
the
Kingdom
of
Israel
,
Persons
who
knew
not
what
things
might
come
to
pass
by
their
publishing
the
Doctrine
of
that
crucified
Man
,
that
that
they
should
go
and
invent
the
Institution
of
the
Eucharist
with
all
the
Circumstances
of
it
,
and
make
Jesus
Christ
utter
these
Words
,
This
is
my
body
which
is
broken
for
you
:
this
is
the
New
Testament
in
my
blood
:
Words
that
implied
something
new
and
very
surprising
,
which
have
given
occasion
to
so
many
Contests
,
and
are
liable
to
such
different
Interpretations
;
Words
which
S.
Paul
and
the
Evangelists
unanimously
set
down
,
but
without
any
mutual
Compact
,
as
appears
by
the
little
Variety
there
occurs
in
their
Recital
of
them
.
I
say
,
it
would
be
very
extravagant
to
imagine
that
the
Disciples
had
in
the
least
thought
of
inventing
these
Words
,
or
that
History
of
the
Institution
of
the
Eucharist
;
so
that
we
need
not
insist
longer
on
any
farther
Proofs
of
it
.
We
have
already
touched
upon
it
in
another
Place
,
and
upon
another
Subject
.
The
only
Consequence
we
shall
draw
from
it
here
is
,
that
Jesus
Christ
foresaw
his
Death
,
prepared
himself
for
it
,
and
suffered
it
voluntarily
.
Whereupon
I
argue
thus
:
If
he
foresaw
that
he
should
die
,
and
if
he
voluntarily
offered
himself
up
to
Death
,
he
then
either
foresaw
that
he
should
rise
again
,
or
he
did
not
foresee
it
.
If
he
did
not
foresee
it
,
with
what
kind
of
hopes
then
did
he
comfort
his
Disciples
?
What
was
it
he
promised
them
?
Or
what
proposed
he
to
himself
by
his
Death
?
Why
did
he
not
shun
it
,
as
he
might
yet
have
done
when
he
was
at
Supper
with
his
Disciples
?
What
meant
he
by
instituting
a
Memorial
of
his
Dead
Body
,
if
that
Dead
Body
were
always
to
abide
under
the
power
of
Death
,
and
rot
away
as
it
were
in
the
Presence
of
his
Disciples
?
And
if
he
thought
he
should
rise
again
,
as
we
may
very
reasonably
imagin
he
did
,
I
say
he
himself
could
not
have
believed
it
,
but
only
upon
the
Experience
he
had
already
made
of
that
Power
which
had
restored
Sight
to
the
Blind
,
Health
to
the
Sick
,
and
Life
to
the
Dead
.
For
he
could
not
think
his
own
Miracles
false
,
and
yet
at
the
same
time
believe
he
should
rise
again
from
the
Dead
.
If
he
thought
he
should
rise
again
,
he
also
thought
his
Miracles
to
be
true
.
And
if
he
believed
his
Miracles
to
be
true
,
his
Miracles
must
of
necessity
have
been
really
so
;
because
they
were
of
a
Nature
incapable
of
Illusion
and
Deceit
,
at
least
with
respect
to
those
who
wrought
them
.
Jesus
Christ
could
never
imagine
that
he
had
filled
five
thousand
Men
at
one
time
,
three
thousand
at
another
;
that
he
had
raised
to
Life
the
Widows
Son
of
Naim
;
the
daughter
of
Jairus
,
and
Lazarus
of
Bethany
;
that
he
had
made
St.
Peter
walk
upon
the
Sea
,
&c.
if
all
these
things
had
not
really
been
true
.
No
one
surely
can
doubt
but
that
Jesus
Christ
foretold
his
Resurrection
,
if
he
considers
that
it
was
upon
this
Account
only
that
the
Jewish
Doctors
appointed
a
Watch
to
guard
his
Sepulcher
,
and
commanded
the
Stone
of
it
to
be
sealed
.
Sir
,
we
remember
,
said
they
to
Pilate
,
that
that
Deceiver
said
,
while
he
was
yet
alive
,
after
three
days
,
I
will
rise
again
.
Command
therefore
that
the
sepulchre
be
made
sure
until
the
third
day
,
lest
his
Disciples
come
by
night
,
and
steal
him
away
,
and
say
unto
the
people
,
he
is
risen
from
the
Dead
.
so
the
last
errour
shall
be
worse
than
the
first
.
Pilate
said
unto
them
,
ye
have
a
watch
,
go
your
way
,
make
it
as
sure
as
you
can
▪
So
they
went
and
made
the
Sepulchre
sure
,
sealing
the
stone
,
and
setting
a
watch
,
Mat.
27.
63
,
64
,
65
,
66.
This
is
such
a
matter
of
fact
which
the
Disciples
could
not
,
durst
not
invent
against
the
publick
knowledge
every
body
had
of
it
,
and
which
besides
agrees
very
well
with
the
other
Circumstances
of
that
Event
.
For
how
came
that
Report
to
be
spread
in
Jerusalem
,
that
the
Watch
slept
when
the
Disciples
took
away
the
Body
of
Jesus
,
had
they
not
really
set
a
Watch
to
guard
his
Sepulchre
?
And
what
necessity
was
there
to
appoint
a
Watch
to
guard
it
,
had
it
not
been
to
hinder
the
Disciples
from
reporting
abroad
,
that
he
was
risen
from
the
Dead
?
And
if
Christ
really
believed
that
he
should
rise
again
,
he
could
not
have
believed
it
,
but
upon
the
Truth
of
his
Miracles
,
neither
could
he
have
believed
his
Miracles
to
be
true
,
had
they
been
false
.
Thus
it
appears
that
the
Connexion
of
all
those
Circumstances
,
if
narrowly
considered
,
forms
as
it
were
a
kind
of
a
moral
Demonstration
,
which
cannot
but
throughly
convince
any
just
and
reasonable
Man
.
But
let
us
not
slightly
pass
over
that
matter
of
fact
,
but
having
seen
what
Christ
thought
concerning
his
Resurrection
,
let
us
next
consider
the
Opinion
of
the
Scribes
and
Pharisees
concerning
it
,
and
the
Report
the
Soldiers
made
that
were
appointed
to
guard
this
Sepulcher
.
For
the
Consideration
of
those
Circumstances
may
give
us
some
light
in
the
Discovery
of
that
matter
of
fact
,
the
most
important
and
the
most
essential
that
ever
was
,
or
ever
shall
be
hereafter
.
In
the
first
place
,
the
Scribes
and
Pharisees
,
and
generally
every
Member
of
the
Sanhedrin
,
being
instigated
by
the
very
same
Spirit
that
had
induced
them
to
put
Jesus
Christ
to
Death
,
were
in
a
great
Apprehension
lest
his
Disciples
should
take
away
his
Body
,
and
afterwards
report
abroad
that
he
was
risen
from
the
Dead
.
We
may
judge
how
much
they
thought
it
for
their
Interest
to
prevent
it
,
by
the
Attempts
they
had
already
made
to
put
him
to
Death
.
And
it
is
very
probable
,
that
since
the
Sepulcher
of
Jesus
Christ
was
to
have
been
guarded
but
three
days
,
they
took
all
care
imaginable
before
hand
,
for
fear
the
Watch
,
thro
negligence
or
otherwise
,
should
have
suffered
that
Body
to
be
taken
away
,
which
it
so
mightily
behoved
them
to
keep
in
their
Custody
.
But
let
us
consider
the
Event
of
all
this
.
The
Soldiers
that
watch'd
the
Body
could
not
hinder
it
from
rising
out
of
it's
Sepulcher
.
How
so
?
Was
it
because
they
were
afraid
?
or
were
they
bribed
not
to
discover
the
Business
?
Had
they
been
bribed
,
one
might
very
well
imagine
it
was
not
in
behalf
of
the
Disciples
,
that
they
would
run
the
hazard
of
losing
their
Lives
for
their
Negligence
or
Treachery
.
What
then
were
they
afraid
?
But
how
could
the
Watch
prove
so
fearful
,
and
the
Disciples
on
a
sudden
so
couragious
,
as
to
attempt
the
taking
away
the
dead
Body
of
one
from
whom
they
had
so
lately
fled
while
he
was
yet
alive
?
Besides
,
How
could
those
Soldiers
have
reported
such
things
as
they
did
without
manifestly
contradicting
themselves
?
For
if
they
were
asleep
,
how
did
they
know
that
the
Disciples
of
Christ
had
taken
away
his
Body
?
But
why
did
not
the
Sanhedrin
,
for
their
own
Honour
,
and
the
Respect
they
bare
to
the
Truth
,
put
all
those
Soldiers
to
the
Rack
?
And
if
that
Thought
came
not
presently
into
their
Heads
,
is
it
not
natural
to
think
they
would
have
done
it
,
when
they
found
awhile
after
,
all
Jerusalem
inclinable
to
believe
in
that
crucified
man
,
and
that
about
six
thousand
Souls
had
already
believed
in
him
in
one
day
,
and
that
too
but
fifty
days
after
his
Death
?
Certainly
the
Soldiers
that
watch'd
his
Body
were
still
at
Jerusalem
;
And
the
Sanhedrin
had
still
the
same
Power
and
Authority
as
before
.
It
highly
concerned
them
to
punish
the
Negligence
of
those
Soldiers
,
or
make
them
confess
the
Secret
of
their
Perfidy
,
and
who
it
was
that
suborned
them
.
I
say
,
it
highly
concerned
them
to
make
that
strict
Examination
,
both
to
justify
their
own
Procedure
,
and
prevent
the
utter
Loss
of
almost
an
infinite
number
of
Persons
that
had
already
sided
with
the
Disciples
of
that
pretended
Impostor
.
But
this
is
not
all
.
When
on
the
Day
of
Pentecost
,
that
is
,
fifty
days
after
the
Death
of
Jesus
Christ
,
the
Apostles
shewed
themselves
in
the
City
of
Jerusalem
,
to
testify
there
that
they
had
seen
him
risen
from
the
Dead
,
and
that
after
he
had
several
times
appeared
to
them
,
and
was
gone
up
into
Heaven
,
he
had
poured
down
upon
them
the
miraculous
and
extraordinary
Gifts
of
the
Holy
Ghost
,
why
did
not
the
Sanhedrin
then
,
who
was
so
highly
concerned
in
discovering
the
Authors
of
the
taking
away
the
Body
of
Jesus
Christ
;
I
say
,
why
did
they
not
seize
upon
the
Apostles
,
and
so
make
them
confess
how
all
things
had
happened
?
Why
did
they
not
confront
them
with
the
Watch
?
Why
did
they
not
cast
Joseph
of
Arimathea
and
those
Men
in
Prison
,
till
they
had
made
them
confess
what
was
become
of
that
Body
,
as
also
every
other
Circumstance
of
their
Imposture
?
'T
is
already
very
unlikely
,
that
if
the
Disciples
of
Christ
had
come
by
night
,
and
had
stolen
his
Body
away
,
they
durst
have
shewed
themselves
and
appeared
in
publick
,
nay
immediately
confessed
that
they
were
his
Disciples
.
It
is
much
more
credible
they
would
have
hid
themselves
after
such
an
Action
;
and
that
if
they
preach'd
at
all
,
it
would
have
been
to
People
more
remote
,
and
not
in
Jerusalem
,
the
very
Place
where
those
things
had
happened
,
nor
in
the
Presence
of
that
very
Sanhedrin
they
were
so
much
afraid
of
,
and
had
so
much
offended
.
Why
then
did
not
the
Sanhedrin
take
the
ordinary
Methods
made
use
of
to
discover
Criminals
?
They
were
very
ready
by
Threats
,
Torments
,
and
Persecutions
,
to
oblige
the
Apostles
not
to
preach
up
the
Name
of
Jesus
Christ
,
but
they
never
accused
them
of
having
stolen
away
the
Body
of
their
Master
whilst
the
Watch
slept
.
They
durst
not
enter
upon
that
Examination
;
for
they
knew
well
enough
what
the
Soldiers
had
told
them
,
and
't
was
that
very
thing
which
made
them
so
apprehensive
.
We
all
know
well
enough
how
Men
generally
act
upon
the
like
Occasions
.
Had
the
matter
so
happened
as
the
Soldiers
afterwards
reported
,
those
very
Soldiers
would
not
have
failed
pursuing
some
one
of
the
Disciples
of
Christ
throughout
the
whole
City
of
Jerusalem
,
on
purpose
to
make
him
confess
the
plain
truth
by
the
many
Torments
they
would
have
made
him
suffer
;
and
the
Scribes
and
Pharisees
together
with
the
other
Doctors
of
the
Law
,
would
on
their
side
have
made
such
an
exact
Enquiry
into
the
matter
,
that
they
would
have
at
last
found
either
some
Witnesses
,
or
some
other
Evidence
,
to
prove
the
stealing
away
of
that
Body
upon
them
.
And
that
would
have
been
no
very
hard
task
for
them
to
perform
;
because
it
had
been
done
during
the
Celebration
of
one
of
their
Solemn
Feast-days
,
when
the
People
of
Jerusalem
were
never
so
intent
upon
any
Spectacle
,
as
they
had
been
upon
the
Sufferings
of
Christ
;
when
what
had
so
lately
happened
to
such
an
extraordinary
Man
,
had
filled
every
body
with
Amazement
:
witness
that
which
the
Evangelist
makes
a
Disciple
utter
on
the
way
to
Emmaus
,
as
he
was
discoursing
with
Jesus
Christ
himself
not
Knowing
it
was
him
,
Art
thou
only
a
stranger
in
Jerusalem
,
and
hast
not
known
the
things
which
are
eome
to
pass
there
in
these
days
?
And
since
those
men
who
had
appointed
a
Watch
to
guard
the
Sepulcher
of
Jesus
Christ
,
had
in
all
probability
very
expresly
charged
them
to
take
care
lest
any
of
his
Disciples
should
come
by
night
and
steal
his
Body
out
of
the
Sepulchre
,
it
is
repugnant
to
Reason
,
and
contrary
to
all
outward
Appearance
,
to
suppose
that
the
second
night
after
the
Soldiers
were
placed
there
,
they
should
fall
into
so
deep
a
sleep
,
as
that
the
Disciples
should
be
bold
enough
to
hazard
the
taking
away
of
this
Body
,
or
be
able
to
roll
the
Stone
away
from
the
Sepulchre
,
and
break
the
Seal
;
that
they
should
have
Time
enough
,
Leisure
,
Freedom
,
and
so
little
Fear
as
to
untye
and
take
away
the
linnen
Cloaths
wherein
he
was
wrapped
up
,
and
the
Napkin
that
was
about
his
Face
:
For
the
Evangelists
unanimously
relate
that
they
found
the
Sepulchre
in
that
state
.
Yet
these
are
not
the
strongest
Arguments
that
may
be
brought
to
evince
the
Truth
of
that
matter
of
fact
.
We
must
also
pass
on
from
the
Consideration
of
the
Soldiers
that
watched
the
Body
,
to
that
of
the
Apostles
themselves
.
Had
they
testify'd
falsly
that
they
had
seen
Jesus
Christ
risen
from
the
Dead
,
it
was
either
with
a
mutual
Agreement
,
or
without
one
.
Now
it
cannot
be
without
a
mutual
Agreement
;
for
an
Error
that
is
not
supported
by
an
unanimous
Consent
,
must
necessarily
fall
of
it self
to
the
ground
,
and
it
would
have
unavoidably
so
happen'd
,
while
one
would
have
affirm'd
that
Jesus
Christ
was
risen
from
the
Dead
,
another
that
he
was
not
at
all
risen
;
one
would
have
said
that
he
appeared
unto
many
,
and
another
that
he
appeared
to
one
only
;
another
,
that
he
appeared
to
no
Body
;
one
would
have
related
the
matter
one
way
,
another
another
way
,
and
in
fine
,
the
most
honest
and
sincere
would
have
frankly
confess'd
that
there
was
nothing
at
all
in
it
.
But
if
they
unanimously
agreed
to
contrive
this
Imposture
,
there
must
have
been
then
several
Persons
who
agreed
together
constantly
and
unanimously
to
relate
a
matter
of
fact
,
which
they
knew
to
be
utterly
false
.
Now
that
's
a
thing
altogether
impossible
.
1.
First
,
Because
it
is
inconceivable
,
that
a
man
should
willingly
expose
himself
to
all
sorts
of
Punishments
,
and
even
to
Death
itself
,
on
purpose
to
testify
a
matter
of
fact
which
he
knew
very
well
to
be
utterly
false
.
2.
That
tho'
there
should
have
been
,
by
an
unheard
of
Prodigy
,
one
single
Person
of
that
mind
,
yet
it
is
the
height
of
Extravagance
,
to
imagine
that
there
were
a
very
great
number
of
Persons
that
took
on
a
sudden
that
dangerous
and
fatal
Resolution
,
especially
such
as
had
behaved
themselves
before
after
a
manner
quite
opposite
to
that
,
and
shewed
not
only
a
great
deal
of
Caution
,
but
Fearfulness
in
several
other
Occasions
.
3.
That
tho
a
very
great
number
of
People
should
have
agreed
together
to
bear
Witness
to
a
Falsity
,
yet
it
could
never
be
thought
so
of
those
who
looked
upon
Lying
and
Perfidy
as
Sins
that
were
altogether
inconsistent
with
their
Salvation
;
neither
could
it
be
thought
of
those
,
who
if
they
allow'd
the
Resurrection
of
Jesus
Christ
to
be
a
meer
Fiction
,
must
allow
also
that
they
had
followed
a
Phantom
,
a
Chimerical
imaginary
Messias
;
and
if
they
own'd
that
they
had
follow'd
a
Phantom
,
they
must
likewise
confess
their
own
mutual
Extravagance
.
4.
That
this
mutual
Agreement
could
never
have
been
so
carried
on
,
but
that
some
of
them
,
to
avoid
Punishment
,
would
have
discovered
the
Intrigue
to
the
Jews
with
all
its
Circumstances
,
it
being
most
certain
,
that
since
Jesus
Christ
had
been
so
very
basely
betrayed
in
his
Life-time
,
it
is
more
probable
he
would
be
so
served
after
his
Death
:
For
they
might
indeed
have
expected
some
Reward
from
him
when
living
,
but
they
could
hope
for
nothing
from
him
after
his
Death
,
but
Misery
and
Torments
,
Shame
and
continual
Remorses
,
for
having
followed
a
deceitful
Impostor
.
5.
And
lastly
,
'T
is
not
to
be
question'd
,
but
that
the
very
same
Principles
which
had
dissolv'd
their
mutual
Fidelity
,
would
more
probably
break
off
their
mutual
Treachery
.
And
since
the
Love
and
Affection
they
had
had
for
their
Master
,
supported
by
a
strong
Perswasion
on
their
side
that
he
was
the
true
Messias
,
had
not
been
capable
to
maintain
and
keep
up
that
mutual
Fidelity
,
which
made
them
say
not
very
long
before
,
Let
us
go
there
also
,
that
we
may
die
with
him
,
John
11.
16.
so
that
they
fled
,
and
wholly
left
him
to
the
Power
of
his
Enemies
,
can
we
reasonably
suppose
that
having
been
undeceived
of
the
Opinion
they
had
entertained
of
their
Messias
,
they
should
yet
notwithstanding
their
Shame
,
Fear
,
and
dejected
Condition
,
presently
after
unanimously
agree
to
maintain
and
affirm
a
most
horrid
Lye
,
on
purpose
to
blemish
their
Nation
,
by
laying
an
imaginary
Crime
to
their
charge
,
and
maintain
it
too
to
that
degree
that
not
one
of
them
should
recant
,
or
contradict
himself
,
but
all
of
them
unanimously
suffer
the
severest
Torments
,
only
to
affirm
that
they
had
seen
what
they
had
really
never
seen
?
'T
is
yet
further
observable
,
that
this
was
not
a
mutual
Agreement
carried
on
between
twelve
Apostles
only
,
but
also
between
all
the
Disciples
of
Jesus
Christ
in
general
,
who
made
up
a
very
considerable
number
.
For
Jesus
,
after
his
Resurrection
,
appeared
one
while
to
some
Women
,
whom
he
commanded
to
tell
his
Brethren
that
he
was
a
going
before
them
into
Galilee
,
another
while
to
Peter
alone
,
and
then
after
to
the
Twelve
.
One
while
he
went
out
to
find
them
as
they
were
a
fishing
upon
the
Sea
,
and
bless
their
Toil
with
a
considerable
Draught
of
Fishes
;
Another
while
he
was
in
the
midst
of
them
,
when
they
had
met
together
to
pray
to
God
.
Some
time
he
sat
at
Table
,
and
eat
and
drank
with
them
;
At
another
time
he
gave
them
several
Instructions
,
and
reminded
them
of
those
things
he
had
taught
them
before
his
Death
.
At
one
time
he
manifested
himself
to
above
500
Disciples
,
at
another
he
convicted
an
unbelieving
Disciple
by
making
him
feel
his
Hands
and
his
Feet
,
saying
,
Reach
hither
thy
finger
,
behold
my
hands
,
&c.
and
be
not
faithless
but
believing
,
John
20.
27.
One
while
he
appeared
to
two
Disciples
as
they
were
a
going
to
Emmaus
,
discoursed
with
them
,
and
expounded
the
Scriptures
to
them
by
the
way
;
At
another
time
he
assembled
his
Disciples
together
,
and
commanded
them
to
teach
all
Nations
,
baptising
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
It
may
not
be
amiss
to
reflect
a
little
upon
that
vast
Multidude
of
Disciples
who
testify'd
they
had
seen
Jesus
Christ
after
his
Resurrection
.
St.
Paul
,
some
where
in
his
Epistles
,
affirms
,
that
Jesus
Christ
appeared
to
above
five
hundred
Brethren
at
once
;
and
adds
,
that
the
greatest
part
of
them
were
yet
alive
,
but
some
were
fallen
asleep
.
Now
't
is
most
certain
,
that
St.
Paul
would
not
,
durst
not
,
could
not
speak
after
that
manner
,
had
there
not
been
a
great
number
of
Disciples
still
living
,
who
testify'd
that
they
had
seen
Jesus
Christ
after
his
Resurrection
.
I
would
fain
know
,
whether
it
be
possible
for
so
great
a
number
of
persons
unanimously
to
contrive
such
an
intolerable
Imposture
as
that
must
needs
have
been
,
were
there
nothing
of
Truth
in
what
they
advanc'd
.
Truly
it
seems
to
me
to
be
a
thing
not
possible
for
a
man
to
imagine
,
much
less
to
put
in
Execution
.
A
Man
must
do
Violence
to
himself
barely
in
supposing
that
so
many
Disciples
should
falsly
affirm
that
they
had
seen
Jesus
Christ
after
his
Resurrection
:
For
one
must
thence
suppose
,
that
that
great
number
of
Persons
were
not
really
Men
;
and
that
whatever
they
had
been
during
the
rest
of
their
Lives
,
they
had
put
off
their
Humanity
immediately
after
the
Death
of
Jesus
Christ
.
They
were
indeed
Men
till
that
time
;
and
their
Behaviour
pretty
well
evinces
that
their
Sentiments
were
such
as
self-love
and
self-preservation
generally
inspire
us
withal
:
for
they
expected
and
were
in
hopes
of
something
.
They
followed
none
other
but
Christ
,
because
they
expected
from
him
what
generally
all
the
Jews
expected
from
their
Messias
,
according
to
the
Ideas
they
had
form'd
themselves
of
him
.
They
were
afraid
of
Death
:
They
dreaded
the
Fury
of
the
Sanhedrin
:
They
flattered
themselves
with
the
Hopes
of
seeing
themselves
restored
to
their
former
Glory
:
They
begg'd
of
Jesus
Christ
to
deliver
them
out
of
approaching
Dangers
,
if
at
any
time
they
were
in
hazard
of
their
Lives
,
or
exposed
to
any
Tempest
.
But
since
the
Death
of
Jesus
Christ
,
they
seem'd
to
have
put
off
their
Humanity
;
Their
Minds
and
Hearts
were
not
disposed
like
those
of
other
Men.
They
neither
hoped
for
,
or
expected
any
thing
.
For
indeed
what
should
they
hope
or
expect
from
the
Profession
they
made
of
being
Disciples
of
Jesus
Christ
,
if
they
knew
that
he
was
not
risen
at
all
according
to
his
promise
?
What
could
they
hope
for
,
if
he
who
had
promised
them
Eternal
Life
,
and
affirmed
himself
to
be
the
Resurrection
and
the
Life
,
was
to
be
for
ever
subject
to
the
Power
of
Death
?
Before
while
they
trusted
in
Jesus
Christ
they
were
afraid
:
Now
when
they
trusted
no
more
in
him
,
their
Fear
vanished
.
Since
they
could
not
expect
any
thing
from
another
Life
,
they
were
resolved
not
to
be
any
way
concern'd
for
this
,
but
to
mind
only
a
Future
State
.
What
is
the
meaning
of
this
preposterous
Change
?
Formerly
they
thought
they
should
do
God
great
service
,
in
suffering
for
Christs
sake
,
whom
they
supposed
to
have
been
their
Messias
;
and
yet
they
were
then
faint-hearted
and
fearfull
:
but
now
that
they
were
assured
they
did
God
no
manner
of
service
by
adhering
to
the
Gospel
;
but
rather
blemish
their
own
Reputation
by
maintaining
a
Cheat
,
they
became
on
a
sudden
constant
and
couragious
,
undaunted
in
the
greatest
Dangers
,
and
invincible
in
the
midst
of
the
most
violent
Trials
.
Who
can
comprehend
all
this
?
Certainly
,
if
we
have
but
the
least
Common
Sense
we
cannot
but
perceive
that
a
Cheat
in
so
evident
and
sensible
a
matter
of
fact
as
that
must
have
been
,
could
not
be
unanimously
carried
on
by
so
many
thousands
of
People
.
For
supposing
one
Man
was
diposed
to
Lye
,
who
knows
but
another
would
be
as
inclinable
to
tell
the
Truth
;
especially
since
there
was
nothing
to
be
got
by
Lying
,
but
Prisons
,
Torments
,
and
Death
itself
,
whereas
telling
the
Truth
would
have
gained
them
Credit
,
Friends
,
and
Estates
,
by
pleasing
those
in
whose
Power
it
was
to
dispose
of
Riches
and
Offices
of
State
.
And
had
any
one
of
them
imagined
that
some
of
the
rest
would
certainly
contradict
him
or
themselves
,
he
would
have
been
for
that
very
Reason
incapable
of
agreeing
with
them
to
carry
on
that
Cheat
;
Now
it
is
naturally
impossible
but
that
this
Thought
must
have
offered
it self
to
the
Mind
of
every
one
of
them
,
and
consequently
such
a
mutual
Compact
or
Agreement
was
absolutely
impossible
,
unless
it
so
happen'd
that
that
whole
Multitude
had
suddenly
been
bewitch'd
and
infatuated
by
the
same
kind
of
Folly
,
and
that
too
at
one
and
the
same
time
,
as
soon
as
Jesus
Christ
had
given
up
the
Ghost
.
However
they
must
have
been
void
of
all
Self-Love
,
and
that
natural
Affection
Men
usually
bear
to
themselves
,
nay
they
must
have
been
altogether
insensible
of
the
cruel
Stripes
they
underwent
,
and
the
Persecutions
wherewith
they
were
almost
overwhelmed
;
and
that
Insensibility
and
Extravagance
must
not
only
have
been
an
ordinary
one
,
or
of
a
short
continuance
,
but
of
the
longest
Duration
,
and
strongest
Force
that
ever
was
known
.
CHAP.
IV.
The
third
Center
of
Truth
.
A
particular
Consideration
of
the
Ascension
of
Jesus
Christ
.
THE
Ascension
of
Jesus
Christ
,
is
a
third
Center
of
Truth
,
which
we
ought
to
have
continually
before
our
eyes
,
in
order
to
consider
the
Arguments
it
contains
for
the
Truth
of
the
Resurrection
of
Jesus
Christ
our
Saviour
.
This
Ascension
was
preceded
by
several
Apparitions
of
Jesus
Christ
,
and
followed
by
an
extraordinary
Effusion
of
the
miraculous
Gifts
of
the
Holy
Ghost
,
sufficiently
manifested
to
all
the
Inhabitants
of
the
City
of
Jerusalem
;
so
that
it
seems
to
want
no
Illustration
.
It
rather
proves
it self
,
and
that
too
by
its
own
proper
Characters
:
For
it
is
a
thing
unheard
of
,
that
several
Persons
should
agree
to
testify
after
that
manner
so
signal
an
Imposture
as
that
must
have
been
,
had
not
the
Ascension
of
Jesus
Christ
been
a
real
Event
.
But
let
us
throughly
consider
all
the
Circumstances
of
it
.
As
the
Resurrection
of
Jesus
Christ
justified
the
wonderful
Passages
of
his
Death
,
so
likewise
does
his
Ascension
justify
those
of
his
Resurrection
:
For
tho'
one
should
suspect
that
the
Eyes
of
the
Disciples
might
by
chance
have
been
suddenly
dazzled
,
and
so
they
thought
they
had
seen
what
they
in
reality
never
saw
,
yet
they
had
time
enough
to
recover
themselves
out
of
this
dazzling
Amazement
;
for
it
was
forty
days
after
Jesus
Christ
was
risen
from
the
Dead
before
his
Ascension
.
Had
it
been
a
Spirit
that
appeared
to
them
,
and
frightned
them
,
yet
had
they
time
enough
to
come
to
themselves
again
,
and
know
certainly
that
the
Spirit
they
saw
was
not
really
their
Master
.
For
they
saw
him
and
heard
him
:
They
handled
him
,
they
eat
and
drank
with
him
.
Had
it
been
thro'
the
obscurity
of
a
darksome
Night
that
they
had
imagined
they
had
seen
some
Representation
of
their
Master
,
instead
of
a
true
and
full
sight
of
him
,
they
could
not
long
continue
in
their
Error
:
But
it
was
in
full
day
that
they
saw
the
Stone
rolled
away
from
the
Sepulcher
:
'T
was
in
full
bright
day
that
Christ
so
often
manifested
himself
to
them
,
and
discoursed
with
them
,
and
afterwards
ascended
into
heaven
before
their
eyes
.
Had
the
force
of
their
Desires
,
their
Fears
,
or
Affections
,
disturbed
their
Senses
,
we
should
have
less
Reason
to
wonder
at
it
,
tho
even
in
that
case
the
thing
would
seem
altogether
unaccountable
,
it
being
morally
impossible
that
the
Senses
of
so
many
People
should
all
at
once
be
so
confined
to
one
wonderful
Object
,
and
so
disturbed
at
the
same
time
.
But
they
had
time
enough
to
get
out
of
their
Confusion
and
Astonishment
;
and
their
Minds
were
very
sedate
and
at
ease
when
Christ
made
them
Eye-Witnesses
of
his
glorious
Ascension
.
In
a
word
,
had
it
been
a
private
and
silent
Interview
,
we
might
have
much
more
Reason
to
doubt
;
but
Christ
appeared
to
his
Disciples
with
a
particular
Design
to
discourse
with
them
.
He
gave
them
several
Instructions
;
he
forbad
them
to
depart
from
Jerusalem
,
until
they
had
received
the
Gifts
of
the
Holy
Ghost
.
He
made
them
several
Promises
,
and
such
surprising
ones
,
that
they
are
fit
only
for
a
God
to
make
,
and
a
God
to
perform
:
for
he
promised
that
he
would
be
with
them
even
unto
the
End
of
the
World
.
He
instituted
two
Sacraments
;
he
commanded
them
to
baptise
all
Nations
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
as
well
as
to
commemorate
his
Death
in
the
Passover
.
Nor
was
that
all
.
He
had
many
long
and
coherent
Discourses
with
them
.
He
spoke
to
them
,
and
they
answered
him
.
They
were
at
first
incredulous
;
but
he
convinced
them
of
the
Truth
of
his
Resurrection
,
notwithstanding
their
Scruples
and
their
Infidelity
.
He
rebuked
them
several
times
for
their
little
Faith
;
at
least
they
tell
us
so
.
The
Evangelists
relate
what
Christ
said
to
Thomas
,
and
what
Answer
Thomas
made
:
And
both
their
speeches
were
too
surprising
to
be
so
soon
forgotten
.
Thomas
being
struck
at
the
Wonders
of
his
Resurrection
,
was
the
first
that
gave
Christ
a
Name
which
he
was
not
wont
to
bear
in
the
Stage
of
his
Humiliation
,
calling
him
,
My
Lord
,
and
my
God
,
John
20.
28.
The
Disciples
asked
him
,
Whether
he
would
at
that
time
restore
the
Kingdom
unto
Israel
:
but
he
answer'd
them
,
that
it
was
not
for
them
to
know
the
Times
and
Seasons
which
the
Father
only
had
in
his
power
.
Lastly
,
The
Evangelists
give
us
no
less
the
History
of
Jesus
Christ
risen
from
the
Dead
,
than
that
of
Jesus
Christ
living
and
conversing
before
his
Death
among
the
Jews
:
and
we
affirm
,
we
have
as
much
reason
to
believe
one
as
the
other
.
For
indeed
,
Why
do
we
believe
there
was
ever
any
such
Person
as
Jesus
Christ
?
We
believe
it
certainly
,
because
it
is
,
in
humane
speaking
,
morally
impossible
that
so
many
Persons
should
unanimously
tell
us
they
had
seen
him
,
that
they
discours'd
,
eat
and
drank
with
him
,
nay
saw
him
suffer
Death
at
Jerusalem
;
I
say
,
they
would
never
have
told
us
all
this
,
supposing
,
there
were
nothing
at
all
in
it
.
But
then
ought
not
that
same
Reason
to
perswade
us
likewise
that
Jesus
Christ
both
lived
and
convers'd
forty
days
with
his
Disciples
,
since
so
many
Persons
saw
him
,
discoursed
,
eat
,
and
drank
with
him
,
saw
him
present
in
the
midst
of
their
Assemblies
,
nay
touched
and
handled
him
?
But
(
perhaps
some
will
object
)
were
that
certainly
true
,
Why
then
was
there
in
those
days
so
many
Persons
that
refused
to
believe
the
Ascension
of
Jesus
Christ
?
Why
it
is
no
hard
matter
to
find
the
reason
of
this
;
't
was
because
if
they
had
once
acknowledged
the
Truth
of
the
Ascension
of
Jesus
Christ
,
they
were
obliged
to
die
Martyrs
for
that
Truth
;
and
no
doubt
Men
were
as
worldly-minded
in
those
days
as
they
are
now
.
So
that
methinks
it
appears
hitherto
very
clearly
,
that
the
Disciples
of
Jesus
Christ
were
neither
capable
of
deceiving
themselves
,
nor
of
being
deceived
by
others
,
as
to
the
Truth
of
the
matters
of
fact
they
testifyed
.
It
is
a
very
difficult
matter
(
I
had
almost
said
impossible
)
that
they
should
have
deceived
themselves
in
the
Miracles
of
Christ
which
they
relate
,
because
they
so
exactly
set
down
the
Circumstances
,
the
Names
,
Places
,
and
the
Persons
themselves
;
nay
,
they
pretend
they
themselves
were
sent
by
their
Master
into
all
the
Parts
of
Judea
,
to
work
there
the
very
same
Miracles
they
attested
.
But
tho'
they
should
have
deceived
themselves
in
the
Miracles
of
Christ
,
yet
they
could
not
possibly
deceive
themselves
in
his
Resurrection
.
For
they
knew
well
enough
what
a
dead
Body
and
a
living
Man
was
,
they
could
easily
distinguish
between
them
;
and
those
things
are
of
such
a
nature
as
not
to
be
capable
of
Illusion
or
deceit
.
Yet
tho'
we
should
supose
that
the
disciples
had
been
deceived
in
the
Resurrection
of
Christ
,
yet
they
could
not
have
been
imposed
upon
in
the
last
miraculous
Event
of
his
Ascension
.
It
could
never
come
to
pass
,
that
after
having
seen
a
Spirit
,
they
should
yet
converse
with
him
forty
days
;
that
that
Spirit
should
suffer
himself
to
be
handled
,
that
he
should
give
them
Instructions
,
make
them
several
Promises
,
and
afterwards
be
caught
up
into
Heaven
in
their
Sight
,
they
all
the
while
looking
upon
him
,
and
adoring
him
as
he
was
ascending
into
Heaven
,
and
understanding
distinctly
the
Discourse
of
the
Angels
which
promised
them
,
that
he
should
so
come
again
in
like
manner
,
as
they
had
seen
him
go
up
into
Heaven
.
It
would
be
to
no
purpose
here
to
alledge
with
Spinosa
,
That
the
Evangelists
have
not
exactly
described
all
the
Circumstances
of
the
Event
they
relate
,
and
that
had
they
taken
special
care
to
do
it
,
it
would
perhaps
so
happen
that
the
Circumstances
which
they
thought
sit
to
conceal
,
would
make
us
comprehend
,
that
those
which
they
have
related
proceeded
from
Natural
Ca●ses
:
For
,
I
desire
to
know
what
can
be
more
expresly
declared
,
or
more
often
repeated
in
the
Gospel
,
than
the
Resurrection
and
Ascension
of
Jesus
Christ
into
Heaven
?
And
how
can
any
Man
reasonably
imagin
,
that
it
was
natural
,
and
according
to
the
regular
Course
of
second
Causes
,
to
see
a
Man
that
had
been
crucified
,
and
laid
in
a
Sepulcher
where
a
Watch
was
appointed
to
guard
him
,
rise
out
of
that
Sepulcher
again
,
appear
alive
to
several
Men
that
touched
and
handled
him
,
and
afterwards
ascend
into
Heaven
in
their
sight
?
Certainly
that
very
Ascension
of
Jesus
Christ
,
cannot
but
convince
the
most
suspicious
and
scrupulous
Person
,
that
it
was
an
Event
purely
divine
and
supernatural
:
For
otherwise
,
our
Incredulous
Adversaries
might
imagin
(
since
they
are
everlastingly
raising
Doubts
)
that
the
Body
of
Jesus
Christ
might
have
been
taken
down
from
the
Cross
before
the
Breath
was
gone
out
of
it
;
that
Joseph
of
Arimathea
,
who
was
his
Disciple
,
tho
he
durst
not
own
it
publickly
,
might
have
dress'd
his
Body
,
and
recover'd
him
out
of
his
Swoon
by
the
strength
of
the
Remedies
he
gave
him
;
that
he
might
have
laid
another
counterfeit
Dead-body
in
his
place
,
and
buried
it
;
and
that
afterwards
Jes
.
Christ
might
have
privately
shewed
himself
to
his
Disciples
,
not
daring
to
appear
in
publick
for
fear
of
falling
a
second
time
into
the
hands
of
the
Jews
,
and
suffering
a
true
and
real
Death
,
instead
of
that
imaginary
one
he
had
suffered
before
.
But
this
Fiction
is
absurd
and
incredible
,
and
that
for
several
Reasons
.
First
,
Because
the
Evangelists
relate
,
that
Christ
had
his
Side
pierced
with
the
Lance
of
a
Soldier
,
which
thing
alone
was
enough
to
give
him
his
Death
.
Secondly
,
It
is
very
improbable
to
think
that
the
Jewish
Sanhedrin
,
who
had
condemned
him
to
die
,
nay
who
had
taken
such
care
to
set
a
Watch
over
his
Sepulcher
,
should
yet
suffer
his
Body
to
be
taken
down
from
the
Cross
before
the
Breath
was
gone
out
of
it
.
Lastly
,
because
it
can
never
be
supposed
that
a
Man
who
hung
several
Hours
together
on
a
Cross
,
should
yet
escape
Death
,
and
shew
himself
not
long
after
safe
and
sound
to
his
Disciples
.
But
that
which
will
immediately
remove
all
these
Doubts
,
is
,
that
Jesus
Christ
not
only
rose
from
the
Dead
,
but
also
ascended
into
Heaven
in
the
sight
of
his
Disciples
.
And
this
is
so
sensible
and
evident
a
matter
of
fact
,
that
they
could
never
have
been
imposed
upon
in
that
respect
.
So
that
it
may
very
well
be
affirmed
,
that
the
Argument
for
the
Truth
of
the
Christian
Religion
chiefly
depends
upon
that
Important
Inquiry
,
whether
the
Disciples
designed
to
impose
upon
us
,
by
relating
to
us
a
false
Event
,
which
they
did
not
believe
themselves
.
Now
if
we
can
clearly
prove
the
contrary
,
we
shall
invincibly
demonstrate
the
certain
Truth
of
our
Faith
.
Let
us
therefore
in
order
to
it
,
closely
stick
to
the
Examination
of
that
matter
of
fact
,
the
most
essential
and
the
most
important
that
ever
was
,
and
endeavour
to
discover
whether
it
be
possible
we
should
have
been
imposed
upon
by
those
Men
,
which
could
not
deceive
themselves
.
If
we
would
suppose
that
the
Disciples
of
Jesus
Christ
deceived
us
in
their
relation
of
a
fictitious
Event
,
we
must
also
necessarily
suppose
these
three
things
.
1.
That
their
Illusion
or
Imposture
must
be
a
thing
that
was
possible
to
be
put
in
Execution
.
2.
That
it
must
be
of
some
Use
or
other
to
them
.
3.
That
it
must
be
such
as
Men
,
and
only
Men
make
use
of
.
Now
it
is
certain
,
that
their
pretended
Illusion
here
in
question
,
could
not
have
any
of
these
three
Qualities
.
1.
It
could
not
have
been
possible
,
because
it
must
have
been
agreed
upon
by
many
Persons
who
all
knew
the
bare
Truth
of
the
matter
of
fact
it self
.
2.
It
would
have
been
of
no
use
,
for
what
could
those
Men
propose
to
themselves
in
inventing
such
a
Fiction
?
3.
It
could
not
be
such
as
Men
usually
contrive
,
because
from
the
Beginning
of
the
World
till
now
,
we
never
heard
of
any
Man
that
invented
Lyes
,
on
purpose
to
have
the
pleasure
of
being
hanged
,
scourged
,
burnt
,
or
executed
upon
a
Scaffold
.
1.
As
to
the
first
,
I
'll
grant
you
if
you
will
,
that
Peter
with
some
other
Disciples
might
have
taken
away
the
Body
of
Jesus
Christ
out
of
the
Sepulcher
,
either
by
tricking
the
Watch
,
or
taking
the
Advantage
of
their
sleeping
;
or
lastly
,
by
bribing
them
with
Mony
:
I
'll
grant
you
too
,
if
you
will
,
they
might
have
easily
perswaded
the
whole
Company
of
Disciples
,
who
were
too
credulous
and
too
eager
in
swallowing
of
Novelties
,
that
Jesus
Christ
had
appeared
to
them
indeed
,
and
that
he
was
risen
from
the
Dead
;
I
'll
grant
you
likewise
,
that
the
other
Disciples
might
have
imagined
thereupon
they
had
seen
some
Visions
,
or
thought
they
had
seen
him
in
several
Places
and
on
several
Occasions
:
but
then
I
ask
,
How
they
could
have
all
agreed
together
concerning
the
truth
of
his
Ascension
?
By
what
Charm
or
Cunning
could
Peter
and
the
other
Apostles
have
made
them
see
that
which
they
never
saw
or
heard
a
Man
speak
,
whom
they
really
never
heard
?
By
what
Machine
could
they
have
caused
the
Clouds
to
descend
?
Or
by
what
sort
of
Inchantment
could
they
have
produced
two
Men
in
white
Raiments
,
telling
them
,
Ye
men
of
Galilee
,
why
stand
ye
gazing
up
into
Heaven
?
This
same
Jesus
which
is
taken
up
from
you
into
Heaven
,
shall
so
come
in
like
manner
as
ye
have
seen
him
go
up
into
Heaven
,
Acts
1.
11.
By
what
secret
Power
could
they
have
so
deeply
imprinted
in
the
Minds
of
the
Disciples
,
the
Words
which
Jesus
Christ
spoke
to
them
after
his
Resurrection
,
the
Reproaches
he
made
them
of
their
Infidelity
,
his
Promise
of
sending
the
Holy
Ghost
to
them
,
his
forbidding
them
to
depart
from
the
City
of
Jerusalem
,
and
the
Command
he
gave
them
to
Baptise
all
Nations
in
the
Name
of
the
Father
,
the
Son
,
and
Holy
Ghost
;
I
say
how
could
they
have
done
all
this
,
if
all
these
things
were
but
the
witty
Conceits
of
their
Imagination
and
Fancy
?
Certainly
tho
St.
Peter
or
some
other
Disciple
of
Jesus
Christ
,
should
have
formed
to
himself
the
Design
and
Plan
of
so
Signal
a
Cheat
,
and
tho
he
should
have
set
down
in
writing
all
the
Articles
one
by
one
,
which
he
was
obliged
to
make
other
Men
believe
against
the
plain
Truth
,
yet
he
could
never
have
been
so
bold
as
to
propose
any
such
thing
to
those
Men
,
who
were
prepossessed
with
the
Opinion
that
Lying
was
a
great
Sin
,
but
Truth
and
Sincerity
,
on
the
contrary
,
a
great
Vertue
.
Nay
,
it
is
even
impossible
it
should
ever
come
into
his
Head
,
to
frame
so
Signal
an
Imposture
upon
so
sad
and
sorrowful
an
Event
as
the
Death
of
Jesus
Christ
.
Neither
does
it
appear
that
his
Mind
or
his
Thoughts
were
any
ways
bent
upon
any
such
Design
.
And
tho
he
should
have
been
induced
out
of
a
Spirit
of
Revenge
,
to
invent
such
a
Lye
to
discredit
the
Scribes
and
Pharisees
,
yet
it
can't
be
supposed
he
should
have
been
so
very
silly
,
as
to
imagin
that
the
rest
of
the
Disciples
would
consent
to
that
Imposture
,
or
be
willing
to
maintain
it
at
any
rate
whatever
,
out
of
meer
Complaisance
to
him
.
Such
is
the
Nature
of
Mankind
,
such
the
Frame
and
Temper
of
their
Hearts
,
that
they
will
admit
of
no
Falsity
,
unless
covered
with
a
specious
shew
of
Truth
.
So
that
when
any
thing
is
so
evidently
false
that
every
Body
must
necessarily
be
sensible
of
it
,
we
have
no
Thoughts
of
attempting
to
make
others
believe
it
;
as
for
instance
,
it
will
never
come
into
my
Head
to
make
other
Men
believe
that
I
have
Wings
,
and
that
I
fly
,
&c.
We
might
here
repeat
what
has
been
said
concerning
the
Resurrection
of
Jesus
Christ
:
either
the
Disciples
looked
upon
Jesus
Christ
before
his
Death
as
the
promised
Messias
,
or
else
they
did
not
look
upon
him
as
such
.
If
they
considered
him
as
the
promised
Messias
,
they
then
believed
his
Words
,
and
thought
that
he
would
truly
rise
again
;
and
if
they
did
expect
that
he
would
truly
rise
again
,
they
consequently
believed
he
would
come
himself
out
of
his
Grave
,
and
so
it
was
not
at
all
necessary
they
should
steal
his
Body
away
.
And
if
they
did
not
consider
him
as
the
promised
Messias
whilst
he
was
alive
,
it
must
follow
from
thence
,
that
they
were
Seducers
and
Impostors
even
before
the
Death
of
Christ
.
Now
how
can
any
one
conceive
that
those
Seducers
should
not
have
been
terrified
at
the
Punishment
inflicted
on
their
Master
,
or
that
such
a
terrible
Example
of
the
most
rigorous
Justice
design'd
too
for
them
,
should
not
put
an
end
to
their
frontless
Impudence
?
Above
all
,
How
can
it
be
supposed
that
those
wicked
and
perfidious
Disciples
durst
have
proposed
to
the
other
Disciples
,
who
were
really
Sincere
and
True
,
to
joyn
with
them
,
and
so
testify
that
they
had
seen
Jesus
Christ
ascending
into
Heaven
?
Truly
I
don't
see
what
any
Man
can
alledge
except
one
of
these
two
things
,
either
that
they
were
all
sincere
and
honest
Men
,
or
that
some
of
them
were
honest
,
and
the
rest
Cheats
.
If
they
were
all
sincere
and
honest
Men
,
as
their
Manners
,
their
Discourse
,
their
Conduct
,
and
a
thousand
other
Characters
of
them
evidently
shew
,
then
is
it
absolutely
impossible
that
any
such
Cheat
could
have
been
carried
on
amongst
them
.
But
if
they
were
all
a
pack
of
cheating
treacherous
Impostors
,
then
it
was
the
first
time
that
ever
a
Society
of
cheating
perfidious
Rogues
was
erected
,
who
seemed
to
have
had
no
other
Design
than
to
sanctify
Mankind
.
But
what
Man
,
be
his
Thoughts
never
so
confus'd
and
irregular
,
be
his
Reason
never
so
corrupt
,
can
yet
imagin
that
so
many
mean-spirited
,
simple
and
humble
Men
as
the
Disciples
were
,
should
immediately
become
the
most
Lying
notorious
Cheats
,
out
of
no
other
Design
then
to
involve
themselves
in
ruin
?
If
some
of
them
were
false
and
others
sincere
,
and
if
the
latter
were
at
all
imposed
upon
by
the
former
,
which
is
the
most
our
Incredulous
Adversaries
can
imagin
;
yet
even
then
I
assert
,
that
such
a
Cheat
could
not
have
been
carried
on
by
them
.
For
supposing
Peter
never
so
smooth
and
Eloquent
,
never
so
adroit
at
Dissembling
and
Insinuation
,
yet
how
could
he
possibly
perswade
so
great
a
number
of
Persons
to
believe
against
their
Senses
,
that
they
had
seen
that
which
they
really
never
saw
,
or
handled
that
which
they
had
never
handled
;
that
Jesus
Christ
after
having
given
them
many
Precepts
and
large
Instructions
,
which
he
left
very
deeply
imprinted
in
their
Minds
,
ascended
into
Heaven
in
their
sight
?
But
should
I
grant
he
might
have
perswaded
them
of
the
Truth
of
his
Resurrection
,
yet
how
is
it
possible
he
could
perswade
them
of
the
Truth
of
his
Ascension
?
Had
St.
Peter
but
so
much
as
proposed
it
to
them
whom
he
designed
to
delude
,
it
would
have
been
for
that
very
Reason
impossible
but
that
they
should
have
found
out
his
Design
to
cheat
them
.
But
he
would
not
sure
presume
to
propose
to
them
the
joint
Contrivance
of
such
a
fabulous
Story
,
nor
would
he
have
found
(
tho
he
had
been
bold
enough
to
have
proposed
it
)
any
that
would
have
assisted
him
in
so
sensless
a
Design
,
much
less
maintain'd
his
Extravagance
,
and
least
of
all
exposed
themselves
to
a
thousand
Torments
on
purpose
to
maintain
it
.
2.
But
secondly
,
I
observed
that
such
an
Imposture
would
have
been
of
no
manner
of
use
to
them
.
It
is
enough
to
have
proved
that
it
was
impossible
to
be
put
in
Execution
to
satisfie
any
reasonable
Man
how
needless
and
useless
it
would
be
to
advance
it
.
'T
is
true
,
there
have
been
in
all
Ages
and
Countries
such
Men
as
would
have
been
very
willing
,
for
their
own
Advantage
,
to
make
others
believe
improbable
Stories
and
Fictions
,
had
the
thing
been
but
practicable
:
but
because
they
could
not
effect
it
without
such
a
mutual
Concert
among
several
Persons
to
maintain
it
,
as
is
altogether
impossible
,
for
that
very
Reason
it
never
came
into
their
Minds
upon
serious
and
cooler
Thoughts
.
It
would
,
no
doubt
,
be
of
very
singular
Advantage
to
those
Princes
,
who
so
earnestly
desire
to
procure
themselves
an
extraordinary
Respect
and
Veneration
from
their
Subjects
,
and
for
that
Reason
very
seldom
appear
in
publick
,
and
hardly
ever
shew
themselves
to
their
Poople
;
I
say
,
it
would
be
of
great
Advantage
to
them
,
if
they
could
but
once
perswade
their
People
that
they
were
of
a
Divine
Race
,
and
came
down
from
Heaven
:
but
because
they
judge
such
a
Design
impracticable
,
they
reckon
it
a
thing
altogether
useless
and
needless
ever
to
undertake
it
.
Certainly
we
may
as
well
affirm
that
the
Design
of
making
other
Men
believe
the
Ascension
of
Jesus
Christ
against
the
real
truth
of
the
thing
,
and
inward
sense
of
their
own
Consciences
,
would
have
been
altogether
as
useless
and
needless
;
because
it
does
not
in
the
least
appear
that
the
Disciples
could
propose
to
themselves
any
reasonable
Design
in
maintaining
such
an
incredible
Story
.
3.
Nay
it
was
a
thing
not
only
wholly
useless
,
but
as
we
observ'd
in
the
third
place
,
such
a
one
as
Men
dont
usually
Design
,
or
contrive
.
It
could
not
enter
into
any
one
Man's
mind
,
much
less
into
that
of
so
many
different
men
at
once
,
to
fancy
that
they
could
perswade
other
Men
to
credit
such
an
impudent
Lye
as
that
must
have
been
,
or
to
dare
undertake
to
make
others
believe
it
,
to
think
in
the
least
that
they
could
succeed
in
so
strange
a
Design
,
or
that
others
would
have
acted
in
it
jointly
with
them
,
to
imagin
that
they
could
be
able
to
endure
the
most
rigorous
Torments
,
and
the
severest
and
most
cruel
Afflictions
,
or
that
the
Cheat
which
they
unanimously
had
agreed
on
,
would
have
been
both
believed
and
approved
of
throughout
the
World
;
nay
what
is
more
,
that
Men
should
repent
and
become
Holy
and
Righteous
out
of
a
Respect
and
Reverence
they
bo●e
to
an
Impostor
,
and
that
Vertue
and
Piety
should
have
been
established
in
all
the
Parts
of
the
World
by
the
means
of
an
extraordinary
Cheat.
To
this
we
may
add
,
that
considering
this
Design
of
theirs
another
way
,
it
is
not
,
cannot
be
such
a
one
as
any
Man
would
conceive
or
endeavour
to
put
in
Practice
.
It
is
absolutely
impossible
to
find
any
Man
so
much
an
Enemy
to
himself
,
as
willingly
to
lose
his
Quiet
,
his
Liberty
,
Friends
,
Relations
and
all
his
Acquaintance
,
only
to
assert
and
defend
a
Lye
,
that
must
unavoidably
be
attended
by
such
fatal
and
sorrowful
Consequences
.
For
Nature
is
not
insensible
of
Grief
and
Pain
.
As
she
is
exposed
to
Griefs
and
Sufferings
,
so
when
she
suffers
't
is
with
Reluctance
,
Complaints
,
Sighs
,
and
Tears
.
She
cannot
accustom
her self
to
bear
slightly
Contempt
or
Infamy
.
Nothing
disturbs
and
exasperates
her
more
,
nothing
makes
her
more
impatient
than
Mortifications
and
Disgraces
.
How
then
is
it
possible
so
great
a
Company
of
People
should
on
a
sudden
renounce
all
those
inviolable
Sentiments
of
Nature
which
no
Violence
can
root
out
,
on
purpose
to
maintain
that
they
had
seen
a
thing
,
which
they
really
never
saw
?
This
is
a
Consideration
that
cannot
be
too
often
repeated
.
Lastly
,
it
is
such
a
Design
as
is
not
in
the
nature
of
Man
to
conceive
.
For
,
to
maintain
an
Imposture
with
such
Constancy
as
the
Disciples
did
,
is
such
a
piece
of
extraordinary
Courage
as
is
above
the
Nature
or
Power
of
Man
.
An
Impostor
that
thinks
and
knows
himself
to
be
one
,
whose
Mind
tells
him
that
he
acts
contrary
to
his
Natural
Sentiments
,
cannot
go
long
undiscover'd
.
He
is
seiz'd
with
Remorse
,
and
his
Conscience
is
awakened
.
He
trembles
and
unwarily
discovers
himself
to
the
World
upon
the
least
danger
he
meets
with
.
He
is
ready
to
confess
the
whole
Cheat
,
as
soon
as
he
is
brought
before
his
Judges
,
and
is
frighted
with
the
Punishments
of
a
secular
Power
;
and
he
never
fails
of
betraying
himself
,
either
by
confessing
the
whole
Business
,
or
maintaining
what
he
has
advanced
after
so
weak
and
fearful
a
manner
,
that
he
will
not
be
long
,
(
if
but
closely
urg'd
to
it
)
before
he
discovers
the
whole
Truth
.
For
such
is
the
usual
Temper
of
Men
upon
such
an
Occasion
.
And
if
a
single
Person
that
should
not
act
thus
in
this
respect
,
would
be
looked
upon
as
an
unheard
of
Prodigy
,
how
much
more
shall
an
infinite
number
of
People
be
looked
upon
as
such
?
Who
can
imagin
that
so
many
Persons
should
either
on
a
sudden
renounce
their
humane
Nature
,
or
be
of
a
different
make
from
all
other
Men
since
the
Beginning
of
the
World
;
For
my
part
,
I
cannot
conceive
how
it
should
be
,
and
therefore
look
upon
this
as
a
most
sensible
and
evident
Truth
.
But
we
must
yet
carry
on
this
Conviction
further
,
by
following
those
Notions
which
it
has
pleased
God
in
his
Wisdom
to
put
into
our
Mind
upon
this
Subject
.
CHAP.
V.
The
fourth
Center
of
Truth
.
A
particular
Consideration
of
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
upon
the
Disciples
.
THE
last
Degree
of
Evidence
that
occurs
in
the
Demonstration
which
sensibly
proves
to
us
the
Truth
of
the
Christian
Religion
,
is
,
the
Truth
of
a
fourth
matter
of
fact
,
naturally
proved
by
its
own
proper
Characters
;
and
that
is
,
the
Effusion
of
the
Holy
Ghost
on
the
Disciples
of
Jesus
Christ
.
This
Demonstration
of
the
truth
of
Christian
Religion
has
three
different
Degrees
of
Evidence
,
which
also
consist
in
the
three
Parts
of
the
Testimony
of
the
Apostles
.
The
first
whereof
is
this
;
Jesus
Christ
the
Son
of
Mary
did
such
Actions
as
cannot
but
be
supernatural
and
miraculous
;
such
are
,
for
instance
,
the
Resurrection
of
the
Dead
which
we
have
been
Eye-witnesses
of
.
The
second
is
,
We
,
even
we
our selves
,
have
received
the
Power
to
work
Signs
and
Wonders
,
and
such
as
are
equal
to
those
of
Jesus
Christ
himself
,
as
he
foretold
and
declared
it
several
times
unto
us
.
The
third
is
,
We
have
not
only
the
power
to
do
those
Miracles
,
but
can
also
impart
it
to
others
:
and
those
we
shall
hereafter
convert
will
know
themselves
to
be
the
true
Disciples
of
Jesus
Christ
,
in
that
they
shall
work
Signs
like
unto
ours
,
and
to
those
which
Jesus
Christ
himself
wrought
.
The
first
Degree
of
this
Evidence
must
necessarily
convince
us
.
For
it
is
a
very
convincing
Demonstration
indeed
,
to
have
present
to
one's
Eyes
,
nay
in
ones
own
Disposal
and
Power
,
the
Witnesses
of
the
Miracles
of
Jesus
Christ
,
and
such
Eye-witnesses
too
,
that
both
heard
what
he
said
,
saw
every
thing
he
did
,
familiarly
conversed
with
him
,
and
often
question'd
him
concerning
the
Difficulties
that
offered
themselves
to
their
Mind
;
and
lastly
,
such
Witnesses
who
all
unanimously
deposed
the
very
same
matter
of
fact
,
and
boldly
maintain'd
it
even
in
the
midst
of
the
most
cruel
Torments
;
And
yet
such
Witnesses
as
these
had
those
who
were
first
converted
to
the
Christian
Faith
.
But
it
is
a
thing
yet
somewhat
more
perswasive
to
hear
those
Men
affirm
,
that
they
had
not
only
seen
the
Miracles
of
Jesus
Christ
,
but
that
they
themselves
were
able
to
work
the
same
Miracles
.
Certainly
,
of
all
the
Witnesses
in
the
World
,
those
are
soonest
to
be
received
and
believ'd
,
who
proffer
to
shew
you
the
very
Things
they
testify
.
But
what
seems
to
me
to
be
the
last
Degree
of
Evidence
,
and
the
clearest
Demonstration
,
is
,
that
those
very
Witnesses
undertook
to
convince
Men
of
those
matters
which
they
affirmed
to
be
true
,
not
only
by
relating
those
Miracles
which
they
saw
Jesus
Christ
do
,
not
only
by
profering
to
do
the
like
themselves
,
but
also
by
promising
to
enable
those
People
(
who
should
believe
their
Words
)
to
operate
the
very
same
things
:
For
they
imparted
the
extraordinary
and
miraculous
Gifts
of
the
Holy
Ghost
to
their
Proselytes
,
as
it
appears
by
the
Example
of
the
Centurion
Cornelius
.
And
those
Gifts
became
afterwards
so
frequent
and
visible
,
that
Simon
Magus
would
have
bought
them
for
Mony
:
They
were
so
very
remarkable
,
that
they
made
great
and
publick
Impressions
on
the
Minds
of
several
Jews
,
who
were
already
converted
to
the
Gospel
of
our
Lord
,
and
praised
God
for
his
having
also
visited
the
Gentiles
.
Lastly
,
the
Gospel
which
those
Disciples
preached
,
tells
us
that
such
should
be
the
Signs
that
followed
the
true
Disciples
of
Jesus
Christ
,
namely
,
that
they
should
heal
the
Sick
,
&c.
Certainly
how
strong
soever
the
obstinacy
and
prejudices
of
the
Incredulous
may
be
,
yet
they
cannot
any
longer
hold
out
against
the
powerful
Convictions
of
that
threefold
Truth
.
It
is
impossible
that
the
Disciples
should
bear
witness
to
the
Miracles
of
Jesus
Christ
,
if
they
had
not
been
true
;
neither
can
we
suppose
they
would
have
had
the
Boldness
,
Power
,
or
Will
to
do
it
.
It
is
impossible
they
should
have
contrived
together
such
an
unparallel'd
Imposture
,
by
agreeing
among
themselves
to
preach
the
Resurrection
and
Ascension
of
Jesus
Christ
,
of
which
they
were
never
Witnesses
.
But
it
is
extravagant
to
imagin
that
the
Apostles
boasted
they
were
able
to
do
Miracles
,
meerly
to
have
other
Men
believe
those
of
Jesus
Christ
,
and
it
argues
yet
a
greater
Extravagance
,
to
suppose
they
promised
all
those
they
should
convert
to
him
,
to
make
them
able
to
work
the
very
same
Miracles
they
attested
.
Besides
,
we
are
to
consider
two
things
in
the
Revelation
made
to
the
Apostles
on
the
day
of
Pentecost
:
viz.
the
Symbol
or
Token
of
the
Presence
of
the
Holy
Ghost
,
and
the
Effects
or
Gifts
of
the
said
Holy
Ghost
.
And
it
is
not
easie
to
imagin
how
the
Disciples
could
be
deceived
in
either
respect
:
I
am
willing
,
however
,
for
once
to
suppose
that
they
might
have
been
deceived
in
those
external
and
corporeal
Symbols
;
that
they
might
fancy
they
heard
a
mighty
rushing
Wind
,
of
which
there
was
really
no
noise
;
that
their
Eyes
being
dazzled
they
might
have
taken
that
for
Fire
which
was
not
Fire
;
yet
this
Supposition
would
certainly
be
a
little
too
extravagant
.
For
tho
the
Apostles
,
by
reason
of
some
Imperfection
in
their
Organs
,
or
some
outward
Illusion
,
may
have
fancy'd
that
they
saw
Fire
where
no
Fire
was
,
yet
it
is
a
very
difficult
matter
for
a
wandring
Imagination
(
as
they
must
be
supposed
to
have
had
then
according
to
this
Notion
)
to
have
joyn'd
Fire
and
a
Sound
together
;
and
much
more
difficult
also
to
have
perceiv'd
that
Fire
in
a
form
which
was
most
agreeable
to
their
Ministry
:
and
that
must
have
been
a
very
fortuitous
Chance
indeed
,
that
could
thus
modify
that
Fire
,
and
make
it
appear
as
Cloven
Tongues
like
as
of
Fire
,
which
sat
on
each
of
the
Disciples
when
they
were
assembled
together
.
Besides
,
it
would
be
very
strange
they
should
be
all
of
them
liable
to
the
same
Delusion
.
But
what
then
?
still
this
Supposition
is
too
extravagant
.
Is
it
so
?
If
you
will
,
we
'll
suppose
it
true
.
But
then
tell
us
,
how
we
shall
express
the
wonderful
Effects
of
that
Effusion
,
those
durable
and
lasting
Effects
which
were
still
extant
,
tho'
the
Wind
had
ceased
blowing
,
tho'
that
Sound
which
had
filled
the
whole
House
was
no
longer
to
be
heard
,
and
tho'
that
Fire
and
those
Tongues
had
vanished
away
.
For
certainly
't
was
never
intended
those
surprising
Effects
should
be
concealed
.
The
Apostles
immediately
spoke
all
sorts
of
Languages
,
and
that
too
before
all
Nations
of
the
World
.
They
converted
one
while
six
thousand
People
,
at
another
three
thousand
by
one
single
Sermon
,
and
only
speaking
this
to
their
Auditors
,
Therefore
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
Promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
,
which
ye
now
see
and
hear
,
Acts.
2.
33.
We
'll
grant
,
if
you
will
,
that
Jesus
Christ
did
no
manner
of
Miracles
;
It
will
produce
no
great
Consequence
,
so
long
as
it
appears
that
the
Apostles
did
several
:
Nay
,
they
chose
for
that
very
end
,
the
Sick
that
were
most
known
.
They
took
a
lame
Person
,
for
instance
,
that
was
publickly
known
to
all
the
City
of
Jerusalem
for
such
a
one
,
to
make
him
walk
and
leap
before
all
the
People
of
that
great
and
flourishing
City
.
'T
would
have
been
a
strange
thing
indeed
,
if
the
Apostles
had
attempted
to
shew
false
Miracles
to
those
People
that
were
ten
thousand
times
more
subtle
and
refined
than
themselves
:
But
it
would
be
yet
far
more
strange
,
that
after
having
preached
a
false
Resurrection
of
their
Master
,
they
should
have
undertook
to
prove
it
by
working
a
false
Miracle
,
which
must
necessarily
have
been
immediately
discover'd
.
But
I
'll
grant
,
if
you
will
,
that
they
might
have
been
so
extravagant
,
as
to
undertake
it
,
and
that
the
Jews
whose
chief
Interest
it
was
to
discover
their
Cheats
and
Artifices
,
might
have
been
so
far
void
of
Common
sense
as
not
to
make
the
least
Inquiry
into
it
,
or
Examination
about
it
.
But
what
then
will
you
say
to
this
,
which
in
my
Opinion
may
serve
for
an
invincible
Demonstration
;
namely
,
that
the
Apostles
not
only
pretended
themselves
able
to
work
Miracles
,
but
also
to
give
their
Disciples
Power
to
do
the
same
?
Did
any
one
ever
hear
of
a
Society
form'd
by
the
preaching
of
certain
Impostors
,
who
gave
this
Character
of
the
Truth
of
their
preaching
,
that
they
would
impart
to
others
the
Power
of
working
the
same
Miracles
with
themselves
,
who
confer'd
miraculous
Gifts
upon
those
they
baptised
,
but
miraculous
Gifts
so
evident
and
so
sensible
,
that
they
themselves
could
not
doubt
but
that
they
had
truly
received
them
;
nor
they
on
whom
they
were
confer'd
form
any
lawful
or
reasonable
Objection
against
them
?
This
Consideration
is
so
much
the
more
convincing
,
because
those
Gifts
we
here
speak
of
were
durable
and
permanent
,
at
least
,
during
the
Infancy
or
first
Age
of
the
Church
.
I
confess
indeed
,
that
the
Holy
Ghost
foretold
that
Prophecy
should
vanish
away
,
and
the
Gifts
of
Tongues
should
cease
;
which
is
a
very
good
Reason
to
prevent
our
wondering
at
the
Cessation
of
those
Gifts
in
our
days
.
There
were
none
but
Faith
,
Hope
,
and
Charity
that
were
to
endure
to
all
Ages
.
But
I
am
also
certain
,
that
the
miraculous
Gifts
lasted
as
long
as
the
Apostles
themselves
,
nay
they
were
yet
extant
long
after
their
days
,
till
God
himself
had
settled
Christian
Churches
in
all
Parts
of
the
World
,
the
Scaffolds
having
been
only
taken
down
,
when
the
Building
was
finished
.
And
this
no
Man
of
sense
can
reasonably
doubt
of
,
especially
when
he
sees
that
the
Apostles
so
frequently
allude
to
this
Matter
of
fact
,
after
so
simple
and
so
natural
a
Manner
.
The
Gift
of
Tongues
therefore
,
and
all
other
miraculous
Gifts
,
were
durable
and
permanent
in
respect
of
those
they
had
been
confer'd
upon
.
The
Father
was
seen
to
discourse
about
them
with
his
Son
,
and
the
Son
with
his
Father
.
And
it
gave
Occasion
to
the
Jews
who
wondered
that
the
Holy
Ghost
was
also
imparted
to
the
Gentiles
,
to
giorify
God
for
it
.
But
I
am
willing
some
Men
should
make
the
most
violent
Supositions
they
can
;
at
least
,
they
will
not
refuse
to
allow
that
the
Apostles
,
who
pretended
to
impart
the
Holy
Ghost
to
other
men
by
the
Imposition
of
their
hands
,
and
who
proffered
to
make
it
descend
upon
their
Proselytes
by
baptising
them
;
who
went
about
preaching
every
where
that
the
Time
was
come
,
wherein
according
to
the
Prophecy
of
Joel
,
the
Holy
Ghost
was
to
be
poured
upon
all
Flesh
;
and
who
in
their
Gospels
and
Histories
they
composed
of
the
Life
of
their
Master
,
affirm'd
upon
serious
Reflection
,
that
,
these
signs
should
follow
them
that
believed
,
&c.
I
say
,
it
is
to
be
presumed
they
will
not
refuse
to
allow
,
that
those
Men
sincerely
believed
they
had
received
,
and
were
able
to
impart
the
Holy
Ghost
to
others
.
Perhaps
it
was
their
Mistake
,
if
you
will
have
it
so
;
but
that
is
not
the
thing
I
now
contend
about
.
Whether
they
were
mistaken
indeed
,
or
not
,
still
it
is
evident
,
that
unless
they
had
sincerely
believed
that
Mistake
,
or
that
profess'd
Opinion
,
they
durst
never
have
made
such
Promises
:
'T
is
plain
enough
,
that
a
Man
who
did
not
think
within
himself
that
he
had
received
the
Miraculous
Gifts
of
the
Holy
Ghost
,
would
never
promise
to
impart
them
to
others
.
Now
I
would
desire
the
Reader
carefully
to
consider
this
last
Principle
,
it
being
necessary
to
give
an
invincible
Demonstration
of
the
Truth
of
Christianity
.
In
a
word
,
if
the
Apostles
sincerely
believed
they
could
speak
all
sorts
of
Languages
,
and
had
received
the
extraordinary
and
miraculous
Gifts
of
the
Holy
Ghost
,
I
affirm
,
that
it
was
absolutely
impossible
they
should
have
been
Deceivers
as
to
the
other
matters
of
fact
:
For
it
is
impossible
they
should
believe
they
had
received
those
miraculous
Gifts
,
unless
they
also
believ'd
the
Miracles
,
Resurrection
,
and
Ascension
of
Jesus
Christ
to
be
true
;
and
it
is
impossible
they
should
have
believed
the
Miracles
,
Resurrection
,
and
Ascension
of
Jesus
Christ
to
be
true
,
if
all
those
Events
had
not
been
true
indeed
;
because
,
as
we
have
already
plainly
made
it
appear
,
it
is
not
possible
that
those
matters
of
fact
should
have
been
capable
of
Illusion
and
Deceit
.
CHAP.
VI.
Wherein
we
shall
joyn
all
the
miraculous
Matters
of
fact
together
,
and
form
thereby
a
full
and
perfect
Demonstration
of
them
.
SHould
we
consider
all
those
Events
in
general
,
we
might
form
an
invincible
Demonstration
of
them
,
by
supposing
the
three
following
Principles
,
which
in
my
Opinion
will
hereafter
appear
to
be
very
evidently
proved
.
The
first
is
,
that
the
Apostles
,
and
the
rest
of
the
Disciples
of
Christ
did
really
testify
his
Miracles
,
Resurrection
,
Ascension
,
and
the
pouring
out
the
Holy
Ghost
on
the
Apostles
.
The
second
,
that
they
sincerely
believed
what
they
so
testified
.
And
the
third
,
that
they
having
firmly
believed
that
Jesus
Christ
wrought
many
wonderful
Miracles
,
that
he
was
risen
from
the
Dead
,
ascended
into
Heaven
,
and
had
poured
out
his
Spirit
upon
all
his
Disciples
,
of
all
which
Events
,
they
were
Eye-Witnesses
,
it
must
necessarily
follow
from
thence
that
all
those
things
were
certainly
true
.
The
first
of
these
Principles
is
undeniable
in
it self
.
For
it
appears
that
these
four
Events
were
the
whole
subject
Matter
of
the
preaching
of
the
Holy
Apostles
;
which
too
is
plain
,
because
they
themselves
tell
it
〈…〉
th●ir
Writings
,
or
rather
because
their
Writing●
〈…〉
continual
History
of
them
;
because
they
〈…〉
o●
any
thing
else
in
all
their
Epistles
,
but
of
those
four
wonderful
Events
,
in
those
Epistles
they
wrote
to
whole
Societies
,
who
so
carefully
preserved
them
as
Writings
of
the
greatest
value
;
because
there
is
no
fragment
,
page
,
or
scarce
a
line
in
all
those
Writings
,
but
what
either
relates
those
matters
of
fact
,
or
evidently
supposes
them
;
because
there
can
be
no
Christianity
established
in
the
World
without
this
Foundation
;
because
they
have
been
confirmed
to
us
by
Persons
who
lived
since
the
Blessed
Apostles
,
and
discoursed
familiarly
with
them
;
because
the
publication
of
those
things
was
the
cause
of
the
establishing
very
numerous
Churches
almost
every
where
in
the
days
of
the
Apostles
themselves
;
because
Reason
and
Common
sense
sufficiently
assure
us
,
that
the
Jews
and
Gentiles
could
never
have
believed
in
a
crucified
Man
as
such
,
without
being
at
the
same
time
also
taught
that
he
was
risen
from
the
Dead
;
because
the
Faithful
only
believe
the
last
Resurrection
,
upon
their
certain
hope
and
strong
perswasion
that
they
are
to
be
made
like
unto
the
glorious
Body
of
their
Divine
Redeemer
;
because
it
is
manifest
that
the
Authors
of
the
New
Testament
copy'd
not
one
anothers
Writings
,
and
yet
unanimously
agree
in
the
relation
of
those
four
surprising
Events
,
as
being
the
very
essentials
of
their
Doctrine
;
because
the
Primitive
Christians
would
not
have
sanctified
themselves
,
nor
utterly
renounced
the
enticing
charms
of
the
World
,
but
that
they
trusted
wholly
in
a
Man
that
was
risen
from
the
Dead
,
and
ascended
into
Heaven
;
because
the
most
obstinate
,
and
most
insolent
Enemies
of
Christianity
never
entertained
the
least
scruple
in
that
respect
,
nor
presumed
to
deny
but
that
Christs
Disciples
boldly
testify'd
of
him
that
he
was
risen
from
the
Dead
,
and
ascended
into
Heaven
;
because
the
Jews
always
acknowledged
this
to
be
the
testimony
of
the
Apostles
;
and
lastly
,
because
the
union
of
all
those
and
many
other
Circumstances
we
have
already
handled
,
render
the
thing
itself
wholly
undeniable
and
evident
in
the
highest
degree
:
so
that
it
is
almost
to
no
purpose
to
insist
any
longer
on
the
proof
of
the
first
Principle
.
The
second
is
no
less
certain
than
the
first
.
For
't
is
evident
that
the
Apostles
sincerely
believed
that
whatever
they
related
was
most
certainly
true
;
because
those
things
they
deliver'd
to
us
in
their
Writings
,
were
the
Motives
and
Incitements
they
had
to
their
Vertue
,
self
denial
,
and
patience
so
often
tried
in
the
dangers
they
underwent
;
because
they
made
such
simple
and
natural
allusions
to
them
,
that
it
is
absolutely
impossible
,
one
should
not
perceive
their
being
truly
perswaded
of
the
truth
of
them
,
in
so
much
that
they
were
convinced
of
the
future
Happiness
of
their
condition
,
mauger
all
the
reasons
they
might
have
to
think
it
should
be
Miserable
and
Sorrowful
;
because
't
was
this
very
perswasion
which
gave
them
the
Courage
they
had
to
expose
themselves
to
the
greatest
Dangers
,
and
undergo
the
most
severe
trials
;
because
they
rejoyced
with
one
another
in
that
they
were
thought
worthy
of
spending
their
lives
and
whatever
else
was
dearest
to
them
,
for
the
defence
of
so
good
a
Cause
,
tho
they
must
needs
have
very
well
known
the
cheat
they
had
forg'd
among
themselves
,
if
what
they
said
was
not
certainly
true
;
and
above
all
,
because
they
pretended
to
shew
very
sensible
and
miraculous
proofs
of
the
matters
of
fact
which
they
had
delivered
.
In
fine
,
the
last
of
these
Principles
is
still
(
if
I
may
so
speak
)
more
evident
than
either
of
the
former
.
For
it
is
impossible
that
the
Disciples
of
our
Lord
should
have
been
deceived
,
1.
in
such
evident
matters
of
fact
,
the
Truth
of
which
they
might
so
easily
have
been
assured
of
by
sensible
Experience
;
2.
in
so
great
a
number
of
matters
of
fact
,
so
different
from
one
another
by
their
Circumstances
;
and
3.
in
such
matters
of
fact
that
were
so
link'd
and
united
one
with
another
,
that
whosoever
grants
but
one
,
must
necessarily
grant
the
truth
of
the
rest
.
And
now
let
the
Reader
but
throughly
consider
all
these
things
within
himself
,
and
I
am
fully
perswaded
he
can
never
doubt
of
any
of
these
three
Principles
.
For
he
cannot
so
much
as
deny
one
of
them
without
an
extraordinary
reluctance
in
his
mind
,
which
will
force
back
the
truth
upon
him
.
Should
he
say
that
the
Apostles
never
preached
the
Miracles
,
Resurrection
,
and
Ascension
of
Jesus
Christ
,
nor
the
pouring
out
the
Holy
Ghost
on
the
Apostles
themselves
,
't
would
be
as
great
a
falsehood
as
if
he
should
say
,
that
there
were
never
any
such
Men
as
the
Apostles
,
or
that
they
were
not
the
Disciples
of
Christ
,
nor
preached
that
Men
must
necessarily
believe
on
him
;
and
it
is
most
certain
that
he
will
presently
reject
all
these
propositions
,
as
being
absurdly
false
and
extravagant
in
themselves
.
Again
,
should
he
say
that
the
Apostles
did
not
sincerely
believe
the
Miracles
,
Resurrection
,
Ascension
of
Jesus
Christ
,
nor
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
,
't
is
as
much
as
if
he
should
affirm
they
did
not
pretend
to
work
any
Miracles
,
speak
strange
Languages
,
or
think
themselves
capable
of
Imparting
those
gifts
to
other
Men
:
and
consequently
as
much
as
if
he
should
advance
,
that
the
Apostles
wrote
none
of
all
those
Epistles
that
were
ascribed
to
them
;
that
they
preach'd
not
publickly
at
Jerusalem
on
the
day
of
Pentecost
,
nor
settled
any
Church
therein
,
or
taught
Men
that
they
should
stedfastly
believe
in
the
Gospel
.
Lastly
,
should
he
say
that
the
Apostles
sincerely
believed
all
these
things
,
but
yet
that
none
of
them
were
true
,
't
is
as
much
as
if
he
asserted
that
they
had
neither
Eyes
,
Ears
,
nor
Memory
;
and
that
several
thousands
of
People
were
all
deprived
of
their
Senses
by
the
same
kind
of
bewitching
folly
,
so
that
those
who
embraced
the
Doctrine
which
they
taught
,
must
at
the
same
time
precisely
and
necessarily
have
lost
their
Reason
;
and
yet
't
is
evident
that
folly
is
the
only
Principle
that
makes
us
lead
good
lives
,
and
sanctifies
the
corrupt
Affections
of
Men.
It
is
certain
,
that
by
considering
the
union
of
all
these
Circumstances
together
,
there
arises
from
them
such
a
Moral
Demonstration
,
as
is
worth
all
other
Mathematical
Demonstrations
in
the
World
.
But
to
be
as
brief
as
possible
,
I
say
that
this
Demonstration
after
all
,
consists
in
the
two
following
propositions
.
As
thus
the
Disciples
of
Christ
sincerely
believed
his
Miracles
,
Resurrection
,
Ascension
,
and
the
Effusion
of
the
gifts
of
the
Holy
Ghost
.
It
follows
therefore
,
that
these
four
Events
are
most
certainly
true
.
The
Consequence
of
this
argument
is
evident
,
because
these
are
matters
of
fact
that
were
altogether
incapable
of
Illusion
or
Deceit
,
and
in
which
it
was
absolutely
impossible
they
should
have
been
deceived
.
For
tho
the
Disciples
might
have
been
decieved
in
one
single
Miracles
,
yet
how
could
they
be
deceived
in
several
Miracles
at
once
?
Tho
it
were
possible
they
might
have
been
deceived
in
the
Miracles
of
Christ
,
yet
they
could
not
be
deceived
in
his
Resurrection
.
Tho'
they
might
have
been
decieved
in
his
Resurrection
,
yet
they
could
not
be
deceived
in
so
many
sensible
Marks
which
Christ
gave
them
of
his
Presence
after
he
was
risen
from
the
Dead
;
and
above
all
,
in
his
Ascension
.
Tho'
they
might
have
been
deceived
even
in
his
Ascension
,
yet
they
could
not
be
deceived
in
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
,
because
they
had
a
continual
Experience
of
that
last
Miracle
.
They
knew
whether
it
was
true
or
not
,
there
had
appeared
to
them
Cloven
Tongues
like
as
of
fire
;
but
still
they
knew
yet
much
better
,
whether
they
had
really
received
the
Gift
of
Tongues
,
which
were
represented
to
them
by
that
external
Symbol
:
the
Holy
Ghost
having
particularly
chosen
that
Gift
above
all
others
on
purpose
to
make
it
the
more
remarkable
;
because
of
all
sorts
of
Gifts
,
this
is
certainly
the
most
unimitable
,
and
the
least
capable
of
Error
and
Illusion
.
For
pray
how
is
it
possible
,
I
should
perswade
my self
that
I
can
speak
the
Persian
,
Chinese
,
and
Arabick
Tongue
,
or
that
I
understand
all
those
Languages
when
they
are
spoken
to
me
,
had
I
no
such
Gift
of
Tongues
?
And
if
it
be
so
rare
a
thing
to
see
one
single
Man
possessed
with
that
foolish
kind
of
Madness
as
to
imagin
such
a
thing
,
it
is
most
certainly
impossible
that
a
great
number
of
Persons
should
fancy
that
they
on
a
sudden
spoke
all
sorts
of
Languages
in
the
World
,
when
there
was
no
such
thing
.
It
must
then
necessarily
be
granted
,
that
tho'
the
Disciples
of
Jesus
Christ
might
perhaps
have
been
imposed
upon
in
all
the
other
matters
of
fact
,
yet
they
could
not
be
deluded
in
this
.
For
a
Man
cannot
be
ignorant
whether
or
no
he
speaks
those
Languages
which
were
before
wholly
unknown
to
him
,
much
less
can
2
Men
be
so
,
much
less
again
12
,
and
much
less
still
70
,
and
since
every
one
of
these
Persons
must
necessarily
know
what
passes
within
himself
,
it
is
impossible
they
should
all
believe
they
had
received
the
Gift
of
Tongues
,
when
there
was
no
such
thing
.
The
Consequence
therefore
of
our
Argument
is
most
certain
,
most
evident
and
undeniable
,
if
ever
any
thing
was
so
;
and
the
Principle
of
it
will
appear
to
be
so
likewise
.
The
Disciples
of
Christ
sincerely
believed
his
Miracles
,
Resurrection
,
Ascension
,
and
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
.
If
you
would
be
more
fully
convinced
of
this
,
't
is
but
reading
the
New
Testament
over
from
one
end
to
the
other
:
There
you
will
find
that
Sincerity
and
that
full
Perswasion
in
their
disinteressed
Self-denial
,
which
sprung
from
the
Knowledge
they
had
that
Christ
,
as
their
only
treasure
,
was
ascended
into
Heaven
;
there
you
will
see
their
Joyfulness
in
Afflictions
arising
purely
from
the
Testimony
they
bore
to
the
Truth
;
their
Charity
and
Piety
wholly
inconsistent
with
the
Character
of
Impostors
;
their
Humility
,
Purity
,
Patience
,
burning
Zeal
,
and
that
fervent
desire
they
had
to
Kindle
all
those
Vertues
in
the
Souls
of
others
:
these
being
two
undeniable
matters
,
first
that
the
Disciples
of
Christ
shewed
themselves
to
have
the
most
natural
sentiments
of
Piety
and
Vertue
imaginable
;
secondly
,
that
Piety
and
Vertue
can
never
proceed
from
Imposture
and
Deceit
.
There
you
will
also
find
the
plain
Honesty
of
the
Disciples
,
and
the
Sincerity
of
their
Perswasion
in
the
style
of
their
Discourse
.
For
if
it
be
true
,
that
Languages
express
the
Genius
and
Manners
of
the
People
;
it
may
be
very
well
affirmed
,
that
the
Language
of
Christ's
Disciples
fully
expresses
the
Miracles
of
the
Gospel
by
a
particular
Energy
,
which
distinguishes
the
style
of
those
Authors
not
only
from
that
of
all
other
Men
,
but
also
from
that
of
the
Law
.
You
will
meet
with
the
same
Sincerity
even
in
that
great
number
of
obscure
and
difficult
Texts
which
the
Evangelists
relate
:
For
on
one
hand
it
is
impossible
that
they
should
counterfeit
or
invent
those
Precepts
,
or
those
difficult
and
obscure
Sayings
which
they
make
Christ
utter
to
the
People
,
and
on
the
other
it
is
most
certain
,
that
those
difficult
and
obscure
Texts
almost
always
include
some
miraculous
matter
of
fact
,
or
at
least
some
Allusion
to
those
supernatural
Miracles
.
First
then
,
I
say
,
that
the
Evangelists
invented
not
those
obscure
and
difficult
Sayings
they
make
Christ
utter
,
which
are
truly
very
numerous
:
For
how
should
those
poor
Fishermen
have
been
industrious
enough
to
forge
and
invent
such
Things
which
all
the
Doctors
as
have
lived
these
sixteen
hundred
years
down
to
us
,
were
hardly
able
either
to
understand
themselves
,
or
make
other
Men
comprehend
?
Besides
it
is
certain
that
those
obscure
and
difficult
sayings
,
either
contain
the
History
of
those
miraculous
matters
of
fact
we
are
now
speaking
of
,
or
else
include
such
plain
and
natural
Allusions
to
them
,
that
it
is
easie
for
any
one
to
perceive
that
he
that
relates
those
Texts
,
both
supposes
that
those
matters
of
fact
were
certainly
true
,
and
publickly
known
to
the
World
.
Thus
for
instance
,
why
did
our
Lord
say
that
there
was
not
a
greater
Prophet
than
John
the
Baptist
born
of
a
Woman
?
'T
was
not
surely
because
of
his
Miracles
,
for
he
did
none
:
Neither
was
it
because
of
his
extraordinary
Piety
.
For
Moses
called
the
meekest
of
Men
,
was
without
doubt
in
that
equal
to
him
.
'T
was
then
because
of
the
advantage
he
enjoyed
both
in
Seeing
and
Hearing
the
Messias
.
But
how
comes
our
Saviour
to
add
that
the
least
in
the
Kingdom
of
Heaven
was
greater
than
him
.
Must
we
understand
by
the
Kingdom
of
Heaven
,
that
Kingdom
of
which
John
himself
said
,
the
Kingdom
of
Heaven
is
at
hand
?
Was
it
not
rather
because
John
saw
none
of
all
the
Wonders
of
that
Kingdom
which
the
least
of
Christ's
Disciples
had
seen
?
Which
indeed
was
the
reason
that
our
Saviour
told
them
,
Blessed
are
your
Eyes
,
for
they
see
,
and
your
Ears
,
for
they
hear
.
For
verily
I
say
unto
you
,
that
many
Prophets
and
righteous
Men
have
desired
to
see
those
things
which
ye
see
,
and
have
not
seen
them
;
and
to
hear
those
things
which
ye
hear
,
and
have
not
heard
them
.
Matth.
13.
16
,
17.
Now
all
this
evidently
supposes
the
Miracles
of
Christ
,
and
all
the
other
marvellous
Events
which
serve
for
a
Confirmation
of
our
holy
Religion
.
What
he
also
said
himself
concerning
Blasphemy
against
the
Holy
Ghost
,
is
altogether
strange
and
very
surprising
.
Nay
the
very
name
he
gave
to
that
sin
implies
something
in
itself
Singular
and
Extraordinary
.
For
no
body
before
him
ever
expressed
himself
after
this
manner
.
Men
were
not
ignorant
that
sinning
against
God
was
a
very
great
Crime
,
but
they
had
no
Knowledge
of
the
sin
against
the
Holy
Ghost
,
much
less
were
they
satisfied
if
there
was
any
harm
in
Blaspheming
against
him
.
This
unusual
Language
necessarily
proceeded
from
a
new
Revelation
,
and
from
new
and
different
objects
not
seen
or
heard
of
before
.
For
the
Jews
knew
not
what
the
Holy
Ghost
was
(
if
we
take
that
word
in
the
Sense
of
the
Evangelists
.
)
Nay
there
were
some
of
them
who
tho
converted
to
the
Gopsel
of
Christ
,
yet
still
were
ignorant
of
the
true
meaning
of
that
Expression
.
In
the
mean
while
if
we
will
but
consult
the
Writings
of
the
New
Testament
,
and
therein
the
Gospels
,
the
Acts
of
the
Holy
Apostles
,
and
the
Epistles
of
those
great
and
extraordinary
Men
,
they
will
presently
inform
us
that
by
the
Holy
Ghost
must
be
understood
in
most
of
those
places
,
the
extraordinary
and
miraculous
Gifts
of
the
Holy
Spirit
imparted
to
the
Men
of
those
days
;
and
that
to
Blaspheme
against
him
,
is
downright
Blasphemy
against
that
Divine
and
Glorious
Principle
of
all
things
,
which
was
,
the
cause
of
all
the
Perfections
and
Miracles
of
Christ
,
and
gave
such
Power
unto
Men.
So
that
there
is
first
in
that
Text
such
an
obscurity
as
proves
that
the
Evangelists
could
not
have
thought
of
inventing
it
,
had
not
Christ
himself
really
utter'd
these
very
words
;
and
secondly
,
it
undeniably
supposes
the
miraculous
matters
of
fact
,
the
Pharisees
were
wont
to
ascribe
to
the
Power
of
Belzebub
,
wherein
indeed
Chiefly
consisted
the
Blasphemy
against
the
Holy
Ghost
.
In
like
manner
this
Text
,
Except
a
Man
be
born
of
Water
,
and
of
the
Spirit
,
John
3.
5.
implies
a
very
puzling
Difficulty
;
because
it
was
not
usual
formerly
for
Men
to
express
themselves
after
this
manner
.
It
is
a
very
difficult
matter
indeed
to
understand
the
true
meaning
of
that
Text
,
but
it
is
yet
far
more
difficult
to
invent
it
;
and
all
the
Doctors
in
the
World
might
put
their
Heads
together
,
and
yet
never
be
able
to
invent
the
like
Text.
Above
all
it
was
not
natural
for
the
Jews
to
invent
any
such
thing
,
because
they
had
no
such
objects
amongst
them
as
could
fill
up
their
Minds
with
any
such
Ideas
.
When
we
suppose
the
Baptism
of
the
Holy
Spirit
confer'd
upon
Christ's
Disciples
,
we
may
then
easily
comprehend
the
true
meaning
of
that
mysterious
but
very
remarkable
Expression
.
We
might
also
add
to
this
Text
,
that
other
which
mentions
the
Baptism
of
the
Holy
Ghost
and
of
fire
.
In
like
manner
it
pleased
God
in
his
Wisdom
that
they
who
related
to
us
the
History
of
Christ's
Resurrection
,
should
tell
us
also
some
things
which
we
cannot
at
first
view
easily
comprehend
(
tho
they
have
a
true
and
reasonable
meaning
)
on
purpose
to
make
us
understand
that
as
it
was
impossible
those
obscure
and
difficult
sayings
ascribed
to
him
by
them
should
come
of
themselves
into
their
thoughts
,
had
not
he
really
spoke
them
,
so
consequently
it
can
never
be
supposed
that
those
Men
should
have
forg'd
the
History
of
Christ's
Resurrection
,
or
their
Discourses
with
him
after
he
was
risen
from
the
Dead
,
as
for
instance
,
these
Words
which
he
spake
to
Mary
,
touch
me
not
,
for
I
am
not
yet
ascended
to
my
Father
,
John
20.
17.
We
could
make
almost
an
infinite
number
of
such
Remarks
as
these
,
which
tho'
they
cannot
come
up
to
an
evident
Demonstration
,
yet
are
very
proper
to
make
us
sensible
of
the
Truth
of
those
matters
of
fact
we
are
now
speaking
of
.
The
Sincerity
of
the
Disciples
will
further
appear
by
the
great
number
of
Circumstances
with
which
their
Narrative
is
fill'd
,
some
whereof
are
so
singular
,
that
they
can't
easily
enter
into
any
Man's
Mind
,
and
others
so
unbecoming
their
Master
,
or
d●●●dvantageous
to
themselves
,
that
there
is
not
the
least
Probability
they
could
have
any
Desire
to
forge
them
;
others
are
so
inseparably
united
with
those
Events
which
must
necessarily
have
been
well
known
,
that
they
durst
not
so
much
as
think
of
forging
them
against
the
publick
Knowledge
every
body
must
have
had
of
them
,
as
we
have
already
proved
at
large
.
But
lastly
,
't
is
not
our
present
Design
to
insist
purely
upon
probable
Reasons
,
tho'
never
so
probable
and
sufficient
of
themselves
,
to
form
a
true
and
perfect
Demonstration
when
joyned
together
.
I
therefore
proceed
to
that
which
is
in
itself
wholly
Demonstrative
.
Now
the
whole
Demonstration
of
the
Truth
of
Christian
Religion
depends
upon
this
Argument
;
namely
,
that
the
Apostles
and
Disciples
of
Christ
sincerely
believed
his
Miracles
,
Resurrection
,
Ascension
,
and
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
;
whence
it
follows
,
that
all
those
matters
of
fact
are
most
certainly
true
.
We
have
already
given
an
invincible
proof
of
the
Consequence
of
this
Argument
,
by
shewing
that
it
was
impossible
the
Disciples
should
have
been
imposed
upon
in
all
these
matters
of
fact
;
that
tho'
they
might
have
been
deceived
in
the
Miracles
of
Christ
,
yet
they
could
not
be
imposed
upon
in
his
Resurrection
;
that
tho'
they
should
have
been
imposed
upon
in
his
Resurrection
,
yet
they
could
not
be
deceived
in
his
Ascension
;
and
that
tho'
they
should
have
been
deceived
in
his
Ascension
,
yet
they
could
not
be
so
too
in
the
miraculous
Gifts
of
the
Holy
Ghost
,
which
are
matters
of
fact
that
they
knew
by
inward
sense
,
and
continual
Experience
.
I
prove
also
the
Principle
of
this
Argument
,
viz.
that
the
Disciples
of
Christ
sincerely
believed
all
those
matters
of
fact
by
the
same
Gradation
.
I
say
then
,
that
the
Disciples
could
not
impose
upon
Men
as
to
the
Miracles
of
Christ
,
not
only
because
they
asserted
them
at
the
Expence
of
their
own
Quiet
,
of
their
dearest
Blood
,
and
even
of
their
Lives
,
but
also
because
they
mention'd
the
Places
,
the
Occasions
,
the
Time
when
they
were
done
,
and
generally
all
the
Circumstances
absolutely
necessary
to
discover
the
Truth
,
and
render
the
Design
of
imposing
upon
Mankind
altogether
impossible
,
and
besides
that
,
they
confirmed
those
Miracles
by
others
full
as
great
if
not
greater
than
they
were
,
which
they
pretended
to
do
even
in
the
sight
of
those
to
whom
they
preached
the
Gospel
,
not
only
telling
them
,
That
which
we
have
heard
,
which
we
have
seen
with
our
Eyes
,
which
we
have
looked
upon
,
and
our
hands
have
handled
,
of
the
word
of
life
declare
we
unto
you
,
1
John
1.
1.
(
alluding
thereby
to
Christ's
having
deliver'd
himself
to
be
touched
and
handled
by
his
Disciples
after
his
Resurrection
)
but
also
adding
these
Words
in
another
place
,
Therefore
he
hath
shed
forth
this
which
ye
now
see
and
hear
:
there
being
this
further
very
remarkable
in
those
Expressions
;
namely
,
that
they
pretended
that
the
Holy
Ghost
descended
not
in
great
abundance
upon
them
till
after
Christ's
Glorification
.
For
they
make
this
Truth
one
of
the
chief
Articles
of
their
Gospel
,
the
Holy
Ghost
,
said
they
,
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
,
John
7.
39.
Thus
it
appears
what
it
was
they
understood
by
the
Holy
Ghost
,
not
the
Grace
of
God
only
which
they
had
already
received
when
Christ
was
yet
with
them
,
not
a
few
of
the
miraculous
Gifts
of
the
Holy
Ghost
,
for
they
had
partly
received
them
when
they
were
sent
into
the
different
Parts
of
Judea
to
preach
the
Gospel
and
work
Miracles
in
the
Name
of
their
Master
,
but
also
that
extraordinary
and
abundant
Effusion
of
the
miraculous
Gifts
which
they
received
on
the
day
of
Pentecost
.
For
as
they
were
then
obliged
to
speak
to
all
sorts
of
Nations
,
so
they
received
the
gift
of
speaking
divers
Tongues
,
and
were
baptised
and
fill'd
with
that
Spirit
which
they
had
received
but
in
part
before
.
And
this
they
called
the
receiving
the
effect
of
the
Promise
,
which
every
one
of
the
Evangelists
also
termed
,
Baptising
with
the
Holy
Ghost
and
with
fire
.
But
tho'
it
were
not
possible
for
us
to
prove
that
the
Disciples
sincerely
believed
Christ's
Miracles
,
yet
it
must
be
granted
,
that
they
sincerely
believed
his
Resurrection
;
it
being
impossible
that
they
should
either
unanimously
agree
to
testify
the
same
,
notwithstanding
all
the
severe
Trials
they
were
forced
to
undergo
in
a
time
they
must
otherwise
have
been
so
much
dejected
,
or
that
they
could
be
able
to
maintain
that
Cheat
with
so
much
Constancy
as
they
did
.
And
the
same
thing
I
also
affirm
of
his
glorious
Ascension
.
Certainly
,
tho'
the
Sincerity
of
the
Disciples
might
be
justly
suspected
in
both
these
two
last
Events
,
yet
it
can
never
be
call'd
in
question
concerning
the
miraculous
Gifts
of
the
Holy
Ghost
:
For
,
if
Christ's
Disciples
were
not
truly
sincere
,
then
they
necessarily
knew
themselves
to
be
Deceivers
,
and
consequently
not
able
to
work
any
Miracles
,
or
speak
all
sorts
of
Languages
:
And
if
so
,
they
could
not
have
boasted
that
they
were
able
to
do
both
,
and
make
this
an
Essential
Article
of
their
Gospel
.
Nay
they
could
not
so
much
as
have
any
Thoughts
of
attempting
it
.
And
were
they
(
as
some
pretend
)
perswaded
that
they
could
perform
no
Miracles
,
nor
speak
any
Language
but
their
own
;
t
is
impossible
that
they
should
yet
declare
that
God
had
sent
them
to
work
Miracles
,
and
preach
to
all
Nations
in
the
World
in
their
respective
Tongues
.
'T
is
yet
still
more
impossible
they
should
promise
to
enable
their
Proselytes
to
perform
the
same
Miracles
,
and
speak
all
sorts
of
Languages
,
so
that
they
themselves
and
those
to
whom
they
spoke
,
should
equally
be
sensible
of
it
at
the
same
time
:
For
,
if
the
Disciples
knew
by
Experience
they
could
speak
no
Language
but
their
own
,
they
would
easily
know
by
the
same
Experience
that
their
Proselytes
would
soon
perceive
how
falsly
they
had
promised
them
the
Gift
of
several
Languages
.
And
tho'
one
single
Disciple
of
Christ
should
have
been
so
foolish
and
stupid
as
not
to
perceive
it
,
yet
it
cannot
be
that
all
of
them
together
should
be
besotted
with
the
same
kind
of
stupidity
.
Should
we
suppose
that
all
the
Disciples
had
undertaken
to
perswade
their
Proselytes
,
that
they
had
confer'd
upon
them
the
Gift
of
Tongues
,
yet
we
can't
suppose
that
those
Proselytes
would
believe
it
against
their
continual
Experience
to
the
contrary
:
For
,
if
the
Disciples
knew
by
Experience
,
they
could
speak
no
Language
but
their
own
,
by
the
same
Experience
their
Proselytes
would
have
known
that
they
had
not
received
the
Gift
of
Tongues
.
And
though
one
single
Person
might
have
fancy'd
he
had
received
it
(
which
is
yet
impossible
in
it self
)
yet
a
whole
Multitude
could
never
be
perswaded
of
it
;
and
it
is
still
much
more
impossible
that
this
pretended
Illusion
should
have
grown
so
universal
and
durable
,
that
St.
Paul
not
only
supposed
but
found
it
settled
in
the
World
,
and
undertook
to
reform
the
Disorders
which
arose
in
several
particular
Churches
concerning
the
Use
of
the
miraculous
Gifts
of
the
Holy
Spirit
.
And
tho'
Christ's
Disciples
might
have
promised
out
of
a
particular
Design
of
their
own
,
to
impart
these
miraculous
Gifts
,
which
they
were
sensible
they
had
not
,
and
make
other
Men
speak
such
Languages
,
as
they
neither
understood
,
nor
spoke
themselves
;
and
tho'
a
Multidude
of
Proselytes
and
Disciples
might
have
perswaded
themselves
against
their
own
Experience
and
inward
Sense
,
that
they
understood
those
things
which
they
understood
not
,
or
spoke
those
Languages
which
they
really
spoke
no
more
than
they
did
before
their
calling
;
yet
it
is
still
impossible
that
those
miraculous
Gifts
,
supposing
them
to
exist
only
in
the
imaginary
conceit
of
the
one
and
of
the
other
,
should
have
such
an
effect
as
any
way
to
move
the
sight
of
the
Spectators
,
or
make
the
Jews
glorifie
God
in
that
they
had
seen
his
Spirit
descend
upon
the
Gentiles
.
But
granting
all
this
possible
,
tho'
this
Illusion
should
have
taken
place
with
respect
to
the
Gift
of
speaking
divers
Tongues
,
yet
men
could
not
be
deceiv'd
in
the
Gift
of
interpreting
them
,
and
much
less
in
all
the
other
Gifts
of
the
holy
Spirit
.
Add
to
this
the
consideration
of
the
Patience
of
the
Disciples
,
of
their
Holiness
of
Life
,
their
Charity
,
their
Zeal
,
their
unaffected
way
of
expressing
themselves
,
their
Self-denial
,
Sincerity
and
plain
Ingenuity
.
Methinks
all
these
Characters
put
together
,
necessarily
and
evidently
convince
us
,
that
the
Disciples
were
plain
,
honest
,
sincere
Men
,
that
had
not
in
the
least
any
Design
to
impose
upon
us
;
so
that
this
Truth
needs
no
further
Demonstration
.
It
may
not
however
be
amiss
,
to
remove
some
few
small
Difficulties
which
may
seem
to
oppose
what
has
been
said
concerning
these
miraculous
matters
of
fact
.
The
first
difficulty
is
to
know
how
the
Enemies
of
the
Gospel
could
be
able
to
extinguish
the
Knowledge
of
so
many
extraordinary
and
miraculous
matters
of
fact
,
which
seemed
sufficient
to
convert
all
Mankind
,
or
at
least
those
Countreys
where
all
those
things
came
to
pass
.
I
answer
,
first
,
those
matters
of
fact
were
not
in
the
least
stifled
or
concealed
.
They
were
so
far
from
it
,
that
they
converted
an
infinite
number
both
of
Jews
and
Gentiles
,
and
that
too
in
a
very
short
time
.
Secondly
,
there
were
several
external
Causes
which
very
much
contributed
towards
the
weakning
the
Impression
they
would
otherwise
have
made
upon
Mankind
.
For
first
,
the
Elders
amongst
the
Jews
endeavour'd
as
much
as
they
could
to
perswade
the
People
,
that
all
those
Miracles
were
nothing
but
the
product
of
some
Magick
Power
,
or
a
kind
of
compact
with
the
Devil
.
Secondly
,
Those
that
were
in
Power
were
so
much
exasperated
against
the
Disciples
of
Christ
,
that
whosoever
resolved
to
embrace
his
Doctrine
,
must
immediately
prepare
himself
to
be
cast
into
a
Dungeon
,
or
executed
upon
a
scaffold
.
Nay
,
to
undergo
if
possible
,
any
thing
more
sorrowful
and
fatal
than
this
.
And
because
nothing
makes
a
greater
Impression
upon
Men
than
to
see
Punishments
inflicted
on
others
,
all
Parents
strictly
charged
their
Children
not
to
hold
any
Conversation
with
the
Christians
,
least
they
should
see
them
end
their
days
in
the
midst
of
Torments
.
Nay
they
were
very
cautious
and
strict
themselves
in
avoiding
their
Society
:
which
was
the
reason
that
keeping
such
an
extraordinary
distance
from
the
Christians
,
they
shut
their
Eyes
and
stopped
their
Ears
that
they
might
not
hear
their
Words
,
nor
see
the
Miracles
which
they
perform'd
.
Thirdly
,
The
Doctrine
of
the
Apostles
was
so
contrary
to
the
Opinion
the
Jews
had
been
prepossessed
with
,
that
they
could
not
but
hate
and
avoid
it
.
For
the
Cross
of
Christ
became
a
scandal
to
the
Jews
,
and
was
treated
as
a
folly
by
the
Greeks
.
Lastly
,
The
Christian
Religion
putting
an
end
to
the
bondage
of
the
Law
,
and
the
Religion
of
the
Heathens
,
a
Jew
then
could
not
be
converted
to
Christanity
,
without
utterly
renouncing
what
he
always
esteemed
inviolable
;
nor
could
a
Heathen
believe
in
Jesus
Christ
,
without
looking
upon
that
as
profane
,
which
he
thought
before
most
sacred
.
Hence
it
is
that
the
holy
Scripture
speaks
to
us
of
the
effects
of
the
Gospel
attended
with
the
power
of
the
Holy
Ghost
,
as
of
the
Creation
of
new
Heavens
,
and
of
a
new
Earth
.
If
we
add
to
this
,
the
extraordinary
care
the
Jewish
and
Heathenish
Priests
,
and
the
Magistrates
of
both
Nations
took
to
smother
the
light
of
the
Gospel
;
and
the
Weaknesses
and
Passions
of
Men
,
who
were
unable
to
sustain
so
much
as
the
Idea
of
the
torments
that
were
invented
,
on
purpose
to
hinder
the
progress
of
Christanity
:
I
say
if
we
consider
this
,
we
shall
have
no
Reason
to
be
any
longer
astonish'd
at
that
which
at
first
view
so
much
surprised
us
.
But
secondly
,
it
may
be
asked
why
the
Historians
among
the
Heathens
never
mention'd
any
thing
of
those
mighty
Wonders
of
the
Gospel
,
which
yet
deserved
to
have
the
most
considerable
place
amongst
the
many
other
Events
they
have
so
carefully
related
.
We
answer
,
That
this
Consideration
proves
nothing
against
the
truth
of
those
Matters
of
fact
we
have
so
firmly
established
.
First
,
because
it
is
needless
and
extravagant
to
draw
any
further
Consequences
from
a
Principle
which
proves
more
than
enough
already
.
'T
is
true
,
the
Heathen
Writers
say
little
or
nothing
concerning
Jesus
Christ
,
for
they
hardly
knew
his
Name
.
Suetonius
speaks
of
him
after
this
manner
,
Judaei
tumultuati
sunt
Cresto
impulsore
.
But
what
then
?
Does
it
follow
that
because
Suetonius
hardly
knew
the
Name
of
Christ
,
that
there
was
no
such
Person
as
Christ
,
or
that
he
was
not
really
called
Christus
?
The
Heathen
Authors
you
see
relate
not
how
several
Christian
Churches
were
in
a
small
time
settled
at
Rome
,
at
Corinth
,
at
Ephesus
,
at
Sardis
,
at
Smirna
,
at
Philippi
,
at
Thessalonica
,
&c.
But
must
it
follow
from
thence
,
that
there
was
no
such
thing
?
Certainly
if
any
matters
of
fact
were
true
,
this
was
undoubtedly
true
.
I
grant
indeed
,
that
the
Miracles
,
Resurrection
,
and
Ascension
of
Jesus
Christ
were
all
matters
of
fact
that
might
be
doubted
of
,
yet
we
may
at
least
affirm
that
the
Establishment
of
those
Christian
Churches
,
composed
of
such
Men
as
believed
all
those
things
,
was
a
thing
not
to
be
doubted
of
.
This
was
a
matter
of
fact
very
important
and
remarkable
.
Yet
it
was
not
in
the
least
mention'd
by
the
Historians
of
that
Age
,
therefore
the
Objection
goes
too
far
,
it
proves
too
much
,
and
so
consequently
proves
nothing
.
Secondly
,
I
say
,
that
the
Historians
of
those
Times
have
so
ignorantly
treated
of
the
Jewish
Affairs
,
that
we
need
not
wonder
they
appear
so
little
instructed
in
the
Knowledge
of
what
concerned
the
Christians
,
whom
they
supposed
to
have
been
a
Sect
belonging
to
the
Jews
.
For
if
it
appears
that
the
History
those
Authors
composed
of
them
agrees
not
very
well
with
the
Gospel
of
the
Apostles
,
't
is
but
comparing
it
with
that
of
Josephus
,
and
we
may
clearly
see
that
it
agrees
no
better
with
one
than
with
the
other
.
Lastly
,
the
Heathen
Authors
consider'd
the
Christian
Religion
as
a
kind
of
Magick
,
and
a
detestable
Superstition
,
which
aimed
at
the
total
Destruction
of
Mankind
.
It
is
certain
that
some
Men
earnestly
endeavour'd
to
make
it
pass
for
such
,
among
those
who
lived
both
in
the
Time
of
the
Apostles
,
and
long
after
them
;
and
it
was
very
dangerous
to
give
it
any
other
Name
.
The
World
was
divided
between
the
Friends
and
Enemies
of
Christanity
:
Those
who
were
the
Friends
of
it
,
professed
it
,
and
deliver'd
not
only
by
word
of
Mouth
,
but
in
Writing
,
what
they
knew
concerning
the
Wonders
of
it
.
As
for
its
Enemies
,
they
neither
had
the
Boldness
,
Power
,
or
Will
to
write
ofit
as
the
former
had
done
:
They
would
not
do
it
,
lest
they
should
wrong
their
own
Cause
,
and
dishonour
their
own
Religion
:
And
they
could
not
do
it
,
because
they
themselves
were
not
so
well
acquainted
with
the
Miracles
of
Christanity
,
having
always
been
afraid
to
converse
with
the
Christians
,
and
esteemed
the
Belief
of
those
Men
a
very
sorrowful
and
dangerous
Persuasion
;
since
by
professing
their
Religion
,
they
were
sure
of
getting
nothing
but
Torments
,
and
Death
it self
.
Lastly
,
they
durst
not
presume
to
write
things
as
they
really
were
,
tho'
they
had
been
never
so
well
acquainted
with
them
;
because
their
own
Writings
would
accuse
them
of
having
embraced
Christianity
,
a
Crime
which
was
so
severely
punish'd
in
those
days
,
that
it
would
unavoidably
have
brought
upon
them
certain
Death
and
Ruin
,
or
at
least
,
after
their
Death
,
Shame
and
Infamy
upon
their
Families
.
But
thirdly
,
it
may
be
asked
why
the
Apostles
who
had
Power
to
heal
the
Sick
,
and
raise
the
Dead
,
did
not
raise
all
the
Dead
to
Life
again
,
nor
heal
all
the
sick
that
were
in
Judea
,
because
then
all
the
World
would
have
been
forced
in
spite
of
themselves
to
believe
in
Jesus
Christ
.
We
answer
,
That
this
Question
is
much
like
what
the
Murtherers
of
Jesus
Christ
said
to
him
upon
the
Cross
,
He
saved
others
,
let
him
save
himself
,
let
him
come
down
from
the
Cross
and
we
will
believe
in
him
.
Nay
it
is
all
one
as
if
a
Man
should
say
,
If
there
be
a
God
,
why
does
he
not
shew
and
manifest
himself
after
a
sensible
manner
,
by
speaking
to
men
immediately
from
the
highest
Heavens
?
and
then
they
would
all
be
forced
in
spite
of
themselves
to
acknowledge
him
.
But
God
does
not
desire
us
to
acknowledge
him
against
our
own
Inclinations
;
and
consequently
,
he
is
not
obliged
to
manifest
himself
as
we
in
our
extravagant
Desires
would
have
him
,
but
as
it
seemeth
best
to
his
infinite
Wisdom
.
Had
Christ
or
his
Apostles
raised
all
the
Dead
they
found
to
Life
again
,
we
should
then
,
contrary
to
the
Design
of
the
Almighty
,
have
had
no
other
Faith
but
what
depended
entirely
upon
our
Senses
.
It
is
enongh
that
they
healed
almost
an
infinite
number
of
Sick
People
,
and
raised
not
only
one
,
but
several
Dead
Men
to
Life
:
So
much
indeed
was
absolutely
necessary
to
confirm
the
Truth
of
their
Calling
.
Because
they
were
not
only
to
make
Men
believe
in
a
crucified
Saviour
,
and
adore
him
as
the
Son
of
God
,
but
also
to
oblige
them
,
for
the
Confirmation
of
their
Faith
,
to
undergo
Martyrdom
.
More
than
this
would
have
been
but
superfluous
,
because
they
were
not
obliged
to
alter
the
Oeconomy
of
Faith
,
but
only
to
perfect
it
,
not
to
make
Men
believe
against
their
own
Inclinations
,
but
conformably
to
the
Lights
of
their
own
Understanding
.
But
tho'
I
should
grant
all
these
Difficulties
to
be
greater
than
they
really
are
;
yet
we
ought
to
regulate
our
speculative
Opinions
by
some
Arguments
drawn
from
matters
of
fact
,
and
not
on
the
contrary
,
regulate
the
Arguments
drawn
from
matters
of
fact
by
any
speculative
Opinions
.
And
this
is
such
a
general
Maxim
,
that
it
holds
good
in
all
respects
.
Many
Difficulties
arose
at
first
about
the
Belief
of
the
Antipodes
.
Some
pretended
that
such
an
Opinion
was
contrary
to
Reason
;
others
affirmed
,
it
could
never
be
reconciled
to
the
Principles
of
Religion
:
And
both
Parties
raised
several
notable
Objections
against
it
.
But
as
soon
as
the
thing
was
evidently
proved
from
undeniable
matter
of
fact
,
all
their
Objections
and
Difficulties
were
turned
into
Ridicule
.
Some
Philosophers
have
pretended
to
prove
by
Arguments
,
that
Motion
is
impossible
:
But
since
we
have
daily
Experience
that
there
is
such
a
thing
as
Motion
,
we
let
these
Philosophers
talk
on
,
and
chuse
rather
to
believe
our
own
Senses
.
And
I
dare
affirm
(
without
begging
any
Excuse
for
the
Boldness
of
my
Assertion
)
that
there
never
were
,
nor
never
will
be
any
matters
of
fact
,
against
which
we
might
not
raise
several
plausible
Objections
and
considerable
Difficulties
that
are
meerly
speculative
.
Some
are
daily
raised
against
the
Flux
and
Reflux
of
the
Sea
,
against
the
Attraction
of
the
Loadstone
with
Iron
,
the
Source
or
Head
of
the
River
Nile
,
against
Comets
and
Meteors
,
nay
even
against
the
peopling
of
the
World
,
and
the
Propagation
of
Mankind
.
We
readily
grant
the
Incredulous
,
that
several
considerable
Difficulties
may
be
raised
against
the
Mysteries
of
Religion
,
as
we
see
there
are
no
less
considerable
ones
daily
raised
even
against
the
Mysteries
and
secret
Operations
of
Nature
.
But
I
still
affirm
,
that
we
must
renounce
the
Evidence
of
Sense
,
if
we
prefer
any
Difficulties
of
meer
Speculation
before
those
Arguments
which
are
taken
from
undeniable
matters
of
fact
.
Tho'
we
should
argue
only
upon
the
Nature
of
Things
,
and
the
Principles
of
Natural
Religion
,
it
would
appear
,
if
we
compare
the
Obscurities
which
cause
those
Difficulties
,
with
the
Evidences
which
clear
them
,
that
the
latter
would
gain
more
upon
our
Belief
than
the
former
;
and
this
Truth
we
think
we
have
sufficiently
proved
in
our
first
Part
of
this
Work
.
But
tho'
we
should
meet
with
nothing
else
but
Difficulties
in
those
natural
Principles
,
without
any
Lights
at
all
to
clear
them
,
yet
ought
we
to
banish
all
Scruples
and
Doubts
that
arise
meerly
from
Speculation
,
the
better
to
embrace
the
Opinion
which
proceeds
from
the
Arguments
drawn
from
undeniable
matters
of
fact
,
unless
we
have
a
mind
to
be
guilty
of
an
Absurdity
not
to
be
met
with
;
which
is
wholly
contrary
to
common
sense
and
Reason
.
But
having
thus
evinced
the
Truth
of
the
Essentials
of
our
Religion
,
namely
,
those
matters
of
fact
contained
in
the
Writings
of
the
Apostles
;
it
remains
only
,
that
we
make
Men
further
sensible
of
them
,
by
laying
down
a
few
short
Remarks
which
we
shall
make
on
several
places
of
the
New
Testament
,
whose
whole
Purport
shall
be
either
to
perswade
us
that
the
Apostles
did
really
teach
all
these
matters
of
fact
,
or
assure
us
that
they
sincerely
believed
the
things
which
they
declared
,
or
else
to
make
it
appear
,
that
they
could
not
have
been
imposed
upon
in
those
matters
of
fact
.
For
from
those
three
principles
is
formed
the
Demonstration
of
the
Truth
of
the
Christian
Religion
.
SOME
REFLEXIONS
ON
THE
Gospel
according
to
S.
Matthew
.
CHapt.
II.
1.
Now
when
Jesus
was
born
in
Bethlehem
of
Judea
,
behold
there
came
Wisemen
,
&c.
Those
Wise-men
were
of
all
Nations
the
first
that
came
to
pay
their
Homage
to
Jesus
Christ
.
The
Priests
and
Elders
amongst
the
Jews
being
consulted
concerning
the
Birth
of
the
Messias
,
freely
owned
he
was
to
be
born
in
Bethlehem
,
and
were
quite
of
another
Opinion
than
the
Modern
Jews
,
who
pervert
the
Meaning
of
the
Prophecy
of
Micah
Chap.
5.
As
to
what
concerns
us
we
affirm
that
the
History
of
the
coming
of
the
Wise-men
could
not
be
falsely
invented
.
I.
Because
it
agrees
admirably
with
the
Prophecy
of
Balaam
,
Numb.
24.
17.
where
he
Cries
out
,
I
shall
s●e
him
,
but
not
now
,
I
shall
behold
him
,
but
not
nigh
:
There
shall
come
a
Star
out
of
Jacob
,
and
a
Scepter
shall
rise
out
of
Israel
.
A
Star
of
the
Wise-men
,
indeed
,
and
a
Scepter
of
Jesus
Christ
.
II.
The
Evangelist
could
not
have
made
the
whole
City
of
Jerusalem
believe
,
that
they
were
troubled
and
astonisht
at
the
Coming
of
those
Wise-men
:
and
much
less
perswaded
the
Inhabitants
against
their
own
publick
Knowledge
,
that
Herod
had
so
barbaroufly
shed
so
much
Innocent
Blood
.
III.
Herod
must
necessarily
have
been
told
that
the
Christ
or
Messias
was
to
be
born
in
Bethlehem
,
because
thither
he
sent
directly
the
Ministers
of
his
execrable
fury
.
IV.
And
lastly
,
Joseph
fled
into
Egypt
,
and
was
afraid
to
return
again
into
Judea
,
when
he
heard
that
Archelaus
Reigned
in
the
room
of
his
Father
Herod
:
A
Circumstance
that
wonderfully
agrees
with
all
the
rest
.
Chapt.
III.
1.
In
those
days
came
John
the
Baptist
.
In
this
Chapter
John
foretells
the
Destruction
of
the
Jews
in
these
Words
,
O
generation
of
Vipers
,
who
has
warned
you
to
fly
from
the
wrath
to
come
?
and
now
also
the
ax
is
laid
to
the
root
of
the
Tree
:
therefore
every
tree
which
bringeth
not
forth
good
fruit
,
is
hewn
down
,
and
cast
into
the
fire
,
&c.
He
foretells
also
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
upon
the
Apostles
,
in
these
words
,
I
indeed
baptize
you
with
water
unto
repentance
:
but
he
that
cometh
after
me
,
is
mightier
than
I
,
&c.
He
shall
baptize
you
with
the
Holy
Ghost
and
with
fire
.
Lastly
,
John
saw
the
Holy
Ghost
Descending
upon
Jesus
under
such
a
form
as
truly
denoted
the
gentleness
and
mildness
his
Life
was
to
be
attended
with
,
and
he
heard
that
voice
from
Heaven
,
this
is
my
beloved
Son
,
&c.
These
three
matters
of
fact
have
a
necessary
connexion
with
the
Principles
of
our
Religion
,
if
they
be
true
,
as
they
will
evidently
appear
to
be
to
all
who
shall
seriously
consider
and
reflect
upon
them
.
'T
would
be
to
no
purpose
to
suspect
the
Evangelist
of
having
forged
that
prediction
of
the
Destruction
of
Jerusalem
,
which
he
makes
Jesus
Christ
himself
utter
,
because
that
Gospel
was
compiled
long
before
that
Event
.
It
would
be
as
little
to
the
purpose
to
pretend
,
that
that
other
prediction
of
the
Baptism
with
the
Holy
Ghost
and
with
fire
,
was
falslly
inserted
into
the
History
of
John
the
Baptist.
For
what
likelyhood
is
there
that
the
Disciples
should
have
made
John
the
Baptist
utter
such
a
prediction
,
had
they
seen
nothing
like
it
?
And
if
they
were
truly
baptized
with
the
Holy
Ghost
and
with
Fire
,
why
should
any
body
refuse
to
believe
that
St.
John
the
Baptist
foretold
it
?
Chapt.
IV.
1.
Then
was
Jesus
led
up
of
the
Spirit
into
the
wilderness
,
&c.
Had
the
Evangelists
proposed
any
other
Method
to
themselves
in
all
their
Writings
,
but
to
speak
the
plain
truth
,
they
would
never
have
represented
Christ
to
us
as
being
delivered
into
the
power
of
the
Devil
to
be
tempted
of
him
,
who
set
him
one
while
upon
the
Pinacles
of
the
Temple
,
and
another
while
upon
an
exceeding
high
Mountain
.
In
all
this
Relation
we
have
certainly
a
most
undeniable
mark
of
their
Truth
and
Sincerity
.
Vers.
19.
And
he
saith
unto
them
,
follow
me
,
and
I
will
make
you
fishers
of
men
.
Who
is
this
that
without
Riches
,
Arms
,
and
Authority
,
nay
without
any
assistance
from
Men
,
pretends
to
convert
ordinary
Fishers
into
Fishers
of
Men
?
How
came
any
such
Thoughts
into
his
Mind
?
What
a
strange
Design
is
this
?
What
a
rash
undertaking
!
Nay
what
confidence
joined
to
so
great
a
weakness
!
For
Jesus
Christ
to
fortel
and
execute
that
project
,
he
must
not
only
have
been
absolute
Master
of
his
Disciples
to
convert
them
so
wonderfully
;
but
also
of
their
minds
to
enlighten
them
,
of
their
Hearts
to
make
them
less
sensible
of
all
wordly
objects
;
He
must
have
been
an
absolute
Master
of
suturity
to
foretel
it
,
of
time
present
,
to
Dispose
of
it
,
of
those
Men's
Inclinations
whom
he
was
thus
to
change
,
of
their
resistance
,
and
continual
struglings
and
oppositions
against
him
,
nay
he
must
have
been
absolute
Master
of
all
the
Enemies
of
his
Name
;
in
a
word
,
of
all
Events
and
Junctures
whatsoever
.
Vers.
24.
And
his
fame
went
throughout
all
Syria
.
'T
is
certain
that
the
Evangelists
could
never
have
made
the
World
believe
that
Jesus
Christ
was
become
famous
for
his
Miracles
,
had
he
really
neither
wrought
,
nor
pretended
to
work
any
Miracles
.
Besides
,
herein
was
Jesus
Christ
distinguish'd
from
John
the
Baptist
,
that
the
former
wrought
many
notable
Wonders
and
Signs
,
but
the
latter
was
famous
only
for
the
innocency
of
his
Life
,
and
purity
of
his
Manners
.
And
if
Jesus
Christ
passed
for
a
person
who
really
did
several
Miracles
,
it
remains
only
for
us
to
know
,
whether
those
Miracles
be
true
or
false
,
and
that
solely
depends
upon
the
examination
of
the
Witnesses
that
saw
them
,
the
nature
of
the
matters
of
fact
themselves
,
and
the
Enemies
that
so
firmly
opposed
them
,
&c.
Chap.
V.
1.
And
seeing
the
multitude
,
he
went
up
into
a
mountain
,
&c.
And
he
opened
his
mouth
and
taught
them
,
&c.
I
shall
not
say
any
thing
concerning
that
excellent
Sermon
which
Jesus
Christ
preached
on
the
Mount
.
We
need
only
read
it
over
to
be
satisfied
that
it
is
an
abstract
of
the
most
Sound
,
Pure
,
and
Spiritual
,
the
most
impartial
,
sublime
,
and
surprizing
Doctrine
that
ever
was
thought
of
.
Read
it
therefore
I
say
,
and
you
will
as
much
be
surprized
at
his
Doctrine
,
as
the
Multitudes
that
heard
it
.
Chap.
VIII
.
1.
When
he
was
come
down
from
the
mountain
,
&c.
In
this
Chapter
we
read
of
the
cleansing
of
Lepers
,
of
healing
sick
Persons
that
were
absent
and
far
off
by
the
efficacy
of
his
word
,
of
his
calming
the
Storms
and
Tempests
of
the
Sea
,
of
his
casting
Devils
out
of
those
that
were
possessed
,
of
the
consternation
the
Gadarenes
were
in
at
the
loss
of
their
Herd
of
Swine
,
and
their
surprize
to
see
those
healed
that
were
possessed
with
Devils
:
all
which
are
such
matters
of
fact
as
the
Evangelists
could
not
have
been
perswaded
of
by
a
meer
Illusion
,
nor
the
Disciples
make
others
believe
against
their
own
publick
Knowledge
.
Vers.
11.
And
I
say
unto
you
many
shall
come
from
the
East
and
West
,
&c.
Who
was
it
that
had
thus
enlightned
the
Mind
of
Jesus
Christ
,
as
to
make
him
so
clearly
foretell
the
calling
of
the
Gentiles
?
Vers.
22.
But
Jesus
said
unto
him
follow
me
,
and
let
the
dead
bury
their
dead
.
This
was
certainly
the
expression
of
a
Man
that
had
so
deeply
reflected
upon
the
vanity
of
the
World
,
and
was
truly
perswaded
of
the
Misery
and
Corruption
of
Mankind
.
For
did
ever
any
Man
but
him
speak
after
this
manner
?
Vers.
34.
And
behold
the
whole
City
came
out
to
meet
Jesus
,
and
when
they
saw
him
they
besought
him
that
he
would
depart
out
of
their
Coasts
.
Here
were
a
sufficient
number
of
Witnesses
who
might
have
easily
convinced
the
Evangelists
,
had
that
matter
of
fact
been
false
.
Chap.
IX
.
1.
And
he
entred
into
a
Ship
,
&c.
In
this
Chapter
Jesus
Christ
calleth
Matthew
from
the
receit
of
custom
,
healeth
a
Woman
that
was
diseased
with
an
Issue
of
Blood
twelve
Years
,
restoreth
sight
to
two
blind
Men
,
raiseth
a
young
Girl
to
Life
again
,
and
healeth
one
that
was
possessed
with
a
Devil
.
Now
Matthew
who
compiled
the
History
of
all
these
matters
of
fact
,
and
whom
no
interest
whatsoever
could
have
obliged
to
follow
Jesus
Christ
to
the
prejudice
of
his
own
repose
,
could
not
but
know
certainly
what
force
or
secret
Power
had
compelled
him
to
follow
Christ
.
And
Jairus
knew
very
well
whether
or
no
his
Daughter
had
been
raised
to
Li●e
again
,
his
Friends
and
Relations
had
been
informed
of
it
,
the
Neighbours
and
Minstrels
who
were
already
come
to
solemnize
her
funerals
,
could
not
be
ignorant
of
it
.
In
a
word
,
the
Blind
,
the
Lame
,
and
the
Sick
of
that
Town
,
could
not
but
tell
whether
they
really
experienced
that
healing
virtue
which
proceeded
from
his
very
garments
.
But
who
can
suppose
that
so
many
Persons
should
have
known
the
certain
Truth
of
that
matter
of
fact
,
and
yet
that
the
Disciples
themselves
should
not
have
known
it
?
And
supposing
they
knew
it
,
how
is
it
possible
they
could
have
so
unanimously
agreed
to
impose
upon
all
the
World
at
the
expence
of
their
lives
,
and
against
their
own
temporal
interest
?
Vers.
5.
For
whether
is
it
easier
to
say
,
thy
Sins
are
forgiven
thee
;
or
to
say
arise
and
walk
?
There
is
no
suspecting
a
Man's
proceedings
that
proves
by
several
sensible
and
healing
Miracles
the
Authority
he
assumes
and
ascribes
to
himself
.
Vers.
13.
But
go
and
learn
what
that
meaneth
;
I
will
have
mercy
and
not
sacrifice
.
A
Spiritual
worship
is
the
only
worship
that
God
delights
in
.
The
ceremonies
of
Moses's
Law
were
only
agreeable
to
him
as
they
were
founded
upon
the
Obedience
that
is
due
to
God
.
This
Obedience
derives
its
whole
perfection
from
a
willing
compliance
out
of
love
and
Charity
.
For
a
forced
and
constrained
obedience
can
never
be
acceptable
to
God
.
That
which
is
most
excellent
in
Charity
,
is
Mercy
,
which
consists
in
forgiving
injuries
,
and
doing
good
to
others
without
expecting
any
return
from
them
.
For
a
man
may
do
good
to
another
through
a
principle
of
vain
Glory
.
But
the
works
of
mercy
proceed
from
another
motive
,
and
are
a
product
of
a
noble
disinteressed
nature
.
Mercy
then
is
the
only
thing
that
is
acceptable
to
God
in
Religion
:
and
both
Scripture
and
Reason
tell
us
so
.
But
the
World
was
so
ignorant
of
this
truth
,
when
Jesus
Christ
first
took
it
for
a
fundamental
maxim
of
his
Religion
,
that
nothing
could
be
more
surprizing
to
Men
than
his
expressing
himself
after
this
manner
.
Vers.
13.
For
I
am
not
come
to
call
the
righteous
but
Sinners
to
repentance
.
An
expression
that
thunders
out
against
Hypocrisie
,
roots
out
of
our
Hearts
that
false
Pride
and
vain
Confidence
we
have
of
our selves
,
humbles
mankind
,
glorifies
the
mercy
of
God
,
and
makes
us
sensible
of
the
use
and
necessity
of
repentance
,
and
in
a
more
especial
manner
evidently
shews
the
self-denial
of
our
Lord
.
Chap.
X.
1.
And
when
he
had
called
unto
him
his
twelve
Disciples
he
gave
them
Power
,
&c.
The
Evangelist
was
not
afraid
of
being
contradicted
by
the
twelve
Disciples
of
our
Lord
,
whose
names
he
sets
down
,
when
he
said
,
that
Jesus
Christ
had
given
them
power
to
heal
all
sorts
of
Diseases
among
the
People
.
Vers.
5.
These
Twelve
Jesus
sent
forth
,
and
commanded
them
,
saying
,
go
not
into
the
Cities
of
the
Gentiles
,
&c.
but
go
rather
to
the
lost
sheep
of
the
House
of
Israel
.
These
words
remove
all
suspicions
which
our
incredulous
Adversaries
may
entertain
,
that
the
Author
of
this
Gospel
was
willing
to
favour
the
Gentiles
in
prejudice
to
the
Jews
.
Vers.
7.
And
as
ye
go
preach
,
saying
,
the
Kingdom
of
Heaven
is
at
hand
.
Was
Jesus
Christ
in
a
fit
condition
to
make
himself
known
for
that
Monarch
who
was
to
come
,
unless
he
had
first
been
endowed
with
an
infinite
Power
?
Vers.
8.
Heal
the
Sick
,
cleanse
the
Lepers
,
raise
the
Dead
,
cast
out
Devils
:
freely
ye
have
received
,
freely
give
.
Is
it
possible
that
Jesus
Christ
could
have
made
his
Disciples
believe
they
had
freely
received
that
which
they
had
not
in
the
least
received
?
How
bold
then
must
that
command
have
been
to
work
so
many
Miracles
?
Vers.
9.
Provide
neither
Gold
,
nor
Silver
,
nor
Brass
,
in
your
purses
:
nor
scrip
for
your
journey
,
&c.
Christ
wa●
not
content
to
chuse
poor
Men
for
his
Disciples
he
s●rther
obliged
them
to
become
poorer
than
they
were
.
He
forbid
them
to
provide
themselves
any
thing
,
designing
to
nourish
them
wonderfully
by
his
Providence
.
He
resolved
so
to
dispose
the
Hearts
of
those
that
should
believe
in
their
words
that
they
should
feed
and
cloath
them
.
This
indeed
was
spoke
like
the
Master
and
God
of
Nature
.
Vers.
22.
And
ye
shall
be
hated
of
all
men
for
my
name
sake
.
Christ
flattered
not
his
Disciples
,
but
foretold
them
from
the
very
beginning
of
their
ministry
,
all
the
evils
that
were
to
befall
them
.
Now
what
can
be
suspected
in
all
this
?
Vers.
23.
But
when
they
persecute
you
in
this
City
flee
into
another
:
for
verily
I
say
unto
you
,
ye
shall
not
have
gone
over
the
Cities
of
Israel
,
till
the
Son
of
Man
be
come
.
This
Text
is
somewhat
difficult
,
because
it
does
not
plainly
appear
that
the
Prophecy
it
contains
was
exactly
fulfilled
.
But
this
very
Difficulty
serves
to
confirm
our
Faith
.
For
why
should
the
Evangelist
write
this
,
he
who
lived
to
see
the
success
of
that
matter
?
He
knew
well
enough
that
in
his
time
the
Gospel
had
been
preached
not
only
in
all
the
Cities
of
Israel
,
but
almost
in
every
Country
in
the
World
,
though
Jesus
Christ
had
not
yet
come
in
all
his
Glory
.
Doubtless
it
was
because
he
intended
to
relate
things
as
they
really
were
in
themselves
,
and
ascribed
no
more
to
his
Divine
Master
but
just
the
very
words
he
uttered
.
And
altho'
Holy
Writers
by
the
coming
of
Jesus
Christ
commonly
understand
his
last
coming
in
his
Glory
,
yet
that
same
expression
does
also
sometimes
signifie
the
Judgments
which
God
executed
upon
the
Jews
,
when
he
sent
the
Romans
to
destroy
their
City
:
which
explanation
plainly
solves
the
whole
Difficulty
.
Vers.
34.
Think
not
that
I
am
come
to
send
Peace
on
earth
:
I
came
not
to
send
Peace
but
a
Sword
.
A
Terrible
declaration
indeed
for
those
Men
who
,
according
to
the
vulgar
errour
of
the
Jews
,
imagined
that
the
Messias
should
have
raised
them
up
to
the
height
of
Happiness
and
temporal
prosperity
!
But
who
is
he
that
was
bold
enough
to
foretel
that
his
Gospel
should
disturb
the
Peace
of
the
Universe
?
How
comes
it
he
did
not
rather
foresee
that
that
Gospel
would
unavoidably
be
involved
in
the
darkness
of
Silence
and
Oblivion
,
having
such
weak
Defenders
to
maintain
,
and
such
formidable
Adversaries
to
oppose
it
?
Does
it
seem
natural
that
a
Man
who
dwelt
on
the
Borders
of
the
Lake
of
Gennesareth
,
should
have
pretended
to
make
other
Men
rise
up
one
against
another
by
the
bare
efficacy
of
his
word
,
without
any
Arms
,
Riches
,
or
Authority
,
being
only
got
at
the
head
of
ten
or
twelve
miserable
Wretches
,
who
knew
nothing
beyond
the
mending
their
nets
?
Vers.
28.
And
he
that
taketh
not
his
Cross
and
followeth
after
me
,
is
not
worthy
of
me
.
Did
ever
Man
get
himself
any
followers
by
such
declarations
as
these
?
Chap.
XI
.
4
,
5.
Jesus
answered
and
said
unto
them
,
go
,
and
shew
John
those
things
which
ye
do
hear
and
see
:
The
Blind
receive
their
fight
,
and
the
Lame
walk
,
the
Lepers
are
cleansed
,
and
the
Deaf
hear
,
the
Dead
are
raised
up
,
and
the
poor
have
the
Gospel
preached
to
them
.
Jesus
Christ
convinced
not
his
Disciples
by
meer
speculations
,
but
by
evident
Objects
of
Sense
.
Vers.
12.
And
from
the
days
of
John
the
Baptist
until
now
,
the
Kingdom
of
Heaven
suffereth
violence
,
and
the
violent
take
it
by
force
.
Did
ever
Man
in
so
mean
and
miserable
a
Condition
as
he
was
in
,
speak
thus
?
Whence
had
he
this
Confidence
?
And
what
sort
of
Language
is
this
?
Vers.
21.
Woe
unto
the
Chorazin
,
&c.
What
probability
is
there
that
Christ
should
thus
reproach
the
Jews
who
dwelt
in
all
those
Countrys
,
unless
he
had
really
wrought
several
Miracles
amongst
them
?
Vers.
28.
Come
unto
me
all
ye
that
Labour
,
&c.
There
have
been
many
Societies
formed
in
the
world
since
the
beginning
of
it
;
but
there
never
was
one
like
this
;
nor
was
it
ever
seen
that
a
Man
should
assemble
a
Company
of
Sinners
,
that
were
full
of
Repentance
,
and
charged
with
heavy
remorse
and
inward
sorrow
for
their
Crimes
.
Chap.
XII
.
13.
Then
saith
he
to
the
Man
stretch
forth
thy
hand
;
and
he
stretched
it
forth
;
&c.
How
is
it
possible
that
Christ
could
impose
upon
the
Spectators
in
so
sensible
a
matter
of
fact
as
this
?
Or
how
could
the
Evangelist
select
only
such
matters
,
on
purpose
to
make
others
believe
them
,
against
the
certain
knowledge
they
must
have
had
to
the
contrary
?
Vers.
15.
And
great
multidudes
followed
him
,
and
he
healed
them
all
.
Here
were
a
great
number
of
Witnesses
indeed
!
Vers.
24.
But
when
the
Pharisees
heard
it
,
they
said
,
this
Fellow
does
not
cast
out
Devils
,
but
by
Belzebub
the
Prince
of
the
Devils
.
This
accusation
is
an
Homage
those
false
Teachers
were
compelled
to
pay
Christ
.
For
when
they
said
that
he
wrought
Miracles
by
the
Power
of
Belzebub
,
they
thereby
acknowledged
that
he
performed
several
.
Vers.
50.
For
whosoever
shall
do
the
will
of
my
Father
which
is
in
Heaven
,
the
same
is
my
Brother
,
and
Sister
and
Mother
.
The
ordinary
sort
of
Men
have
no
other
rule
or
standard
of
their
affections
but
self-love
.
They
seek
themselves
(
if
I
may
so
speak
)
in
different
Objects
,
and
love
nothing
else
in
their
neighbours
,
but
that
proximity
which
unites
them
together
.
They
have
generally
more
or
less
affection
for
their
fellow
creatures
,
according
as
they
are
more
or
less
nearly
related
to
them
;
because
self-love
is
the
origine
and
measure
of
all
their
other
Passions
.
But
this
Man
Christ
Jesus
,
through
an
astonishing
prodigy
,
entirely
loves
,
or
utterly
hates
external
Objects
,
not
as
they
have
any
reference
to
himself
,
but
as
they
refer
to
God
.
The
love
of
God
is
the
rule
of
his
Affections
.
He
seeks
God
in
all
Objects
,
not
himself
or
his
own
satisfaction
.
He
loves
other
Men
not
according
as
they
are
related
to
him
by
the
proximity
of
nature
,
but
as
they
are
related
to
God
through
an
effect
of
his
Grace
.
What
a
nobleness
of
thought
,
what
elevation
and
loftiness
of
mind
is
here
contained
in
this
one
single
sentence
?
Chap.
XIII
.
16.
But
blessed
are
your
Eyes
,
&c.
When
a
Man
speaks
after
that
manner
,
his
mind
must
be
very
fully
and
throughly
perswaded
of
what
he
says
.
And
none
but
a
Heart
that
leaps
for
joy
at
the
Reflexion
upon
some
extraordinary
satisfaction
,
is
able
to
express
itself
thus
.
Vers.
31
,
32.
The
Kingdom
of
Heaven
is
like
unto
a
grain
of
Mustard
seed
,
which
a
Man
took
and
sowed
in
his
Field
.
Which
indeed
is
the
least
of
all
seeds
:
but
when
it
is
grown
it
is
the
greatest
among
herbs
,
and
becometh
a
tree
;
so
that
the
Birds
of
the
Air
come
and
lodge
upon
the
branches
thereof
.
The
progress
of
Christianity
which
had
such
weak
and
imperfect
beginnings
,
is
wonderful
,
and
the
prediction
of
it
is
no
less
strange
and
surprizing
.
Chapt.
XIV
.
21.
And
they
that
had
eaten
were
about
five
thousand
Men
,
&c.
Here
were
five
thousand
Witnesses
.
Vers.
36.
And
as
many
as
touched
him
were
made
perfectly
whole
.
'T
was
an
easy
matter
to
confute
the
Gospel
,
and
to
convince
those
of
Deceit
who
declared
such
things
,
had
not
the
Enemies
of
it
been
afraid
to
make
the
least
enquiry
into
it
,
least
they
should
immediately
discover
the
Veracity
of
it
.
Chapt.
XV.
30
,
31.
And
great
multidudes
came
unto
him
,
having
with
them
those
that
were
Lame
,
Blind
,
Dumb
,
Maimed
,
and
many
others
;
and
he
healed
them
.
Insomuch
that
the
multidudes
wondred
when
they
saw
the
Dumb
to
speak
,
the
maimed
to
be
whole
,
the
Lame
to
walk
,
and
the
Blind
to
see
,
and
they
glorified
the
God
of
Israel
:
Is
it
likely
that
St.
Matthew
could
have
deceived
himself
,
and
yet
have
been
an
Eye-Witness
to
all
these
things
?
Or
that
he
left
the
receit
of
Custom
,
and
embraced
poverty
and
misery
;
on
purpose
to
make
us
believe
a
parcel
of
Stories
?
Durst
he
tell
us
such
things
,
the
falsity
of
which
he
would
soon
have
been
convinced
of
by
almost
an
infinite
number
of
People
?
And
was
he
not
afraid
lest
some
Persons
should
have
enquired
about
them
in
those
very
places
where
he
affirmed
those
things
had
come
to
pass
.
Nay
rather
,
was
he
not
ashamed
to
write
such
things
in
a
time
when
every
body
must
necessarily
have
had
them
fresh
in
their
memory
,
had
they
really
came
to
pass
?
How
could
he
perswade
his
Brethren
,
who
must
have
been
Witnesses
to
all
those
Events
?
Can
we
think
they
would
joyn
with
him
to
maintain
such
an
Imposture
?
Or
can
we
imagine
that
without
a
mutual
contrivance
they
could
have
agreed
together
to
relate
it
,
and
invent
the
most
impudent
Lye
that
ever
was
,
on
purpose
to
oblige
Men
to
become
Faithful
,
Holy
,
and
Just
.
Credat
Judaeus
Apella
.
Chap.
XVI
.
18.
And
the
Gates
of
Hell
shall
not
prevail
against
her
.
All
the
Powers
of
the
World
opposed
the
growth
of
the
Christian
Church
;
every
passion
of
Man's
Heart
made
War
against
her
,
every
Age
caused
her
to
undergo
new
trials
.
All
kinds
of
Punishments
have
exercised
the
Patience
of
her
Children
,
and
all
the
charms
in
the
World
have
been
offered
to
seduce
her
;
But
yet
in
spight
of
all
those
Powers
,
that
Church
made
up
of
Persons
that
renounc'd
the
World
was
preserved
,
and
oftentimes
increased
by
the
frequent
persecutions
and
oppositions
it
met
with
.
Neither
could
it
be
otherwise
,
since
Christ
himself
had
so
foretold
it
.
Vers.
23.
But
he
turned
and
said
to
Peter
,
get
thee
behind
me
Satan
:
for
thou
savourest
not
the
things
that
be
of
God
,
but
those
that
be
of
Men.
How
comes
it
that
St.
Matthew
having
represented
Peter
making
an
admirable
Confession
to
his
Master
,
and
receiving
such
an
advantagious
Character
from
him
,
should
represent
him
immediately
after
as
severely
checkt
in
these
terrible
words
?
Can
this
incoherence
be
thought
natural
in
those
Persons
who
write
nothing
but
of
their
own
Invention
?
And
what
can
be
the
Mystery
of
so
severe
a
reproof
from
Christ
?
Vers.
28.
Verily
I
say
unto
you
,
there
be
some
standing
here
which
shall
not
taste
of
Death
,
till
they
see
the
Son
of
Man
coming
in
his
Kingdom
.
We
leave
it
to
the
Interpreters
to
solve
all
the
Difficulties
of
this
text
,
and
to
determine
whether
the
coming
of
Christ
may
not
be
taken
for
the
Judgments
he
executed
,
on
the
City
of
Jerusalem
;
At
present
we
shall
only
draw
this
Consequence
from
it
,
viz.
That
this
Gospel
was
Written
whilst
all
the
Disciples
were
alive
.
For
how
can
it
be
supposed
these
words
could
be
Written
after
the
Decease
of
the
Disciples
,
and
yet
not
be
in
the
least
explained
?
Chapt.
XVII
.
2.
And
was
transfigured
before
them
.
There
was
never
a
more
Singular
Event
in
all
its
Circumstances
than
this
,
nor
one
more
difficult
,
nor
less
obvious
to
enter
into
the
imagination
of
Man
.
Vers.
4.
Then
answered
Peter
and
said
to
Jesus
,
Lord
it
is
good
for
us
to
be
here
,
if
thou
wilt
let
us
make
here
three
Tabernacles
.
What
a
strange
piece
of
stupidity
was
this
?
and
how
well
does
it
appear
how
incapable
such
gross
and
ignorant
Men
were
of
entertaining
the
least
Design
of
imposing
upon
others
!
Besides
,
what
makes
St.
Matthew
relate
this
Circumstance
?
What
Honour
could
accrue
thereby
to
Peter
?
and
how
could
it
of
itself
enter
into
his
mind
?
Vers.
16.
And
I
brought
him
to
thy
Disciples
and
they
could
not
cure
him
.
In
this
passage
appears
the
Evangelists
sincerity
.
For
nothing
else
could
have
obliged
him
to
relate
that
Circumstance
,
or
make
him
so
freely
own
the
defects
and
want
of
Faith
in
a
Society
he
himself
was
a
Member
of
.
Chap.
XVIII
.
3.
Verily
I
say
unto
you
,
except
ye
be
converted
,
and
become
as
little
Children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
.
That
Children
should
be
so
simple
,
no
Man
ought
to
wonder
,
because
their
want
of
knowledge
is
a
pure
effect
of
their
Age
:
but
that
even
Men
should
be
obliged
to
return
from
the
most
refined
Notions
of
worldly
policy
,
from
that
sinful
cunning
and
dexterity
so
often
seen
in
them
,
to
a
State
of
a
Holy
and
Amiable
Sincerity
.
That
they
should
at
once
become
simple
and
prudent
,
righteous
,
and
religiously
wise
,
is
such
a
thing
that
Men
are
wholly
unacquainted
with
,
and
which
discovers
to
us
both
the
greatness
and
highest
perfection
of
that
Person
,
who
taught
Men
a
Doctrine
so
sublime
and
elevated
.
Vers.
4.
Whosoever
therefore
shall
humble
himself
as
this
little
Child
,
the
same
is
greatest
in
the
Kingdom
of
Heaven
.
How
different
are
these
Notions
from
the
common
ones
of
Men
!
How
different
is
the
Kingdom
of
Heaven
from
all
worldly
Empire
!
And
how
well
does
it
appear
that
such
surprising
maxims
as
these
;
could
not
possibly
proceed
from
the
mind
of
Man
!
Vers.
9.
And
if
thy
Eye
offend
thee
pluck
it
out
,
&c.
By
the
Eyes
here
are
to
be
understood
our
darling
Sins
,
or
whatever
else
is
dear
to
us
.
So
that
Christ
hereby
teaches
us
that
we
ought
to
sacrifice
to
the
glory
of
God
whatever
we
dearly
prize
,
and
value
most
.
Did
ever
any
teacher
less
flatter
mens
vanity
?
Vers.
22.
I
say
not
unto
thee
,
until
seven
times
,
but
until
seventy
times
seven
.
This
is
a
certain
number
made
use
of
for
an
uncertain
one
,
which
signifies
that
we
must
continually
forgive
,
that
Mercy
has
no
bounds
,
and
that
Charity
cannot
be
limited
.
Who
does
not
see
that
such
a
concern
to
unite
all
Hearts
together
,
to
banish
all
misunderstanding
amongst
Men
in
giving
so
vast
a
latitude
to
Charity
and
Mercy
,
can
proceed
from
none
but
him
,
that
was
Master
of
all
Hearts
,
and
the
common
Father
of
Mankind
?
Chap.
XXI
.
43.
Therefore
say
I
unto
you
,
the
Kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
Nation
bringing
forth
the
Fruits
thereof
.
This
is
indeed
a
very
express
prediction
of
the
Calling
of
the
Gentiles
.
Vers.
46.
But
when
they
thought
to
lay
hands
on
him
,
they
feared
the
multitude
;
because
they
held
him
for
a
Prophet
.
What
could
be
so
remarkable
in
Jesus
Christ
that
he
should
be
taken
for
a
Prophet
,
but
the
efficacy
of
his
Doctrine
,
and
the
Miracles
whereby
he
confirmed
it
?
Chap.
XXIII
.
36
,
37.
Verily
I
say
unto
you
,
all
these
things
shall
come
upon
this
Generation
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
,
&c.
Here
the
Destruction
of
Jerusalem
is
very
plainly
set
down
.
Chap.
XXIV
.
28.
For
wheresoever
the
Carcass
is
;
there
will
the
Eagles
be
gathered
together
.
The
Body
of
Christ
crucified
was
the
Carcass
,
and
the
Roman
Standards
where
the
Eagles
which
were
to
fall
upon
the
City
of
Jerusalem
where
the
Carcass
was
.
Vers.
34.
Verily
I
say
unto
you
,
this
Generation
shall
pass
till
all
these
things
be
fulfilled
.
The
same
Reflexions
must
be
made
in
this
place
as
we
have
made
above
.
Chap.
XXVI
.
13.
Verily
I
say
unto
you
,
wheresoever
this
Gospel
shall
be
preached
in
the
whole
World
,
there
shall
also
this
that
this
Woman
hath
done
be
told
for
a
memorial
of
her
.
A
Prophecy
that
has
been
sufficiently
fulfiled
.
Vers.
28.
For
this
is
my
blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
Sins
.
Did
ever
any
Man
act
,
or
speak
after
so
unheard
of
and
surprising
a
manner
?
Can
we
find
a
Man
who
not
only
foretells
his
sufferings
,
but
also
establishes
before-hand
some
memorial
of
a
Death
he
might
easily
have
avoided
?
And
who
but
Christ
ever
took
upon
him
to
shed
his
Blood
for
the
Remission
of
the
Sins
of
Mankind
?
Vers.
38
,
39.
Then
saith
he
unto
them
,
my
Soul
is
exceeding
sorrowful
even
unto
Death
,
&c.
And
he
went
a
little
further
,
and
fell
on
his
Face
,
and
prayed
saying
,
O
my
Father
if
it
be
possible
let
this
Cup
pass
away
from
me
.
T
is
easie
to
explain
what
this
exceeding
Sorrow
and
Agony
was
,
yet
it
must
be
confessed
that
it
presents
us
at
first
view
with
an
Object
very
surprising
,
and
that
it
can't
be
imagined
that
those
Men
whose
chief
Design
was
to
invent
such
things
as
should
be
most
for
their
Masters
Honour
,
should
yet
give
us
such
a
Description
of
his
Sufferings
.
At
least
we
find
here
the
sincerity
of
the
Disciples
,
which
sincerity
shews
us
that
we
ought
without
scruple
to
receive
the
rest
of
their
Relations
.
Chap.
XXVII
.
42.
He
saved
others
,
himself
he
cannot
save
;
if
he
be
the
King
of
Israel
,
let
him
now
come
down
from
the
Cross
,
and
we
will
believe
him
.
By
this
Text
it
appears
that
Christ
passed
for
a
Person
that
had
performed
several
Miracles
.
Vers.
45.
Now
from
the
sixth
Hour
,
there
was
darkness
over
all
the
Land
unto
the
ninth
Hour
.
How
is
it
possible
they
could
have
made
a
whole
City
believe
such
a
thing
were
it
not
true
?
Vers.
51
,
52
,
53.
And
behold
the
vail
of
the
Temple
was
rent
in
twain
,
from
the
top
to
the
bottom
,
and
the
Earth
did
quake
,
and
the
Rocks
rent
,
and
the
Graves
were
opened
,
&c.
How
could
St.
Matthew
have
persuaded
Men
to
such
things
as
these
against
their
own
knowledge
to
the
contrary
?
Could
the
Vail
of
the
Temple
,
or
the
Rocks
be
rent
,
could
the
Earth
quake
,
and
the
Graves
open
,
and
yet
the
Jews
know
nothing
of
it
?
To
whom
did
the
Evangelist
relate
all
these
things
?
He
wrote
them
before
the
Destruction
of
Jerusalem
,
nay
in
the
days
of
the
Apostles
themselves
,
and
consequently
in
a
time
when
there
were
several
thousands
of
People
still
living
that
could
witness
the
Truth
of
them
.
How
then
could
he
so
much
as
imagin
he
could
deceive
so
many
Witnesses
concerned
in
the
business
to
whom
he
preached
these
things
,
and
whom
he
designed
to
bring
over
to
his
Party
;
nay
some
of
whom
had
already
embraced
the
Gospel
,
and
formed
a
very
numerous
and
considerable
Church
at
Jerusalem
,
where
all
these
things
had
happened
,
and
where
he
attempted
to
perswade
others
to
the
belief
of
them
?
CHAP.
VII
.
Wherein
we
shall
further
produce
out
of
the
other
Gospels
,
several
Places
very
proper
to
make
us
truly
sensible
of
the
Divinity
of
the
Christian
Religion
.
St.
MARK
.
CHapt.
I.
14.
Now
after
that
John
was
put
in
Prison
,
Jesus
came
into
Galilee
,
preaching
the
Gospel
of
the
Kingdom
of
God
,
&c.
All
these
Expressions
the
Gospel
,
or
good
Tidings
,
the
Gospel
of
the
Kingdom
of
God
,
&c.
are
very
strange
and
extraordinary
.
And
because
our
Ears
are
somewhat
used
to
them
,
we
do
not
reflect
on
them
so
much
as
we
ought
.
Certainly
it
must
be
a
strange
kind
of
mutual
agreement
that
several
Fishermen
made
together
,
to
go
preaching
about
the
World
,
and
call
the
Subject
of
their
preaching
by
the
name
of
Gospel
.
Chap.
IV.
19.
And
the
Cares
of
this
World
,
and
the
deceitfulness
of
riches
,
and
the
lusts
of
other
things
entring
in
,
choke
the
word
,
&c.
T
is
not
usual
for
other
Men
thus
to
declare
open
War
against
their
Passions
;
or
if
they
do
,
they
fail
not
presently
to
discover
themselves
,
and
lay
open
their
own
Hypocrisy
to
the
World
.
Vers.
41.
And
they
said
one
to
another
,
what
manner
of
Man
is
this
,
that
even
the
Winds
and
Sea
obey
him
,
&c.
We
too
may
as
well
say
,
what
manner
of
Man
is
this
,
that
not
only
the
Sea
,
and
Winds
,
but
Diseases
,
Graves
,
Death
,
Hell
,
Earth
,
Men
,
and
Devils
,
all
obey
him
?
For
it
is
observable
,
there
was
nothing
within
the
bounds
of
Nature
but
what
was
sensible
of
his
Miracles
.
Chap.
VI.
2
,
3.
From
whence
has
this
Man
these
things
?
And
what
wisdom
is
this
which
is
given
unto
him
,
that
even
such
mighty
works
are
wrought
by
his
hands
?
Is
not
this
the
Carpenter
,
the
son
of
Mary
,
&c.
Whence
rather
proceeds
this
astonishment
of
theirs
,
and
what
is
the
reason
of
this
sort
of
reproach
,
had
not
Christ
wrought
several
Miracles
amongst
them
?
Vers.
4
,
5
,
6.
But
Jesus
said
,
unto
them
,
a
prophet
is
not
without
honour
but
in
his
own
Country
,
&c.
And
he
could
not
do
many
mighty
works
there
,
save
that
he
laid
his
hand
upon
a
few
sick
folk
,
and
he
healed
them
.
And
he
marvelled
because
of
their
unbelief
.
Every
thing
in
this
passage
carries
with
it
an
Air
of
Truth
without
the
least
semblance
of
Falsity
.
For
he
that
would
invent
a
story
,
and
desire
other
Men
should
believe
it
,
would
never
make
choice
of
such
Circumstances
as
these
.
Vers.
56.
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
as
many
as
touched
him
were
made
whole
.
It
is
impossible
for
any
Man
to
impose
upon
other
People
in
such
matters
of
fact
as
these
.
Chap.
VIII
.
27
,
28.
And
by
the
way
he
asked
his
Disciples
,
saying
unto
them
,
Whom
do
Men
say
that
I
am
?
And
they
answered
,
some
say
John
the
Baptist
;
but
some
say
Elias
;
and
others
one
of
the
Prophets
.
Here
we
may
observe
what
a
great
Impression
Christ
's
Miracles
had
already
made
upon
other
Mens
minds
.
Chap.
XIV
.
33.
And
He
began
to
be
sore
amazed
,
and
to
be
very
heavy
.
To
own
that
Jesus
Christ
was
reduced
to
this
State
,
nay
him
whom
they
would
have
Men
look
upon
as
the
Son
of
God
,
is
the
effect
of
a
strange
and
surprizing
sincerity
.
Vers.
62.
And
Jesus
said
,
I
am
:
And
ye
shall
see
the
Son
of
Man
sitting
on
the
right
hand
of
Power
,
and
coming
in
the
Clouds
of
Heaven
.
Did
ever
any
Criminal
brought
before
a
Tribunal
of
Justice
speak
thus
?
Chap.
XVI
.
17
,
18
,
20.
And
these
signs
shall
follow
them
that
believe
;
in
my
name
they
shall
cast
out
Devils
,
they
shall
speak
with
strange
Tongues
;
they
shall
take
up
Serpents
,
and
if
they
drink
any
deadly
thing
it
shall
not
hurt
them
;
they
shall
lay
hands
on
the
Sick
,
and
they
shall
recover
,
&c.
And
they
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
word
with
Signs
,
&c.
Either
all
these
matters
of
fact
must
have
been
necessarily
true
,
or
St.
Mark
must
have
been
strangely
besides
himself
,
when
he
related
them
.
Let
us
consider
.
What
is
it
that
he
relates
?
Or
whom
did
he
design
to
impose
upon
?
nay
what
time
did
he
choose
to
effect
it
?
How
could
he
possibly
perswade
the
Disciples
that
they
had
done
such
Miracles
,
as
they
were
never
able
to
do
?
And
how
should
they
perswade
themselves
,
that
Christ
had
given
them
that
power
to
do
Miracles
,
which
they
never
received
?
St.
LUKE
.
Chap.
I.
64.
And
his
mouth
was
opened
immediately
,
and
his
Tongue
loosed
,
and
he
spake
,
and
praised
God
:
And
fear
came
on
all
that
dwelt
round
about
them
,
and
all
these
sayings
were
noised
abroad
throughout
all
the
Hill
Country
of
Judea
.
No
man
is
so
mad
,
as
to
pretend
to
impose
upon
Men's
belief
in
matters
of
fact
so
publick
as
these
;
he
would
rather
make
choice
of
passages
scarce
heard
of
,
or
at
least
but
obscurely
known
.
Chap.
II.
16.
And
found
Mary
and
Joseph
,
and
the
Babe
lying
in
a
Manger
.
Great
was
the
exactness
of
these
Writers
in
giving
us
a
simple
Relation
of
things
as
they
really
were
.
What
can
seem
more
contrary
and
irreconcilable
one
with
another
than
all
these
Circumstances
?
A
Child
sleeping
in
a
Manger
,
but
a
Child
whose
Nativity
was
declared
,
even
by
Angels
,
and
celebrated
by
all
the
Host
of
Heaven
;
a
Child
that
was
banished
the
Society
of
Men
,
but
elevated
in
dignity
even
above
the
blessed
Spirits
;
a
Child
that
was
inconsiderable
and
of
no
esteem
on
Earth
,
but
great
in
Heaven
,
and
adored
by
Angels
;
that
was
indeed
a
while
after
his
Birth
worshipped
by
some
Wise-men
,
that
brought
him
Presents
,
but
soon
●orced
to
fly
into
Egypt
for
the
safety
of
his
Life
.
Certainly
there
appears
nothing
like
a
Fiction
in
all
these
Circumstances
.
Chap.
V.
19.
And
when
they
could
not
find
by
what
way
they
might
bring
him
in
,
because
of
the
multitude
,
they
went
upon
the
House-top
and
let
him
down
through
the
tiling
with
his
Couch
into
the
midst
before
Jesus
.
Do
such
things
as
these
enter
easily
of
themselves
into
a
Man's
mind
,
who
writes
nothing
but
of
his
own
invention
.
?
Chap.
VII
.
38.
And
she
stood
at
his
feet
behind
him
weeping
,
and
began
to
wash
his
feet
with
Tears
,
and
did
wipe
them
with
the
Hairs
of
her
Head
,
and
kissed
his
feet
,
and
anointed
them
with
the
Ointment
;
'T
was
easie
to
know
the
Redeemer
of
the
World
by
that
saving
alteration
he
was
seen
to
make
in
those
that
followed
him
.
Chap.
IX
.
45.
But
they
understood
not
this
saying
,
and
it
was
hid
from
them
,
that
they
perceived
it
not
.
Great
indeed
was
the
Evangelists
sincerity
;
who
stuck
not
to
own
the
ignorance
and
stupidity
of
the
Disciples
!
Chap.
X.
19.
20.
Behold
I
give
unto
you
Power
to
tread
on
Serpents
and
Scorpions
,
and
over
all
the
Power
of
the
Enemy
,
and
nothing
shall
by
any
means
hurt
you
.
Notwithstanding
in
this
rejoyce
not
,
that
the
Spirits
are
subject
unto
you
:
but
rather
rejoyce
because
your
Names
are
written
in
Heaven
.
A
certain
Character
of
true
Religion
indeed
,
which
sets
a
greater
value
upon
Spiritual
benefits
than
any
miraculous
Gifts
,
altho
the
latter
are
more
transcendent
in
the
Eyes
of
Men
than
the
former
!
Vers.
41
,
42.
And
Jesus
answered
and
said
unto
her
,
Martha
,
Martha
,
thou
art
careful
and
troubled
about
many
things
:
but
one
thing
is
needful
.
And
Mary
has
chosen
that
good
part
,
which
shall
not
be
taken
away
from
her
.
Did
ever
a
deceiver
,
or
a
Man
whose
mind
was
set
upon
this
World
,
express
himself
after
this
manner
?
Chap.
XI
.
27
,
28.
And
it
came
to
pass
,
a
certain
Woman
of
the
company
lift
up
her
voice
,
and
said
unto
him
,
blessed
is
the
womb
that
bare
thee
,
and
the
paps
which
thou
hast
sucked
:
But
he
said
,
yea
rather
blessed
are
they
that
hear
the
Word
of
God
and
keep
it
.
It
was
impossible
for
any
one
to
flatter
Christ
.
For
he
having
no
regard
to
himself
,
nor
taking
any
pleasure
in
the
satisfaction
of
other
Men's
inordinate
desires
,
had
his
whole
Heart
fixt
upon
God
;
his
Eyes
,
his
Ears
were
bent
wholly
upon
his
service
,
and
his
sole
Felicity
consisted
in
seeing
his
Father
feared
and
adored
.
Nothing
could
be
pleasant
,
nothing
acceptable
to
him
but
true
Piety
.
And
that
because
God
was
the
Center
of
all
his
Actions
,
and
the
love
of
him
was
as
it
were
the
Spring
that
gave
motion
to
all
his
desires
and
affections
.
So
great
was
his
Behaviour
and
so
sublime
his
Thoughts
.
Vers.
40
,
41.
Ye
fools
,
did
not
he
that
made
that
which
is
without
,
make
that
which
is
within
also
?
But
rather
give
alms
of
such
things
as
ye
have
;
and
behold
,
all
things
are
clean
unto
you
.
The
Pharisees
contended
only
for
outward
and
corporeal
Purity
:
but
Christ
for
that
which
is
Spiritual
and
Internal
:
Which
think
ye
of
the
two
knew
best
the
Genius
of
true
Religion
?
Chap.
XII
.
But
he
said
unto
him
,
man
who
made
me
a
judge
,
or
a
divider
over
you
?
Christ
utterly
renounced
all
the
cares
and
business
of
this
World
,
and
would
scarce
hear
them
mentioned
.
So
strangely
had
he
weaned
his
Thoughts
from
the
World
.
Vers.
30
,
31.
For
all
these
things
do
the
Nations
of
the
World
seek
after
:
and
your
Father
knoweth
that
ye
have
need
of
these
things
.
But
rather
seek
the
Kingdom
of
God
,
and
all
these
things
shall
be
added
unto
you
.
Christ
designed
to
form
a
Society
that
should
wholly
consist
of
such
Persons
as
were
utterly
to
renounce
the
World
,
and
not
busy
their
Thoughts
about
temporal
concerns
,
such
as
were
to
lose
all
their
possessions
,
and
suffer
all
kinds
of
Punishments
to
be
numbred
among
his
Followers
.
Did
ever
yet
such
a
great
and
extraordinary
design
enter
into
any
Man's
Mind
?
Chap.
XIV
.
33.
So
likewise
,
whosoever
he
be
of
you
,
that
forsaketh
not
all
that
he
hath
,
he
cannot
be
my
Disciple
.
A
strange
and
terrible
Declaration
indeed
,
which
does
not
at
all
become
a
flattering
Impostor
!
Chap.
XXIV
.
48
,
49
,
50
,
51
,
52
,
53
And
ye
are
witnesses
of
these
things
.
And
behold
I
send
the
promise
of
my
Father
:
but
tarry
ye
in
the
City
of
Jerusalem
,
until
ye
be
endued
with
Power
from
on
high
.
And
he
led
them
out
as
far
as
to
Bethany
,
and
he
lift
up
his
hands
and
blessed
them
.
And
it
came
to
pass
while
he
blessed
them
,
he
was
parted
from
them
,
and
carried
up
into
Heaven
.
And
they
worshipped
him
,
and
returned
to
Jerusalem
with
great
Joy
:
And
were
continually
in
the
Temple
praising
and
blessing
God
.
In
these
words
we
find
four
several
things
worthy
of
our
Reflexion
,
1.
The
Promise
of
the
Holy
Ghost
,
2.
The
Ascension
of
Christ
,
3.
The
Joy
of
the
Apostles
.
And
4.
Their
continual
assiduity
in
praising
God
.
How
could
St.
Luke
have
made
his
Brethren
believe
,
that
Chrict
had
promised
them
the
Gifts
of
the
Holy
Ghost
,
that
he
ascended
into
Heaven
in
their
sight
,
that
the
Disciples
were
exceeding
joyful
,
and
continued
daily
in
the
Temple
,
praising
and
blessing
God
?
And
if
he
could
perswade
none
of
them
to
believe
it
,
what
could
be
his
design
in
writing
it
?
How
comes
it
to
pass
that
they
all
suffered
Martyrdom
in
defence
of
such
an
incredible
Fiction
?
St.
JOHN
.
Chap.
I.
8
,
9.
He
was
not
that
light
,
but
was
sent
to
●ear
witness
of
that
light
.
That
was
the
true
light
,
which
●ightneth
every
man
that
cometh
into
the
World
.
John
was
originally
but
a
Fisherman
;
who
then
could
have
infused
these
sublime
Notions
into
his
Mind
?
Vers.
14.
(
And
we
beheld
his
glory
,
the
glory
as
of
the
●nly
begotten
of
the
Father
)
full
of
Grace
and
Truth
.
There
plainly
appears
in
this
discourse
the
stedfast
persuasion
of
a
Man
who
had
seen
with
his
eyes
what
he
testified
,
and
the
fulness
of
an
Understanding
that
was
truly
convinced
of
what
he
asserted
;
nay
the
persuasion
of
an
Author
that
thought
no
expression
could
be
strong
enough
to
utter
what
he
thought
,
and
who
united
together
several
Ideas
different
from
one
another
;
because
a
single
Idea
could
not
perfectly
represent
what
he
would
say
.
The
word
Glory
was
not
sufficient
of
it self
,
and
therefore
he
further
added
a
Glory
full
of
Grace
and
Truth
.
Chap.
III.
7.
Marvel
not
that
I
said
unto
thee
,
ye
must
be
born
again
What
could
be
more
extraordinary
than
this
discourse
?
And
how
strangely
persuaded
was
he
that
spoke
it
,
that
we
must
be
entirely
changed
before
we
can
enter
into
the
Kingdom
of
Heaven
?
Vers.
13.
And
no
man
hath
ascended
up
to
heaven
,
but
he
that
came
down
from
Heaven
,
even
the
Son
of
Man
which
is
in
Heaven
.
Certainly
this
Man
spoke
not
like
other
Men
;
whatever
he
says
here
seems
either
to
be
very
extravagantly
blasphemous
,
or
something
above
the
sublimest
Thoughts
of
Men.
If
then
the
purity
of
his
Manners
,
his
Holiness
of
Life
,
his
short
,
clear
,
expressive
Precepts
that
seem
to
savour
of
nothing
but
Piety
and
true
Holiness
,
together
with
the
surprizing
and
wonderful
effects
of
the
Gospel
,
force
us
to
look
upon
the
former
part
of
the
expression
as
Blasphemous
,
we
can't
at
the
same
time
but
believe
the
latter
to
be
so
too
.
Vers.
31.
He
that
is
of
the
Earth
,
is
earthly
,
and
speaketh
of
the
Earth
:
he
that
cometh
from
Heaven
,
is
above
all
.
Tho
John
the
Baptist
had
not
said
this
,
we
might
have
known
Christ
by
his
own
words
to
have
been
the
Lord
of
Life
come
down
from
Heaven
.
Chap.
IV.
But
whosoever
drinketh
of
the
Water
that
I
shall
give
,
shall
never
thirst
;
but
the
Water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
Water
springing
up
into
everlasting
Life
.
These
expressions
are
something
more
than
humane
.
Had
Christ
thought
like
other
Men
,
he
would
certainly
have
exprest
himself
so
too
.
But
he
thought
no
otherwise
upon
earthly
things
than
as
they
serv'd
to
make
us
understand
those
that
were
Spiritual
.
What
ever
he
met
with
he
made
use
of
only
for
that
design
.
He
seemed
to
live
here
upon
Earth
for
no
other
purpose
than
to
guide
us
in
the
way
to
Heaven
.
To
Fishermen
he
spoke
of
becoming
Fishers
of
Men.
To
those
who
valued
themselves
upon
their
Birth
,
he
spoke
of
being
born
again
.
When
they
spoke
to
him
about
eating
,
he
answered
that
his
meat
was
to
do
the
will
of
his
Father
.
And
when
he
sat
on
the
side
of
the
Well
,
he
spoke
of
his
divine
Grace
as
of
a
Well
of
Water
springing
up
into
everlasting
Life
.
Who
is
not
filled
with
admiration
when
he
considers
these
things
?
Vers.
24.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
.
This
was
telling
Men
in
short
what
they
should
have
known
,
and
what
all
till
then
were
wholly
ignorant
of
.
This
was
what
is
most
conformable
to
a
reasonable
nature
,
and
the
Principles
of
natural
Revelation
,
what
distinguished
true
Religion
from
Superstition
,
what
the
wisest
among
the
Heathens
had
not
been
able
to
discover
at
a
time
when
reasoning
and
speculation
were
at
the
height
,
at
least
what
they
had
but
a
very
faint
Knowledge
of
,
what
the
Prophets
themselves
had
spoke
of
but
obscurely
,
and
what
the
Jews
who
in
the
days
of
our
Saviour
minded
nothing
in
Religion
but
the
External
Corporeal
part
of
it
,
were
wholly
ignorant
of
.
What
manner
of
Man
then
was
he
,
who
alone
had
so
much
Wisdom
?
Chap.
V.
25.
Verily
Verily
I
say
unto
you
,
the
hour
is
coming
,
and
now
is
,
when
the
Dead
shall
hear
the
Voice
of
the
Son
of
God
,
and
they
that
hear
shall
live
.
He
that
could
raise
the
Dead
to
Life
again
might
well
speak
after
this
manner
:
But
such
Expressions
would
have
been
extravagant
in
any
other
but
him
.
Vers.
36.
But
I
have
greater
witness
than
that
of
John
:
for
the
works
which
the
Father
has
given
me
to
finish
,
the
same
works
that
I
do
,
bear
witness
of
me
,
that
the
Father
hath
sent
me
.
Those
works
must
have
been
very
extraordinary
indeed
,
since
he
preferred
the
witness
they
bore
of
him
before
that
of
John
the
Baptist
.
For
were
it
otherwise
he
would
have
exposed
himself
to
the
scorn
of
those
that
heard
him
.
Vers.
44.
How
can
ye
believe
,
which
receive
Honour
one
of
another
,
and
seek
not
the
Honour
that
cometh
from
God
only
?
He
that
designs
to
deceive
others
does
not
express
himself
after
this
manner
.
Christ
should
rather
have
made
use
of
the
vanity
and
weakness
of
Men
,
which
is
nicely
to
be
touched
and
delicately
to
be
wrought
upon
in
such
cases
.
Chap.
VI.
14
,
15.
Then
those
Men
when
they
had
seen
the
Miracle
that
Jesus
did
,
said
,
this
is
of
a
Truth
that
Prophet
that
should
come
into
the
World
.
When
Jesus
therefore
perceived
that
they
would
come
and
take
him
by
force
to
make
him
a
King
,
he
departed
again
into
a
mountain
himself
alone
.
'T
was
not
out
of
any
weakness
or
fear
that
Christ
refused
to
put
himself
at
the
Head
of
those
that
would
have
made
him
King
.
He
that
foretold
his
sufferings
,
and
established
a
memorial
of
them
,
nay
he
who
assembled
together
a
Company
of
distressed
Wretches
,
whom
he
vouchsafed
to
lead
about
,
would
not
surely
have
been
afraid
os
the
fortune
of
War
,
since
he
might
have
been
followed
by
an
innumerable
company
of
People
,
who
would
have
daily
increased
,
being
deluded
by
the
common
Opinion
of
those
days
,
that
he
was
to
be
a
great
King
.
What
then
deterred
him
from
it
?
Only
his
Humility
.
Vers.
35.
I
am
the
Bread
of
Life
:
he
that
cometh
to
me
,
shall
never
hunger
;
and
he
that
cometh
to
me
shall
never
thirst
.
Did
ever
any
man
use
an
expression
like
this
?
How
can
a
Man
be
the
Bread
of
Life
?
And
what
can
be
the
meaning
of
this
expression
?
Was
going
to
Christ
enough
to
satisfy
hunger
and
thirst
?
No
one
but
an
Enthusiast
,
or
one
that
was
really
come
down
from
Heaven
to
instruct
Mankind
,
could
have
expressed
himself
thus
.
But
who
is
he
that
shall
dare
to
Blaspheme
against
the
Wisdom
of
that
Divine
Person
?
Vers.
63.
The
Flesh
profiteth
nothing
:
the
words
that
I
speak
unto
you
,
they
are
Spirit
and
they
are
Life
.
This
Comment
excellently
justifies
the
Wisdom
of
that
wonderful
Teacher
,
and
clearly
shews
us
what
we
should
think
of
those
seeming
Paradoxes
he
advanced
in
the
foregoing
Verses
,
so
contrary
to
all
our
former
Ideas
and
Prejudices
.
Chap.
VII
.
17.
If
any
Man
will
do
his
will
,
he
shall
know
of
the
Doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
This
is
the
best
and
surest
Rule
whereby
we
may
judge
of
Christ
and
his
Gospel
.
And
therefore
for
a
Man
to
be
perswaded
of
the
Doctrine
of
Christ
,
it
is
first
requisite
that
his
Heart
be
rightly
disposed
,
rather
than
his
understanding
fully
enlightned
.
Men
at
Christs
coming
into
the
World
were
wholly
ignorant
of
this
great
and
noble
Truth
.
They
made
a
Science
of
Religion
,
which
none
could
understand
but
the
learned
.
And
the
Reason
of
Man
which
would
know
every
thing
but
scarce
knows
any
thing
perfectly
,
proudly
assumed
to
itself
the
priviledge
of
judging
in
matters
of
Salvation
.
But
were
that
a
certain
Rule
to
go
by
,
the
proud
would
be
the
greatest
Favourites
of
God
,
and
the
more
Men
strove
out
of
vanity
or
ambition
to
become
learned
,
the
clearer
insight
they
would
have
into
Revelation
.
That
indeed
would
be
proper
to
make
a
considerable
progress
in
humane
Sciences
:
but
the
Science
of
Salvation
is
not
to
be
acquired
but
by
Holiness
and
Humility
.
For
Virtue
is
a
practical
Habit.
The
more
Simple
and
Ignorant
we
are
,
the
more
our
Eyes
will
be
open
.
The
better
we
live
,
the
less
scruples
we
shall
entertain
.
The
more
we
love
God
,
the
more
sensible
we
shall
grow
of
his
admirable
Precepts
.
What
great
Wisdom
then
does
this
Maxim
contain
,
which
Men
in
past
Ages
were
wholly
ignorant
of
,
and
which
the
present
Age
scarce
yet
understands
?
Vers.
37
,
38
,
39.
In
the
last
Day
that
great
Day
of
the
Feast
,
Jesus
stood
and
cried
,
saying
,
If
any
Man
thirst
,
let
him
come
unto
me
and
drink
.
He
that
believeth
on
me
,
as
the
Scripture
hath
said
,
out
of
his
Belly
shall
flow
Rivers
of
living
Water
.
(
But
this
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
.
For
the
Holy
Ghost
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
.
)
How
could
the
Evangelist
have
made
Christ
utter
such
words
as
these
,
and
a
little
after
added
this
Annotation
concerning
the
Effusion
of
the
Gifts
of
the
Holy
Ghost
,
had
he
really
seen
nothing
happen
that
was
like
it
?
Who
sees
not
plainly
that
the
Parenthesis
supposes
that
Event
to
be
well
known
,
since
it
informs
us
of
the
Reason
of
it
?
Vers.
40
,
41.
Many
of
the
People
therefore
when
they
heard
this
,
said
of
a
Truth
this
is
the
Prophet
:
Others
said
,
this
is
the
Christ
.
But
some
said
,
shall
Christ
come
out
of
Galilee
?
All
these
Disputes
and
little
Contests
manifestly
shew
the
great
impression
the
Doctrine
and
Miracles
of
Christ
had
already
made
upon
Peoples
minds
.
Besides
they
are
of
such
a
Nature
as
not
easily
to
be
thought
of
by
a
Person
who
could
invent
Lies
.
Chap.
VIII
.
7.
10
,
11
So
when
they
continued
asking
him
,
he
lift
up
himself
and
said
unto
them
,
he
that
is
without
sin
among
you
,
let
him
first
cast
a
Stone
at
her
,
&c.
When
Jesus
had
lift
up
himself
,
and
saw
none
but
the
Woman
,
he
said
unto
her
,
Woman
,
where
are
those
thine
Accusers
?
hath
no
Man
condemned
thee
?
She
said
,
no
man
,
Lord
.
And
Jesus
said
unto
her
,
neither
do
I
condemn
thee
;
go
,
and
sin
no
more
.
There
is
no
need
of
a
Comment
to
understand
the
Divine
energy
of
these
words
.
A
Heart
rightly
disposed
will
sooner
be
sensible
of
it
,
than
able
to
express
it
.
Vers.
51.
Verily
,
verily
I
say
unto
you
,
if
a
Man
keep
my
sayings
he
shall
never
see
Death
.
How
could
Christ
advance
such
a
Paradox
?
Or
how
is
it
probable
that
John
should
make
him
utter
it
,
he
who
had
already
seen
several
of
his
Master's
Disciples
die
?
These
words
then
must
secretly
imply
something
more
sublime
and
uncommon
,
than
appears
to
us
at
first
sight
:
And
those
who
taught
them
had
deeper
Understandings
,
and
more
piercing
Judgments
than
other
Men.
Chap.
XI
.
25.
I
am
the
Resurrection
and
the
Life
,
he
that
believeth
in
me
,
tho
he
were
dead
,
yet
shall
he
live
.
This
is
such
a
strange
discourse
as
was
never
met
with
before
.
Vers.
43
,
44.
And
when
he
had
thus
spoken
,
he
cried
with
a
loud
Voice
,
Lazarus
come
forth
:
And
he
that
was
Dead
came
forth
,
bound
Hand
and
Foot
with
Grave-cloaths
:
and
his
face
was
bound
about
with
a
Napkin
,
&c.
Nothing
can
be
more
circumstantially
told
than
this
matter
of
fact
.
Lazarus
had
been
Dead
about
four
Days
.
He
was
buried
,
and
a
Stone
had
been
rolled
over
his
Grave
.
Nay
he
already
began
to
Stink
.
Some
of
the
Jews
that
were
there
present
murmured
,
and
said
among
themselves
.
Could
not
this
Man
who
opened
the
eyes
of
the
Blind
,
have
caused
that
even
this
Man
should
not
have
died
?
John
11.
37.
And
others
that
were
come
to
comfort
the
two
Sisters
were
there
assembled
.
The
Dead
Person
was
raised
to
Life
again
,
he
was
seen
,
and
heard
to
speak
.
Several
that
were
there
believed
in
Jesus
Christ
,
so
that
the
great
Council
among
the
Jews
was
terrified
at
it
,
and
the
Chief
Priests
and
Pharisees
being
gathered
together
upon
this
Occasion
,
many
of
them
cried
out
,
and
said
,
What
do
we
?
for
this
Man
does
many
Miracles
.
If
we
let
him
thus
alone
,
all
Men
will
believe
on
him
,
and
the
Romans
shall
come
,
and
take
away
both
our
place
and
Nation
,
&c.
Had
this
matter
of
fact
been
falsly
invented
,
how
durst
the
Evangelist
so
exactly
describe
it
with
all
its
Circumstances
?
Why
did
not
others
make
a
strict
enquiry
,
and
dive
into
the
Bottom
of
it
?
Did
the
Christians
want
Enemies
to
do
it
,
they
who
were
continually
exposed
to
the
Persecutions
of
all
the
Powers
upon
Earth
?
This
Gospel
was
believed
at
Jerusalem
,
which
place
was
yet
extant
,
and
Bethany
was
but
a
few
Furlongs
distant
from
Jerusalem
.
The
Falshood
alone
of
that
single
matter
of
fact
,
which
was
so
signal
and
so
publickly
known
,
would
have
utterly
overthrown
the
whole
Fabrick
of
the
Apostles
New
Religion
,
given
up
the
Cause
to
the
Jews
,
and
universally
silenced
the
Christians
.
Why
then
did
they
not
manifest
the
Truth
upon
the
Spot
?
Chap.
XIII
.
35.
By
this
shall
all
Men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
.
A
Divine
Mark
indeed
!
and
a
Character
not
in
the
least
to
be
suspected
!
Chap.
XIV
.
11
,
12.
Believe
me
that
I
am
in
the
Father
,
and
the
Father
in
me
:
or
else
believe
me
for
the
very
works
sake
.
Verily
,
verily
I
say
unto
you
,
he
that
believeth
in
me
,
the
works
that
I
do
,
shall
he
do
also
,
and
greater
works
than
these
shall
he
do
.
What
could
the
Evangelists
think
when
he
related
these
things
,
if
he
was
truly
convinced
by
his
own
experience
,
and
by
that
of
his
Associates
,
that
Christ
's
Disciples
could
not
perform
any
Miracles
?
Chap.
XV.
24.
If
I
had
not
done
among
them
the
works
which
none
other
Men
did
,
they
had
not
had
Sin
.
He
continually
laid
before
their
Eyes
the
Testimony
of
his
Works
.
Chap.
XVI
.
2.
They
shall
put
you
out
of
the
Synagogues
;
yea
the
time
cometh
,
that
whosoever
killeth
you
,
will
think
that
he
doth
God
service
.
'T
is
evident
by
this
prediction
the
Evangelist
ascribes
to
Jesus
,
that
the
Disciples
did
not
then
expect
,
nay
were
not
to
expect
any
thing
but
crosses
and
tribulations
.
What
then
could
support
them
in
their
present
sufferings
,
and
the
dismal
prospect
of
worse
to
come
,
but
the
hopes
of
such
a
reward
as
is
inconsistent
with
the
quality
of
Impostors
.
A
Name
which
our
Incredulous
Adversaries
are
pleased
to
give
them
?
Vers.
33.
In
the
World
ye
shall
have
Tribulation
;
but
be
of
good
chear
I
have
overcome
the
World
.
He
was
continually
foretelling
them
what
misfortunes
they
were
to
expect
.
This
in
all
appearance
should
have
disheartned
them
;
but
it
only
serv'd
to
try
their
Patience
,
and
confirm
the
Word
which
they
preached
.
Chap.
XVII
.
25
,
26.
O
Righteous
Father
,
the
World
has
not
known
thee
,
but
I
have
known
thee
,
and
these
have
known
that
thou
hast
sent
me
.
And
I
have
declared
unto
them
thy
Name
;
that
thy
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
Can
a
Man
imagin
that
an
Impostor
should
express
himself
thus
?
Is
falshood
then
so
different
here
from
what
it
usually
is
,
and
does
it
breath
out
nothing
but
Virtue
,
Innocence
,
Love
,
and
Charity
?
Has
it
altogether
that
Spirit
of
pure
Holiness
and
elevated
Simplicity
,
of
ineffable
consolation
,
and
wonderful
Trust
and
Reliance
upon
God
,
which
run's
through
all
the
latter
Discourses
Jesus
made
to
his
Disciples
,
to
comfort
them
for
his
approaching
Departure
?
Chap.
XVIII
.
36
,
37.
My
Kingdom
is
not
of
this
World
,
&c.
Pilate
therefore
said
unto
him
,
art
thou
a
King
then
?
Jesus
answered
,
thou
sayest
that
I
am
a
King
:
And
for
this
cause
came
I
into
the
World
,
that
I
should
bear
witness
unto
the
Truth
.
Every
one
that
is
of
the
Truth
heareth
my
Voice
.
Jesus
plainly
declared
that
his
Kingdom
was
not
of
this
World
:
Yet
he
called
himself
King
.
Had
he
been
an
Impostor
,
he
would
have
pretended
to
have
reigned
somewhere
,
or
at
least
shewed
some
Ambition
of
it
.
Chap.
XX.
25
,
26.
The
other
Disciples
therefore
said
unto
him
,
we
have
seen
the
Lord
.
But
he
said
unto
them
,
except
I
shall
see
in
his
hands
the
Print
of
the
Nails
,
and
thrust
my
hand
into
his
Side
,
I
will
not
believe
,
&c.
Jesus
saith
unto
him
,
Thomas
,
because
thou
hast
seen
me
,
thou
hast
believed
:
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
.
Could
any
one
have
made
Thomas
believe
that
he
had
been
more
incredulous
than
the
rest
of
the
Disciples
,
and
that
he
would
not
be
persuaded
till
he
had
seen
and
felt
the
Body
of
his
Master
?
Chap.
XXI
.
3.
Simon
Peter
saith
unto
them
,
I
go
a
fishing
:
They
say
unto
him
,
we
also
go
with
thee
.
They
went
forth
,
and
entred
into
a
Ship
immediately
;
and
that
Night
they
caught
nothing
.
But
when
the
Morning
was
now
come
,
Jesus
stood
on
the
shore
,
&c.
Christ
being
Dead
,
the
Disciples
betook
themselves
again
to
their
former
employment
,
for
they
could
not
subsist
without
doing
something
to
get
a
Livelyhood
.
And
Jesus
after
his
Resurrection
appeared
sometimes
to
them
on
the
Sea
shore
,
where
they
were
a
fishing
.
What
can
be
suspected
in
all
this
?
Vers.
20
,
21
,
22
,
23.
Then
Peter
turning
about
▪
seeth
the
Disciple
whom
Jesus
loved
,
following
,
which
also
leaned
on
his
Breast
at
Supper
,
and
said
,
Lord
,
who
is
it
that
betrayeth
thee
?
Peter
seeing
him
,
saith
to
Jesus
,
Lord
,
and
what
shall
this
Man
do
?
Jesus
saith
unto
him
▪
if
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
Follow
thou
me
.
Then
went
this
saying
abroad
among
the
brethren
,
that
that
Disciple
should
not
die
:
yet
Jesus
said
not
unto
him
,
he
shall
not
die
;
but
if
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
This
is
the
Disciple
which
testifies
of
these
things
,
and
wrote
these
things
,
&c.
Can
we
imagin
that
the
Evangelist
himself
invented
this
Report
,
which
he
pretends
went
about
concerning
his
Immortality
?
And
do
such
Thoughts
come
into
a
Man's
Head
?
However
do
but
observe
how
all
the
particulars
of
this
matter
hang
so
one
upon
another
,
that
whosoever
grants
one
of
them
,
must
grant
also
the
rest
.
For
the
Report
spread
abroad
that
John
should
not
die
,
was
grounded
upon
the
Answer
which
Christ
returned
to
Peter
;
and
he
returned
not
that
Answer
to
Peter
,
till
after
his
Resurrection
,
and
after
having
foretold
Peter
himself
,
with
what
kind
of
Death
he
should
glorifie
God
.
This
connexion
therefore
plainly
shews
us
what
we
ought
to
believe
upon
this
account
.
CHAP.
VIII
.
Wherein
we
shall
further
produce
from
the
Acts
of
the
Apostles
,
several
Places
very
proper
to
make
us
truly
sensible
of
the
Divinity
of
the
Christan
Religion
.
CHap.
I.
8.
But
ye
shall
receive
Power
after
that
the
Holy
Ghost
is
come
upon
you
:
and
ye
shall
be
witnesses
unto
me
,
both
in
Jerusalem
,
and
in
all
Judea
,
and
in
Samaria
,
&c.
unto
the
uttermost
part
of
the
Earth
.
●et
these
Witnesses
be
strictly
examined
,
let
their
Patience
be
tryed
with
all
kinds
of
severe
punishments
and
it
will
then
appear
whether
it
be
possible
ever
to
force
them
to
recant
their
Opinion
.
Vers.
26.
And
the
Lot
fell
upon
Matthias
,
and
he
was
numbred
with
the
eleven
Apostles
.
In
this
election
there
appears
neither
Bribe
,
Preeminence
or
arbitrary
Partiality
;
so
different
was
that
Society
from
these
now
established
in
the
World
.
Chap.
II.
13
:
Others
mocking
,
said
these
Men
are
full
of
new
Wine
.
These
sort
of
Circumstances
are
of
excellent
use
to
shew
the
Exactness
and
Sincerity
of
the
Historian
.
Vers.
22.
Jesus
of
Nazareth
,
a
Man
approved
of
God
among
you
by
Miracles
,
and
Wonders
,
and
Signs
,
as
ye
your selves
also
know
.
How
came
they
to
know
it
had
Christ
wrought
no
Miracles
among
them
?
And
what
a
strange
piece
of
Confidence
must
it
have
been
in
the
Apostles
to
speak
thus
?
Vers.
41.
And
the
same
Day
were
added
unto
them
about
three
thousand
Souls
.
What
but
the
wonderful
Power
of
the
Holy
Ghost
given
to
the
Apostles
,
could
make
so
many
Proselytes
?
Vers.
44
,
45.
And
all
that
believed
were
together
,
and
had
all
things
common
,
and
sold
their
possessions
and
goods
,
and
parted
them
to
all
Men
as
every
Man
had
need
.
A
holy
Society
indeed
consisting
of
none
but
such
as
had
given
up
all
their
Interest
in
this
World
,
and
glorified
God
by
offering
up
themselves
,
and
what
was
dearest
to
them
,
as
a
sacrifice
to
him
.
What
could
they
hope
for
,
who
absolutely
renounced
every
thing
for
the
sake
of
Christ
?
Let
a
Man
reason
never
so
much
upon
the
manner
of
uniting
Men
in
a
Body
together
,
't
is
certain
there
was
never
a
more
effectual
method
to
form
a
Society
than
Charity
.
For
it
makes
those
things
equal
which
humane
Passions
had
before
distinguished
;
it
subverts
all
competition
,
destroys
all
interest
,
banishes
the
designs
of
Pride
and
Ambition
,
and
all
the
little
distinctions
Vanity
creates
.
In
a
word
,
it
unites
Men
in
a
State
wherein
they
all
equally
enjoy
the
same
Revelation
,
the
same
spiritual
Worship
,
and
the
same
Faith
,
Hope
,
and
Charity
.
All
which
represents
as
it
were
on
Earth
the
Joys
we
may
partake
hereafter
,
and
gives
us
a
lively
Image
and
Idea
of
Heaven
.
And
what
greater
Miracle
than
this
can
be
brought
to
prove
the
Divinity
of
a
Religion
?
Vers.
46.
And
they
continuing
daily
with
one
accord
in
the
Temple
,
and
breaking
Bread
from
House
to
House
,
did
eat
their
Meat
with
gladness
and
singleness
of
Heart
.
What
Perseverance
,
what
Joy
,
nay
what
Simplicity
of
Heart
did
the
Apostles
here
shew
,
supposing
them
to
have
been
Deceivers
?
For
we
must
either
acknowledge
them
to
be
such
,
or
else
allow
the
Gospel
they
preached
,
to
be
most
certainly
true
and
Divine
.
Chap.
III.
8
,
9.
And
he
entred
with
them
into
the
Temple
,
walking
and
leaping
,
and
praising
God
.
And
all
the
People
saw
him
walking
and
praising
God
.
Is
it
an
easy
matter
to
make
other
men
believe
such
matters
of
fact
as
these
,
supposing
they
were
altogether
false
?
Vers.
12.
And
when
Peter
saw
it
,
he
answered
unto
the
People
Ye
Men
of
Israel
,
why
marvel
ye
at
this
?
Or
why
look
ye
so
earnestly
on
us
,
as
though
by
our
own
Power
,
or
Holiness
we
had
made
this
Man
to
walk
?
Had
Simon
Magus
performed
such
a
Miracle
,
he
would
certainly
have
took
all
the
Honour
of
it
to
himself
,
and
now
more
confidently
than
ever
affirm
,
that
he
was
the
great
Power
of
God
.
Observe
I
pray
here
a
Character
of
Ingenuity
,
Humility
and
Sincerity
,
which
can't
be
sufficiently
expressed
.
Vers.
16.
And
his
name
through
faith
in
his
name
,
hath
made
this
Man
strong
,
whom
ye
see
and
know
:
yea
,
the
faith
which
is
by
him
,
hath
given
him
this
perfect
soundness
in
the
presence
of
you
all
.
This
multiplying
expressions
of
the
same
thing
may
not
so
well
please
some
Men
,
and
seems
to
be
an
empty
flourish
of
words
,
or
a
putting
some
good
words
finely
together
to
signifie
little
;
a
thing
not
agreeable
to
the
true
Eloquence
Men
ought
to
use
.
But
here
it
is
not
really
so
.
The
Apostles
here
regarded
not
Politness
in
the
least
,
but
rather
were
afraid
they
could
not
use
expressions
strong
enough
,
to
let
them
know
that
it
was
not
in
their
own
Names
,
but
in
the
name
of
Jesus
Christ
,
that
all
these
things
were
done
.
T
is
no
matter
then
whether
the
Ear
was
offended
at
it
or
not
,
provided
the
Vnderstanding
humbled
itself
in
the
presence
of
God
,
and
ascribed
that
extraordinary
Miracle
to
none
but
Christ
himself
.
Vers.
14.
But
ye
denied
the
holy
one
and
the
just
,
and
desired
a
murderer
to
be
granted
unto
you
.
Observe
how
little
he
knew
what
it
was
to
flatter
those
Men
he
spoke
to
!
Chap.
IV.
4.
Howbeit
,
many
of
them
which
heard
the
word
,
believed
,
and
the
number
of
the
Men
were
about
Five
thousand
.
How
could
S.
Luke
,
who
wrote
in
a
time
when
the
Church
of
Jerusalem
consisting
of
so
many
Proselytes
flourished
,
I
say
how
could
he
have
made
so
many
believe
such
miraculous
matters
of
fact
,
as
had
they
been
real
they
must
have
seen
them
with
their
own
Eyes
?
Chap.
V.
15.
Insomuch
that
they
brought
forth
the
Sick
into
the
Streets
,
and
laid
them
on
Beds
and
Couches
,
that
at
the
least
the
shadow
of
Peter
passing
by
,
might
overshadow
some
of
them
.
Behold
the
completion
of
that
Prophesy
of
Christ
,
who
foretold
that
his
Disciples
should
do
far
greater
works
than
himself
.
Vers.
32.
And
we
are
his
witnesses
of
those
things
,
and
so
is
also
the
Holy
Ghost
,
whom
God
hath
given
to
them
that
obey
.
Christ
daily
convinced
the
Unbelievers
by
the
Testimony
of
his
Works
;
and
his
Disciples
convinced
them
by
the
Gifts
of
the
Holy
Ghost
imparted
to
them
.
Is
there
then
,
any
Dream
or
Euthusiasm
,
any
Illusion
,
or
Distraction
of
mind
,
any
mutual
erroneous
Compact
in
all
this
?
or
rather
do
we
not
here
visibly
perceive
the
Wisdom
,
Truth
,
and
Power
of
God
in
this
occasion
?
Chap.
VII
.
51.
Ye
stiff-necked
and
uncircumcised
in
Heart
and
Ears
,
ye
do
always
resist
the
Holy
Ghost
:
as
your
Fathers
did
so
do
ye
.
Which
of
the
prophets
have
not
your
Fathers
persecuted
?
All
Deceivers
and
Impostors
use
quite
another
method
,
to
flatter
those
they
design
to
draw
over
to
their
side
.
Vers.
59
,
60.
And
they
stoned
Stephen
,
calling
upon
God
,
and
saying
,
Lord
Jesus
receive
my
Spirit
.
And
he
kneeled
down
,
and
cried
with
a
loud
voice
,
Lord
,
lay
not
this
sin
to
their
charge
.
Stephen
died
praying
to
God
for
his
Enemies
,
in
imitation
of
Christ
.
But
he
was
not
seiz'd
with
Sorrow
,
Anguish
,
or
Fear
;
he
cried
not
out
,
My
God
,
my
God
why
hast
thou
forsaken
me
?
Could
not
he
that
represented
the
Servant
so
Couragious
,
have
given
us
an
excellent
Description
of
the
constancy
of
the
Master
,
but
that
he
had
proposed
to
himself
to
write
nothing
but
the
Truth
.
Chap.
VIII
.
14
,
15
,
16.
They
sent
unto
them
Peter
and
John
,
who
when
they
were
come
down
,
prayed
for
them
that
they
might
receive
the
Holy
Ghost
(
for
as
yet
he
was
fallen
upon
none
of
them
:
only
they
were
baptized
in
the
name
of
the
Lord
Jesus
)
By
these
words
it
is
plain
,
that
every
body
might
indifferently
receive
the
Holy
Ghost
;
but
the
Apostles
alone
could
impart
it
to
others
.
A
distinction
that
is
very
remarkable
.
But
it
appears
yet
farther
,
that
the
Gifts
of
the
Holy
Ghost
were
so
notable
and
visible
,
that
whosoever
had
received
them
,
could
not
but
presently
be
sensible
of
it
:
And
tho
this
Discourse
of
St.
Luke
might
be
wholly
invented
,
yet
it
may
well
be
supposed
,
that
it
was
invented
upon
some
probable
Grounds
and
Reasons
,
and
there
can
be
no
other
for
it
but
this
,
that
in
this
time
the
miraculous
Gifts
of
the
Holy
Ghost
were
imparted
to
the
faithful
;
for
otherwise
,
to
talk
thus
,
would
be
very
impertinent
and
extravagant
.
Vers.
20.
But
Peter
said
unto
him
,
thy
money
perish
with
thee
,
because
thou
hast
thought
that
the
gift
of
God
may
be
purchased
with
Money
.
How
comes
Peter
to
deal
so
nicely
and
delicately
were
he
an
Impostor
indeed
as
well
as
Simon
Magus
?
Vers.
22
,
23.
Repent
therefore
of
this
thy
Wickedness
,
and
pray
God
,
if
perhaps
the
thought
of
thine
heart
may
be
forgiven
thee
.
For
I
perceive
that
thou
art
in
the
gall
of
bitterness
,
and
in
the
bond
of
iniquity
.
How
different
are
these
expressions
from
those
of
a
Man
whose
Conscience
accuses
him
of
Imposture
and
Infidelity
.
Chap.
IX
.
7
,
8
,
9.
And
the
Men
which
journeyed
with
him
stood
speechless
,
hearing
a
voice
,
but
seeing
no
Man
.
But
they
led
him
by
the
hand
,
and
brought
him
unto
Damascus
.
And
he
was
there
three
days
without
sight
,
and
neither
Eat
nor
Drank
.
Had
St.
Luke
designed
to
impose
upon
our
belief
in
this
rehearsal
,
he
would
have
managed
it
with
more
Judgment
.
For
what
necessity
was
there
of
his
relating
how
that
St.
Paul
had
Company
with
him
,
when
the
Light
of
God
shone
round
about
him
?
What
made
him
quote
the
place
,
the
occasion
,
and
the
Witnesses
,
of
whom
the
Synagogue
might
have
easily
known
the
whole
Truth
?
How
could
he
make
them
believe
,
that
the
Men
which
accompanied
Saul
,
led
him
by
the
hand
to
Damascus
,
and
that
he
continued
there
three
days
and
three
nights
deprived
of
his
sight
?
Vers.
16.
For
I
will
shew
him
how
great
things
he
must
suffer
for
my
names
sake
,
&c.
The
whole
Life
of
S.
Paul
was
an
exact
accomplishment
of
this
Prophecy
.
Vers.
31.
Then
had
the
Churches
rest
throughout
all
Judea
and
Galilee
,
and
Samaria
,
and
were
edified
,
and
walking
in
the
fear
of
the
Lord
,
and
in
the
Comfort
of
the
Holy
Ghost
,
were
multiplied
.
How
strange
and
surprising
was
the
progress
of
the
Gospel
,
which
founded
so
many
Churches
almost
every
where
in
so
small
a
time
!
Vers.
34
,
35.
And
Peter
said
unto
him
,
Eneas
,
Jesus
Christ
make
thee
whole
;
arise
,
&c.
And
all
that
dwelt
at
Lydda
and
Saron
saw
him
,
and
turned
to
the
Lord
.
Doubtless
those
Men
here
mentioned
knew
well
enough
whether
there
was
any
such
Miracle
performed
;
And
those
Churches
which
consisted
altogether
of
Proselytes
,
who
must
necessarily
have
been
Spectators
of
that
Miracle
,
could
not
be
imposed
upon
in
this
respect
.
Vers.
41
,
42.
And
he
gave
her
his
hand
,
and
lift
her
up
;
and
when
he
had
called
the
Saints
and
Widows
,
presented
her
alive
.
And
it
was
known
throughout
all
Joppa
;
and
many
believed
in
the
Lord
.
This
was
a
Miracle
notorious
enough
,
and
there
were
Witnesses
sufficient
to
contradict
and
convince
the
Author
of
this
Book
,
supposing
this
Miracle
had
been
only
a
framed
Story
and
a
Sham
upon
Men's
belief
.
Chap.
X.
45
,
46
,
47.
And
they
of
the
Circumcision
which
believed
,
were
astonished
as
many
as
came
with
Peter
,
because
that
on
the
Gentiles
also
was
poured
out
the
Gift
of
the
Holy
Ghost
.
For
they
heard
them
speak
with
Tongues
,
and
magnifie
God
.
Then
answered
Peter
,
can
any
one
forbid
Water
,
that
these
should
not
be
baptized
,
which
have
received
the
Gift
of
the
Holy
Ghost
,
as
well
as
we
?
What
was
the
meaning
of
that
astonishment
in
those
of
the
Circumcision
?
T
was
because
they
had
not
seen
till
then
that
the
Holy
Ghost
was
imparted
to
the
Gentiles
.
The
very
mixture
of
such
Circumstances
as
these
,
is
often
of
it self
sufficient
to
convince
us
of
the
Truth
of
any
narration
.
Chap.
XI
.
18.
When
they
heard
these
things
,
they
held
their
peace
,
and
glorified
God
,
saying
,
Then
hath
God
also
to
the
Gentiles
granted
repentance
unto
Life
,
This
indeed
was
the
Language
of
the
Holy
Ghost
;
the
perfect
stile
of
God
;
And
the
very
expression
of
the
heavenly
Jerusalem
!
Chap.
XII
.
18
,
19.
Now
as
soon
as
it
was
day
,
there
was
no
small
stir
among
the
Soldiers
,
what
was
become
of
Peter
.
And
when
Herod
had
sought
for
him
,
and
found
him
not
,
he
examined
the
keepers
,
and
commanded
that
they
should
be
put
to
Death
.
A
circumstance
that
can't
be
forged
,
and
which
excellently
confirms
the
relation
of
Peter
's
miraculous
Deliverance
.
Chap.
XIII
.
3.
And
when
they
had
fasted
,
and
prayed
,
they
laid
hands
on
them
.
This
Historian
,
who
represents
the
Disciples
continually
fasting
and
praying
,
could
not
devise
that
matter
of
fact
,
supposing
it
to
be
false
.
He
would
be
very
extravagant
that
should
believe
,
that
the
Apostles
led
an
ill
course
of
Life
,
and
plunged
themselves
in
all
sorts
of
lewd
Debaucheries
.
Their
Words
,
their
Actions
convince
us
of
the
contrary
.
Yet
it
may
be
said
that
they
were
Villains
indeed
,
if
what
they
preached
was
false
:
But
if
they
were
downright
plain
honest
Men
,
as
their
speech
necessarily
evinces
to
us
,
then
was
their
preaching
also
necessarily
true
.
Vers.
12.
Then
the
Deputy
when
he
saw
what
was
done
,
believed
,
being
astonished
at
the
Doctrine
of
the
Lord
.
'T
would
argue
but
little
Judgment
in
any
one
that
designs
to
impose
a
Fiction
upon
Men's
belief
,
to
pitch
upon
Circumstances
,
as
are
contrary
to
publick
knowledge
.
The
Conversion
of
a
Deputy
,
was
certainly
an
Event
very
remarkable
.
Chap.
XV.
39.
And
the
contention
was
so
sharp
between
them
,
that
they
departed
asunder
one
from
the
other
;
and
so
Barnabas
took
Mark
,
and
sailed
unto
Cyprus
.
This
Historian
is
very
exact
in
relating
the
least
occurrences
.
He
is
sincere
too
,
since
he
scruples
not
to
relate
the
Contentions
which
arose
among
the
Apostles
themselves
.
Chap.
XX.
12.
And
they
brought
the
young
Man
alive
,
and
were
not
a
little
comforted
.
Can
any
thing
be
more
surprising
or
convincing
,
than
the
Resurrection
of
the
Dead
?
Chap.
XXIV
.
25.
And
as
he
reasoned
of
Righteousness
,
Temperance
,
and
Judgment
to
come
,
Felix
trembled
,
and
answered
,
go
thy
way
for
this
time
;
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
Great
indeed
was
the
Divine
efficacy
of
his
words
,
which
made
a
Judge
tremble
,
sitting
on
his
Tribunal
of
Justice
,
and
before
the
Chains
of
his
Prisoner
.
Chap.
XXVIII
.
30
,
31.
And
Paul
dwelt
two
whole
years
in
his
own
hired
House
,
and
received
all
that
came
unto
him
,
preaching
the
Kingdom
of
God
,
&c.
Here
endeth
the
History
of
the
Acts
of
the
holy
Apostles
written
by
St.
Luke
.
'T
is
manifest
he
compiled
it
before
the
Destruction
of
Jerusalem
,
because
he
mentions
nothing
of
that
Event
.
Neither
do
the
Gospels
or
Epistles
of
the
Apostles
speak
of
it
:
But
they
often
speak
of
the
sudden
coming
of
the
Lord
,
or
of
the
Judgments
he
had
resolved
to
execute
upon
the
Jewish
Nation
.
CAHP.
IX
.
Wherein
we
shall
yet
farther
produce
from
the
Epistles
of
St.
Paul
,
St.
Peter
,
and
St
John
,
several
Texts
very
proper
to
make
us
truly
sensible
of
the
Divinity
of
the
Christian
Religion
.
Epistle
to
the
Romans
.
CHap.
I.
1
,
2
,
3
,
4.
Paul
the
Servant
of
Jesus
Christ
,
called
to
be
an
Apostle
,
separated
unto
the
Gospel
of
God
,
&c.
Concerning
his
Son
Jesus
Christ
our
Lord
,
which
was
made
of
the
seed
of
David
according
to
the
Flesh
,
and
declared
to
be
the
Son
of
God
with
Power
,
according
to
the
Spirit
of
Holiness
,
by
the
Resurrection
from
the
Dead
.
Men
generally
insert
all
their
Titles
in
the
Epistles
they
write
;
but
St.
Paul
inserts
the
whole
Gospel
in
his
:
And
what
was
the
reason
of
it
?
Because
his
Mind
and
Heart
were
so
full
of
it
,
that
he
could
not
speak
of
any
thing
else
.
Jesus
Christ
was
his
Alpha
and
his
Omega
,
his
Beginning
and
his
End
.
Vers.
7.
To
all
that
●e
in
Rome
,
beloved
of
God
,
called
to
be
saints
;
Grace
be
unto
you
,
and
Peace
from
God
our
Father
,
and
the
Lord
Jesus
Christ
.
Did
ever
Man
before
him
write
in
this
stile
?
He
directs
his
Discourse
to
those
only
that
were
called
to
be
Saints
:
He
does
not
vainly
complement
them
after
the
usual
way
of
the
World
,
but
wishes
them
the
Peace
and
Grace
of
God
.
Certainly
he
would
not
have
wrote
thus
,
had
he
been
an
Impostor
,
or
an
Enemy
to
his
Country
Men
,
who
endeavoured
to
render
them
odious
throughout
the
World
,
by
accusing
them
of
an
imaginary
Crime
.
Vers.
16.
For
I
am
not
ashamed
of
the
Gospel
of
Christ
;
for
it
is
the
power
of
God
unto
Salvation
,
to
every
one
that
believeth
,
&c.
How
strongly
perswaded
must
that
Man
be
of
what
he
says
,
who
expresses
himself
after
so
pathetical
a
manner
!
And
how
well
does
the
fulness
of
his
mind
appear
by
all
these
manifold
and
multiplied
expressions
?
Chap.
VIII
.
37
,
38
,
39.
Nay
in
all
these
things
we
are
more
than
conquerours
,
through
him
that
loved
us
▪
For
I
am
perswaded
that
neither
Death
,
nor
Life
,
nor
Angels
,
&c.
An
immoveable
Constancy
indeed
!
and
a
Divine
confidence
which
he
so
naturally
set
down
▪
and
which
could
not
possibly
arise
from
the
Soul
of
an
Impostor
!
Chap.
XI
.
28
,
29.
As
concerning
the
Gospel
,
they
are
Enemies
for
your
sake
;
but
as
touching
the
Election
,
they
are
beloved
for
the
Father's
sake
.
For
the
Gifts
and
calling
of
God
,
&c.
Why
did
St.
Paul
here
speak
so
movingly
and
tenderly
of
the
Jews
?
And
why
did
he
earnestly
endeavour
to
soften
and
mitigate
the
Minds
of
the
Gentiles
towards
them
?
Whence
comes
that
inclination
both
of
his
Heart
and
Affections
to
favour
those
implacable
Enemies
,
who
sought
nothing
but
his
Destruction
and
Ruin
?
Certainly
a
Man
that
had
forsaken
his
own
Nation
out
of
spight
,
or
a
desire
of
revenge
could
not
be
of
such
a
Temper
.
Chap.
XII
.
2.
And
be
not
conformed
to
this
World
;
but
be
ye
transformed
by
the
renewing
of
your
mind
,
&c.
We
have
here
a
Man
who
having
been
wholly
changed
,
having
acquired
new
Knowledge
,
new
Habits
,
and
new
Affections
,
speaks
of
nothing
but
of
being
transformed
,
renewed
,
and
becoming
a
New
Creature
,
&c.
A
Man
who
having
been
enlightned
in
his
way
to
Damascus
speaks
of
nothing
but
of
illumination
,
of
a
Light
that
shone
from
Heaven
,
of
a
Kingdom
of
Light
.
A
Man
in
fine
,
who
having
had
mercy
shewn
him
in
the
midst
of
the
fury
of
his
persecutions
,
speaks
of
nothing
but
Pardon
and
Grace
.
T
is
an
easy
matter
to
collect
his
History
from
his
very
expressions
.
Vers.
10
,
11
,
12
,
13
,
14
,
15
,
16.
Be
kindly
affectioned
one
to
another
,
with
brotherly
love
,
in
Honour
preferring
one
another
:
not
slothful
in
business
,
fervent
in
Spirit
;
serving
the
Lord
:
Rejoycing
in
hope
;
patient
in
tribulation
;
continuing
instant
in
prayer
;
distributing
to
the
necessity
of
Saints
;
given
to
hospitality
.
Bless
them
which
persecute
you
:
bless
and
curse
not
;
rejoyce
with
them
that
do
rejoyce
,
&c.
Can
we
suppose
these
to
be
the
words
or
thoughts
of
an
Impostor
?
Chap.
XIII
.
5.
Wherefore
ye
must
needs
be
subject
,
not
only
for
wrath
,
but
also
for
conscience
sake
.
Religion
as
it
were
Cements
the
good
and
welfare
of
a
State
,
and
Piety
seems
inseparable
from
the
publick
good
of
a
Society
;
because
God
,
by
whose
appointment
Kings
reign
,
is
the
prime
Author
of
Religion
.
Vers.
12
,
14
▪
The
night
is
far
spent
,
the
day
is
at
hand
,
&c.
But
put
ye
on
the
Lord
Jesus
Christ
,
and
make
no
provision
for
the
Flesh
,
to
fulfil
the
Lusts
thereof
.
This
Author's
words
continually
follow
and
express
his
thoughts
.
He
considered
the
Gospel
as
a
Light
that
dissipated
all
the
erroneous
Darkness
and
Ignorance
of
his
Mind
;
he
considered
Christ
as
one
that
supplied
all
his
wants
and
necessities
.
He
was
therefore
obliged
to
make
use
of
such
unusual
and
surprising
expressions
.
First
Epistle
to
the
Corinthians
.
Chap.
I.
13.
Is
Christ
divided
?
Was
Paul
crucified
for
you
?
or
were
you
baptized
in
the
name
of
Paul
?
A
singular
and
uncommon
piece
of
Humility
!
since
Men
are
not
by
nature
displeased
and
disquieted
at
those
,
who
endeavour
to
pay
them
too
much
Honour
.
Chap.
II.
4.
And
my
speech
and
my
preaching
was
not
with
inticing
words
of
Man's
wisdom
,
but
in
demonstration
of
the
Spirit
and
of
power
.
It
is
beneath
a
King
,
to
study
how
to
adorn
his
Discourse
,
and
make
use
of
the
Charms
of
Eloquence
,
when
he
goes
about
to
speak
to
his
Subjects
to
whom
he
shews
mercy
,
and
prescribes
Obedience
.
Such
a
way
of
dealing
would
be
much
more
beneath
the
Holy
Ghost
.
Wherefore
Paul
opposes
the
power
of
the
Holy
Ghost
,
which
serves
him
to
confirm
the
Gospel
,
to
the
Eloquence
of
the
Men
of
his
Age
,
which
he
absolutely
contemns
and
despises
.
For
the
latter
may
,
but
the
former
can't
be
suspected
.
Chap.
III.
5.
Who
then
is
Paul
,
and
who
is
Apollos
,
but
ministers
by
whom
ye
believed
?
Those
Men
were
not
like
Simon
Magus
,
Cerinthus
,
S●turninus
,
Basilides
,
Menander
,
&c.
who
positively
affirmed
themselves
to
be
the
power
of
God
,
the
Word
,
and
the
Prophet
,
and
who
strove
to
excel
one
another
in
extravagant
Vanity
.
Chap.
IV.
11
,
12
,
13
,
14.
Even
unto
this
present
hour
,
we
both
hunger
and
thirst
,
and
are
naked
,
and
are
buffeted
,
and
have
no
certain
dwelling
place
;
and
labour
,
working
with
our
own
hands
:
being
reviled
,
we
bless
:
being
persecuted
we
suffer
it
:
being
defamed
we
intreat
:
we
are
made
as
the
filth
of
the
World
,
and
are
the
off-scouring
of
all
things
unto
this
day
.
I
write
not
these
things
to
shame
you
,
but
as
my
beloved
Sons
I
warn
you
.
Did
Paul
imagin
he
could
easily
impose
upon
those
he
wrote
this
Epistle
to
,
in
those
matters
which
must
have
been
so
publickly
known
?
Or
did
he
think
he
could
incite
them
to
emulate
his
Patience
by
such
narrations
as
every
body
knew
to
be
utterly
false
?
Vers.
19
,
20.
But
I
will
come
to
you
shortly
,
if
the
Lord
will
,
and
will
know
not
the
speech
of
them
which
are
puffed
up
,
but
the
power
.
For
the
Kingdom
of
God
is
not
in
word
,
but
in
power
.
By
these
words
it
appears
that
the
extraordinary
and
miraculous
Gifts
of
the
Holy
Ghost
justified
in
those
days
the
mission
of
the
Pastors
of
the
Church
;
and
indeed
what
can
be
less
liable
to
suspicion
than
such
a
mark
and
sign
of
them
?
Chap.
V.
5.
To
deliver
such
an
one
unto
Satan
for
the
destruction
of
the
flesh
,
that
the
Spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
.
The
Apostles
testified
of
the
Gospel
by
their
works
,
and
not
their
words
only
.
Vers.
11.
If
any
Man
that
is
called
a
Brother
,
be
a
Fornicator
,
or
Covetous
,
or
an
Idolater
,
or
a
Railer
,
or
a
Drunkard
,
or
an
Extortioner
,
with
such
an
one
,
do
not
eat
.
What
strange
Severity
was
this
!
What
amazing
and
wonderful
effects
,
what
surprizing
changes
in
Men
were
produced
by
the
Gospel
!
Believe
it
,
if
you
can
,
after
what
has
been
said
,
that
this
was
a
Society
of
Deceitful
Impostors
,
as
it
must
need
be
confessed
,
supposing
their
Testimony
false
.
Chap.
VI.
9
,
10
,
11.
Be
not
deceived
:
Neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
effeminate
,
nor
abusers
of
themselves
with
mankind
,
&c.
shall
inherit
the
Kingdom
of
God
.
And
such
were
some
of
you
:
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
&c.
Had
the
Testimony
of
Jesus
been
a
meer
Imposture
,
how
could
he
have
sanctified
Mankind
?
And
what
could
be
the
design
of
the
Apostles
,
in
deceiving
Men
to
make
them
righteous
,
in
making
a
false
Belief
serve
to
lead
them
to
the
practice
of
all
Virtues
?
For
such
notions
as
these
our
Incredulous
Adversaries
must
necessarily
entertain
.
Chap.
XII
.
28
,
29
,
30.
And
God
hath
set
some
in
the
Church
,
first
Apostles
,
secondly
Prophets
,
thirdly
,
Teachers
,
after
that
Miracles
,
then
Gifts
of
healing
,
helps
,
governments
,
diversities
of
Tongues
.
Are
all
Apostles
?
are
all
Prophets
?
are
all
Teachers
?
are
all
workers
of
Miracles
?
have
all
the
gifts
of
healing
?
do
all
speak
with
Tongues
?
It
appears
that
the
Apostle
by
this
enumeration
of
the
miraculous
Gifts
of
the
Holy
Ghost
,
supposes
them
to
have
been
very
common
in
the
Church
,
as
being
a
matter
of
fact
publickly
known
.
Was
he
then
out
of
his
Senses
to
talk
thus
?
We
have
seen
Men
who
falsly
boasted
they
could
work
many
Miracles
:
but
we
never
heard
of
any
that
pretended
to
make
a
numerous
Society
believe
,
that
they
also
could
work
Miracles
,
when
they
had
not
indeed
the
power
to
perform
any
.
Vers.
31.
But
covet
earnestly
the
best
gifts
:
and
yet
shew
I
unto
you
a
more
excellent
way
.
He
preferred
Charity
before
Miracles
themselves
,
and
all
the
miraculous
Gifts
of
the
holy
Spirit
.
How
different
then
was
his
opinion
from
the
Vanity
,
Ambition
and
Superstition
of
the
World
!
Chap.
XIV
.
24
,
25.
But
if
all
prophesy
,
and
there
come
in
one
that
believeth
not
,
or
one
unlearned
,
he
is
convinced
of
all
,
he
is
judged
of
all
.
And
thus
are
the
secrets
of
his
Heart
made
manifest
;
and
so
falling
down
on
his
face
,
he
will
worship
God
,
and
report
that
God
is
in
you
of
a
Truth
.
This
was
the
Gift
of
knowing
the
secrets
of
Men's
Hearts
,
which
this
same
Author
speaks
of
in
another
place
,
saying
,
tho
I
have
the
gift
of
prophecy
,
and
understand
all
mysteries
,
&c.
Was
there
ever
any
Seducers
seen
,
who
to
prove
their
mission
pretended
themselves
able
to
know
the
secrets
of
Man's
heart
?
How
comes
this
Author
then
to
speak
of
it
cursorily
,
and
as
a
thing
generally
known
to
them
all
?
Chap.
XV.
13
,
14
,
15
,
16
,
17
,
19.
But
if
there
be
no
Resurrection
of
the
Dead
,
then
is
Christ
not
risen
.
And
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
faith
is
vain
also
;
yea
,
and
we
are
found
false
witnesses
of
God
;
because
we
have
testified
of
God
,
that
he
raised
up
Christ
;
whom
he
raised
not
up
,
if
so
be
that
the
dead
rise
not
,
&c.
And
if
Christ
be
not
raised
,
your
faith
is
vain
,
ye
are
yet
in
your
sins
.
Then
they
also
which
are
fallen
a
sleep
in
Christ
are
perished
.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
Nothing
can
better
acquaint
us
with
the
perswasion
of
our
Apostle
than
these
words
.
For
I
pray
observe
after
what
manner
he
relates
the
Opinion
of
those
men
,
who
thought
there
was
no
Resurrection
of
the
Dead
.
He
seems
very
much
surprised
to
see
them
prepossessed
with
any
such
Opinion
,
after
what
they
had
known
of
Christ
's
Resurrection
,
of
their
Happiness
that
slept
in
him
,
and
the
Afflictions
they
endure
in
this
Life
,
which
they
could
not
endure
without
some
reason
,
some
hope
,
and
expectation
of
future
Happiness
.
Vers.
32.
If
after
the
manner
of
Men
,
I
have
fought
with
Beasts
at
Ephesus
,
what
advantageth
it
me
,
if
the
Dead
rise
not
?
Let
us
eat
and
drink
,
for
to
morrow
we
die
.
Since
the
beginning
of
the
World
,
Men
of
wordly
Minds
and
carnal
Appetites
,
who
aim
only
at
the
good
things
of
this
Life
,
have
always
argued
thus
;
and
indeed
they
would
have
a
great
deal
of
reason
in
arguing
thus
,
and
pursuing
their
reasons
,
were
there
no
Resurrection
of
the
dead
.
Chap.
XVI
.
21.
The
Salutation
of
me
Paul
with
mine
own
hand
.
If
any
Man
love
not
the
Lord
Jesus
Christ
,
let
him
be
Anathema
Maranatha
.
He
begun
still
,
and
ended
with
Christ
,
which
evidently
shews
the
strong
persuasion
of
his
Mind
.
Second
Epistle
to
the
Corinthians
.
Chap.
I.
8
,
9.
For
we
would
not
brethren
,
have
you
ignorant
of
our
trouble
,
&c.
That
we
should
not
trust
in
our selves
,
but
in
God
which
raiseth
the
dead
.
By
these
words
we
perceive
what
troubles
they
underwent
,
and
what
hopes
they
had
to
sustain
them
in
their
Sufferings
.
Chap.
II.
14
,
15
,
16.
Now
thanks
be
unto
God
,
which
always
causes
us
to
triumph
in
Christ
,
and
maketh
manifest
the
savour
of
his
Knowledge
by
us
in
every
place
.
For
we
are
unto
God
a
sweet
savour
of
Christ
,
&c.
To
the
one
we
are
the
savour
of
Death
unto
Death
;
and
to
the
other
,
the
savour
of
Life
unto
Life
:
and
who
is
sufficient
for
these
things
?
And
who
is
sufficient
to
express
all
the
force
and
energy
of
these
words
,
unlike
the
false
Charms
of
humane
Eloquence
,
yet
such
as
are
easily
discerned
by
an
Heart
rightly
disposed
?
Chap.
IV.
6.
For
God
who
commanded
the
light
to
shine
out
of
darkness
,
hath
shined
in
our
hearts
,
to
give
the
light
of
the
Knowledg
of
the
glory
of
God
,
in
the
face
of
Jesus
Christ
.
The
Eloquence
of
Men
which
is
generally
above
the
thing
it
represents
,
has
usually
but
one
Idea
to
represent
one
single
object
:
But
if
that
Idea
be
a
complex
one
,
then
it
is
composed
of
several
others
,
proportionable
and
agreeable
to
it
.
There
cant
well
be
in
this
sort
of
Eloquence
a
mixture
of
various
Ideas
and
different
Metaphors
together
in
one
and
the
same
Period
.
But
on
the
contrary
,
the
Eloquence
of
the
Holy
Ghost
which
is
always
inferiour
to
those
Objects
it
lays
before
us
,
makes
use
of
several
different
Images
and
Ideas
at
once
,
because
a
single
one
could
not
express
what
it
endeavours
to
represent
:
As
for
instance
in
these
expressions
,
M●l.
4.
2.
Luke
1.
78.
The
Sun
of
righteousness
with
the
healing
of
his
wings
,
has
visited
us
through
his
tender
mercies
;
as
also
in
this
place
,
where
the
Apostle
thought
he
could
never
say
enough
,
this
is
a
light
which
shineth
;
which
shineth
into
the
heart
,
which
giveth
the
light
,
the
light
of
the
knowledge
of
the
glory
of
God
,
in
the
face
of
Jesus
Christ
.
For
a
Man
to
express
himself
thus
he
must
really
be
very
strongly
perswaded
of
what
he
could
say
.
The
Orators
of
this
World
are
usually
Masters
of
their
own
Thoughts
;
but
this
Writer
here
was
as
it
were
filled
,
and
wholly
taken
up
with
the
greatness
of
the
Object
he
was
about
to
represent
.
Vers.
15.
For
all
things
are
for
your
sakes
,
that
the
abundant
grace
might
through
the
thanksgiving
of
many
redound
to
the
glory
of
God
.
Thanksgiving
,
Gratefulness
,
Acknowledgement
,
Glory
of
God
,
Charity
,
Confession
of
their
Frailties
,
Prayer
,
Exhortation
,
&c.
are
the
only
Subjects
that
all
the
Writings
of
those
pretended
Impostors
are
full
of
.
Vers.
17.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
No
Writer
ever
spoke
with
so
much
energy
,
because
no
Writer
was
so
strongly
perswaded
of
the
Truth
of
what
he
delivered
.
Chap.
V.
17.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
Creature
.
What
Teachers
ever
required
such
things
of
their
Disciples
?
What
mean
these
Words
,
and
this
strange
Exhortation
?
Chap.
VI.
1
,
4
,
5
,
6.
We
then
as
workers
together
with
him
,
beseech
you
also
,
that
ye
receive
not
the
grace
of
God
in
vain
,
&c.
but
in
all
things
approving
our selves
as
the
ministers
of
God
,
in
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
,
in
tumults
,
in
labours
,
in
watchings
,
in
fastings
,
by
pureness
,
by
knowledge
,
by
long-suffering
,
by
kindness
,
by
the
Holy
Ghost
,
by
love
unfeigned
.
Do
such
Exhortations
usually
come
from
the
Men
of
this
World
,
or
rather
do
they
not
proceed
from
the
Holy
Ghost
himself
?
Chap.
VIII
.
18.
And
we
have
sent
with
him
the
brother
,
whose
praise
is
in
the
Gospel
,
throughout
all
the
Churches
.
He
speaks
of
St.
Luke
in
this
place
;
and
what
he
says
of
him
is
sufficient
to
make
us
understand
that
the
Gospel
according
to
St.
Luke
was
read
even
in
those
days
in
all
the
Christian
Churchès
,
which
overthrows
all
suspicion
that
that
Gospel
had
been
filled
with
sham
Stories
of
certain
matters
of
fact
,
in
a
time
when
every
body
had
yet
fresh
in
their
Remembrance
,
all
that
came
to
pass
in
those
days
.
Chap.
XII
.
12.
Truly
the
signs
of
an
Apostle
were
wrought
among
you
in
all
patience
,
in
signs
,
and
wonders
,
and
mighty
deeds
.
St.
Paul
wrote
these
things
to
several
numerous
Churches
,
and
to
whole
Societies
.
And
can
we
suppose
he
could
perswade
them
that
he
wrought
so
many
Wonders
and
Signs
among
them
,
when
he
wrought
none
?
Chap.
XIII
.
5.
Examine
your selves
,
&c.
prove
your
own
selves
,
&c.
how
that
Jesus
Christ
is
in
you
.
What
mean
these
Expessions
?
We
are
in
Jesus
Christ
,
Jesus
Christ
is
in
us
.
And
whence
come
they
?
Who
first
established
such
a
strange
Language
?
And
who
did
the
Apostles
learn
this
Stile
from
,
a
Stile
till
then
unknown
to
the
World
?
Had
Men
ever
said
before
that
time
,
Cesar
is
in
us
?
No
surely
,
because
they
had
never
received
the
Spirit
of
Cesar
,
But
the
Disciples
had
received
the
Spirit
of
Jesus
Christ
Epistle
to
the
Galatians
.
Chap.
III.
4
,
5.
O
foolish
Galatians
!
&c.
Have
ye
suffered
so
many
things
in
vain
?
If
it
be
yet
in
vain
.
He
therefore
that
ministreth
to
you
the
Spirit
,
and
worketh
miracles
among
you
,
doth
he
it
by
the
works
of
the
Law
,
or
by
the
hearing
of
faith
?
What
means
this
Interrogation
,
If
the
Miracles
and
the
miraculous
and
extraordinary
Gifts
of
the
Holy
Ghost
had
been
only
meer
Fictions
?
Is
it
possible
we
should
not
perceive
the
Truth
of
that
matter
of
fact
,
by
the
ingenuous
simplicity
wherewith
this
Author
takes
it
for
granted
,
when
he
makes
it
a
Principle
of
his
Arguments
,
and
takes
an
occasion
from
thence
to
censure
the
Galatians
after
so
sharp
and
severe
a
manner
?
Chap.
VI.
12
,
14
,
15.
As
many
as
desire
to
make
a
fair
shew
in
the
flesh
,
they
constrain
you
to
be
Circumcised
;
only
lest
they
should
suffer
persecution
for
the
Cross
of
Christ
,
&c.
But
God
forbid
that
I
should
glory
save
in
the
Cross
of
our
Lord
Jesus
Christ
,
by
whom
the
World
is
crucified
unto
me
,
and
I
unto
the
World
.
For
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
a
new
Creature
.
Great
indeed
was
his
Faith
!
for
he
would
not
subscribe
to
their
Maxims
,
who
constrained
the
faithful
to
be
Circumcised
,
tho
he
might
have
thereby
avoided
a
sharp
Persecution
.
But
he
shews
us
that
the
Circumcision
of
the
Heart
only
was
acceptable
to
God
;
that
none
but
the
New
Creature
could
be
for
the
future
agreeable
to
him
:
A
Circumcision
indeed
infinitely
more
painful
than
the
first
,
and
a
New
Creature
established
upon
the
Ruins
of
the
World
,
the
pleasures
of
which
are
so
dear
to
us
▪
Certainly
it
is
impossible
this
Doctrine
so
spiritual
,
so
holy
,
and
so
necessary
in
it self
,
should
have
proceeded
only
from
Flesh
and
Blood
.
Epistle
to
the
Ephesians
.
Chap.
III.
17
,
18
,
19.
That
ye
being
rooted
and
grounded
in
love
,
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
;
and
to
know
the
love
of
Christ
,
which
passeth
all
Knowledge
,
&c.
Had
the
Apostles
been
such
Deceivers
as
the
Incredulous
would
have
them
to
be
,
what
mean
those
transports
of
admiration
as
often
as
they
reflect
on
the
mercy
of
God
,
which
every
Page
of
this
Book
is
full
of
?
Were
they
then
deceived
?
No
surely
,
because
they
could
not
be
imposed
upon
in
such
certain
matters
of
fact
.
Had
they
then
a
mind
to
deceive
other
people
?
That
could
not
be
neither
,
because
their
Writings
seem
to
be
designed
only
to
induce
Men
to
fear
God
.
Chap
IV.
24
,
25.
And
that
ye
put
on
the
New
man
,
which
after
God
is
created
in
Righteousness
and
true
holiness
.
Wherefore
putting
away
lying
,
speak
every
Man
truth
with
his
neighbour
,
&c.
A
strange
and
surprising
Discourse
indeed
!
but
which
would
have
been
much
more
astonishing
should
it
have
been
uttered
by
the
mouth
of
an
Impostor
.
Epistle
to
the
Philippians
.
Chap.
I.
29.
For
unto
you
it
is
given
in
the
behalf
of
Christ
,
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
.
The
Stoicks
,
who
had
so
much
distinguished
and
raised
themselves
above
all
other
Men
by
their
sublime
Morality
,
had
ever
imagined
that
the
Wise
man
might
very
well
preserve
a
tranquil
and
sedate
Mind
in
the
midst
of
his
Afflictions
;
and
they
were
so
much
intoxicated
with
Pride
,
that
they
were
altogether
insensible
of
any
Pain
or
Torment
.
But
the
Disciples
of
Christ
went
yet
higher
.
They
looked
upon
the
most
cruel
Sufferings
as
upon
so
many
Benefits
,
and
so
many
causes
of
Joy
,
and
Peace
,
and
Ineffable
Consolation
and
Comfort
.
They
cried
out
,
I
rejoyce
in
my
sufferings
,
&c.
I
delight
in
Stripes
,
in
Afflictions
,
&c.
Nay
more
than
this
,
they
returned
Thanks
to
God
for
having
been
thought
worthy
to
suffer
for
his
Name
's
sake
.
Their
Afflictions
gave
rise
to
their
Gratitude
.
And
all
this
,
because
they
were
supported
by
a
Divine
hand
,
and
were
most
certain
to
obtain
an
everlasting
Reward
.
A
strange
thing
indeed
,
that
this
Certainty
only
should
be
absolutely
requisite
to
demonstrate
the
truth
of
Religion
!
The
Apostles
could
never
have
entertained
any
false
hopes
of
reward
,
because
their
hopes
were
grounded
on
what
they
had
seen
,
and
on
the
miraculous
Gifts
of
God
they
had
both
received
and
often
imparted
to
others
.
We
can't
then
doubt
,
but
that
they
had
the
hopes
of
a
future
Reward
in
prospect
,
unless
we
will
be
wilfully
Blind
and
Ignorant
.
So
blind
must
the
Incredulous
be
,
who
wilfully
shut
their
Eyes
,
and
refuse
to
be
convinced
of
so
evident
a
Truth
.
First
Epistle
to
the
Thessalonians
.
Chap.
I.
4.
For
our
Gospel
came
not
unto
you
in
word
only
,
but
also
in
power
,
and
in
the
Holy
Ghost
,
&c.
By
these
words
it
appears
that
the
miraculous
Gifts
of
the
Holy
Ghost
continually
testified
of
the
Gospel
.
Chap.
III.
4.
For
verily
when
we
were
with
you
,
we
told
you
before
,
that
we
should
suffer
tribulation
;
even
as
●t
came
to
pass
,
and
ye
know
.
The
Disciples
of
Christ
had
been
prepared
by
him
,
and
had
prepared
themselves
,
nay
prepared
their
Successors
also
to
suffer
patiently
according
to
the
Words
of
this
Apostle
,
who
says
in
another
place
,
2
Tim.
3.
12.
All
that
will
live
godly
in
Christ
Jesus
shall
suffer
persecution
.
T
was
therefore
in
cold
Blood
,
with
their
own
choice
and
free
deliberation
they
suffered
such
Torments
.
Chap.
V.
27.
I
charge
you
by
the
Lord
,
that
this
Epistle
be
read
unto
all
the
holy
brethren
.
St.
Paul
feared
not
in
the
least
his
being
contradicted
,
or
convinced
of
any
Falsity
he
had
advanced
concerning
his
Afflictions
,
and
the
Gifts
of
the
Holy
Ghost
.
And
therefore
he
commanded
that
his
Epistles
should
be
read
to
all
the
holy
Brethren
.
First
Epistle
to
Timothy
.
Chap.
III.
16.
And
without
controversy
great
is
the
mystery
of
Godliness
;
God
was
manifest
in
the
flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
preached
unto
the
Gentiles
,
believed
on
in
the
World
,
received
up
into
glory
.
This
mystery
can't
be
invented
only
by
Humane
understanding
,
for
several
Reasons
.
1.
Because
it
is
so
great
and
sublime
,
that
Men
tho
never
so
learned
and
quick
sighted
in
other
things
,
yet
would
never
have
been
able
to
find
it
out
of
themselves
,
barely
by
the
Scrutinies
of
their
Reason
.
2.
Because
they
were
only
poor
Fishermen
that
preached
it
.
3.
Because
this
so
sublime
and
magnificent
Object
proceeds
,
if
I
may
so
speak
,
from
the
Death
and
Sufferings
of
a
Man
,
who
was
condemned
and
punished
with
the
most
rigorous
Punishments
that
could
be
thought
of
.
For
t
was
only
after
the
Passion
of
Christ
,
that
the
Disciples
went
about
preaching
every
where
the
wonderful
works
of
God
.
4.
And
lastly
,
because
the
contemplation
of
it
depends
upon
Experience
it self
;
and
altho
this
mystery
appears
at
first
view
infinitely
exalted
above
the
reach
of
our
capacity
,
yet
it
must
have
been
both
seen
and
touched
by
the
Disciples
.
They
certainly
saw
Christ
,
and
beheld
his
glory
as
the
Glory
of
the
only
Son
of
God
,
full
of
Grace
and
Truth
.
They
saw
with
their
Eyes
that
Flesh
in
which
corporeally
dwelt
an
intire
fulness
of
the
glorious
Godhead
.
They
were
fully
convinced
of
the
extraordinary
excellence
of
his
Mysteries
and
the
perfection
of
his
Holiness
.
They
themselves
received
the
Gifts
of
that
same
Spirit
in
which
God
himself
was
justified
.
They
saw
Angels
ascending
and
descending
to
minister
unto
him
.
They
preached
it
themselves
to
the
Gentiles
,
and
so
compelled
the
World
to
believe
in
him
by
their
Patience
and
Preaching
,
which
was
continually
attended
with
the
Demonstration
of
that
Spirit
and
the
Evidence
of
those
Miracles
performed
by
them
in
the
Name
of
Jesus
.
Lastly
he
ascended
into
Heaven
in
their
sight
.
So
that
these
are
all
sure
and
certain
proofsof
the
Truth
of
that
great
Mystery
which
can't
in
the
least
be
suspected
.
Second
Epistle
to
Timothy
.
Chap.
III.
15
,
16.
And
that
from
a
Child
thou
hast
known
the
holy
Scriptures
,
&c.
All
Scripture
is
given
by
inspiration
.
There
is
no
maintaining
false
Religions
in
the
World
but
by
the
help
of
Ignorance
,
Negligence
,
and
a
blind
Submission
.
But
the
Christian
Religion
can't
be
suspected
of
any
such
defects
,
because
it
is
wholly
founded
upon
Instruction
and
Knowledge
.
Search
the
Scriptures
,
for
in
them
ye
think
ye
have
eternal
Life
,
John
5.
39.
Chap.
IV.
7
,
8
,
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
:
henceforth
there
is
laid
up
for
me
a
Crown
of
righteousness
.
St.
Paul
was
drawing
nigh
toward
his
latter
end
;
and
the
words
of
a
dying
Man
are
always
to
be
regarded
.
Whence
then
comes
that
chearful
Joy
,
the
Apostle
so
naturally
expresses
in
this
occasion
?
His
Hopes
,
had
they
been
of
this
World
,
must
have
been
soon
buried
with
him
in
his
Grave
,
and
his
Happiness
too
at
an
end
.
Whence
then
derived
he
that
great
Confidence
which
he
seems
to
have
had
?
Was
it
from
the
inward
sense
of
a
guilty
Conscience
,
which
reproach'd
him
for
having
betray'd
the
Synagogue
,
blemished
his
Country
Men
,
deceived
Mankind
,
testified
of
a
Seducer
,
and
forg'd
such
fictitious
Visions
by
the
most
signal
Imposture
that
ever
was
?
Let
any
one
believe
it
if
he
can
.
First
Epistle
of
St.
Peter
.
Chap.
I.
3.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
which
according
to
his
abundant
mercy
hath
begotten
us
again
unto
a
lively
Hope
,
by
the
resurrection
of
Jesus
Christ
from
the
Dead
.
The
Mind
of
those
Writers
was
so
full
of
the
Salvation
that
was
revealed
to
them
,
that
they
were
never
weary
of
returning
thanks
to
God
for
it
.
Chap.
II.
17
,
18
,
19
,
20.
Honour
all
men
.
Love
the
brotherhood
.
Fear
God
.
Honour
the
King
.
Servants
be
subject
to
your
Masters
,
with
all
fear
,
not
only
to
the
good
and
gentle
,
but
also
to
the
froward
,
&c.
For
what
glory
is
it
,
if
when
ye
be
buffeted
for
your
faults
,
ye
shall
take
it
patiently
?
But
if
when
ye
do
well
,
and
suffer
for
it
,
ye
take
it
patiently
;
this
is
acceptable
with
God
,
&c.
It
is
a
strange
thing
,
we
should
be
desired
to
own
that
a
mutual
Agreement
of
Malice
and
Falshood
,
which
really
is
a
wonderful
Agreement
of
Piety
,
Charity
,
Obedience
,
and
Righteousness
.
Paul
expressed
himself
like
Peter
,
and
Peter
spoke
like
Paul
.
They
both
acted
and
suffered
alike
;
nay
they
bore
the
very
same
Testimony
,
being
endowed
with
the
same
Patience
,
practising
the
very
same
Virtues
,
and
discovering
one
and
the
same
Wisdom
in
all
their
words
.
Now
what
have
we
any
reason
to
suspect
in
all
this
?
Second
Epistle
of
St.
Peter
.
Chap.
I.
16
,
17
,
18.
For
we
have
not
followed
cunningly
devised
fables
,
when
we
made
known
unto
you
the
power
and
coming
of
our
Lord
Jesus
Christ
,
but
were
Eye-witnesses
of
his
Majesty
.
For
he
received
from
God
the
Father
,
Honour
and
Glory
,
when
there
came
such
a
voice
to
him
from
the
excellent
glory
,
This
is
my
well
beloved
Son
in
whom
I
am
well
pleased
.
And
this
voice
which
came
from
Heaven
,
we
heard
when
we
were
with
him
in
the
holy
Mount
,
&c.
This
is
a
Witness
who
spoke
of
what
he
had
seen
;
who
suffered
Death
in
defence
of
the
Truth
of
his
Testimony
;
who
saw
it
not
alone
,
for
several
others
had
seen
the
same
thing
;
who
spoke
not
out
of
any
principle
of
Interest
,
or
concealed
what
he
knew
through
any
fear
,
or
apprehension
of
Death
;
and
who
for
all
that
did
his
utmost
endeavours
to
sanctifie
Mankind
,
and
bestowed
all
his
Time
,
his
Labour
and
his
Life
in
advancing
such
an
extraordinary
work
,
which
is
so
little
to
be
suspected
.
And
if
so
,
what
Man
is
there
that
can
reasonably
mistrust
him
?
First
Epistle
of
St.
John
.
Chap.
I.
1
,
3.
That
which
was
from
the
beginning
,
which
we
have
heard
,
which
we
have
seen
with
our
Eyes
,
which
we
have
looked
upon
,
and
our
hands
have
handled
of
the
word
of
Life
,
declare
we
unto
you
,
&c.
If
you
should
doubt
whether
the
Apostles
did
really
go
about
testifying
every
where
that
they
had
seen
with
their
Eyes
,
both
the
Miracles
and
Resurrection
of
Christ
,
't
is
but
learning
it
from
their
Epistles
,
and
their
own
words
too
.
Chap.
II.
1.
My
little
Children
,
these
things
write
I
unto
you
,
that
ye
sin
not
.
But
what
was
it
to
him
whether
Men
sinned
,
or
not
?
Did
ever
the
design
of
sanctifying
Mankind
and
contributing
to
their
Salvation
at
the
cost
of
ones
Blood
,
ones
Liberty
,
ones
Life
,
enter
before
into
any
Man's
Heart
but
theirs
?
These
and
the
like
Reflexions
are
of
themselves
sufficient
to
give
the
Reader
a
relish
of
those
Truths
,
and
incite
him
to
make
some
of
his
own
,
as
shall
more
effectually
instruct
,
and
convince
him
:
For
my
part
I
have
made
several
,
which
perhaps
satisfy
me
better
than
they
would
any
body
else
.
And
no
question
but
he
will
also
make
several
of
his
own
that
will
convince
him
far
better
than
those
of
another
.
In
the
mean
while
let
us
pass
on
to
the
consideration
of
the
Substance
of
that
Religion
which
Christ
himself
did
bring
into
the
World
.
For
after
having
considered
the
outside
,
t
is
very
necessary
to
look
into
the
inward
part
of
the
Building
.
SECTION
IV.
Wherein
we
shall
prove
the
Truth
of
the
Christian
Religion
by
the
Consideration
of
it's
Nature
and
Properties
.
Several
Portraitures
in
which
it
may
be
considered
.
HItherto
we
have
insisted
as
it
were
upon
the
Shell
and
Bark
of
Religion
;
we
have
examined
the
proofs
taken
from
matters
of
fact
,
being
the
first
that
offered
themselves
to
our
mind
:
It
seems
therefore
now
Expedient
we
should
discover
as
it
were
the
Substance
and
Spirit
of
Christianity
,
and
so
proceed
to
those
other
proofs
drawn
from
the
Nature
of
it
,
and
that
by
shewing
the
truth
of
it
by
it's
Beauties
and
proper
Excellencies
.
But
because
this
is
too
copious
a
Subject
for
us
who
study
Brevity
,
we
shall
endeavour
to
reduce
what
we
have
to
say
into
as
small
a
Compass
as
we
can
;
and
since
we
cannot
allow
our
Reflexions
their
due
and
proper
Extent
,
to
give
at
least
some
Plan
or
Draught
of
the
same
,
as
shall
supply
that
defect
.
And
tho
the
Christian
Religion
may
be
considered
under
several
different
Faces
,
because
in
this
respect
't
is
like
unto
its
Object
,
which
has
no
Bounds
to
confine
it's
Extent
;
yet
methinks
we
may
give
an
Idea
just
and
adequate
enough
to
our
present
design
,
by
considering
it
in
eleven
different
Draughts
or
Portraitures
.
I.
In
the
Multitude
of
Testimonies
given
in
favour
of
it
;
which
we
shall
touch
upon
cursorily
,
because
we
have
already
partly
examined
them
all
II.
In
its
essential
opposition
to
all
false
Religions
that
ever
were
.
III.
In
it's
Effects
,
which
can
only
justly
be
referred
to
a
Divine
and
Supernatural
Cause
.
IV.
In
the
Purity
of
its
end
.
V.
In
it's
Suitableness
to
the
Heart
of
Man
,
which
it
undertakes
to
reform
.
VI.
In
the
Relation
it
has
to
the
Glory
of
God
,
which
it
should
advance
.
VII
.
In
it's
Morality
.
VIII
.
In
it's
Mysteries
.
IX
.
In
the
conformity
of
it's
Mysteries
to
the
light
of
Reason
.
X.
In
that
exact
proportion
it
bears
to
the
Jewish
Religion
.
XI
.
And
lastly
,
in
that
proportion
it
bears
to
Natural
Religion
.
I
hope
these
Portraitures
will
,
like
so
many
degrees
of
Light
,
wonderfully
illuminate
the
Minds
of
the
incredulous
,
and
discover
to
them
the
truth
and
certainty
of
the
Christian
Religion
,
by
the
sublimity
and
excellencies
of
it
.
I.
Portraiture
of
the
Christian
Religion
,
as
it
is
considered
in
the
multitude
of
Testimonies
given
in
favour
of
it
.
THough
Testimonies
be
somewhat
foreign
and
exterior
to
the
Christian
Religion
,
and
therefore
may
seem
improper
to
discover
the
Perfection
of
it
:
Yet
it
will
appear
they
do
discover
it
,
if
we
but
carefully
unite
them
together
,
and
so
consider
well
their
joynt
union
and
agreement
.
We
can't
but
have
a
very
great
Idea
of
a
Religion
which
the
Wisdom
of
God
has
been
pleas'd
to
confirm
unto
us
by
Nine
several
Testimonies
,
each
whereof
would
have
been
singly
sufficient
to
discover
the
Truth
of
it
.
The
first
is
that
of
the
Prophets
,
who
all
testified
of
Jesus
Christ
by
a
long
and
continued
series
of
Prophecies
,
some
far
plainer
than
the
rest
;
for
some
of
the
Prophets
saw
almost
as
clear
in
the
Night
(
as
I
may
so
speak
)
of
shadows
and
figurative
Types
,
as
we
can
in
the
Day
,
of
their
exact
accomplishment
,
as
has
been
already
shewn
.
The
second
is
that
of
John
the
Baptist
,
so
much
the
more
certain
because
it
was
foretold
in
the
old
Testament
,
and
Christ
and
his
Disciples
continually
refer'd
the
Jews
to
that
Testimony
;
so
much
the
more
considerable
,
because
we
can't
suspect
John
the
Baptist
of
having
been
guilty
of
any
base
complacency
towards
the
Jews
,
or
mean
designs
for
his
own
Interest
;
The
Wisdom
of
God
having
been
pleas'd
to
set
him
above
such
Suspicions
,
by
the
Austerity
of
his
Manners
and
his
unusual
way
of
living
,
set
down
in
the
Gospel
with
such
a
strange
and
particular
Description
.
The
third
is
that
of
the
Apostles
,
those
witnesses
,
whose
Constancy
was
tried
by
the
severest
Punishments
inflicted
upon
them
;
yet
they
boldly
resisted
the
Violence
offered
them
by
so
many
Torments
they
endur'd
,
Torments
sufficient
to
extort
even
from
the
greatest
Malefactors
a
confession
of
their
Crimes
:
Yet
here
is
the
difference
between
Them
and
common
Offenders
;
that
the
latter
are
compell'd
unwillingly
to
undergo
the
Torture
,
but
the
Disciples
of
our
Lord
rejoyc'd
in
being
thought
worthy
to
suffer
.
Malefactors
indeed
know
certainly
they
shall
be
executed
,
if
they
confess
the
Truth
;
but
the
Disciples
of
Jesus
would
have
had
much
more
reason
to
fear
Death
,
had
they
disguised
the
Truth
by
any
close
Deceit
.
The
fourth
Testimony
is
that
of
the
three
Persons
which
bare
record
in
Heaven
,
the
Father
when
he
declared
in
Jordan
,
that
Jesus
Christ
was
his
well
beloved
Son
,
in
whom
he
was
well
pleased
;
and
in
another
place
,
I
have
glorified
him
,
and
will
glorifie
him
again
:
The
Son
,
when
he
testified
of
himself
by
his
Miracles
:
And
the
Holy
Ghost
,
when
he
confirmed
the
Testimony
of
the
Son
by
the
Effusion
of
his
extraordinary
and
miraculous
Gifts
upon
the
Disciples
.
The
fifth
is
that
of
the
Conscience
of
Men
,
which
acknowledges
freely
that
the
Christian
Religion
can
remove
our
Fears
,
comfort
us
in
our
Afflictions
,
humble
our
Minds
in
the
midst
of
plenty
,
and
strengthen
them
in
poverty
;
in
a
word
,
sanctifie
us
by
delivering
us
from
our
sins
;
and
so
consequently
supply
all
our
wants
and
necessities
.
The
sixth
is
that
ev'n
of
the
Enemies
of
our
Religion
,
who
have
been
forced
to
speak
favourably
on
our
side
.
The
Jews
and
Gentiles
have
testified
in
our
behalf
,
the
Wisdom
of
Providence
,
and
the
convincing
force
of
Truth
having
obliged
them
tacitly
to
own
that
Truth
,
against
which
they
had
declared
themselves
such
inveterate
and
implacable
Enemies
.
The
ancient
Jews
believed
that
the
famous
Gem.
tract
.
San.
Cap.
11.
prophecy
Jacob
uttered
upon
his
Death-bed
,
The
Scepter
shall
,
&c.
was
to
be
understood
of
the
Messias
:
This
their
own
Writings
testify
,
and
their
Talmud
acknowledges
,
that
that
Man
of
Sorrows
and
acquainted
with
Grief
,
who
was
to
be
bruised
for
our
iniquities
,
and
from
Gem.
tract
.
San.
Lib.
12.
whom
they
hid
their
faces
as
from
a
Leper
,
was
the
true
Messias
.
Nay
,
they
are
forced
to
have
recourse
to
the
extravagant
Fiction
of
a
double
Messias
;
and
ev'n
by
that
they
pay
a
kind
of
homage
to
the
Truth
.
The
Samaritans
were
of
Opinion
,
that
the
Messias
was
shortly
to
appear
in
the
World
,
as
is
evident
by
the
discourse
of
Christ
with
the
Woman
of
Samaria
.
And
this
the
Jews
were
so
strongly
perswaded
of
,
that
some
of
them
chose
rather
to
own
Herod
the
Great
for
the
Messias
,
tho
an
Idumaean
and
wicked
Prince
,
than
renounce
an
Opinion
they
were
prepossess'd
with
,
and
which
was
so
deeply
rooted
in
their
Minds
.
Others
led
away
by
the
same
Opinion
,
cast
their
Eyes
upon
one
Agrippa
,
descended
from
Herod
,
who
was
engaged
in
the
Roman
party
.
Others
also
instigated
by
the
same
hopes
,
followed
a
certain
Robber
into
the
Wilderness
.
And
the
Jews
seeing
their
City
just
ready
to
be
laid
in
Ashes
,
imagined
that
their
Messias
was
just
upon
manifesting
himself
.
Nay
,
the
merciless
Ring-leaders
of
those
factious
Wretches
,
who
tore
one
another
in
pieces
during
the
devastation
of
Judea
,
so
obstinately
sought
after
one
another's
Ruin
,
only
because
they
expected
to
vanquish
the
Romans
,
and
so
become
the
Conquerours
of
the
World
,
that
were
to
fulfil
ancient
Prophecies
.
Few
Ages
after
,
they
turned
to
one
Barkokebas
a
villainous
Robber
,
only
because
they
thought
him
the
Messias
,
according
to
their
Computation
of
the
years
of
his
coming
.
Josephus
,
a
great
Man
and
well
versed
in
the
Scriptures
,
imagined
as
well
as
others
that
the
Time
prefix'd
for
his
coming
was
accomplished
;
or
if
he
did
not
really
think
so
himself
,
he
took
at
least
an
occasion
from
that
Opinion
commonly
approved
of
in
the
East
,
to
ingratiate
himself
with
Vespasian
.
Herod
the
Great
himself
terrified
and
amazed
by
all
these
Reports
,
made
his
fearful
apprehension
remarkable
by
a
deluge
of
Blood
.
Then
did
the
Jews
acknowledge
that
in
the
days
of
the
Messias
there
would
be
no
Government
;
No
Magistrates
,
nor
any
Commonwealth
left
in
Israel
.
But
Gem.
Tract
.
San.
Cap
11.
afterwards
the
necessity
of
maintaining
their
Opinion
against
us
,
made
them
have
recourse
to
several
different
Evasions
.
Not
many
Ages
after
the
coming
of
Jesus
Christ
into
the
World
,
when
they
found
that
their
Messias
did
not
appear
,
some
of
them
began
to
say
that
he
had
hid
himself
;
others
that
he
was
come
already
in
the
Person
of
Hezekiah
;
others
that
his
coming
was
put
off
,
by
reason
of
the
crying
sins
of
the
People
;
nay
,
they
went
on
to
that
degree
of
impiety
and
irreligion
,
as
to
pronounce
them
cursed
who
should
calculate
the
years
of
the
coming
of
the
Messias
.
From
all
which
we
see
plainly
that
by
these
their
Confessions
and
Shifts
,
they
in
a
manner
bear
witness
(
tho
unwillingly
and
without
design
)
to
the
Christian
Faith
.
As
for
the
Heathens
,
besides
the
authentick
Testimony
of
Pliny
the
younger
Tertul.
Apolog.
5.
concerning
the
Innocence
of
the
Christians
,
and
besides
that
of
Tiberius
concerning
Jesus
Christ
,
whom
he
would
have
inserted
among
the
Gods
,
being
himself
astonished
at
the
surprising
Wonders
which
he
had
heard
of
him
;
we
all
know
,
that
there
See
a
discourse
concerning
Universal
History
by
the
Bishop
of
Meaux
.
have
been
several
famous
Emperors
who
were
not
able
to
conceal
from
the
World
their
favourable
Opinions
of
the
Christian
Religion
;
that
some
of
them
had
for
Inscriptions
in
their
publick
Edifices
several
Maxims
of
the
Gospel
;
that
others
would
have
consecrated
Churches
for
the
Use
of
the
Christians
;
and
lastly
,
that
others
professed
themselves
Admirers
of
the
Morality
of
Christ
.
But
what
shall
we
say
of
the
Jews
and
Gentiles
,
who
not
being
able
to
deny
Christ's
Miracles
,
were
forced
to
refer
them
,
some
to
a
Magick
Power
,
and
others
to
a
certain
I
know
not
what
mysterious
Pronunciation
of
the
word
Jehovah
.
So
strange
a
thing
it
is
that
ev'n
the
very
Enemies
of
our
Religion
should
thus
testify
of
it
,
and
yet
scarce
perceive
it
.
The
seventh
Testimony
is
that
of
several
strange
Events
,
which
the
Wisdom
of
God
so
ordered
that
they
firmly
establish
the
Truth
of
Christianity
.
Of
these
there
are
several
very
remarkable
;
but
it
shall
suffice
at
present
to
mention
Three
only
,
which
among
the
rest
deserve
a
particular
Consideration
;
the
First
is
,
the
Destruction
of
the
four
Monarchies
,
which
had
sorely
afflicted
and
harass'd
God's
People
,
at
the
end
of
which
the
Kingdom
of
Heaven
was
immediately
to
be
established
;
the
Second
,
the
entire
Destruction
of
the
Jewish
Government
,
and
the
signal
Devastation
of
the
holy
Land
,
an
Effect
of
the
divine
Wrath
pour'd
out
upon
that
Nation
;
the
Third
and
last
,
the
Settlement
of
the
Christian
Church
,
or
the
Calling
of
the
Gentiles
,
attended
with
so
many
Circumstances
as
plainly
shew
that
nothing
but
the
hand
of
God
could
perfect
so
great
a
Work
.
The
Eighth
is
that
Testimony
given
of
Christ
by
the
Revelation
of
Moses
:
And
the
Ninth
that
which
is
given
of
him
by
Natural
Religion
:
But
of
these
two
Testimonies
we
shall
not
speak
at
present
,
for
as
much
as
we
design
to
end
this
Work
with
a
particular
Consideration
of
them
.
In
the
mean
time
,
't
is
plain
the
Christian
Religion
must
be
true
,
because
it
was
confirmed
by
the
Testimony
of
so
many
authentick
Persons
which
can't
be
suspected
of
Deceit
:
And
it
would
be
extravagantly
ridiculous
to
imagine
,
that
the
Prophets
should
have
so
clear
an
insight
into
Futurity
,
meerly
to
countenance
and
authorize
a
Fiction
;
that
John
the
Baptist
having
been
at
first
taken
by
the
Jews
for
the
Messias
,
should
renounce
the
Honour
which
that
Title
would
have
conferred
upon
him
,
only
out
of
Love
and
Complaisance
to
an
Impostor
;
that
the
Apostles
and
the
rest
of
the
Disciples
should
so
readily
sacrifice
their
Estates
,
Reputation
,
Repose
,
and
Life
it self
to
a
Person
they
knew
to
be
a
false
Christ
;
that
the
Heavens
should
countenance
a
Flam
and
a
Lye
by
working
such
signal
and
sensible
Miracles
;
that
the
Heart
of
Man
should
have
found
every
thing
that
can
supply
it's
Wants
and
Necessities
in
a
meer
Cheat
;
that
ev'n
the
Enemies
of
our
Religion
should
countenance
and
approve
of
our
false
Prejudices
;
that
all
Events
should
so
exactly
coincide
with
an
erroneous
Imposture
;
and
that
the
Revelation
of
Moses
and
Natural
Religion
should
thus
testify
so
palpable
a
Fiction
.
To
this
we
may
add
the
Necessity
and
Importance
of
the
Christian
Religion
,
since
the
Wisdom
of
God
leads
us
to
it
by
so
many
different
ways
;
as
also
the
admirable
Perfection
and
Transcendency
of
it
,
since
in
a
manner
Heaven
and
Earth
,
the
Time
past
and
present
,
Events
ordinary
and
natural
,
as
well
as
those
supernatural
and
miraculous
,
since
the
Prophets
and
Apostles
who
were
altogether
unknown
to
one
another
,
have
agreed
unanimously
to
reveal
it
,
and
propose
it
to
us
as
an
Object
for
it's
transcendent
excellency
worthy
of
our
greatest
Admiration
.
II
Portraiture
of
the
Christian
Religion
,
as
it
is
opposed
to
all
other
Religions
.
ALL
these
Truths
will
more
evidently
appear
,
if
we
consider
the
Christian
Religion
in
it's
Opposition
to
all
other
Religions
.
The
Excellency
of
the
Christian
Religion
consists
in
that
it
has
Advantages
which
other
Religions
have
not
,
and
yet
none
of
their
Faults
.
I
say
,
no
other
Religion
has
Advantages
equal
to
those
of
the
Christian
Religion
;
for
no
other
can
boast
of
it's
having
been
confirmed
by
ancient
Prophecies
.
Ev'n
Mahomet
thought
it
better
to
oblige
Men
to
call
the
Scripture
in
question
,
than
do
derive
any
Arguments
from
it
which
might
serve
to
confirm
his
Mission
;
as
appears
by
his
not
boasting
that
he
had
been
preceeded
by
any
Forerunner
who
made
his
paths
streight
.
There
are
indeed
several
Religions
which
perhaps
may
have
had
their
Martyrs
:
But
what
sort
of
Martyrs
?
superstitious
Men
who
blindly
exposed
themselves
to
Death
without
knowing
what
they
did
;
like
those
Barbarians
who
prostrated
themselves
by
thousands
before
their
Idol
,
that
their
Colossus
might
crush
them
in
pieces
with
it's
Wheels
as
it
passed
along
.
But
no
Religion
besides
the
Christian
was
ever
confirmed
by
the
Blood
of
an
infinite
number
of
sensible
understanding
Martyrs
,
who
voluntarily
suffered
Death
in
Defence
of
what
they
had
seen
;
who
from
vitious
and
profligate
Persons
became
Saints
upon
the
Confidence
they
had
in
their
Master
,
and
who
at
length
being
dispersed
in
all
places
of
the
World
,
by
their
Death
gain'd
Proselytes
▪
and
making
their
Blood
the
Seed
of
the
Church
,
chearfully
suffered
Martyrdom
,
having
certain
Assurance
of
being
crowned
after
their
Death
:
A
certain
Assurance
which
they
derived
from
what
they
themselves
had
formerly
seen
.
We
find
other
Religions
which
pretend
to
be
confirmed
and
authorized
by
several
Signs
and
extraordinary
Events
from
Heaven
▪
The
Romans
See
Min●t
.
Feli●
.
used
to
attribute
to
their
Religion
all
the
Advantages
they
got
over
other
Nations
:
And
the
Mahumetans
pretend
that
the
great
Successes
God
was
pleased
to
give
their
Prophet
,
were
so
many
certain
and
undeniable
Marks
of
the
Truth
of
their
Religion
.
But
to
pretend
that
temporal
Prosperity
is
a
certain
Character
of
a
true
Religion
,
or
Adversity
that
of
a
false
one
,
is
to
suppose
,
as
we
have
already
said
else
where
,
that
the
most
profligate
Wretches
,
provided
they
are
happy
in
this
World
,
are
the
greatest
Favourites
of
God
.
But
certainly
't
is
not
Prosperity
or
Adversity
▪
simply
considered
,
but
Prosperity
or
Adversity
as
foretold
by
God
or
his
Prophets
that
is
a
certain
Character
of
true
Religion
:
And
when
we
affirm
that
several
extraordinary
Events
bear
witness
to
the
Truth
of
Christianity
,
we
mean
only
those
Events
which
had
been
foretold
by
the
Prophets
;
as
for
instance
,
the
calling
of
the
Gentiles
,
the
Destruction
of
Jerusalem
,
and
the
establishment
of
the
Christian
Church
.
Finally
,
there
may
be
several
Religions
that
may
deceive
,
but
none
but
the
Christian
Religion
that
can
truly
satisfy
Mankind
.
There
are
some
Religions
grounded
upon
fabulous
Miracles
,
and
confirmed
by
Witnesses
easily
convinc'd
of
Imposture
;
but
none
but
the
Christian
Religion
is
firmly
and
solidly
establish
▪
t
upon
true
Miracles
and
valid
Testimonies
.
It
appears
then
,
that
no
Religion
in
the
World
has
such
extraordinary
qualifications
as
the
Christian
Religion
;
of
which
it
must
also
be
affirmed
,
that
it
is
free
from
all
such
Defects
as
are
incident
to
other
Religions
.
We
need
no
deep
search
,
no
great
sagacity
or
penetration
of
Mind
to
discover
this
Truth
:
For
it
is
manifest
that
the
Christian
Religion
is
not
design'd
for
the
satisfaction
of
the
carnal
and
worldly
Appetites
of
Men
,
as
that
of
the
present
Jews
,
who
aspire
only
after
temporal
Prosperity
and
worldy
Pomps
:
Nor
is
it
a
Monstrous
medly
,
like
that
of
the
Samaritans
,
made
up
of
a
ridiculous
mixture
of
the
Pagan
and
Jewish
Religion
.
Nor
is
it
impious
and
cruel
,
like
that
of
the
Gnosticks
;
nor
has
it
any
of
the
Faults
or
extravagant
Superstitions
of
the
Pagan
Religion
.
But
since
we
have
not
leisure
to
oppose
it
particularly
to
all
the
Errors
of
other
Religions
,
we
must
be
contented
to
shew
in
this
Comparison
,
the
advantages
the
Christian
Religion
has
above
all
the
rest
,
by
laying
down
the
following
Rules
:
I.
Other
Religions
,
as
being
principally
of
human
Invention
and
Institution
,
were
formed
by
degrees
from
the
different
Imaginations
of
several
Persons
who
successively
made
such
Additions
or
Alterations
as
they
thought
convenient
.
The
Greeks
,
for
Example
,
added
several
things
to
that
Religion
they
received
from
the
Egyptians
;
and
the
Romans
to
that
they
had
received
from
the
Greeks
.
Menander
s●●ll
improved
the
●ottish
Impieties
of
Simon
Magus
;
and
Saturninus
and
Basilides
added
to
those
of
Menander
.
And
the
reason
is
,
because
Men
are
never
weary
of
inventing
,
nor
the
People
of
believing
Novelties
.
But
it
is
not
so
with
the
Christian
Religion
,
which
was
wholly
deliver'd
by
Christ
,
is
entirely
contain'd
in
every
one
of
the
Gospels
,
and
ev'n
in
each
Epistle
of
the
Apostles
.
What
ever
alterations
Men
have
thought
fit
to
make
in
the
Doctrine
Christ
brought
into
the
World
,
did
only
corrupt
the
Purity
and
Spirituality
of
it
▪
as
appears
by
the
great
disproportion
there
is
betwixt
the
Apostolical
Doctrine
,
and
the
ordinary
speculations
of
Men.
II.
Other
Religions
durst
not
shew
themselves
openly
in
full
light
,
and
therefore
were
veiled
over
with
a
mysterious
Silence
and
affected
Darkness
.
The
Gnosticks
chose
the
Night
to
cover
the
Impurity
of
Juvenal
.
their
abominable
Mysteries
.
And
the
Romans
exposed
themselves
to
the
satyrical
Railery
of
their
Poets
,
〈◊〉
being
so
careful
to
conceal
the
Worship
they
paid
to
their
Goddess
Bona
.
Julian
and
Porphyrius
set
all
their
Wits
to
work
,
either
to
set
off
the
ridiculous
and
offensive
Ceremonies
of
Paganism
,
or
to
palliate
their
Superstition
by
several
various
explanations
of
it
;
as
when
they
so
st●ffly
affirmed
that
they
worshipped
one
only
supreme
God
,
tho
they
acknowledged
at
the
same
time
other
Subordinate
Deities
depending
one
upon
another
;
and
when
they
endeavour'd
to
justify
the
Worship
they
paid
to
their
Idols
,
by
using
many
subtile
and
nice
Distinctions
.
It
is
certain
there
is
a
Principle
of
Pride
implanted
in
the
Hearts
of
Men
,
which
is
the
Reason
they
cannot
endure
to
be
accused
of
entertaining
any
absurd
and
extravagant
Opinions
;
so
that
▪
when
ever
their
Passions
have
made
them
embrace
a
Religion
which
seems
not
very
reasonable
,
they
employ
all
heir
Wit
to
make
it
at
least
appear
consonant
to
Reason
.
But
the
Christian
Religion
requires
no
Veil
to
cover
it
,
no
mysterious
Silence
,
no
dark
Dissimulation
,
or
close
Disguise
,
altho
it
proposes
such
kinds
of
Objects
to
us
as
are
vastly
contrary
to
all
our
Prejudices
and
receiv'd
Opinions
.
The
Apostles
freely
confess
that
the
Preaching
of
the
Gospel
is
as
it
were
an
apparent
Folly
;
but
yet
they
assure
us
God
was
resolved
to
save
the
World
by
that
seeming
Folly
.
They
knew
that
the
Death
of
Christ
became
a
scandal
to
the
Jew
,
and
a
folly
to
the
Greek
;
yet
they
publickly
declared
,
that
they
were
determined
not
to
know
any
thing
save
Jesus
Christ
and
him
crucified
.
And
how
comes
it
then
that
they
did
not
in
the
least
mince
,
or
endeavour
to
soften
the
sense
of
that
seeming
Paradox
(
so
far
were
they
from
concealing
it
)
but
that
they
were
strongly
and
fully
persuaded
of
the
Truth
of
that
adorable
Mystery
,
and
that
the
abundance
of
their
Understanding
serv'd
only
to
make
them
more
fully
comprehend
the
efficacy
of
the
Cross
?
III.
Should
we
strictly
consider
some
Religions
,
we
should
find
they
were
first
for
the
most
part
institued
,
either
by
Poets
or
Philosophers
;
and
that
they
generally
spring
from
the
sportive
Conceits
or
witty
Speculations
of
the
Understanding
;
which
is
the
reason
they
were
not
so
universally
approved
.
The
Philosophers
always
derided
the
Religion
of
the
Vulgar
;
and
the
Vulgar
understood
nothing
of
the
Religion
of
the
Philosophers
.
Socrates
ridiculed
the
Religion
of
the
Athenians
;
and
the
Athenians
accused
Socrates
of
Impiety
and
Atheism
,
and
condemned
him
to
death
.
The
Christian
Religion
alone
is
approved
of
as
well
by
the
Philosophers
as
the
vulgar
People
,
as
neither
depending
upon
the
Ignorance
of
the
latter
,
nor
proceeding
from
the
Learning
of
the
former
.
It
has
a
divine
Efficacy
and
agreeable
Power
suitable
to
all
Hearts
:
It
is
adapted
to
the
Capacity
of
the
most
simple
and
ignorant
,
tho
infinitely
raised
above
the
Philosophy
of
the
Wise
:
It
is
sublime
without
being
nicely
speculative
,
and
simple
without
being
mean
;
in
its
Sublimity
preserving
its
Clearness
,
and
in
it's
Simplicity
preserving
it's
Dignity
.
In
a
word
there
is
nothing
so
great
nor
so
inconsiderable
in
human
Society
,
but
what
may
some
way
fall
under
it's
consideration
,
and
it
is
equally
approved
of
and
admired
by
all
.
IV.
Other
Religions
brought
Men
from
Spiritual
Objects
to
those
that
were
Corporeal
and
Earthly
:
The
Christian
Religion
brings
them
from
the
Objects
of
Sense
to
those
of
the
Vnderstanding
.
We
all
know
that
the
Heathens
when
they
Deified
Men
,
or
worship'd
a
Deity
under
an
human
Shape
,
they
were
so
far
paying
that
Deity
a
Worship
due
to
a
Spiritual
Nature
,
that
their
Adoration
consisted
in
several
Games
,
Shews
,
and
divers
Exercises
of
the
Body
.
The
Jews
and
Samaritans
by
their
eager
Disputes
,
whether
God
was
to
be
worshipped
in
Jerusalem
,
or
in
Mount
Gerazim
,
extinguished
Charity
,
the
true
Spirit
of
Religion
,
in
their
too
hot
defence
of
the
external
part
〈…〉
58.
5.
of
it
.
Nay
,
the
Prophets
complained
formerly
,
that
the
Jews
made
〈…〉
to
consist
in
bowing
down
their
Heads
as
a
●●●rush
,
and
putting
on
Sackcloth
and
Ashes
.
And
the
holy
Scripture
observes
,
that
the
Priests
of
●
Kings
.
●8
.
28.
Baal
were
wont
to
cut
themselves
with
Knives
and
Lances
,
when
they
sacrificed
to
him
,
as
if
there
were
no
other
way
to
make
their
God
hear
their
Prayers
,
but
by
inflicting
such
Punishments
on
their
own
Bodies
.
The
modern
Jews
can't
be
persuaded
that
we
have
been
called
to
the
knowledge
of
the
true
God
(
tho
they
find
we
all
profess
to
put
our
trust
and
confidence
in
him
)
because
they
perceive
not
that
we
use
any
Corporeal
Ceremonies
.
And
the
Mahumetans
,
more
irreligious
than
superstitious
,
make
their
Religion
and
its
Happiness
depend
chiefly
on
their
Senses
▪
when
they
Worship
,
they
turn
themselves
towards
Mecha
,
as
the
Jews
did
towards
Jerusalem
,
and
earnestly
desire
of
God
that
he
would
gratify
their
Senses
;
and
tho
they
have
a
sort
of
a
Religious
Respect
for
the
Letters
that
compose
the
Name
of
God
,
and
the
Paper
it
is
written
upon
,
yet
they
are
enjoyned
to
oppress
Men
that
bear
the
Image
of
God
,
by
their
Religion
,
which
breaths
out
nothing
but
Violence
,
Fury
,
and
Oppression
.
The
Reason
why
Men
usually
refer
thus
every
thing
to
their
Senses
,
is
because
a
Worship
that
is
corporeal
and
sensual
is
far
more
easie
:
It
is
much
easier
for
a
Man
to
take
the
Sun
for
a
God
,
than
to
be
continually
taken
up
in
seeking
after
a
God
that
is
invisible
;
to
solemnize
Games
and
Festivals
in
honour
of
a
pretended
Deity
,
than
to
renounce
himself
for
the
sake
of
a
true
one
:
'T
is
much
easier
for
him
to
fast
,
than
to
renounce
his
Vices
;
to
sing
spiritual
Songs
,
or
bow
to
a
Statue
,
than
forgive
his
Enemies
.
It
appears
then
,
that
the
Christian
Religion
bears
a
more
excellent
Character
,
in
that
it
gives
us
for
the
Object
of
our
Worship
,
not
a
God
under
an
human
Shape
,
but
a
God
that
is
a
Spirit
,
in
that
it
teaches
us
to
honour
him
,
not
with
a
carnal
,
but
a
Spiritual
Worship
.
And
this
Christ
himself
has
very
elegantly
told
us
in
these
Words
,
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
,
John
4.
24.
Who
could
fill
his
Mind
with
such
elevated
Notions
?
And
how
comes
it
that
he
so
excellently
sets
down
in
that
short
Precept
the
Genius
of
true
Religion
,
of
which
Men
before
were
wholly
ignorant
?
V.
It
may
be
said
of
all
other
Religions
,
without
Exception
,
that
they
induce
us
to
look
after
the
Pleasures
and
Profits
of
the
World
in
the
Worship
of
God
;
whereas
the
Christian
Religion
makes
us
glorify
God
by
renouncing
the
World
.
Thus
the
Heathens
designing
rather
to
please
themselves
than
their
Deities
,
introduced
into
Religion
whatever
could
any
ways
flatter
and
divert
them
.
And
the
Mahumatan
Religion
not
being
Incumbred
with
many
Ceremonies
,
at
least
affixes
temporal
Advantages
to
the
Practice
of
its
Worship
;
as
if
the
Pleasures
of
the
World
were
to
be
the
future
Reward
of
Religion
:
But
certainly
both
of
them
are
much
mistaken
;
for
the
Heathens
should
have
known
that
the
Worship
of
God
consisted
not
in
diverting
and
pleasing
themselves
;
and
the
Mahumetans
should
not
have
been
ignorant
,
that
since
temporal
and
worldly
Advantages
were
insufficient
in
themselves
to
satisfy
the
boundless
Desires
of
Man's
Heart
,
they
could
not
come
in
Competition
with
those
Benefits
which
true
Religion
had
peculiarly
designed
for
him
.
But
both
these
follow'd
the
Motions
of
Self-love
,
which
being
naturally
held
in
suspense
between
the
World
and
Religion
,
imagins
that
nothing
can
be
more
pleasant
than
to
unite
them
both
,
thinking
thereby
to
reconcile
its
Inclination
and
Duty
,
consecrate
it's
Pleasures
,
and
put
no
difference
between
Conscience
and
Interest
.
But
the
first
Rule
of
true
Religion
teaches
us
,
that
that
mutual
Agreement
is
impossible
;
or
,
to
use
it
's
own
Words
,
that
Christ
and
Belial
are
incompatible
one
with
the
other
;
that
we
must
either
glorify
God
at
the
expence
of
worldly
Pleasures
,
or
possess
the
Advantages
of
the
World
with
the
Loss
of
our
Religion
:
And
this
certainly
shews
the
Christian
Religion
to
have
a
Divine
Character
.
VI.
Other
false
Religions
debase
the
Deity
and
exalt
Man
;
whereas
the
Christian
Religion
humbles
Man
,
and
exalts
the
Deity
.
The
Egyptians
,
a
Nation
that
boasted
so
much
of
their
Antiquity
,
made
Monsters
of
their
Deities
;
and
the
Romans
made
Deities
of
their
Emperors
,
who
were
rather
Monsters
than
Men
▪
The
most
famous
Philosophers
were
not
ashamed
to
rank
their
Deities
below
themselves
,
and
themselves
ever
before
Jupiter
;
but
the
Christian
Religion
teaches
us
that
we
owe
all
to
God
,
who
owes
nothing
at
all
to
us
.
It
humbles
us
by
the
Consideration
of
that
infinite
Distance
there
is
between
God
and
us
;
it
shews
that
we
are
miserable
despicable
Creatures
in
comparison
of
God
who
is
a
Supream
▪
Being
,
and
only
worthy
our
Love
and
Adoration
.
Who
then
can
chuse
but
admire
so
excellent
a
Religion
?
VII
.
Other
Religions
made
us
depend
upon
those
Beings
which
were
given
us
to
command
;
and
saucily
pretend
a
Power
over
that
supream
Being
upon
whom
we
ought
wholly
to
depend
.
They
taught
Men
to
burn
Incense
to
the
meanest
Creatures
,
and
impudently
to
equal
themselves
to
the
Universal
Monarch
of
the
World
.
But
't
is
no
wonder
that
Men
should
be
so
impious
,
as
to
desire
to
become
Gods
,
since
they
were
so
base
as
to
forget
that
they
were
Men
;
and
yet
how
ill
their
Pride
became
them
when
they
disdain'd
not
to
submit
to
the
four-footed
Beasts
,
to
the
Fowls
of
the
Air
,
the
creeping
Animals
and
Plants
of
the
Earth
,
as
St.
Paul
reproaches
them
,
and
how
basely
superstitious
were
they
,
in
that
they
were
not
content
to
Deify
themselves
,
but
would
also
Deify
their
own
Vices
and
Imperfections
?
But
the
Christian
Religion
alone
restores
that
equitable
Order
which
ought
to
be
establish'd
in
the
World
,
by
submitting
every
thing
to
the
Power
of
Man
,
that
he
might
submit
himself
to
the
Will
of
his
God
.
And
what
can
be
the
Duty
of
true
Religion
,
but
to
restore
such
just
and
becoming
Order
in
the
World
?
VIII
.
We
need
no
deep
search
into
other
Religions
to
find
that
they
chiefly
tend
to
flatter
Men's
corrupt
Desires
,
and
efface
those
Principles
of
Justice
and
Vprightness
which
God
has
imprinted
on
their
Minds
.
But
he
that
shall
truly
consider
the
Christian
Religion
,
will
certainly
find
that
it
tends
to
the
rooting
up
those
corrupt
Desires
out
of
our
Hearts
,
and
restoring
those
bright
Characters
of
Honesty
and
Justice
imprinted
on
our
Minds
by
the
hand
of
God
.
The
Heathens
flattered
their
Passions
to
that
degree
,
as
to
erect
Altars
in
Honour
of
them
;
and
Mahomet
was
so
well
pleas'd
with
temporal
Prosperity
,
that
he
made
it
the
End
and
Reward
of
his
Religion
.
The
Gnosticks
imagined
,
that
when
they
had
arrived
to
a
certain
degree
of
Knowledge
,
which
they
called
a
State
of
Perfection
,
they
might
commit
all
sorts
of
Actions
without
any
Scruple
of
Conscience
;
and
that
Sin
which
polluted
others
would
be
sanctified
in
them
.
But
what
Blindness
!
what
Impiety
was
this
!
How
admirable
is
the
Christian
Religion
,
which
alone
among
all
others
shews
us
our
own
Wickedness
and
Corruption
,
and
heals
it
with
such
Remedies
as
are
as
wholsome
to
the
Soul
as
unpleasing
to
the
Body
!
IX
.
'T
is
observable
,
that
other
Religions
are
contrary
to
Policy
,
either
in
favouring
or
restraining
too
much
human
Weakness
and
Corruption
,
upon
the
Account
of
Policy
:
Whereas
the
Christian
Religion
preserves
it's
Rights
and
Privileges
inviolable
,
independent
from
either
.
The
Pagan
Religion
was
against
Policy
in
giving
too
much
to
human
Weakness
and
Corruption
.
It
would
have
been
much
better
for
the
Good
and
Welfare
of
the
State
,
if
Men
had
framed
to
themselves
a
greater
Idea
of
the
Holiness
of
their
Gods
;
because
they
would
have
been
less
licentious
,
and
more
submissive
to
the
Civil
Laws
;
whereas
they
were
encourag'd
by
the
Example
of
their
Deities
to
violate
the
most
sacred
and
inviolable
Rights
.
Mahomet
,
desirous
to
avoid
this
Irregularity
,
retain'd
the
Notion
of
a
true
God
;
but
then
being
willing
also
to
flatter
Men's
Inclinations
to
draw
them
to
his
side
,
he
confusedly
mixed
with
that
Idea
the
carnal
and
gross
Notions
the
Heathens
had
of
Paradise
,
borrowing
from
Christianity
such
Objects
as
must
necessarily
mortify
our
Passions
,
and
assuming
those
from
Paganism
which
serve
to
flatter
our
bad
Inclinations
.
But
the
Christian
Religion
keeps
no
such
Measures
either
with
Policy
or
Corruption
.
Policy
complains
that
the
Doctrine
of
Christ
necessarily
softens
Men's
Courage
,
and
that
instead
of
encouraging
them
to
list
themselves
Soldiers
for
the
welfare
and
preservation
of
the
State
,
it
rather
makes
them
Lambs
,
who
can
hardly
be
exasperated
against
their
Enemies
,
whom
they
must
continually
pray
for
,
and
are
obliged
to
love
as
themselves
.
And
as
for
human
Frailty
and
Corruption
,
it
murmurs
to
see
itself
impugned
by
the
Christian
Religion
,
even
in
the
Dispositions
and
most
secret
Recesses
of
the
Soul
;
and
that
the
Veil
of
Hypocrisy
,
and
the
pious
Pretences
and
Dissimulations
of
the
Soul
under
which
it
thought
to
lye
secure
,
are
ineffectual
against
it
.
Who
then
but
God
,
can
be
the
Author
of
a
Religion
so
equally
contrary
both
to
the
covetous
Desires
of
the
mean
,
and
the
Ambition
of
the
great
,
and
so
equally
averse
both
to
Policy
and
Corruption
?
X.
Other
Religions
would
have
God
should
bear
the
Image
of
Man
,
and
so
necessarily
represent
the
Deity
as
weak
,
miserable
,
and
infected
with
all
manner
of
Vices
,
as
Men
are
.
Whereas
the
Christian
Religion
teaches
us
that
Man
ought
to
bear
the
Image
of
God
;
which
is
a
Motive
to
induce
us
to
become
perfect
as
we
conceive
God
himself
to
be
holy
and
perfect
.
That
Religion
then
which
restores
God
his
Glory
,
and
the
Image
of
God
to
Man
,
must
necessarily
be
of
Divine
Authority
.
XI
.
Lastly
,
Other
false
Religions
were
the
irregular
confus'd
Productions
of
the
politest
and
ablest
Men
of
those
Times
;
whereas
the
Christian
Religion
is
a
wonderful
Composition
,
which
seems
wholly
to
proceed
from
the
most
Simple
and
Ignorant
sort
of
People
.
The
Heathens
have
often
condemned
the
extravagant
Notions
the
vulgar
People
had
framed
to
themselves
of
the
Deity
;
they
have
blamed
the
barbarous
Cruelty
of
those
Sacrifices
which
were
offered
to
their
Gods
in
so
many
places
,
and
the
impurity
of
their
Mysteries
,
the
Falshood
of
their
Oracles
,
and
the
Vanity
and
Childishness
of
their
Ceremonies
.
Cicero
says
in
some
part
of
his
Works
,
that
two
Augurs
could
not
look
one
another
in
the
Face
without
Laughter
.
And
nothing
can
be
more
extravagant
than
the
Divinity
of
the
Gnosticks
,
who
held
that
there
are
Invisible
Eternal
Spirits
,
who
mixing
one
with
the
other
produc'd
others
.
We
all
know
that
when
Philosophers
took
upon
them
to
treat
of
Religion
,
they
always
exceeded
one
another
in
Extravagancies
▪
and
no
one
,
I
dare
say
,
is
still
to
learn
what
are
those
Visions
and
fabulous
Stories
with
which
the
Rabbins
filled
their
Traditions
,
the
Catalogue
of
which
would
be
very
curious
indeed
,
were
it
not
so
extreamly
long
.
And
tho
we
cannot
disown
but
that
the
Heathens
,
the
Philosophers
,
&c.
made
several
wonderful
Discoveries
in
Arts
and
Sciences
:
Yet
it
will
appear
that
a
long
succession
of
very
understanding
Men
among
▪
them
were
guilty
of
many
repeated
Extravagancies
in
this
respect
,
and
that
by
a
Prodigy
not
to
be
parallelled
,
did
not
the
Christian
Religion
offer
such
another
,
by
shewing
us
a
Company
of
Wise
and
Learned
Men
in
such
Ignorant
Persons
as
the
Disciples
of
Jesus
Christ
.
Certainly
't
is
a
strange
thing
to
see
the
most
understanding
Men
become
the
most
stupid
,
and
the
most
ignorant
prove
the
most
understanding
in
matters
of
Religion
.
'T
is
a
true
sign
that
God
design'd
to
confound
the
understanding
of
the
Wise
,
and
a
proof
that
their
Religion
was
form'd
rather
according
to
the
corrupt
desires
of
their
Hearts
,
than
the
dictates
of
their
Understanding
.
For
had
it
been
according
to
their
Understanding
,
it
would
have
been
more
reasonable
in
proportion
to
the
Wisdom
and
Knowledge
of
the
Authors
of
it
.
But
because
it
was
made
to
sooth
their
corrupt
Desires
and
flatter
their
Passions
,
it
is
as
extravagant
and
irregular
as
those
Passions
.
And
now
let
us
put
together
all
these
Characters
,
and
ask
the
Incredulous
,
whether
they
can
be
so
extravagant
as
to
ascribe
to
an
Impostor
a
Religion
so
perfect
in
it's
Original
,
that
nothing
could
ever
since
be
superadded
to
it
,
but
what
necessarily
lessens
the
Perfection
of
it
;
a
Religion
that
proposes
it's
Mysteries
with
such
Authority
and
Boldness
,
that
brings
Men
from
Sensual
Objects
to
Spiritual
ones
,
that
extirpates
Corruption
,
restores
the
Principles
of
Righteousness
and
Vprightness
that
were
imprinted
on
our
Souls
;
that
teaches
us
to
glorify
God
without
any
regard
had
to
Self-love
or
Pleasure
;
to
exalt
God
and
humble
our selves
;
to
submit
our selves
to
his
Will
,
who
is
above
us
all
,
and
to
raise
our selves
above
those
Beings
that
he
has
put
in
subjection
under
us
;
a
Religion
that
is
contrary
to
Policy
,
and
yet
more
averse
to
Corruption
;
that
astonishes
our
Reason
and
yet
gives
us
the
peace
of
a
good
Conscience
;
and
in
a
word
,
is
as
delightful
to
the
one
,
as
it
is
comfortable
to
the
other
.
If
the
Christian
Religion
then
has
all
these
Qualifications
,
as
it
certainly
has
,
we
cannot
doubt
but
that
it
is
directly
as
to
these
Qualifications
opposite
to
all
other
Religions
.
And
if
it
be
thus
opposite
to
all
other
Religions
,
it
must
necessarily
have
a
Principle
opposite
to
them
:
So
that
as
all
other
Religions
peculiarly
belong
to
the
Flesh
,
the
Christian
wholly
appertains
to
the
Spirit
;
and
as
the
former
are
the
Products
of
the
corrupt
Desires
and
Imaginations
of
Men
,
so
the
latter
must
have
for
it's
Principle
the
God
of
Holiness
and
Purity
.
III
Portraiture
of
the
Christian
Religion
,
as
it
is
considered
in
it's
Effects
.
WE
may
distinguish
Four
several
kinds
of
Societies
in
which
the
Efficacy
of
Religion
may
be
acknowledg'd
,
(
viz.
)
a
Natural
,
a
Political
,
a
Vicious
,
and
a
Religious
Society
.
And
first
,
the
Society
of
Nature
is
innocent
and
equitable
in
it self
;
but
it
cannot
stand
out
a
Trial
with
Men's
irregular
and
disorder'd
Passions
.
Men
will
indeed
be
united
among
themselves
as
long
as
they
are
concern'd
only
in
indifferent
matters
;
but
Covetousness
soon
disunites
them
:
And
therefore
there
is
something
wanting
to
establish
and
confirm
it
.
As
for
the
Society
of
Corruption
and
Vice
,
it
is
essentially
sinful
;
and
therefore
Self-interest
,
and
Men's
Desires
and
Passions
that
form
it
,
are
either
to
be
remov'd
or
regulated
.
A
Political
Society
is
soon
violated
by
Law-suits
,
Wars
,
and
Dissentions
;
all
which
are
occasion'd
too
by
the
Passions
.
To
support
therefore
and
maintain
it
,
such
Principles
of
Fidelity
are
to
be
establish'd
,
as
shall
remain
inviolable
:
All
which
is
best
done
in
a
Society
of
Religion
,
the
most
perfect
of
them
all
,
and
as
it
were
a
Prop
to
the
rest
:
This
Society
must
be
firmly
oppos'd
to
all
accidental
Revolutions
,
must
unite
those
Persons
together
,
whom
the
distance
of
Time
and
Place
,
and
the
disparity
of
Interest
would
otherwise
have
for
ever
divided
.
Now
the
Christian
Religion
restores
the
Society
of
Nature
:
For
by
uniting
Men
so
strictly
in
the
Bond
of
Charity
,
it
farther
strengthens
that
natural
Love
which
we
call
Humanity
.
It
destroys
too
the
Societies
of
Interest
and
Ambition
,
because
it
extirpates
such
inordinate
Desires
as
are
not
true
Principles
of
Vnion
and
good
Vnderstanding
one
among
another
.
It
also
strengthens
Civil
Society
,
by
commanding
us
to
obey
our
Superiours
,
and
teaching
us
to
render
unto
Cesar
,
the
things
that
are
Cesars
,
and
unto
God
the
things
that
are
Gods
.
Lastly
,
it
establishes
such
a
Society
,
as
restores
the
Equality
of
Nature
among
us
;
and
whereas
there
was
in
the
World
till
the
coming
of
Christ
,
a
Society
of
Men
externally
indeed
united
by
the
Bond
of
Civil
Laws
,
Government
,
and
the
Degrees
of
Proximity
of
Blood
,
but
internally
divided
by
their
irregular
Passions
,
Christ
shews
us
a
Society
of
Men
externally
divided
by
the
distance
of
Time
and
Place
,
and
the
disparity
of
their
Conditions
,
but
internally
united
by
the
Bonds
of
the
same
Faith
the
same
Hope
,
and
the
same
Charity
.
Nor
are
these
meer
Ideas
or
Speculations
;
for
besides
that
the
Christian
Religion
visibly
relates
wholly
to
the
Design
of
making
Men
holy
and
pure
,
and
dedicating
them
to
God
;
besides
that
the
Apostles
tell
us
,
that
it
is
the
End
of
their
Preaching
,
directing
themselves
in
their
Epistles
to
those
that
are
called
to
be
Saints
,
and
to
the
Spiritual
Israel
,
and
declaring
concerning
Apostates
,
that
they
went
from
them
because
they
were
not
of
them
;
besides
,
that
Jesus
Christ
on
all
occasions
makes
the
very
same
Distinction
,
refusing
to
own
them
for
his
Disciples
that
should
be
wholly
taken
up
with
the
advantages
of
the
World
,
and
giving
this
Mark
and
Character
of
those
whom
he
owned
for
his
,
My
Sheep
hear
my
Voice
;
and
the
World
hates
them
,
because
they
are
not
of
the
World
,
Joh.
17.
14.
I
say
,
besides
all
this
we
have
this
Satisfaction
,
that
we
can
produce
a
Society
of
holy
Men
,
that
yielded
not
to
any
Powers
of
the
World
,
but
withstood
the
most
rigorous
Trials
of
Persecutions
,
and
renounced
the
enticing
Charms
of
the
World
,
the
better
to
adhere
to
the
Cross
of
Christ
;
A
Society
victorious
in
Temptations
,
that
overcame
Vices
,
and
deluded
the
indefatigable
Endeavours
of
Tyrants
;
a
Society
composed
of
Mortal
Men
,
yet
not
to
be
exstinguished
by
Death
;
that
was
subject
to
the
Laws
of
Nature
,
yet
encourag'd
with
motives
Super-natural
;
that
conversed
in
the
World
,
yet
despised
it
;
that
was
dispersed
in
several
different
Times
and
Places
,
yet
always
united
in
the
same
Thoughts
and
Opinions
;
that
was
continually
attack't
by
different
Passions
,
yet
constantly
surmounted
them
:
In
a
word
,
a
Society
that
still
flourish'd
in
the
midst
of
Persecution
,
increas'd
the
more
,
as
often
as
it
was
defeated
,
and
rais'd
it self
out
of
it
's
own
ruins
.
Certainly
he
must
have
read
but
little
of
Ecclesiastical
History
,
that
is
unacquainted
with
all
these
Truths
,
and
he
must
be
wilfully
blind
,
and
purposely
impose
upon
himself
,
that
acknowledges
not
the
Efficacy
of
Religion
in
all
those
wonderful
Effects
.
And
't
is
properly
in
that
Society
of
holy
Men
,
or
in
the
Church
it self
,
that
we
ought
to
seek
for
the
Fruits
of
Religion
,
for
there
we
shall
find
the
Accomplishment
of
those
ancient
Prophecies
,
which
promised
to
shew
us
the
Sheep
feeding
with
the
Bear
,
and
the
Leopard
with
the
Lamb
,
&c.
And
as
the
Ark
of
God
could
not
be
left
in
the
midst
of
it's
Enemies
without
working
several
Wonders
among
them
,
which
even
those
Infidels
were
sensible
of
;
so
the
Christian
Church
cannot
continue
in
the
World
,
without
producing
such
remarkable
Effects
in
it
,
which
the
most
incredulous
themselves
cannot
call
in
question
.
For
let
them
tell
us
,
if
they
can
,
how
came
the
Oracles
of
the
Heathens
to
be
immediately
silenced
when
the
Apostles
first
preach'd
the
Mysteries
of
Christianity
,
and
by
what
Power
the
Sound
of
those
Men
being
gone
to
the
end
of
the
World
,
made
those
Oracles
eternally
cease
,
which
had
so
long
foretold
things
to
come
,
and
so
forc'd
the
Heathenish
Writers
,
as
Plutarch
and
others
,
to
inquire
into
the
Cause
of
that
so
sudden
and
so
unexpected
Silence
?
For
to
object
with
Julian
,
that
the
Jewish
and
Christian
Oracles
have
been
also
silenced
,
concludes
nothing
;
because
the
Apostles
foretold
that
the
Gift
of
Prophecy
should
cease
:
But
how
appears
it
,
that
the
Oracles
among
the
Heathens
declar'd
they
should
one
day
be
silenced
?
The
Accomplishment
of
our
Prophecies
,
being
an
everlasting
Proof
of
the
Truth
of
our
Religion
,
serves
us
instead
of
Perpetual
Oracles
:
But
what
Accomplishment
of
Prophecies
confirms
the
Pagan
Religion
?
No
less
wonderful
an
Effect
of
our
Religion
,
was
the
abundance
of
Revelation
which
brought
so
many
Superstitious
and
Idolatrous
Nations
to
the
Knowledge
of
the
true
God
.
Hence
came
the
World
to
be
fill'd
with
Wisdom
by
the
preaching
of
ignorant
Persons
,
and
the
meanest
Servants
to
have
more
noble
and
rational
Ideas
of
the
Deity
,
than
the
most
quick
Clear-sighted
Philosophers
,
and
that
too
by
the
Proposal
of
such
a
Doctrin
as
seems
indeed
to
the
Flesh
an
Object
of
Scandal
and
Horror
.
We
cannot
deny
but
that
the
Christian
Religion
has
the
advantage
of
all
others
for
having
utterly
abolished
all
those
Sacrifices
wherein
they
offered
the
Blood
of
Men
:
Neither
can
we
doubt
but
that
this
cruel
and
bloody
Superstition
was
sufficiently
advanc'd
in
the
World
,
since
we
find
that
the
Holy
Scripture
reproaches
the
Jews
,
for
having
sacrificed
their
Children
to
Moloch
;
and
that
Julius
Cesar
tells
us
in
his
Commentaries
,
that
it
was
an
ancient
Custom
among
the
Gauls
to
offer
Human
Victims
to
their
pretended
Deities
.
I
confess
indeed
,
the
Romans
had
already
renounced
such
a
barbarous
and
cruel
Superstition
;
but
then
I
question
whether
they
did
not
still
retain
some
Spice
of
it
in
those
Spectacles
they
exhibited
to
the
People
,
wherein
they
were
extreamly
pleased
to
see
the
Blood
of
their
Gladiatours
run
down
,
who
killed
one
another
meerly
to
make
them
Sport
:
A
Sacrifice
so
much
the
more
impious
,
because
dedicated
rather
to
the
unlawful
pleasure
of
Men
,
than
the
Honour
of
those
Beings
they
look't
upon
as
Gods
.
And
what
but
the
Christian
Religion
could
have
abolished
all
those
bloody
Spectacles
and
horrid
Divertisements
?
We
have
just
reason
to
be
surprized
to
think
how
licentiously
that
abominable
Sin
,
usually
punish'd
by
God
and
Man
with
Fire
,
reign'd
heretofore
in
the
World
;
and
we
cannot
without
horror
and
amazement
reflect
,
how
that
the
love
of
both
Sexes
seem'd
equally
grown
common
to
Men
;
and
that
ancient
Authors
freely
speak
of
that
kind
of
Debauchery
which
our
own
Writers
dare
not
so
much
as
mention
,
lest
they
defile
their
Writings
.
Socrates
is
represented
to
us
by
some
of
them
as
being
deeply
smitten
with
the
Beauty
of
Alcibiades
,
and
the
Emperour
Trajan
,
(
whose
Panegyrick
well
deserv'd
thirty
Years
labour
)
strangely
blemished
his
Reputation
by
that
monstrous
Lechery
:
Which
pretty
well
shews
the
just
Grounds
for
St.
Paul's
reproach
to
the
Heathens
,
who
says
,
that
because
when
they
had
known
God
,
they
glorified
him
not
as
God
,
therefore
God
also
gave
them
up
unto
vile
Affections
,
Rom.
1.
21.
And
indeed
it
was
no
inconsiderable
service
the
Christian
Religion
did
Men
,
in
partly
abolishing
and
disgracing
so
much
that
kind
of
detestable
Debauchery
,
that
we
look
upon
those
to
be
no
less
than
abominable
Monsters
,
that
seem
any
way
inclinable
to
it
.
Humility
and
Charity
,
those
two
Virtues
so
Essential
and
necessary
to
Men
,
were
so
utterly
unknown
formerly
,
that
their
Names
were
scarce
known
in
all
the
Pagan
World
.
To
what
then
do
we
owe
the
knowledge
and
Esteem
we
have
of
those
two
so
excellent
Virtues
,
but
to
the
Religion
we
profess
?
Lastly
,
't
was
by
the
means
of
this
Religion
that
the
Creature
was
again
call'd
a
Creature
,
and
God
again
called
by
his
own
Name
,
Jehovah
.
'T
was
this
Religion
that
took
away
from
Vice
the
name
of
Virtue
,
and
reclaimed
Virtue
from
the
scandal
of
passing
for
Vice
;
restored
right
Reason
to
it's
former
Privileges
,
enlightned
the
Consciences
of
Men
,
mortified
their
irregular
and
disorderly
Passions
,
and
confounded
their
Avarice
.
And
surely
by
all
these
divine
effects
you
must
necessarily
perceive
and
acknowledge
the
Divinity
of
Christianity
.
IV.
Portraiture
of
the
Christian
Religion
,
as
consider'd
in
the
Purity
of
it's
End
.
IF
the
Effects
of
the
Christian
Religion
are
truly
answerable
to
the
Characters
of
it
,
we
may
also
affirm
that
it's
End
is
truly
answerable
to
it's
Effects
,
it
being
manifest
,
there
never
was
any
so
uncorrupt
,
so
pure
,
so
extraordinary
,
and
so
perfect
.
For
we
cannot
but
acknowledge
that
it
is
the
main
End
and
Design
of
Christian
Religion
to
check
and
mortify
Men's
irregular
Passions
,
and
restore
the
Principles
of
Righteousness
and
Uprightness
in
them
,
which
their
Corruption
had
as
it
were
Effac'd
.
And
it
cannot
be
suppos'd
this
was
the
intention
of
the
Devil
,
whom
we
conceive
to
be
as
a
Spirit
naturally
averse
to
the
Good
of
Mankind
;
nor
that
of
Flesh
and
Blood
,
that
aim
at
nothing
else
but
to
satisfy
their
Lusts
;
nor
that
of
Nature
,
which
is
easily
perswaded
,
being
byassed
by
the
Pleasures
which
Vice
gives
her
a
Prospect
of
;
nor
that
of
Policy
,
which
tends
only
to
the
restraining
the
Licentiousness
of
all
external
Crimes
,
in
as
much
as
they
violate
and
invert
the
Order
of
publick
Society
,
but
looks
indifferently
upon
all
Crimes
that
respect
the
Soul
.
Neither
can
it
be
the
scope
and
design
of
Reason
,
which
is
easily
corrupted
by
Avarice
;
nor
even
that
of
Pride
,
which
is
mortified
much
more
than
all
the
other
Passions
by
this
Doctrin
,
unknown
to
the
Flesh
,
and
insufferable
to
Nature
.
Who
then
is
it
that
concerns
himself
so
much
with
Pride
as
to
take
away
it's
Errors
,
it
's
Vain-glory
,
it
's
chimerical
Perfections
;
Preferences
,
Hypocrisy
and
Affectations
,
and
all
this
only
by
a
serious
Consideration
of
the
divine
Nature
?
Who
takes
upon
him
to
deprive
Self-love
of
it's
Injustice
,
the
Flesh
of
it's
unlawful
Pleasures
,
and
in
a
word
,
all
human
Passions
of
their
Disorders
and
Irregularities
?
What
can
such
a
Design
mean
?
And
how
could
this
Thought
of
sanctifying
Mankind
enter
of
it self
into
any
Man's
Mind
?
We
may
justly
therefore
ascribe
this
End
and
Design
to
the
Christian
Religion
:
For
it
is
certain
it
contains
neither
Exhortation
nor
Precept
,
Promise
nor
Threat
,
History
nor
Prophecy
,
but
what
directly
aims
at
that
very
End
.
The
Holy
Scripture
is
not
of
the
Nature
of
those
Books
,
that
contain
nothing
but
vain
Speculations
,
or
curious
Enquiries
;
all
those
of
that
kind
were
brought
to
the
Apostles
to
be
burnt
,
who
returned
no
other
Answer
to
those
that
asked
them
,
Men
and
Brethren
,
what
shall
we
do
?
But
this
,
Repent
ye
.
They
plainly
declared
that
the
Design
of
the
Gospel
was
to
free
Men
from
the
Bondage
of
their
Sins
;
and
their
Example
shews
us
as
much
.
For
what
other
Design
could
they
have
had
in
renouncing
every
thing
,
and
enduring
all
Persecutions
,
but
to
perswade
other
Men
they
should
renounce
this
present
World
?
Besides
,
whether
they
speak
,
or
write
,
they
don't
run
out
into
vain
Contests
and
Disputes
,
the
ordinary
product
of
the
Vanity
of
Mankind
;
but
come
immediately
to
their
purpose
,
and
insist
only
on
what
is
material
and
essential
to
it
.
Every
particular
in
their
Discourses
and
Writings
is
practical
and
relating
to
the
Perfection
of
Morality
;
so
much
they
despise
the
Fineness
of
Eloquence
,
and
Subtilty
of
Human
Philosophy
,
and
propose
only
to
themselves
the
edification
of
Men.
These
things
write
I
unto
you
,
say
they
,
that
ye
Sin
not
,
1
John
.
2.
1.
But
supposing
them
such
Deceivers
as
the
Incredulous
imagin
;
what
was
it
to
them
whether
we
Sinned
,
or
not
?
What
injury
would
it
have
been
to
the
Son
of
a
Carpenter
,
tho
the
Pharisees
were
dissembling
Hypocrites
,
and
dishonour'd
the
Deity
by
their
Traditions
,
and
tho
there
had
been
Tables
of
Money-changers
in
the
Court
of
the
Temple
?
What
was
it
to
him
,
whether
Sinners
repented
of
their
Sins
,
or
not
?
Whether
Men
were
Just
and
Merciful
,
or
thought
they
could
appease
God
only
with
vain
Offerings
?
Whether
the
City
that
kill'd
the
Prophets
,
knew
the
things
that
belong'd
to
her
Peace
,
or
not
?
What
could
move
him
to
shed
Tears
in
such
abundance
at
the
thoughts
of
the
approaching
Destruction
of
Jerusalem
?
A
sensible
and
effectual
Proof
indeed
of
his
being
very
much
concern'd
for
her
Salvation
.
What
would
it
have
signified
to
a
few
poor
deluded
Wretches
,
whether
the
Gentiles
had
the
Knowledge
of
the
true
God
,
or
not
?
To
a
Company
of
false
Witnesses
,
whether
Men
were
Cheats
or
Liars
?
To
persons
odious
and
had
in
abomination
every
where
,
whether
Men
truly
loved
one
another
,
or
not
?
To
the
Victims
of
publick
Hatred
,
whether
Men
were
reconciled
to
God
or
not
?
To
such
afflicted
and
disconsolate
Wretches
,
whether
other
Men
were
truly
made
sensible
of
a
Divine
Comfort
,
and
of
the
Peace
of
God
which
passeth
all
understanding
?
Who
can
imagin
that
those
Men
designed
to
be
wicked
,
only
to
make
us
become
honest
?
To
deceive
all
Mankind
on
purpose
to
establish
a
sacred
and
inviolable
Law
of
Fidelity
?
To
become
the
Enemies
of
their
own
Nation
,
to
make
us
be
in
Charity
with
all
Mankind
?
In
a
word
,
to
establish
a
Religion
in
the
World
that
tends
wholly
to
the
Sanctification
of
Mankind
,
by
the
most
signal
Imposture
,
and
most
heinous
Crime
that
Men
could
be
guilty
of
?
'T
would
be
strange
,
if
such
wicked
and
deceitful
Men
,
as
the
Incredulous
imagin
the
Apostles
to
have
been
,
should
have
the
least
Thoughts
of
sanctifying
others
:
And
't
would
be
yet
more
surprizing
if
that
Thought
should
be
so
fixed
in
their
Minds
,
as
to
become
a
full
and
perfect
design
of
venturing
and
losing
all
,
to
compass
it
.
Nay
,
't
would
be
next
to
a
Miracle
,
if
that
Design
should
be
put
in
execution
;
and
yet
more
,
't
would
be
an
unheard
of
Prodigy
,
if
a
continual
succession
of
People
should
adhere
to
the
same
Principles
,
and
continue
in
the
same
disposition
of
Mind
against
their
own
Interest
,
and
in
spite
of
the
severest
Persecutions
.
Certainly
we
may
confidently
say
,
that
Imposture
and
Deceit
never
had
such
a
design
,
or
,
the
like
success
.
For
tho'
self-love
may
have
hitherto
made
use
of
Deceit
and
Falshood
to
effect
its
own
Desires
,
without
any
regard
had
to
Justice
and
Charity
,
so
indispensably
due
to
our
Neighbour
;
it
was
yet
never
known
,
nor
ever
will
be
,
that
Charity
made
use
of
Imposture
and
Deceit
to
bring
about
its
Designs
for
the
good
of
others
,
without
the
least
consideration
of
its
own
Interest
and
Desires
.
And
to
insist
further
upon
it
,
would
be
to
endeavour
to
add
Light
to
the
Sun
,
and
prove
a
thing
that
is
already
as
clear
as
Noon-day
.
V.
Portraiture
of
the
Christian
Religion
,
as
it
is
Considered
in
it's
Suitableness
to
the
Necessities
of
Mankind
.
WE
cannot
seriously
reflect
upon
our selves
,
without
immediately
discovering
our
own
Weakness
,
Misery
,
and
Corruption
:
Neither
can
we
look
upon
the
Christian
Religion
,
without
acknowledging
that
it
was
peculiarly
designed
to
free
us
from
those
three
Imperfections
inherent
in
our
Nature
.
As
to
the
Corruption
of
Man
,
it
may
be
said
that
it
was
the
only
thing
in
the
World
that
Men
most
knew
,
and
yet
at
the
same
time
were
most
ignorant
of
:
For
the
effects
of
it
were
palpable
and
evident
to
the
Senses
.
It
was
easily
believed
,
that
Men
were
very
wicked
and
corrupt
,
when
it
was
so
manifestly
seen
that
they
committed
so
many
enormous
Crimes
:
But
Men
were
still
ignorant
that
there
was
a
general
Depravation
from
Nature
in
the
Heart
of
every
Man
,
that
dispos'd
him
to
the
strangest
Irregularities
;
and
it
has
so
happened
that
Men
have
made
no
great
Reflexion
upon
the
Nature
of
that
Original
Depravation
so
incident
to
Mankind
,
that
it
continually
attends
them
from
the
Cradle
to
the
Grave
.
They
only
concern'd
themselves
about
what
was
external
,
without
searching
into
the
bottom
of
their
Hearts
and
Consciences
.
But
the
Christian
Religion
gives
us
in
that
respect
all
necessary
light
:
It
teaches
us
that
we
are
corrupt
,
and
that
that
Corruption
proceeds
from
our selves
:
It
shews
us
the
extent
of
it
,
and
confirms
what
the
Old
Testament
taught
us
,
That
all
flesh
had
corrupted
his
way
,
Gen.
6.
12.
It
shews
us
that
that
Corruption
makes
us
subject
to
the
Curse
of
God
,
and
that
we
are
by
nature
the
children
of
wrath
,
Eph.
2.
3.
It
assures
us
that
that
Original
Corruption
has
such
power
over
Man's
Heart
,
that
it
moves
all
the
Faculties
of
his
Soul
,
so
that
every
imagination
of
the
heart
of
man
is
only
evil
continually
,
Gen.
6.
5.
Lastly
,
It
shews
us
how
impossible
it
is
for
Man
ever
to
recover
himself
of
that
Malady
so
inveterate
and
deeply
rooted
within
him
;
and
that
by
representing
him
to
us
as
one
that
is
lame
,
that
has
a
Lethargy
,
that
is
dead
in
respect
of
Life
,
Holyness
,
and
Justice
;
all
which
Truths
we
know
too
well
by
Reason
and
Experience
.
How
comes
it
then
that
the
Christian
Religion
teacheth
us
such
things
as
were
so
generally
unknown
to
Mankind
?
Above
all
,
how
comes
it
to
shew
us
so
distinctly
the
true
Principle
of
our
own
Corruption
?
Who
taught
the
Son
of
Mary
that
Self-love
is
the
true
Source
and
Original
of
all
our
Irregularities
?
And
why
does
he
make
Man
to
become
an
Enemy
to
himself
?
Yet
the
Christian
Religion
not
only
teaches
us
to
know
Man
,
and
thoroughly
to
search
into
all
his
Frailties
,
but
also
that
alone
furnishes
us
with
such
Remedies
,
as
can
cure
all
his
Weaknesses
and
Imperfections
.
For
we
can't
see
that
any
thing
else
can
do
it
.
Not
Education
,
which
is
as
often
evil
as
good
;
not
the
Civil
Laws
,
whose
business
is
only
to
regulate
outward
actions
;
Nor
the
Law
in
general
,
which
instead
of
removing
,
rather
increases
this
Original
Corruption
,
being
in
that
respect
like
a
Bank
which
causes
the
Flood
to
swell
;
Not
the
Decorum
observed
among
Men
,
which
usually
varies
according
to
the
diversity
of
Countries
;
Nor
the
Respect
we
commonly
have
for
our selves
,
a
thing
too
thin
and
metaphysical
not
to
submit
to
the
Sense
of
Pleasure
;
Not
Reason
it self
,
which
the
Passions
so
easily
corrupt
;
Nor
the
Example
of
Men
,
who
commonly
lead
a
very
irregular
life
;
Not
worldly
Honour
,
which
regards
only
external
Pomp
and
Grandeur
;
nor
Lastly
,
Philosophy
,
which
wants
motives
sufficient
to
effect
it
:
or
if
it
has
any
,
it
derives
them
all
from
our
own
Pride
.
Must
we
then
have
recourse
to
the
Virtues
in
fashion
in
the
World
?
we
may
easily
perceive
that
they
are
only
Pride
and
Interest
differently
manag'd
according
to
the
various
Turns
and
Affairs
,
since
they
have
no
other
Motives
but
what
they
have
from
the
World
.
The
Falshood
of
Human
Virtues
is
a
thing
not
to
be
disputed
.
We
all
know
that
Self-denial
is
only
a
piece
of
nice
delicate
Interest
;
Liberality
,
a
meer
Trade
of
Pride
,
which
values
no
Gifts
,
provided
it
have
the
Glory
of
being
liberal
;
Modesty
,
the
Art
of
concealing
our
Vanity
;
Civility
,
but
an
affected
Preference
of
other
Men
before
our selves
,
to
conceal
how
much
we
really
value
our selves
above
all
the
world
;
Bashfulness
,
but
an
affected
Silence
in
those
things
which
our
Lusts
make
us
think
of
with
pleasure
,
the
desire
of
obliging
other
Men
,
but
a
secret
desire
of
obliging
our selves
by
getting
them
to
befriend
us
another
time
;
just
as
Impatience
to
acquit
our selves
of
an
Obligation
,
is
but
a
Shamefacedness
for
having
been
too
long
beholding
to
others
for
some
Favour
received
.
So
that
all
these
Virtues
in
general
are
so
many
Guards
Self-love
makes
use
of
to
prevent
our
darling
and
secret
Vices
from
appearing
outwardly
.
What
Remedy
then
can
be
brought
for
the
Irregularities
of
our
corrupt
Nature
,
the
pernicious
Poyson
of
which
secretly
insinuates
it self
ev'n
into
our
Virtuousactions
?
And
who
can
cure
such
a
Distemper
,
when
the
Remedies
applied
to
it
are
rather
a
Disease
than
a
Cure
?
Experience
shews
us
,
that
by
effectually
resisting
one
Vice
,
we
often
confirm
and
establish
another
.
Would
you
destroy
Avarice
?
you
must
attack
it
by
such
Arguments
as
necessarily
flatter
Pride
.
And
is
Pride
to
be
overcome
?
it
must
be
impugn'd
by
such
Motives
as
encourage
Avarice
.
In
vain
shall
you
strip
Self-love
of
all
it's
pleasing
Objects
and
Allurements
;
still
it
will
endeavour
to
secure
it self
either
by
contemning
the
Goods
of
Fortune
,
or
by
shewing
it's
Moderation
in
patiently
enduring
Disgraces
.
Self-love
when
seated
on
the
Throne
,
makes
Tyrants
;
when
reduc'd
to
Want
and
Poverty
,
it
makes
Philosophers
,
who
despise
every
thing
they
can't
enjoy
.
It
oft
indeed
changes
it's
Object
,
but
not
it's
Disposition
.
It
's
Pride
(
as
I
may
say
)
out-lives
its
own
Death
,
and
not
being
able
to
prevent
it's
perishing
it
would
seem
to
look
pleasantly
upon
its
Downfal
,
and
as
it
were
triumph
in
it's
own
Ruin
.
Who
then
can
give
this
Hydra
it's
Deaths
wound
,
when
the
lopping
off
one
Head
,
serves
only
to
give
rise
to
another
?
It
is
certain
therefore
that
nothing
can
remedy
this
Corruption
,
unless
it
be
more
constant
than
the
Principles
of
Education
,
more
infallible
than
the
Rules
of
Decency
and
Civility
,
more
holy
than
the
Civil
Laws
,
which
require
only
an
outward
Purity
,
and
consult
the
exterior
Good
of
publick
Society
?
more
powerful
than
all
worldly
Honour
which
regards
only
Pomp
and
Renown
;
more
Effectual
than
all
worldly
Motives
,
which
are
unable
to
subvert
those
Passions
,
the
Vanity
of
which
they
flatter
;
more
strong
than
a
vain
and
fruitless
Wisdom
,
which
pretends
to
free
Man
from
his
Misery
by
annihilating
him
,
and
has
no
other
Motives
but
what
proceed
from
the
greatest
of
our
Imperfections
,
our
Pride
.
The
Christian
Religion
alone
has
all
these
Advantages
,
and
consequently
is
alone
suitable
to
the
Necessities
of
Man
.
It
is
that
which
purifies
the
very
Bottom
of
our
Consciences
,
by
shewing
us
that
it
is
to
no
purpose
to
cleanse
the
Outside
of
the
Cup
and
the
Platter
.
It
reforms
our
Principles
,
by
making
a
Temporal
Interest
give
place
to
an
Eternal
one
,
and
extinguishing
the
desire
of
an
imaginary
by
the
hopes
of
a
real
Immortality
.
It
proposes
to
us
an
unalterable
Rule
and
a
true
Model
of
Perfection
to
go
by
.
It
informs
us
that
we
have
both
a
Judge
and
a
Witness
of
all
our
actions
,
who
discovers
us
,
tho'
in
the
Dark
,
and
cover'd
as
it
were
with
a
Cloud
;
whose
piercing
Eye
sees
through
all
our
Pretences
and
Disguises
,
who
forces
us
to
know
our selves
,
to
combat
and
mortify
our
Desires
;
and
that
,
whether
we
are
seen
or
not
seen
,
whether
the
World
approves
or
condemns
our
Actions
;
God
being
Essentially
independent
from
all
outward
Objects
,
and
not
limited
by
any
exteriour
Circumstances
.
And
indeed
what
but
such
an
infinite
Deity
could
have
supplied
us
with
such
a
Remedy
,
so
effectual
,
and
so
suitable
to
all
our
Wants
and
Necessities
?
For
Misery
and
Wretchedness
are
the
portion
of
our
Corruption
;
and
he
that
cannot
shake
off
the
latter
,
will
certainly
always
be
subject
to
the
two
former
.
Nor
is
it
sufficient
to
say
that
Man
is
miserable
▪
We
may
add
that
he
is
in
some
measure
the
very
Center
of
Misery
.
We
see
that
whilst
all
other
Animals
peaceably
enjoy
those
good
things
Nature
has
allotted
them
,
Men
seem
to
be
in
some
respect
mark'd
out
for
Misery
by
the
hand
of
Divine
Justice
;
they
are
equally
dissatisfied
as
well
with
what
they
possess
,
as
what
they
possess
not
:
They
are
terrified
with
the
Idea
they
have
of
Death
;
tormented
with
the
consideration
of
Futurity
;
afflicted
that
they
are
unable
to
fix
Time
,
which
bears
them
away
with
it
as
it
rolls
on
;
Miserable
for
what
they
know
,
or
rather
for
not
knowing
more
;
mortified
and
disappointed
in
their
Desires
,
tormented
with
Remorses
,
affronted
and
injured
by
their
Fellow-Creatures
,
and
harrass'd
by
the
continual
Inquietudes
of
their
Heart
:
In
a
word
,
they
enjoy
Peace
and
Tranquility
no
longer
than
they
can
deceive
themselves
with
a
Scene
of
imaginary
Bliss
,
and
frame
to
themselves
false
Ideas
of
their
present
Condition
.
And
this
desire
of
imposing
thus
upon
our selves
,
in
fancying
our
Happiness
greater
than
it
is
,
makes
us
vainly
imagin
we
should
be
less
miserable
,
if
we
were
in
the
condition
of
those
that
are
far
above
us
.
But
Experience
soon
undeceives
us
,
and
shews
that
the
distant
Prospect
of
Honour
and
Riches
gives
more
pleasure
and
delight
than
a
nearer
possession
of
them
;
and
that
the
Hope
of
enjoying
them
makes
us
more
truly
happy
,
than
their
Fruition
;
which
excellently
shews
us
the
Emptiness
and
Insufficiency
of
all
such
temporal
Advantages
.
Nor
do
we
think
it
enough
to
deceive
our selves
in
respect
of
our
Condition
,
but
endeavour
also
to
deceive
others
by
making
them
entertain
a
vast
Idea
of
our
Merit
,
or
our
Happiness
;
and
through
a
certain
Weakness
to
be
pitied
,
we
afterwards
make
use
of
that
Esteem
and
Respect
we
have
accidentally
and
unawares
extorted
from
others
,
to
impose
more
effectually
upon
our selves
,
and
enlarge
that
Chimerical
Idea
of
our
own
Perfection
,
which
Self-love
entertains
in
our
Breasts
with
so
much
complacency
and
satisfaction
.
Who
then
can
direct
our
Minds
,
or
clear
our
Undestanding
in
this
inextricable
and
continued
Maze
of
Illusions
and
Errors
,
the
false
Principles
of
a
false
Satisfaction
?
And
who
can
find
Remedy
for
so
great
a
Misery
?
Since
barely
to
bring
us
acquainted
with
it
,
would
serve
only
to
increase
it
.
The
Christian
Religion
then
having
the
Character
of
performing
all
this
,
is
certainly
a
Religion
truly
Divine
;
and
is
it
not
strange
that
it
should
make
Man
happy
by
teaching
him
how
to
know
Himself
,
and
to
remove
his
Misery
by
shaking
off
his
Ignorance
,
especially
when
that
Ignorance
is
the
cause
of
his
Tranquility
and
Satisfaction
?
Yet
we
ought
not
to
wonder
at
it
,
since
Religion
gives
us
a
new
Prospect
of
things
,
and
much
different
from
what
we
ever
had
before
.
It
makes
us
patiently
endure
Diseases
,
by
discovering
to
us
the
Cause
and
Design
of
them
.
It
comforts
us
in
all
our
sudden
and
unexpected
Disgraces
,
by
assuring
us
that
nothing
can
come
to
pass
without
the
Dispensation
of
God's
Providence
,
who
turns
all
things
to
our
advantage
:
It
humbles
us
in
Prosperity
,
and
supports
us
in
Afflictions
:
It
eases
the
Troubles
of
our
Heart
,
by
calming
our
Passions
:
It
strengthens
us
against
the
Fear
of
Death
,
by
teaching
us
to
consider
it
as
a
Passage
to
a
far
better
Life
:
It
comforts
our
Consciences
by
it's
Promises
:
It
continually
attends
us
in
all
Times
,
in
all
Places
;
and
in
all
Dangers
,
strengthens
us
;
in
our
Solitude
hinders
us
from
falling
into
deep
Melancholy
and
Sorrow
,
when
we
consider
our selves
,
and
what
shall
be
our
future
State
;
and
Lastly
,
comforts
and
chears
us
upon
our
Death-bed
,
where
alone
it
serves
us
indeed
instead
of
all
things
,
when
the
Charms
of
Self-love
are
at
an
end
,
and
the
Scene
of
the
World
begins
for
ever
to
vanish
out
of
our
sight
.
And
truly
we
must
be
wilfully
blind
,
if
we
perceive
not
the
Divine
Author
of
that
Religion
,
which
at
once
shews
us
so
well
our
own
Misery
,
and
gives
us
such
excellent
Remedies
for
all
the
Imperfections
of
our
Nature
.
Nor
does
it
less
enlighten
our
Understanding
in
respect
of
our
Wretchedness
,
another
Consequence
of
our
Corruption
.
For
is
not
Man
strangely
wretched
and
contemptible
,
when
in
his
own
natural
State
,
he
neither
knows
what
he
himself
is
,
nor
what
he
should
be
,
but
is
continually
taken
up
with
Concerns
unworthy
his
Nature
;
full
of
Projects
and
Notions
but
of
a
Moment's
concern
;
unable
to
bear
long
the
consideration
of
himself
,
and
incapable
of
living
without
the
help
of
Others
?
Yet
to
speak
the
Truth
,
it
must
be
confess'd
that
there
are
such
Sentiments
implanted
in
Man
that
plainly
discover
some
Greatness
in
him
,
even
through
his
Weakness
and
Vnworthiness
.
His
Mind
indeed
is
often
taken
up
with
the
meanest
Objects
;
yet
can't
be
satisfied
with
the
consideration
of
the
greatest
:
He
cannot
subsist
without
other
Men's
help
;
yet
endeavours
to
be
esteem'd
by
all
,
desiring
to
diffuse
himself
every
where
by
a
sort
of
Immensity
,
which
he
derives
only
from
the
Author
of
his
Being
.
He
is
buried
as
it
were
in
the
Cares
of
this
Life
;
yet
since
he
finds
every
thing
in
it
disproportionable
to
his
Nature
,
his
Thoughts
aspire
to
Eternity
;
and
tho
perhaps
he
is
ignorant
of
any
true
and
real
one
,
he
frames
at
least
an
imaginary
one
to
himself
,
and
would
feign
out-live
his
Days
in
spite
of
Death
,
by
immortalizing
himself
in
the
remembrance
of
Men.
Who
then
can
reconcile
Man
to
Himself
?
How
come
such
lofty
Sentiments
to
be
joyned
with
so
much
Wretchedness
and
Misery
?
Or
why
should
a
Being
so
mean
and
humble
,
have
such
great
and
elevated
Notions
?
If
we
consult
the
Christian
Religion
we
shall
soon
be
satisfied
in
this
Point
.
For
the
first
Rudiments
of
it
will
solve
all
the
seeming
Riddles
.
It
will
teach
us
that
Man
consists
of
two
Parts
,
Body
and
Soul
,
whose
qualities
and
parts
are
very
different
:
The
Body
makes
him
a
Member
of
the
Material
World
,
from
whence
he
derives
his
Wretchedness
and
Misery
:
In
his
Soul
he
bears
the
Image
of
God
,
which
is
the
Foundation
of
his
real
Goodness
.
If
the
Mind
be
subject
to
Matter
,
we
see
only
his
Imperfections
,
and
find
nothing
but
a
Sensitive
Man
in
him
;
but
if
the
Body
be
wholly
subject
to
the
Soul
,
then
only
the
Greatness
and
Glory
of
the
Soul
appears
;
and
we
find
a
Spiritual
Man
in
him
.
Whatever
therefore
may
be
said
concerning
the
Greatness
of
Man
,
becomes
an
incredible
Paradox
if
applied
to
his
outward
and
carnal
part
:
And
whatever
may
be
said
concerning
his
Imperfection
and
Unworthiness
,
will
be
utterly
false
if
applied
to
him
as
a
Being
glorious
and
purely
Spiritual
.
But
in
our
present
State
the
Soul
and
Body
are
in
a
continual
War
:
Sometimes
the
Excellence
and
Greatness
of
Man's
Nature
,
and
sometimes
the
Weakness
and
Vnworthiness
of
it
appears
,
according
as
the
Flesh
or
Spirit
are
predominant
and
this
serves
for
a
certain
Rule
to
judge
of
Mans
Perfection
or
Imperfection
,
that
every
thing
is
great
and
noble
in
him
,
that
brings
the
Flesh
in
subjection
to
the
Spirit
;
and
every
thing
seems
vile
and
contemptible
,
that
basely
brings
the
Spirit
in
subjection
to
the
Flesh
.
For
what
sort
of
Greatness
can
we
find
in
the
latter
?
and
wherein
consists
the
Excellence
of
his
outward
qualifications
,
by
which
alone
he
endeavours
to
procure
the
Esteem
of
other
Men
?
Not
in
the
Antiquity
of
his
Original
,
for
that
brings
him
but
the
nearer
to
his
primitive
Nothing
,
or
to
the
Clay
out
of
which
he
was
first
formed
.
He
betrays
his
weak
Judgment
in
esteeming
so
much
the
Original
of
his
Body
,
and
not
regarding
that
of
his
Soul
.
As
for
the
Goods
of
Fortune
,
they
swell
his
Heart
with
Pride
,
and
therefore
he
values
himself
more
for
what
he
enjoys
,
than
for
what
he
really
is
.
Suppose
him
a
Conquerour
,
or
if
you
please
,
Lord
of
the
Vniverse
;
But
alas
that
can
be
of
no
great
continuance
.
His
Reason
indeed
exalts
him
far
above
all
other
Creatures
;
but
even
that
Reason
is
a
Slave
to
his
Scnses
;
his
Passions
deject
rather
than
elevate
him
:
Ambition
is
a
Weakness
which
makes
him
unable
to
rule
his
Desires
;
Pride
an
Imperfection
,
which
so
possesses
his
Mind
that
he
cannot
pass
by
the
least
Affront
to
his
Reputation
;
Avarice
a
base
fear
of
future
want
,
a
limited
Consideration
of
Self-love
,
that
forgets
it self
,
to
think
better
upon
what
is
least
valuable
in
its
condition
;
The
Punctilios
of
Honour
,
a
vain
Imperfection
,
that
makes
an
Idol
of
it self
;
That
Valour
which
affronts
Death
,
nothing
but
a
Mans
strangely
forgetting
himself
,
and
being
insensible
of
the
Dangers
that
surround
him
:
And
Lastly
,
all
the
Passions
but
so
many
Deviations
from
the
End
we
ought
to
pursue
;
so
many
Disorders
and
Irregularities
of
the
Soul
,
as
appears
fully
by
what
we
have
said
elsewhere
concerning
the
End
for
which
Man
was
orginally
designed
.
And
tho'
these
be
all
Moral
Truths
,
they
are
not
the
less
certain
.
Experience
confirms
them
,
and
●he
free
confession
of
the
Incredulous
,
who
are
glad
of
any
Opportunity
of
making
us
observe
all
these
signs
and
characters
of
our
Wretchedness
and
Misery
,
thinking
thereby
to
persuade
us
that
so
miserable
a
Creature
was
not
designed
for
such
a
glorious
End
as
we
imagin
.
But
let
them
only
consider
how
truly
great
Man
is
,
when
he
submits
the
Lusts
of
the
Flesh
to
the
Rule
of
the
Spirit
,
and
they
'll
be
asham'd
of
their
false
Opinions
:
They
'll
find
him
indeed
a
Being
that
had
a
Beginning
,
but
yet
one
that
glories
in
God
as
the
Author
of
it
:
They
'll
find
him
an
Atom
that
raises
it's
self
above
all
other
Creatures
,
by
running
back
to
it's
first
Author
,
and
paying
him
Homage
for
it's
Unworthiness
:
A
Worm
that
has
the
Honour
of
referring
it's
self
to
the
Glory
of
God
,
to
which
also
all
other
Beings
are
referr'd
,
but
without
knowing
it
.
They
'll
find
him
a
Being
that
is
indeed
Mortal
,
carries
it's
Hopes
beyond
Death
:
A
Being
that
is
finite
;
yet
it's
Desires
and
Intentions
are
unlimited
:
A
small
quantity
of
Earth
will
cover
his
Body
,
yet
nothing
but
Immensity
will
satisfy
his
Soul
:
He
possesses
all
things
,
for
he
calls
himself
the
Son
of
him
that
created
all
things
:
He
is
not
to
be
rank'd
among
those
Creatures
which
grow
proud
by
promotion
,
or
cannot
be
humble
without
debasing
themselves
.
He
is
great
,
but
not
proud
,
because
he
knows
his
Natural
Vileness
;
and
he
is
humble
,
but
not
base
,
because
he
is
sensible
of
his
true
Greatness
and
Worth
.
He
has
made
such
a
Covenant
with
his
God
,
as
the
Destruction
of
the
Body
is
not
able
to
dissolve
.
Tho'
he
conqers
not
Kingdoms
,
nor
razes
Cities
,
yet
he
is
able
to
overcome
those
Passions
which
have
produced
the
like
effects
.
He
sacrifices
to
God
those
very
Passions
to
which
Men
heretofore
sacrificed
all
their
Possessions
:
He
esteems
not
a
Crown
,
and
the
highest
Dignities
are
of
no
Value
in
his
Thoughts
:
He
quits
a
Throne
to
equal
himself
to
Shepherds
,
and
tho'
but
a
Shepherd
he
thinks
himself
as
great
as
the
most
powerful
Monarch
.
What
the
World
admires
,
is
but
a
Dream
to
him
.
Tho
he
enjoys
the
greatest
Titles
,
yet
has
he
the
same
humble
Thoughts
of
himself
.
Should
the
World
afflict
him
on
every
side
,
it
cannot
lessen
his
Opinion
of
himself
.
He
raises
himself
above
what
he
sees
to
humble
himself
in
the
sight
of
God
,
who
is
invisible
:
He
possesses
Eternity
,
tho
he
exists
in
Time
:
He
is
a
Child
of
God
,
tho
he
lives
amongst
Men
:
He
is
sensible
of
his
Exaltation
above
all
other
Beings
,
but
he
is
truly
Great
in
his
own
Humility
.
Thus
the
Christian
Religion
not
only
shews
us
Man's
Excellence
,
but
is
also
the
Cause
of
it
,
by
making
the
meanest
part
of
our
Nature
subservient
to
the
nobler
.
He
therefore
that
utterly
renounces
all
Religion
,
loses
the
perfection
of
his
Nature
;
and
the
less
he
believes
,
the
more
he
debases
himself
below
other
Creatures
.
'T
is
therefore
the
Christian
Religion
alone
that
shews
us
the
Cure
as
well
as
the
Disease
;
that
produces
our
hidden
Virtues
and
unmasks
our
Vices
;
that
discovers
to
us
our
Misery
,
and
frees
us
from
it
;
that
puts
an
end
to
all
the
Wretchedness
of
our
Nature
,
by
making
us
truly
sensible
of
it
;
that
makes
us
great
by
making
us
humble
;
that
fits
it self
to
all
the
Conditions
of
Life
,
and
satisfies
all
the
Desires
of
our
Hearts
.
In
a
word
,
it
is
the
Christian
Religion
that
sanctifies
us
,
exalts
us
,
and
compleats
all
our
Wishes
;
and
tho
Men
and
Angels
should
jointly
endeavour
to
contrive
a
more
excellent
one
,
and
more
suitable
to
our
Wants
and
Necessities
than
this
,
't
is
certain
they
could
never
accomplish
their
Design
.
VI
Portraiture
of
the
Christian
Religion
,
as
it
is
consider'd
in
the
Relation
it
bears
to
the
Glory
of
God
.
IT
is
with
the
Deity
as
with
the
Sun
,
which
being
bright
in
it self
,
diffuses
abroad
it's
Glory
by
it's
Beams
,
and
imprints
upon
the
Clouds
,
or
Waters
,
an
imperfect
Image
of
it self
;
which
Image
tho
it
wants
the
full
Splendor
of
it's
Original
,
is
yet
pure
,
agreeable
,
and
adorn'd
with
sufficient
Brightness
and
Majesty
.
The
Deity
has
an
essential
Glory
,
consisting
in
it's
supereminent
Virtues
and
infinite
Perfections
,
to
which
nothing
can
be
superadded
;
and
the
Brightness
of
it
is
more
than
Man
can
bear
.
This
Glory
streaming
from
the
eternal
Author
of
All
things
,
diffuses
it self
abroad
in
all
his
Works
,
and
forms
out
of
the
bright
Efflux
of
those
Beams
which
strike
by
reflexion
upon
us
,
and
are
united
into
the
Heart
of
Man
,
an
Image
of
that
refulgent
and
immortal
Sun
;
which
Image
tho
it
has
not
all
it
's
full
,
perfect
,
and
dazling
Splendor
,
is
yet
pure
,
bright
,
lively
and
transcendent
.
And
this
Glory
is
what
we
call
the
Christian
Religion
;
easily
prov'd
to
be
so
,
in
that
it
refers
it self
solely
to
the
Glory
of
God
,
and
is
as
it
were
a
lively
Image
and
Transcript
of
His
Perfection
,
and
Our
Duty
.
This
Religion
is
alone
capable
of
undeceiving
Man
,
by
removing
those
false
Notions
,
they
had
so
long
entertain'd
of
the
Deity
.
This
alone
discovers
the
true
Nature
of
God
,
removes
all
Symbols
,
Types
,
Shadows
,
material
and
sensible
Appearances
,
under
which
he
was
Worship'd
;
all
which
were
more
proper
to
disguise
,
than
discover
the
true
Nature
of
the
Deity
.
It
gives
us
some
insight
into
that
Nature
,
by
assuring
us
that
God
is
invisible
;
and
removes
him
from
our
Senses
,
to
make
him
the
Object
of
our
Vnderstanding
.
'T
is
this
Religion
alone
that
discovers
that
Eternal
Counsel
of
God
,
so
full
of
Mercy
and
Consolation
to
us
,
that
he
sent
his
Son
into
the
World
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
'T
is
this
alone
that
glorifies
God
in
his
Attributes
,
and
shews
distinctly
their
infinite
Perfection
.
By
this
alone
we
are
taught
that
God
governs
all
things
by
his
Providence
;
that
he
makes
Evil
it self
instr●mental
to
our
Good
;
that
by
his
Goodness
he
supplies
all
our
Necessities
;
that
our
Sins
being
inconsistent
with
his
Truth
and
Justice
,
he
cannot
consequently
bear
with
them
,
and
yet
that
his
Mercy
and
Compassion
is
without
Bounds
.
It
teaches
,
us
not
only
that
we
are
bound
to
Worship
God
and
serve
him
,
but
assures
us
also
that
this
was
the
End
of
our
Creation
.
It
teaches
us
to
ask
of
him
,
above
all
things
,
the
advancement
of
his
own
Glory
,
and
to
begin
our
Petitions
with
this
Form
,
Hallowed
be
thy
Name
;
Thy
Kingdom
come
;
Thy
Will
be
done
.
It
requires
of
us
that
we
should
glorify
him
,
not
only
with
our
Lips
,
or
barely
by
our
spiritual
Songs
,
but
with
all
our
Thoughts
,
Words
,
and
Works
.
It
shews
us
,
that
there
is
no
Creature
but
what
is
under
his
Providence
;
no
Sin
but
what
may
fall
under
his
Justice
;
no
Sinner
but
what
may
experience
his
Mercy
;
no
motion
or
inclination
to
●●●ty
,
but
what
ought
to
be
attributed
to
the
Efficacy
of
his
Grace
;
nor
no
unlawful
Action
but
what
will
one
day
fall
under
his
Judgment
.
It
discovers
to
us
such
Miracles
as
glorify
his
infinite
Power
,
such
Events
as
clearly
manifest
the
Wonders
of
his
Providence
,
such
Benefits
as
evince
his
Goodness
and
Mercy
;
and
it
allows
all
his
Divine
Attributes
(
a
thing
before
unknown
to
Man
)
their
just
Extent
,
that
is
,
an
Extent
without
Limits
.
Now
from
whence
can
proceed
those
Ideas
we
have
of
the
Eternity
of
God
,
of
his
Immensity
,
Omnipotence
,
his
infinite
Knowledge
,
and
Immutability
,
&c.
but
from
this
Divine
Religion
?
No
other
Religion
could
at
once
elevate
both
God
and
Man
.
It
shews
us
how
admirably
Man
is
united
to
God
,
and
God
to
Man
.
It
alone
induces
us
to
submit
our
Will
to
God
,
to
acquiesce
without
any
murmuring
to
the
Decrees
of
his
Providence
,
and
to
direct
all
our
Desires
and
Affections
to
him
as
our
supream
Good
.
Men
indeed
heretofore
endeavour'd
to
honour
their
Deities
by
Offering
Beasts
as
a
Sacrifice
:
But
was
it
ever
known
before
,
that
they
were
to
glorify
God
by
the
Sacrifice
of
themselves
?
And
what
other
Religion
but
this
,
could
incite
Men
to
Offer
such
a
Sacrifice
,
in
which
there
seems
to
be
so
much
Pain
and
Reluctance
?
Certainly
,
unless
we
wilfully
blind
our Selves
,
't
is
a
thing
incredible
that
we
should
not
perceive
;
that
the
Christian
Religion
is
as
it
were
a
pure
and
spiritual
Communion
between
the
Perfections
and
Attributes
of
God
,
which
make
Man
sensible
of
their
effects
;
and
the
inward
sense
of
Man's
Heart
,
which
glorifies
God
.
Neither
Flesh
and
Blood
;
Neither
the
World
,
Nature
,
or
Education
,
were
forcible
enough
to
produce
so
great
and
sublime
an
Effect
;
and
this
can
be
the
Work
of
none
but
him
,
who
perfectly
knew
the
agreement
of
all
things
,
and
was
certain
that
our
Hearts
were
wholly
made
for
the
Glory
of
God
,
and
that
the
Sentiments
of
his
Glory
were
to
be
imprinted
in
our
Hearts
only
by
the
help
of
Religion
.
VII
Portraiture
of
the
Christian
Religion
,
as
it
is
considered
in
its
Morality
.
WEre
we
never
so
little
acquainted
with
what
passes
within
us
,
we
should
not
only
find
that
the
two
principal
Faculties
of
our
Soul
,
the
Sensitive
,
and
Intellectual
Apetite
by
consent
alternately
deceive
one
another
;
but
we
should
also
perceive
that
it
is
almost
impossible
to
undertake
to
rectify
the
one
,
without
increasing
the
Disorders
of
the
other
.
If
by
the
Knowledge
of
those
things
we
were
before
ignorant
of
,
we
remove
the
Darkness
of
our
Understanding
,
we
usually
then
grow
proud
of
our
Learning
:
And
if
we
satisfy
our
Desires
by
soothing
our
Passions
,
we
often
cherish
the
most
dangerous
Principles
of
Errour
and
Prejudice
that
obscure
the
Light
of
the
Understanding
.
And
't
is
a
Truth
but
too
well
experienced
,
that
the
Knowledge
which
enlightens
the
Understanding
,
often
corrupts
the
Heart
;
and
a
Sin
indulg'd
in
,
which
satisfies
the
Heart
corrupts
the
Understanding
.
And
this
is
the
cause
of
the
ill
Success
those
Men
have
met
with
,
who
endeavour'd
to
regulate
the
Desires
of
Man
.
For
some
observ'd
not
the
Dictates
of
Right
Reason
,
in
being
too
indulgent
to
their
Passions
,
as
the
Epicureans
,
who
making
Pleasure
the
only
End
of
Man
,
debase
him
to
a
Brute
to
render
him
more
happy
.
Others
were
puff'd
up
with
a
kind
of
Spiritual
Pride
in
ascribing
the
knowledge
of
too
many
things
to
their
Reason
;
such
were
the
Stoicks
,
who
forgot
that
they
were
Men
,
because
they
had
such
a
deep
penetration
of
Mind
,
and
attempted
to
exalt
Man
above
himself
,
by
infatuating
him
with
the
Conceits
of
his
own
Wisdom
.
But
God
,
who
knows
best
what
Remedies
are
most
proper
for
us
,
has
given
us
a
Religion
which
satisfies
the
Heart
,
without
corrupting
the
Vnderstanding
,
and
enlarges
the
Vnderstanding
without
corrupting
the
Heart
;
and
that
because
it
satisfies
,
and
yet
mortifies
;
it
enlightens
,
and
yet
confounds
the
Understanding
.
If
to
the
Understanding
several
great
and
sublime
Truths
are
revealed
,
it
has
not
therefore
any
pretence
to
exalt
it self
;
because
it
knows
that
Knowledge
to
be
above
its
Capacity
,
and
ows
it
only
to
Revelation
.
If
the
Heart
finds
the
Objects
of
Religion
answerable
to
it's
infinite
Desires
,
it
has
no
reason
to
be
puffed
up
by
them
;
because
those
Objects
destroy
its
darling
Passions
and
vitious
Inclinations
.
So
that
the
only
means
to
enlighten
,
and
at
the
same
time
humble
our
Understanding
,
was
to
intermix
some
Obscurity
with
the
Light
of
Revelation
;
and
the
only
way
to
satisfy
the
Heart
,
and
prevent
its
being
puffed
up
,
was
to
qualify
some
sorrowful
and
mortifying
Duties
with
the
extraordinary
Promises
of
the
Gospel
.
Thus
the
Severity
of
Christian
Morality
,
and
the
Obscurity
of
its
Mysteries
are
two
different
means
which
God
has
made
use
of
to
enlighten
the
Understanding
,
without
puffing
up
the
Heart
,
and
to
satisfy
the
Desires
of
the
Heart
without
flatering
those
Passions
which
corrupt
the
Understanding
.
Which
manifestly
shews
,
that
the
Christian
Religion
has
not
only
the
Divine
Stamp
upon
it
,
since
it
contains
the
true
manner
of
reforming
and
regulating
the
Desires
of
Mans
Heart
;
but
also
that
the
Severity
of
the
Christian
Morality
,
and
the
Difficulty
of
its
Mysteries
,
which
shock
the
Incredulous
most
in
the
Principles
of
Christianity
,
were
purposely
made
use
of
by
God
in
his
eternal
Wisdom
,
as
the
most
proper
Means
to
sanctify
Mankind
,
which
is
the
grand
Design
of
the
Christian
Religion
.
We
have
then
here
the
Two
most
essential
and
most
important
parts
of
our
Religion
,
Its
Morality
,
and
Mysteries
:
The
latter
are
necessary
in
respect
of
Faith
,
and
the
former
is
the
Rule
of
those
Duties
which
God
is
pleased
we
shall
perform
,
as
a
Means
to
attain
Everlasting
Life
.
It
would
be
superfluous
to
lay
down
here
at
large
,
what
Doctrin
or
Precepts
are
contained
in
the
Gospel
,
because
it
has
pleased
God
that
we
cannot
pretend
any
Ignorance
of
them
;
and
besides
,
't
is
the
Truth
of
Religion
in
general
we
are
now
treating
of
;
we
are
oblig'd
to
speak
here
only
of
Christian
Morality
,
and
the
Doctrin
of
Faith
in
general
.
As
for
the
Morality
of
Christ
,
it
has
so
many
remarkable
Characters
,
that
it
is
impossible
to
reflect
upon
any
of
them
,
without
immediatly
acknowledging
its
Divinity
.
For
,
I.
'T
is
it
seems
a
Paradox
to
the
Senses
,
to
the
Heart
,
to
the
Mind
,
and
Nature
of
Man
.
It
was
never
before
heard
of
or
known
,
that
a
Man
must
take
up
his
Cross
,
and
think
those
Blessed
that
are
poor
in
Spirit
;
that
mourn
,
and
are
persecuted
for
Righteousness
sake
;
that
we
must
love
our
Enemies
,
and
pray
for
them
that
shall
revile
and
persecute
us
;
that
we
must
not
only
comfort
our selves
in
the
midst
of
our
Afflictions
and
Crosses
,
but
also
rejoyce
for
being
thus
afflicted
,
and
esteem
our
Happiness
and
Glory
the
greater
,
as
our
Sufferings
are
increased
.
Men
,
I
say
,
had
never
such
Thoughts
before
;
and
the
Puradoxes
of
the
Stoicks
are
nothing
to
these
;
for
here
we
find
,
to
our
great
surprize
,
that
a
few
poor
Fishermen
,
rustick
in
their
Speech
,
preach
such
Maxims
abroad
as
are
as
far
above
the
ordinary
Capacity
of
the
Understanding
,
as
they
are
contrary
to
the
Affections
and
Inclinations
of
the
Heart
.
II.
'T
is
observable
,
that
Christian
Morality
seems
to
be
a
very
sad
and
mortifying
thing
.
For
it
curbs
and
restrains
all
our
Passions
:
Self-love
repines
at
it
:
Voluptuousness
can't
endure
it
.
Pride
is
wholly
humbled
and
mortified
by
it
;
and
those
who
seem
to
allow
of
it
most
,
cannot
but
privately
hate
it
,
when
ever
their
Hearts
are
engaged
in
any
Passion
.
It
has
been
often
observ'd
,
that
there
have
been
Christians
in
all
Ages
,
who
attempted
to
pervert
the
sense
of
it
,
by
putting
such
Glosses
and
Interpretations
upon
it
as
were
more
conformable
to
their
Inclinations
,
than
to
the
Truth
it self
;
and
by
endeavouring
to
extirpate
it
at
least
indirectly
,
when
they
durst
not
attempt
it
in
a
more
open
manner
.
But
let
no
man
imagin
that
this
Morality
was
offered
to
the
World
under
any
Disguise
.
Christ
,
who
among
so
many
other
wonderful
Characters
of
his
Calling
,
has
a
very
remarkable
one
,
and
that
is
,
never
to
flatter
the
loose
Inclinations
of
Men
,
plainly
declares
,
that
whosoever
will
be
thought
his
Disciple
,
must
pluck
out
his
Eyes
,
and
cut
off
his
Hands
;
must
hate
himself
,
deny
himself
,
nay
even
hate
his
own
Soul
,
&c.
Expressions
which
explain
one
another
,
and
certify
us
that
the
Pains
and
Torments
the
observers
of
his
Morality
must
undergo
,
are
like
unto
those
which
Men
endure
when
they
cut
off
their
Arms
,
or
pluck
out
their
Eyes
,
or
are
in
a
manner
separated
from
Themselves
.
There
is
nothing
in
all
this
,
like
the
cunning
Address
and
subtle
Management
of
Men
in
the
World
,
when
they
endeavour
to
establish
new
Doctrins
;
and
it
evidently
appears
that
Christ
alone
is
a
Teacher
come
from
God
.
III.
The
better
to
comprehend
this
,
it
is
observable
,
that
all
the
Principles
of
Christian
Religion
depend
upon
Humility
as
their
chief
Foundation
.
For
if
we
pretend
to
the
qualification
of
Christ's
Disciples
,
we
must
be
meek
,
single
in
heart
,
poor
in
Spirit
,
weary
and
heavy
laden
,
little
in
our
own
Conceits
,
Lambs
,
little
Children
in
Innocence
and
want
of
Malice
,
and
Servants
of
other
Men.
Christ
has
united
two
different
qualities
,
before
not
easily
reconcilable
,
the
Humility
of
the
Heart
,
and
the
Light
of
the
Understanding
,
charging
us
to
be
wise
as
Serpents
,
and
harmless
as
Doves
.
'T
is
manifest
this
Union
was
necessary
for
the
true
Sanctification
of
Mankind
,
a
Secret
indeed
Men
had
not
yet
been
able
to
find
out
.
There
have
been
some
who
have
forsaken
their
Interest
,
and
have
been
either
burnt
,
or
had
their
Arms
and
Hands
cut
off
,
who
durst
encounter
Death
it self
supported
by
Pride
and
a
vain
hope
of
Glory
,
which
they
prefer'd
before
all
things
:
But
it
was
never
known
that
Men
had
so
little
Self-love
,
as
to
sacrifice
their
Lives
,
unless
at
the
same
time
they
could
make
their
Name
immortal
:
Such
a
Miracle
is
only
to
be
produced
by
the
Christian
Morality
.
IV.
After
what
has
been
said
,
we
shall
have
less
Reason
to
wonder
that
this
Morality
roots
up
every
Vice
,
since
all
Vices
proceed
either
from
Pride
or
Voluptuousness
.
This
Morality
then
,
which
subverts
the
former
by
the
severe
Mortifications
of
Repentance
,
and
destroys
the
latter
by
the
Ideas
it
gives
us
of
the
Greatness
and
Perfection
of
God
,
as
opposed
to
our
Wretchedness
and
Misery
;
I
say
this
Morality
contains
every
thing
absolutely
necessary
to
extirpate
our
Vices
in
their
first
Rise
,
and
stifle
them
even
in
their
Birth
.
We
may
also
affirm
,
that
it
comprehends
all
in
one
word
;
and
that
our
Saviour
by
giving
this
Command
,
thou
shalt
not
Covet
,
its
full
extent
,
and
so
carefully
enjoyning
the
Purity
of
the
Heart
and
Conscience
,
in
opposition
to
the
false
Gloss
and
Interpretation
of
the
Scribes
and
Pharisees
,
who
neglected
the
Inside
,
and
took
care
only
to
keep
the
Outside
clean
;
has
established
the
true
Principle
of
our
Sanctification
,
which
few
People
were
before
acquainted
with
,
and
none
put
themselves
to
any
great
trouble
or
enquiry
to
find
out
.
V.
And
this
is
another
divine
Character
of
the
Christian
Morality
,
that
in
two
words
it
establishes
the
Principle
of
all
Christian
Virtues
.
A
little
knowledge
of
Mans
Heart
will
teach
us
that
Self-love
ascribes
every
thing
to
it self
,
and
prefers
us
before
God
,
to
whose
Glory
all
our
Actions
should
tend
as
to
their
common
Center
.
It
sacrifices
every
thing
to
it self
:
It
desires
every
thing
,
and
blindly
led
astray
by
its
own
Inclinations
seeks
even
those
things
that
are
contrary
to
its
own
good
:
All
its
Motions
are
but
so
many
Mediums
to
this
End
;
so
many
eager
Wishes
for
what
is
not
its
own
;
so
many
Transports
for
Glory
,
or
Pleasure
,
its
greatest
Object
;
so
many
secret
Steps
to
attain
them
,
or
so
many
Hypocritical
Self-denials
,
whose
chief
End
is
to
carry
that
by
surprize
which
they
seemingly
refuse
.
Whether
the
Body
wallows
in
voluptuousness
,
or
whether
there
is
such
a
false
pleasure
in
Pride
,
as
obscures
the
Light
of
the
Understanding
,
and
casts
a
Mist
before
the
Soul
;
whether
Interest
makes
us
steal
,
or
Hipocrisy
teaches
us
to
over
reach
People
,
or
Ambition
makes
us
attempt
to
gain
what
is
not
our
own
;
Give
things
what
Name
you
please
,
both
Virtues
and
Vices
in
the
Hearts
of
Worldly-minded
Men
,
are
but
so
many
Means
which
Self-love
makes
them
interchangably
use
to
carry
on
their
Interest
.
What
then
is
to
be
done
to
reform
these
Irregularities
,
and
establish
a
Principle
of
Virtue
as
true
and
equitable
as
Self-love
,
the
Spring
of
them
,
is
impure
and
corrupt
?
Oblige
Men
only
to
love
God
above
all
things
.
For
as
the
Preference
of
our Selves
before
God
is
as
it
were
the
Source
and
Spring
of
all
Vices
;
so
without
doubt
the
Preference
of
God
before
our Selves
will
give
life
and
rise
to
all
other
Virtues
.
The
Love
of
God
will
reform
all
the
Irregularities
of
Self-love
,
which
will
be
no
more
culpable
in
ascribing
every
thing
to
it self
,
when
we
shall
dedicate
and
give
up
our Selves
,
our
Thoughts
and
Actions
to
God
.
Self-love
will
no
longer
be
blindly
ignorant
of
its
true
Interest
,
which
consists
in
carefully
pleasing
him
,
from
whom
we
have
received
all
things
.
A
Man
can't
love
God
,
without
delighting
to
reflect
upon
him
,
nor
reflect
upon
him
,
without
humbling
himself
before
him
.
He
that
loves
God
,
will
certainly
raise
himself
above
his
Passions
,
disdain
to
indulge
every
vitious
Inclination
of
his
Heart
,
and
by
living
conformably
to
the
Divine
Will
in
all
Justice
and
Temperance
,
endeavour
to
be
like
that
perfect
Deity
,
whose
bright
Image
he
bears
.
Thus
we
see
what
solid
Virtues
proceed
from
the
love
of
God
.
But
how
comes
it
that
Christ
made
so
happy
a
Choice
,
and
had
so
good
Success
,
in
establishing
the
Foundation
of
his
Morality
?
VI.
To
be
satified
in
this
,
and
be
assured
of
his
Success
,
we
need
only
follow
the
Notions
his
Morality
gives
us
of
Virtue
,
to
attain
to
the
true
Principle
of
Happiness
.
Men
had
too
long
in
vain
expected
the
happy
conjunction
of
two
things
,
which
Nature
and
Reason
tell
us
ought
to
have
been
joyned
together
:
And
because
they
had
no
solid
Virtue
,
therefore
had
they
no
real
Felicity
.
Their
Happiness
was
answerable
to
their
imaginary
Virtues
;
and
as
those
Virtues
were
but
a
Compound
of
Pride
,
so
their
Felicity
was
but
a
false
vain
Joy
,
pleasing
yet
empty
,
overcoming
and
deluding
the
Senses
,
but
not
satisfying
the
Mind
.
And
this
Brutus
himself
freely
owned
at
his
Death
.
But
the
Satisfaction
we
reap
from
the
Christian
Morality
is
excellently
suited
to
the
Solidity
of
those
Virtues
it
prescribes
,
and
the
Spirit
of
Holiness
is
the
Essential
Principle
of
our
Felicity
.
In
following
the
way
to
Virtue
,
which
Christ
has
set
down
,
we
follow
also
that
which
leads
us
to
Happiness
.
If
we
take
away
Concupiscence
,
we
cut
off
a
fruitful
Source
of
Misery
,
and
remove
an
infinite
number
of
Cares
and
Troubles
which
tend
to
that
as
to
their
Center
.
If
we
love
God
as
we
ought
,
we
shall
take
as
much
pleasure
in
the
Advancement
of
his
Glory
,
in
the
Contemplation
of
his
infinite
Perfections
and
Felicity
,
as
if
we
possessed
them
all
our selves
.
We
shall
delight
as
much
in
the
Contemplation
of
the
Beauty
and
Magnificence
of
the
World
,
as
a
Son
in
the
sight
of
the
Greatness
and
noble
Magnificence
of
his
Father's
Possessions
.
The
Glory
of
God
will
then
be
our
Glory
;
his
Advantages
will
seem
to
be
ours
;
and
by
making
him
the
fole
Object
of
our
Love
,
we
shall
at
last
be
made
partakers
of
his
infinite
Felicity
.
Reason
and
Experience
teach
us
that
these
are
most
undeniable
Truths
.
For
since
Experience
assures
us
,
that
he
who
loves
any
Object
,
derives
his
Satisfaction
from
the
knowledge
of
it
;
a
Man
must
doubtless
necessarily
be
happy
in
loving
God
,
since
he
finds
in
that
single
Object
every
thing
that
is
capable
of
supplying
his
Necessities
.
He
lives
securely
,
because
he
relies
upon
God
:
He
fears
not
the
loss
of
any
thing
,
knowing
that
every
thing
passes
away
;
but
that
God
alone
remains
always
the
same
.
The
consideration
of
futurity
disturbs
him
not
in
the
least
,
because
God
abideth
for
ever
.
He
delights
in
Solitariness
,
because
he
has
thereby
the
greater
opportunity
to
entertain
himself
with
God
.
He
is
not
dejected
with
Fear
or
Despair
at
any
Afflictions
,
looking
upon
them
as
so
many
fatherly
Chastisements
,
or
Trials
of
his
Patience
,
which
all
conduce
to
his
Welfare
and
Preservation
:
He
is
certain
that
he
shall
possess
Joy
and
Immortality
,
because
he
knows
that
all
those
things
are
eminently
in
God
.
Turn
the
Matter
which
way
you
please
,
it
is
impossible
for
us
to
love
God
,
without
being
intirely
pleased
and
thus
delighted
with
him
;
which
we
cannot
be
,
without
a
full
and
entire
Satisfaction
,
such
a
one
as
those
Men
have
,
who
think
they
want
for
nothing
,
and
that
they
have
found
comprehended
in
one
Object
whatever
they
could
desire
.
It
is
therefore
certain
,
that
the
Idea
of
our
Duty
leads
us
to
the
very
Principle
of
Happiness
;
a
clear
Demonstration
of
the
Justness
of
that
Duty
,
and
an
undeniable
Proof
that
the
Morality
which
so
recommends
it
to
our
practice
and
observance
,
must
necessarily
be
pure
,
sound
and
true
.
VII
.
But
't
is
not
sufficient
that
the
Measure
of
Virtue
,
which
Christ
prescribes
us
as
the
Foundation
of
the
Law
and
the
Gospel
,
should
be
the
Measure
of
the
particular
Happiness
of
every
individual
Person
;
it
farther
establishes
the
Prosperity
and
Welfare
of
publick
Society
;
and
by
a
happy
Privilege
it
has
above
all
other
Virtues
,
it
causes
the
publick
Good
to
concur
with
the
Advancement
of
the
Private
,
and
the
private
with
that
of
the
publick
.
For
instance
,
what
will
follow
from
the
practice
of
Charity
,
which
enjoyns
us
to
love
God
with
all
our
Heart
,
and
with
all
our
Mind
,
and
our
Neighbour
as
our Selves
?
The
Result
of
it
will
be
,
that
every
Man's
Interest
shall
be
the
same
;
that
there
shall
reign
no
Hatred
or
Animosities
,
no
Jealousy
or
Competition
amongst
them
;
that
every
Man
will
thank
God
for
the
Blessings
that
others
have
received
at
his
hands
;
that
Charity
will
make
every
thing
our
own
;
that
we
shall
be
happy
in
other
Men's
Advantages
,
as
a
Son
in
the
Prosperity
of
his
Father
,
and
a
Father
in
that
of
his
Son
;
that
a
publick
Society
will
make
but
one
Family
more
closely
united
,
since
Charity
can
make
those
things
equal
that
humane
Passions
had
before
distinguish'd
,
and
much
the
happier
,
since
the
Happiness
of
one
single
Person
shall
be
enjoy'd
by
all
,
and
the
Happiness
of
all
by
each
single
Person
.
'T
is
easy
to
foresee
what
Objections
our
Incredulous
Adversaries
will
make
.
They
will
say
,
that
Christian
Morality
is
undoubtedly
a
very
fine
Idea
of
true
Perfection
;
but
very
unprofitable
;
since
it
is
so
far
raised
above
our
ordinary
Strength
and
Capacity
.
The
Answer
to
this
Objection
depends
upon
those
Reflections
we
shall
continue
to
make
upon
the
Characters
of
this
Morality
.
VIII
.
We
therefore
assert
,
that
altho
by
reason
of
the
continual
Warfare
betwixt
the
Flesh
and
the
Spirit
,
we
cannot
observe
this
Christian
Morality
in
its
full
Perfection
,
and
consequently
cannot
be
sensible
of
the
advantages
which
accrue
to
us
from
it
in
their
utmost
extent
,
it
is
enough
if
by
observing
it
according
to
our
present
condition
,
it
procures
us
a
thousand
advantageous
Effects
,
which
clearly
demonstrate
,
that
it
is
not
a
meer
Idea
:
And
this
is
such
an
undeniable
Truth
as
is
daily
confirmed
by
Experience
;
so
true
it
is
that
the
strict
observance
of
this
Divine
Morality
tends
to
our
Profit
and
Welfare
,
that
Parents
themselves
wish
it
to
their
Children
;
Husbands
to
their
Wives
,
and
Wives
to
their
Husbands
;
Servants
to
their
Masters
,
and
Masters
to
their
Servants
;
Princes
to
their
Subjects
,
and
Subjects
to
their
Princes
;
Creditors
to
their
Debtors
,
and
Debtors
to
their
Creditors
,
as
the
Principle
of
Fidelity
,
Love
,
Vnion
,
Virtue
,
and
even
of
Joy
and
Satisfaction
.
Self-love
indeed
looks
upon
it
as
a
meer
Idea
,
especially
when
it
commands
it
to
shake
off
its
evil
Inclinations
,
and
thinks
it self
not
able
to
observe
it
strictly
;
but
still
it
thinks
it
very
just
,
reasonable
and
perfect
,
when
there
is
occasion
to
reform
other
men's
Imperfections
and
Vices
;
and
it
is
well
pleased
to
see
(
if
it
be
not
extreamly
degenerated
into
the
worst
Irregularities
)
that
that
Bridle
sufficiently
curbs
,
at
least
in
other
Men
,
their
Concupiscence
and
unruly
Passions
,
whose
End
is
only
to
confound
,
ruin
and
violate
all
things
.
IX
.
But
that
which
wholly
secures
Christian
Morality
from
the
Reproach
it
might
be
charged
with
in
this
respect
,
is
that
it
is
it self
either
endowed
with
such
Strength
as
must
necessarily
exalt
the
Souls
of
Men
,
or
contains
such
Objects
,
which
together
with
the
efficacy
of
that
Spirit
which
continually
attends
them
,
outweigh
the
most
sensible
Objects
,
and
that
passionate
Inclination
we
all
have
for
the
World
.
Philosophers
indeed
may
be
very
justly
charged
with
this
Reproach
,
namely
,
that
their
Morality
is
meer
Speculation
,
because
their
excellent
Maxims
have
no
Motives
powerful
enough
to
support
them
.
They
tell
us
,
't
is
true
,
that
we
must
overcome
our Selves
,
and
renounce
our
evil
Desires
;
but
if
once
they
are
asked
the
reason
of
it
,
they
are
much
perplexed
how
to
solve
the
Query
.
It
cannot
be
denied
,
but
that
their
Morality
is
very
Excellent
;
but
the
Motives
that
induce
Men
to
observe
it
,
are
weak
;
and
a
little
Renown
acquired
in
practising
that
Virtue
they
so
strictly
recommend
,
as
also
the
Title
of
Wisemen
,
and
that
abundance
of
Vanity
always
concomitant
with
it
,
are
very
weak
Inducements
to
constrain
the
Heart
of
Man
to
deprive
it self
of
its
darling
beloved
Passions
.
But
it
is
not
so
with
the
Morality
of
Christ
,
which
is
wonderfully
supported
by
the
Motives
it
lays
before
us
.
Every
thing
is
coherent
in
it
,
and
all
the
Parts
proportionable
.
It
requires
our
Observance
of
many
hard
and
mortifying
Duties
.
It
curbs
the
Affections
of
the
Heart
,
and
mortifies
the
Flesh
.
But
since
that
cannot
be
done
without
great
Difficulty
and
more
than
ordinary
Endeavours
,
it
promises
us
a
magnificent
and
glorious
Reward
.
The
Greatness
of
the
Promise
is
supported
by
many
terrible
Threatnings
,
and
both
these
Objects
are
confirmed
by
such
Favours
,
as
are
very
proper
to
gain
our
Affections
.
The
Blessings
are
a
sure
Token
of
the
Truth
of
the
Promises
;
and
the
Truth
of
these
makes
us
believe
that
of
the
Threatnings
.
I
grant
,
the
Promises
of
a
blessed
Life
and
Immortality
,
which
we
find
in
the
Gospel
,
are
very
great
and
glorious
;
but
still
not
greater
than
that
which
Jesus
made
to
Two
of
his
Disciples
,
when
he
called
them
unto
him
,
saying
,
Come
after
me
,
and
I
will
make
you
Fishers
of
Men.
There
was
less
probability
that
a
few
poor
ignorant
Fishermen
should
have
been
able
to
catch
in
their
Nets
,
the
Doctrin
,
Authority
,
Wit
and
Eloquence
of
Men
,
than
that
we
should
see
God
after
Death
.
The
Truth
of
his
Promises
cannot
subsist
without
that
of
his
Threatnings
;
and
't
is
evident
,
when
he
promises
that
the
pure
in
Heart
shall
see
him
,
he
threatens
also
to
exclude
those
that
are
not
so
,
from
the
beatific
Vision
.
Let
not
Men
therefore
slatter
themselves
;
let
them
shake
off
their
Unbelief
of
the
severe
Punishments
that
attend
the
wicked
after
this
Life
.
Their
Reason
will
tell
them
,
that
God
can
do
no
less
than
banish
those
his
Presence
,
who
have
persisted
in
a
wilful
design
of
offending
him
by
their
Sins
,
and
that
such
a
Banishment
is
attended
with
the
greatest
of
all
Miseries
,
and
that
is
,
eternal
Death
.
The
Stings
of
Conscience
convince
us
of
this
,
and
the
Promises
of
God
inform
us
of
it
.
His
Justice
points
it
out
to
us
:
His
Law
teaches
it
,
and
the
Gospel
confirms
it
.
The
very
Nature
of
things
will
not
suffer
us
to
doubt
it
,
since
God
cannot
direct
Man
to
the
true
end
of
his
Creation
,
without
revealing
himself
to
him
;
and
he
cannot
reveal
himself
to
him
,
without
making
his
Will
known
to
him
according
as
he
pleases
;
nor
can
he
make
his
Will
known
to
him
,
without
giving
him
a
Law
;
nor
give
him
a
Law
,
without
annexing
to
it
such
Motives
as
must
be
either
Promises
,
or
Threatnings
deeply
engraven'd
in
the
Conscience
,
if
they
accompany
the
Law
of
Nature
;
but
deliver'd
in
writing
if
they
follow
the
written
Law
;
nor
can
he
make
such
Promises
or
Threatnings
unto
Men
,
without
being
punctual
in
the
accomplishment
of
them
.
And
can
we
have
any
greater
Certainty
than
that
which
is
so
visibly
founded
upon
the
Veracity
of
God
,
and
the
Nature
of
things
themselves
?
There
is
nothing
therefore
capable
to
free
Man
from
this
Necessity
,
and
it
is
to
no
purpose
to
alledge
his
Meanness
and
Wretchedness
;
for
that
Circumstance
rather
aggravates
the
Crime
,
than
excuses
it
,
it
being
impudent
beyond
all
pardon
for
a
Traytour
to
plead
Innocence
,
because
he
is
a
Peasant
and
not
a
Lord
.
It
will
be
also
in
vain
to
lay
the
Fault
upon
the
evil
Temperament
of
Body
and
Mind
.
For
if
either
submits
to
those
Reasons
which
you
have
for
committing
no
indecent
action
before
a
Sovereign
,
and
if
that
and
all
its
Passions
are
calm
,
when
you
fall
into
any
Danger
,
or
expect
Sentence
of
Death
;
there
is
the
same
Reason
that
the
Presence
,
the
Will
,
and
Judgments
of
God
should
have
the
same
effect
upon
it
.
Nor
will
Ignorance
be
any
Excuse
.
It
would
indeed
justifie
you
(
if
it
were
not
only
a
bare
pretence
)
as
it
does
Brutes
,
Children
and
Ideots
.
But
what
Man
knows
not
his
Duty
?
'T
is
also
in
vain
to
rely
on
the
Mercy
of
God
;
for
that
extends
not
to
impenitent
Sinners
;
and
the
Almighty
saves
only
those
that
desire
and
endeavour
to
be
saved
.
Lastly
,
'T
is
meer
folly
to
assert
that
eternal
Punishments
are
disproportionable
to
the
weakness
of
our
Nature
.
For
is
not
God
himself
eternal
,
whom
you
have
offended
?
And
is
not
your
Soul
also
eternal
that
has
Sinned
against
him
?
Self-love
however
blinded
thinks
not
life
eternal
a
thing
disagreeable
,
and
imagins
nothing
in
it
disproportionable
to
our
Condition
.
But
't
is
shock'd
at
the
Thoughts
of
everlasting
Pains
,
and
therefore
willing
to
believe
them
improbable
Dreams
and
Whimsies
.
But
why
it
does
so
,
is
hard
to
be
imagin'd
,
unless
we
suppose
its
design
to
be
at
any
rate
to
impose
upon
it self
.
In
the
mean
while
since
you
can
neither
destroy
the
Eternity
of
God
,
or
the
Soul
,
which
Reason
it self
forces
you
to
acknowledge
,
you
must
either
suppose
that
the
Soul
is
to
dwell
eternally
with
God
,
or
that
it
must
be
eternally
banished
from
his
Presence
;
that
is
,
that
it
must
live
,
or
die
eternally
.
For
to
live
with
God
is
to
enjoy
the
greatest
Perfection
of
Happiness
,
and
to
be
banished
his
Presence
,
is
certainly
the
greatest
Misery
that
can
be
thought
of
.
As
soon
as
we
know
the
Existence
of
God
,
that
the
Soul
has
no
Parts
,
and
that
't
is
incapable
of
any
Dissolution
;
that
its
Nature
,
altogether
distinct
from
that
of
Matter
,
cannot
be
buried
under
the
Ruins
of
the
Body
,
it
is
then
very
hard
for
us
to
oppose
the
Doctrin
,
which
the
Gospel
teaches
us
concerning
the
State
of
the
Soul
after
Death
.
Nay
,
we
are
so
far
from
impugning
of
it
,
that
there
is
even
a
Necessity
incumbent
upon
us
readily
to
embrace
the
same
.
For
if
the
Souls
of
the
Wicked
,
together
with
those
of
the
Good
,
are
equally
to
be
banished
the
Presence
of
God
,
then
Reason
,
Nature
,
and
all
our
other
Knowledge
impose
upon
us
,
in
giving
us
Hope
of
a
future
Reward
.
And
if
the
Souls
both
of
the
Wicked
and
the
Good
are
to
enjoy
alike
the
Presence
of
Almighty
God
,
then
too
those
very
Principles
delude
us
,
in
making
us
dread
his
pretended
Judgments
;
and
so
Gods
Justice
and
Veracity
,
together
with
all
our
other
Knowledge
,
are
at
an
end
.
To
avoid
therefore
falling
into
such
an
impious
Assertion
,
we
must
own
,
that
the
Souls
of
the
Good
are
to
dwell
for
ever
with
God
;
but
that
contrariwise
,
those
of
the
Wicked
are
to
be
banished
his
Presence
,
and
in
owning
this
we
affirmthe
only
thing
in
the
World
that
is
most
agreeable
to
all
our
Knowledge
,
and
most
visibly
flows
from
the
nature
of
things
themselves
.
The
Blessings
of
God
excellently
answer
his
liberal
Promises
,
and
the
formidable
Severity
of
his
Punishments
.
All
the
Creatures
of
this
visible
World
conspire
together
to
do
us
good
:
And
besides
all
the
temporal
Blessings
daily
conferr'd
upon
us
,
besides
the
whole
Earths
being
replenished
with
the
Knowledge
of
the
true
God
;
the
Hearts
of
Men
are
sanctified
,
their
Souls
comforted
,
the
Gospel
preached
throughout
the
whole
World
,
the
Son
of
God
died
for
our
Offences
,
and
was
raised
for
our
Justification
;
our
crucified
Saviour
came
out
of
the
Grave
to
bring
us
Peace
from
God
,
and
seal
the
Truth
of
his
Gospel
by
his
frequent
Apparitions
after
his
Death
;
there
was
a
visible
and
frequent
Effusion
of
the
Gifts
of
the
Holy
Ghost
upon
Men
,
a
multitude
of
Martyrs
sent
from
God
to
reclaim
the
World
by
their
Examples
and
Conversation
,
from
Vice
and
Idolatrous
Superstition
;
all
these
things
,
I
say
,
are
such
Blessings
as
are
wonderfully
suitable
to
the
Promises
and
Threatnings
of
God
,
and
fully
convince
us
that
the
Christian
Morality
has
as
many
Objects
to
exalt
and
comfort
Men's
Souls
,
as
it
has
to
excite
and
terrify
their
Minds
to
the
performance
of
their
Duty
.
X.
But
to
prove
that
this
Morality
is
not
a
meer
Idea
of
Perfection
,
God
in
is
Wisdom
was
pleased
not
only
to
have
it
set
down
in
the
Book
of
the
New
Testament
;
but
also
to
have
it
lively
Painted
first
in
the
Life
of
Christ
,
and
afterwards
in
the
daily
practice
of
the
Primitive
Christians
.
These
Men
are
not
such
Teachers
,
as
might
deservedly
be
accused
of
speaking
well
but
doing
ill
,
as
it
was
objected
formerly
to
Seneca
,
who
composed
very
excellent
Discourses
concerning
Poverty
,
and
the
contempt
of
the
Goods
of
Fortune
,
when
he
himself
was
richer
than
the
wealthiest
Citizen
of
Rome
.
These
on
the
contrary
confirm'd
by
their
practice
what
they
taught
.
And
by
extirpating
their
evil
Desires
,
form'd
such
a
Society
as
is
conformable
to
that
we
have
had
above
but
a
faint
Prospect
of
,
when
we
laid
down
the
Idea
of
Man's
Duty
.
They
utterly
renounced
those
Passions
which
put
a
Distinction
betwixt
them
and
other
Men.
They
forgot
their
Quality
and
Condition
,
the
better
to
use
one
another
like
Brethren
.
The
same
Interests
were
common
to
them
all
.
They
sold
their
Possessions
to
ease
the
Wants
and
Necessities
of
those
that
suffered
Adversity
:
They
rejoyced
for
having
been
thought
worthy
to
suffer
for
the
Name
of
God
:
Every
thing
conduced
to
their
Happiness
,
even
Afflictions
themselves
:
They
prayed
for
those
that
despitefully
us'd
them
;
and
as
Charity
,
and
not
Selflove
,
was
the
Rule
of
their
Affections
,
so
all
the
Motions
of
their
Heart
tended
to
one
,
as
to
the
same
Center
,
to
the
Glory
of
God
,
and
the
good
of
their
Neighbours
;
which
gave
the
Scripture
occasion
to
say
,
that
they
were
but
one
Heart
and
one
Soul
.
I
confess
that
State
could
not
always
continue
in
the
Church
;
but
the
Wisdom
of
God
permitted
it
should
last
for
some
time
,
to
give
us
a
lively
Image
and
Idea
of
Heaven
here
on
Earth
,
and
so
to
confirm
by
the
excellence
of
such
an
Example
,
a
Morality
already
supported
by
so
many
great
and
powerful
Motives
.
VIII
.
Portraiture
of
the
Christian
Religion
,
as
it
is
consider'd
in
its
Mysteries
.
THe
Mysteries
God
has
revealed
unto
us
in
his
Word
,
are
like
the
cloudy
Pillar
which
led
the
Children
of
Israel
through
the
Wilderness
.
For
like
that
,
they
are
clear
on
one
side
,
but
dark
and
obscure
on
the
other
.
If
we
contemplate
them
on
the
brighter
side
,
they
appear
great
,
sublime
,
and
conformable
to
the
Nature
of
things
,
worthy
of
God
,
and
closely
united
to
the
most
inviolable
Principles
both
of
our
Heart
and
Understanding
.
Their
Greatness
and
Sublimity
caused
such
an
Admiration
in
those
Persons
,
who
had
the
Honour
to
divulge
them
to
the
World
,
as
they
could
not
possibly
conceal
.
For
sometimes
they
are
forced
to
declare
that
they
are
things
which
Eye
has
not
seen
,
nor
Ear
heard
,
neither
have
entred
into
the
Heart
of
Man
,
1
Cor.
2.
9.
An
Expression
which
is
as
natural
as
full
of
Energy
,
and
clearly
demonstrates
what
great
Ideas
they
had
of
them
.
Another
while
they
express
themselves
after
this
manner
,
and
without
controversy
,
great
is
the
Mystery
of
Godliness
:
God
was
manifest
in
the
Flesh
,
justified
in
the
Spirit
,
&c.
1
Tim.
3.
16.
And
again
,
Colos.
2.
3.
they
call
them
the
Treasures
of
Wisdom
,
and
seem
to
be
continually
at
a
loss
to
find
out
Expressions
worthy
the
Majesty
of
them
.
And
these
Objects
are
infinitely
raised
above
our
Senses
,
scarce
seem
to
have
any
probability
,
are
altogether
repugnant
to
the
Ideas
of
the
Heathens
,
and
carnal
Notions
of
the
Jews
;
are
above
any
Conjecture
of
Men
,
and
consequently
Objects
worthy
of
God
himself
.
For
they
glorify
him
after
an
excellent
manner
;
and
clearly
reveal
unto
us
his
Greatness
and
Majesty
,
either
in
the
Gifts
he
confers
upon
Men
,
or
the
Sublimity
of
those
Duties
he
prescribes
them
to
follow
,
or
the
Excellency
of
the
Reward
he
proposes
to
them
,
or
the
use
of
those
means
whereby
he
leads
them
to
it
.
Compare
the
Notions
of
Christianity
with
those
of
other
Religions
,
and
you
'll
be
convinc'd
of
this
Truth
.
But
't
is
not
sufficient
that
those
Mysteries
seem
to
us
far
above
the
Capacity
of
Men
,
who
could
never
have
invented
them
,
and
worthy
the
Majesty
of
God
,
who
alone
was
able
to
reveal
them
to
us
.
We
may
also
further
add
,
that
the
Principles
of
Reason
and
Natural
Religion
exactly
fall
in
with
them
.
For
they
are
not
like
the
idle
Tales
and
Fictions
of
the
Poets
,
which
the
Heart
of
Man
formerly
so
eagerly
embraced
,
when
at
the
same
time
their
Reason
condemned
them
for
it
.
The
Creation
of
Heaven
and
Earth
by
an
Almighty
Being
,
the
Redemption
of
the
World
by
a
Mediatour
,
the
expiatory
Sacrifice
of
Christ
,
the
Communion
of
Saints
,
the
Resurrection
of
the
Dead
,
the
Remission
of
Sins
and
life
Everlasting
,
are
all
Objects
equally
reasonable
,
sublime
and
full
of
Majesty
,
and
the
Denial
of
them
will
take
away
the
improvement
of
the
Light
of
Reason
by
the
clearest
Revelation
,
and
destroy
the
very
Nature
of
the
Supream
Being
.
What
would
become
then
of
the
Wisdom
of
God
?
Would
it
suffer
Men
to
be
wholly
taken
up
by
such
ends
as
are
contrary
to
the
design
of
their
Creation
?
Would
God
permit
Irregularities
and
Confusions
to
reign
in
publick
Societies
,
and
never
compose
them
;
whilst
at
the
same
time
he
establishes
a
firm
Union
,
and
as
it
were
a
Society
amongst
irrational
Creatures
?
If
so
,
what
would
then
signify
those
Principles
of
Morality
,
and
that
natural
Law
which
he
has
written
in
our
Hearts
?
Wherefore
should
he
make
so
many
things
for
the
good
and
preservation
of
Man
,
that
were
not
the
End
he
was
designed
for
?
What
would
become
of
the
Justice
of
God
?
And
what
would
be
the
Truth
of
the
inward
sense
of
Conscience
?
What
would
be
the
Punishment
reserved
for
the
Wicked
,
and
the
Reward
which
attends
the
Just
?
What
would
become
of
our
Soul
,
since
Reason
has
taught
us
,
that
the
thinking
Principle
within
us
,
is
distinct
from
Matter
,
and
that
the
Soul
depends
not
upon
any
Dissolution
of
the
Parts
of
Matter
?
Whence
is
it
that
this
Soul
has
Notions
of
its
Immortality
?
What
use
would
there
be
of
Equity
and
Justice
?
Why
might
not
Men
rather
give
themselves
up
to
Vice
,
which
would
then
be
wholly
preferrable
before
Virtue
?
Who
then
will
refuse
to
acknowledge
such
Principles
to
be
in
themselves
lawful
and
reasonable
,
without
which
there
is
nothing
but
Confusion
and
Disorder
in
publick
Society
,
Darkness
and
Incertainty
in
the
Mind
;
nothing
but
Errour
and
Illusion
in
the
Conscience
and
natural
Law
of
Reason
;
nothing
but
Prejudice
and
Misery
in
the
practice
of
Virtue
;
and
if
things
are
so
,
then
also
the
Goodness
,
Wisdom
,
and
Justice
of
God
are
at
an
end
,
those
excellent
Attributes
which
had
so
clearly
proved
to
us
the
Truth
of
his
Existence
.
These
are
not
the
Speculations
of
contemplative
Men
,
or
the
Niceties
of
School-men
;
but
certain
Truths
that
slow
from
the
nature
of
things
,
and
in
an
excellent
manner
agree
with
the
ultimate
End
of
Man
.
But
how
clear
soever
the
one
side
of
these
Mysteries
may
be
,
they
are
very
obscure
on
the
other
;
not
that
they
have
,
or
can
contain
any
thing
that
is
repugnant
to
sound
and
unprejudiced
Reason
;
but
't
is
because
they
cannot
be
fathomed
by
our
shallow
Understanding
,
and
that
t
is
neither
secure
nor
allowable
,
or
even
possible
for
any
man
to
search
into
the
Depth
of
them
.
Now
,
tho'
it
be
not
absolutely
necessary
for
us
to
enquire
,
why
God
was
pleased
not
to
explicate
all
Difficulties
in
his
Mysteries
,
and
tho'
it
be
sufficient
only
to
alledge
that
such
was
his
Will
and
the
Decrees
of
his
Wisdom
,
yet
we
must
not
neglect
to
illustrate
and
interpret
them
as
far
as
Scripture
and
Reason
will
permit
.
Every
body
knows
the
Difference
between
Sight
and
Faith
.
Sight
admits
of
no
Difficulty
;
but
Faith
is
intermixed
both
with
Light
and
Darkness
;
both
their
Objects
being
very
different
from
one
another
.
For
we
do
not
see
what
we
believe
,
and
properly
speaking
,
we
do
not
believe
that
which
we
see
.
To
see
,
is
to
perceive
by
ones
self
;
but
to
believe
is
to
perceive
by
another
Mans
Eyes
.
Sight
is
twofold
,
that
of
the
Sense
,
which
perceives
those
Objects
only
that
are
suitable
to
its
nature
;
and
that
of
the
Vnderstanding
,
when
it
judges
of
the
nature
of
things
by
its
own
proper
Light
.
Faith
also
is
twofold
,
Humane
and
Divine
.
The
first
,
is
that
Persuasion
we
have
of
sacred
Mysteries
,
grounded
upon
the
Testimony
of
Men
;
and
the
other
,
that
which
is
established
upon
the
Testimony
of
God
.
So
that
after
what
has
been
thus
premised
,
't
is
an
easy
matter
to
understand
the
meaning
of
the
Apostle
,
who
tells
us
,
that
the
Will
of
God
is
that
we
should
walk
by
faith
and
not
by
sight
,
that
is
,
we
must
lay
aside
our
Reason
,
and
follow
only
the
Light
of
Revelation
,
and
receive
those
Truths
which
promise
us
Salvation
on
the
Testimony
of
God
alone
.
Nevertheless
,
't
is
easy
to
perceive
how
great
a
Repugnance
we
have
to
it
,
in
as
much
as
the
Pleasure
of
God
in
not
giving
us
Mysteries
without
Difficulties
,
restrains
the
roving
Speculations
of
our
Minds
.
It
humbles
the
proud
Reason
of
Man
,
and
robs
him
of
the
Priviledge
of
a
full
Insight
into
matters
,
which
yet
infinitely
concern
him
.
When
we
should
renounce
the
World
,
which
is
present
to
our
Eyes
,
we
would
fain
see
those
Objects
Religion
has
put
in
the
other
Scale
to
overbalance
it
;
but
t
is
not
the
Pleasure
of
God
we
should
,
and
we
must
rest
content
to
believe
those
Objects
which
make
us
thus
renounce
that
which
we
actually
see
.
And
should
they
be
never
so
agreeable
to
the
Principles
of
Common
Sense
,
yet
Faith
,
and
not
Reason
ought
chiefly
to
induce
us
to
receive
them
.
Now
the
same
Principle
that
sets
the
Heart
at
variance
with
the
Law
that
imposes
on
it
the
necessity
of
acting
after
that
manner
,
the
same
Principle
,
I
say
,
makes
Reason
oppose
Revelation
,
which
lays
upon
it
an
invincible
Necessity
of
believing
what
it
cannot
comprehend
.
'T
is
certain
however
,
that
this
Command
of
God
is
very
conformable
to
the
nature
of
things
,
very
suitable
to
our
present
Condition
,
necessary
to
our
Sanctification
,
and
useful
for
the
advancement
of
Gods
Glory
.
We
must
not
think
it
strange
that
the
Dispensation
of
Faith
should
preceed
that
of
Sight
,
since
we
daily
observe
Darkness
to
preceed
Light
,
by
a
natural
Order
,
and
that
we
are
Children
before
we
come
to
be
Men.
Both
Experience
and
Reason
tell
us
,
that
our
Knowledge
is
very
imperfect
in
this
Life
,
wherein
the
Soul
is
as
it
were
pressed
down
by
the
Clog
of
the
Body
,
that
we
may
walk
more
secure
by
the
help
of
the
Light
of
Nature
.
And
those
Heathens
who
attempted
to
go
beyoud
it
,
wandred
blindly
about
,
and
lost
their
Way
.
There
are
two
sorts
of
Irregularities
in
Man
,
which
produce
all
his
other
Disorders
,
Pride
,
and
Voluptuousness
.
The
latter
of
which
springs
up
in
the
most
inferiour
part
of
the
Soul
,
and
is
chiefly
produced
by
the
Senses
:
But
Pride
is
properly
a
Defect
of
the
Mind
.
As
therefore
there
has
not
been
found
hitherto
a
better
Remedy
against
Voluptuousness
,
than
that
of
afflicting
the
Senses
,
by
denying
them
those
Pleasures
they
so
earnestly
thirst
after
;
so
it
does
not
appear
there
has
been
as
yet
a
better
means
thought
of
,
to
remove
the
Pride
of
the
Mind
,
than
to
humble
it
,
by
restraining
those
Speculations
of
Knowledge
,
which
puff
it
up
beyond
measure
,
and
mortify
it
by
requiring
it
to
sacrifice
all
its
weak
Conjectures
and
vain
Reasonings
to
Faith
.
And
indeed
this
Sacrifice
of
our selves
is
deservedly
owing
to
God
,
since
there
is
as
much
Reason
for
submitting
our
Willby
our
Obedience
to
his
Laws
,
as
there
is
for
subjecting
our
Mind
to
him
by
Faith
.
For
by
the
former
of
these
acts
,
we
own
him
for
our
Lord
that
has
a
Right
to
command
us
;
and
by
the
latter
,
we
readily
confess
his
Veracity
,
and
that
we
need
not
fear
being
imposed
upon
,
when
we
receive
those
things
he
commands
us
to
observe
.
Thus
Man
,
who
had
lost
himself
in
his
Desire
of
infinite
Knowledge
,
is
bound
in
some
measure
to
expiate
his
Crime
in
not
desiring
to
know
any
thing
by
himself
.
He
had
attempted
to
get
as
clear
a
Knowledge
of
all
things
as
God
himself
;
But
now
he
refuses
to
know
any
thing
but
from
God
.
He
was
blind
whilst
he
walked
in
the
Light
of
Nature
,
but
now
he
must
see
clear
in
the
Darkness
of
the
Dispensation
of
Faith
.
For
after
that
,
in
the
Wisdom
of
God
,
the
World
by
Wisdom
knew
not
God
,
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
believe
,
1
Cor.
1.
21.
'T
is
certain
,
should
God
familiarly
and
frequently
Reveal
himself
unto
Men
by
sensible
and
continued
Miracles
,
we
should
then
walk
by
Sight
and
not
by
Faith
;
and
't
is
true
also
,
that
if
the
Objects
of
Revelation
were
not
in
some
sort
obscure
,
there
would
be
no
Endeavours
,
no
Difficulty
,
no
Sacrifice
of
Reason
made
to
believe
them
.
The
Difficulties
that
Mysteries
are
attended
with
,
have
almost
the
same
Influence
over
our
Vnderstanding
,
as
Afflictions
have
upon
our
Heart
:
For
as
these
bring
the
latter
in
subjection
,
so
the
others
serve
to
try
the
Constancy
of
the
former
.
And
since
God
Almighty
was
pleased
to
encrease
our
Patience
by
two
different
sorts
of
Sufferings
,
the
one
,
which
he
himself
inflicts
immediately
upon
us
;
and
the
other
he
permits
worldly
minded
and
sinful
Men
to
inflict
upon
us
;
so
in
like
manner
he
was
pleased
to
exercise
our
Faith
by
two
different
sorts
of
Difficulties
,
some
whereof
spring
immediately
from
God
himself
,
and
others
proceed
from
the
very
Heart
and
Vnderstanding
of
Men.
For
we
must
distinguish
betwixt
that
Obscurity
with
respect
to
the
Mysteries
which
proceed
from
God
,
and
that
which
proceeds
from
the
Vnderstanding
of
Men.
The
first
is
either
necessary
,
as
all
those
Difficulties
which
arise
from
the
essential
Disproportion
between
infinite
Objects
,
such
as
those
of
Revelation
,
and
a
finite
Understanding
,
like
ours
;
or
else
voluntary
,
and
so
enter
into
the
very
Plan
and
Design
of
Religion
it self
.
And
these
again
may
be
distinguished
according
to
that
Diversity
which
in
our
manner
of
conceiving
things
,
we
are
obliged
to
suppose
in
the
Perfections
of
God
himself
;
There
being
some
which
proceed
from
the
Council
of
his
Wisdom
;
others
from
that
of
his
Justice
;
others
from
that
of
his
Majesty
;
and
lastly
,
from
that
of
his
Goodness
and
Mercy
.
Thus
Divine
Wisdom
was
pleased
to
intermix
some
sort
of
Darkness
amidst
the
most
express
Prophecies
we
have
,
lest
that
too
clear
an
Evidence
of
them
,
should
destroy
their
Event
.
To
this
Principle
also
must
we
refer
all
those
Shadows
,
Types
,
Parabolical
Representations
,
that
mixture
of
sensible
Objects
with
spiritual
Benefits
,
that
of
the
State
of
the
Church
with
the
State
of
Israel
according
to
the
flesh
;
and
generally
all
those
other
means
,
which
the
Holy
Ghost
made
use
of
,
partly
to
cover
those
Events
he
has
declared
to
Men
many
Ages
before
their
Completion
.
God
drew
a
Veil
over
the
most
essential
Truths
of
the
Old
Testament
,
such
as
the
Immortality
of
the
Soul
,
the
Trinity
,
the
Redemption
of
Mankind
,
&c.
that
a
distinct
Revelation
from
all
these
Objects
,
might
be
an
undeniable
Character
of
the
Messias
;
and
that
his
Disciples
might
boldly
affirm
,
that
Life
was
manifested
in
Jesus
Christ
,
that
Grace
had
appeared
unto
all
Men.
For
no
Man
hath
seen
God
at
any
time
,
the
only
begotten
Son
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
,
John
1.
18.
To
this
Wisdom
of
God
also
must
be
referred
that
Conduct
of
the
Holy
Ghost
,
in
inspiring
the
Patriarchs
,
thereby
to
reveal
a
better
life
to
them
,
and
make
them
cry
out
upon
their
Death-beds
,
Lord
I
have
waited
for
thy
Salvation
;
but
withal
giving
them
but
a
faint
Prospect
of
that
Object
,
by
such
obscure
Thoughts
and
dark
Notions
as
they
were
not
able
of
themselves
to
solve
;
deferring
to
give
a
more
perfect
Knowledge
of
his
Mysteries
till
that
Time
which
he
had
set
apart
for
the
fulfilling
of
his
Oracles
,
and
the
Manifestation
of
him
,
that
was
to
be
the
Author
and
End
of
Christian
Religion
.
For
this
cause
therefore
there
is
hardly
mention
made
of
any
thing
else
in
the
Writings
of
Moses
,
but
of
temporal
Promises
and
Threatnings
;
and
hence
it
was
that
Jesus
Christ
himself
,
when
disputing
against
the
Sadducees
,
proved
the
Resurrection
of
the
dead
but
by
Consequence
only
.
Divine
Wisdom
was
also
pleased
that
Jesus
Christ
should
be
born
in
Obscurity
and
Humiliation
,
that
those
mean
outward
Appearances
being
offensive
to
the
prejudice
of
carnal
and
worldly
minded
Jews
,
they
might
as
it
were
by
chance
give
occasion
to
the
execution
of
those
things
,
which
the
Council
of
God
had
determined
.
And
this
is
one
of
the
principal
causes
of
his
Poverty
and
Humiliation
;
of
the
Meanness
of
his
Birth
,
and
the
Vnworthiness
of
his
first
Profession
;
the
choice
of
his
Disciples
,
&c.
The
Justice
of
God
acting
in
concert
with
his
Wisdom
,
obliges
him
to
speak
to
all
prophane
Contemners
of
his
Mysteries
in
an
obscure
Language
,
and
so
as
it
were
to
conceal
those
Pearls
from
them
,
lest
like
unclean
Beasts
they
should
trample
them
under
their
Feet
.
And
this
may
very
well
serve
for
a
Reason
of
the
denial
which
Christ
formerly
made
to
the
Unbelievers
of
those
Times
,
of
signalizing
his
Power
among
them
,
and
of
the
great
care
he
often
took
to
conceal
his
Miracles
from
them
.
For
this
cause
therefore
spoke
he
sometimes
in
Parables
to
Strangers
;
but
he
always
very
clearly
exprest
himself
to
his
Disciples
,
giving
them
to
understand
the
meaning
of
those
Parables
,
and
telling
them
,
that
as
for
them
they
had
the
Priviledge
of
seeing
all
things
openly
.
Neither
does
his
Majesty
suffer
him
to
reveal
himself
as
familiarly
to
the
sinful
Man
,
as
he
would
to
the
innocent
.
This
we
ought
not
to
wonder
at
,
since
Men
themselves
are
wont
so
to
deal
with
one
another
.
There
is
nothing
more
common
than
for
Great
Men
to
banish
their
Presence
those
who
have
incurr'd
their
Displeasure
.
To
think
it
then
strange
if
God
conceals
himself
from
a
Sinner
,
would
be
to
entertain
a
more
unworthy
Idea
of
his
Majesty
,
than
that
of
an
Earthly
Monarch
.
This
was
the
Reason
why
God
took
such
care
to
conceal
himself
,
even
when
he
design'd
to
manifest
his
Glory
.
And
for
this
Cause
he
shewed
himself
only
in
Visions
and
Dreams
,
or
when
hidden
in
the
Cloud
and
Ark
,
or
covered
with
some
other
Veil
.
On
this
account
also
he
was
wont
to
banish
from
his
Presence
all
those
as
were
defiled
in
their
Bodies
,
and
order
the
Priests
of
the
Sanctuary
to
purifie
themselves
.
He
commanded
too
the
People
to
wash
their
Garments
,
when
he
gave
them
notice
,
that
within
three
Days
he
would
come
down
to
them
;
nothing
but
an
external
and
corporeal
Purity
being
sufficient
to
qualify
those
that
were
to
approach
the
Deity
manifested
under
corporeal
Symbols
.
But
Christ
fulfilling
in
the
Spirit
every
thing
hidden
in
the
Letter
of
the
Law
,
teaches
us
that
those
only
shall
see
God
,
who
shall
be
found
pure
in
Heart
;
so
that
we
have
no
reason
to
wonder
,
if
when
Man
,
by
reason
of
his
Guilt
hides
himself
from
God
,
the
Almighty
withdraws
the
Influence
of
his
Glorious
Majesty
from
Man
.
Lastly
,
The
Goodness
and
Mercy
of
God
overshadows
Revelation
with
some
sort
of
Darkness
,
to
exercise
our
Faith
and
keep
up
our
Minds
in
Vigour
,
which
also
would
grow
sluggish
,
if
not
stirred
up
by
such
Difficulties
as
are
proper
to
Mysteries
;
as
also
to
humble
our
proud
and
haughty
Reason
,
which
is
immediately
puffed
up
with
its
own
Knowledge
;
to
make
us
submit
our
Understandings
to
him
,
since
we
ought
to
believe
any
Truths
,
tho
incredible
,
if
he
reveals
them
;
as
also
to
sway
our
Hearts
and
Affections
,
which
ought
readily
to
embrace
any
sorrowful
and
mortifying
Objects
that
he
is
pleased
to
offer
them
;
to
strip
our
Pride
of
all
its
Pretences
,
and
to
dispose
our
Minds
that
we
must
necessarily
acknowledge
every
Benefit
we
enjoy
,
springs
from
him
;
and
that
too
so
much
the
more
,
because
we
thereby
attain
to
life
Eternal
by
such
means
and
objects
as
are
above
our
Capacity
to
comprehend
:
So
necessary
is
it
that
it
should
appear
that
our
Sufficiency
is
of
God
,
and
that
the
Gospel
is
the
Power
of
God
unto
Salvation
to
every
one
that
believeth
,
Rom.
1.
16.
To
this
Principle
we
owe
the
choice
of
those
persons
which
God
has
made
use
of
to
preach
the
Gospel
;
the
nature
of
those
seeming
Paradoxes
he
commanded
them
to
publish
,
so
contrary
to
the
Light
of
Nature
and
Reason
;
the
Silence
of
the
Holy
Ghost
in
those
things
which
a
few
Words
from
him
would
have
rendred
plain
,
and
easy
to
our
Understandings
.
But
God
is
not
content
to
exercise
our
Faith
by
those
Obscurities
we
find
dispersed
throughout
the
Divine
Revelations
;
he
further
permits
,
Heresies
,
Schisms
,
and
Errours
,
nay
Superstition
it self
to
reign
among
us
,
that
those
who
are
approved
may
be
made
manifest
.
Thus
we
may
say
he
suffers
all
Egypt
to
be
covered
with
Darkness
,
the
more
eminently
to
discover
his
wonderful
Protection
,
in
blessing
at
the
same
time
the
Land
of
Goshen
with
the
Light
of
his
Truth
;
that
is
,
by
giving
us
a
Religion
accompanied
with
so
bright
an
Evidence
,
as
carnal
and
worldly
minded
Men
can
never
comprehend
,
because
their
Reason
is
eclipsed
by
Sensuality
,
and
the
Corruption
of
their
Hearts
produces
those
thick
Clouds
that
hide
the
Truth
from
their
sight
.
God
,
't
is
true
,
enlightens
the
Minds
of
Men
;
but
Men
wilfully
blind
themselves
.
He
permits
it
should
be
so
to
confound
their
Ignorance
,
and
demonstrate
to
us
that
he
is
the
Father
of
Light
.
But
let
us
now
enquire
into
the
Principles
of
that
Obscurity
which
solely
springs
from
Men.
And
I.
So
gross
are
all
the
Prejudices
of
the
Senses
,
that
there
is
no
body
so
void
of
shame
as
to
follow
them
openly
.
Yet
't
is
certain
,
they
are
very
prevalent
in
the
Hearts
of
most
Men
,
who
stick
not
to
say
,
I
never
saw
the
like
;
I
could
willingly
believe
it
,
if
I
should
but
see
it
.
Who
ever
saw
dead
Men
rise
again
from
their
graves
?
And
who
ever
ascended
into
Heaven
,
or
went
down
into
the
Pit
?
All
which
Reasonings
are
manifestly
absurd
.
For
can
there
be
any
greater
Folly
in
a
Man
,
than
to
refuse
to
believe
that
which
he
does
not
see
,
when
these
Objects
of
his
Faith
could
have
no
Existence
,
were
they
not
invisible
?
Did
any
one
ever
see
the
Time
past
long
before
he
liv'd
,
or
the
future
long
after
his
Death
?
Did
he
ever
see
his
own
Soul
,
the
Deity
,
&c.
For
't
is
nothing
else
but
the
Time
past
and
the
future
,
the
Objects
and
Interests
of
the
Soul
,
together
with
the
Benefits
of
God
,
which
Faith
offers
to
our
Consideration
.
II.
We
are
accustomed
by
Education
not
to
believe
any
thing
that
happens
not
in
the
ordinary
course
of
Nature
.
We
confine
our selves
as
it
were
to
a
Circle
of
Objects
,
which
we
willingly
admit
of
,
because
they
contain
nothing
that
is
repugnant
to
Experience
or
Probability
:
So
that
the
Custom
we
have
of
refusing
to
give
our
Assent
to
all
other
things
,
reaching
even
unto
matters
of
Religion
,
inevitably
casts
us
into
Scepticism
and
Incredulity
.
Yet
should
we
but
throughly
consider
those
Objects
which
fall
under
common
Experience
,
they
would
certainly
appear
as
surprising
and
incomprehensible
as
those
of
Religion
.
If
you
think
it
strange
that
the
Soul
should
outlive
the
Ruins
of
the
Body
,
you
must
be
much
more
surprised
to
see
it
so
closely
united
to
a
subject
so
different
from
its
Perfection
.
'T
is
the
Union
of
the
Soul
with
the
Body
,
and
not
its
Dissolution
we
ought
to
admire
.
Endeavour
to
comprehend
if
you
can
the
strict
Alliance
there
is
between
a
thing
that
is
extended
,
that
takes
up
Space
,
that
is
confined
to
certain
Limits
,
that
acts
upon
Subjects
present
only
and
nearest
to
it
;
and
a
thing
that
has
neither
figure
nor
extension
,
colour
,
fluidity
,
or
solidity
,
which
in
some
sense
is
every
where
,
and
yet
has
no
Parts
to
take
up
any
Space
;
which
reflects
upon
the
Time
past
,
and
the
future
;
upon
it self
,
and
its
manner
of
acting
in
such
a
wonderful
way
,
as
must
necessarily
perswade
us
maugre
all
our
Reluctancies
and
Doubts
,
that
we
have
a
Spiritual
and
Immaterial
Substance
within
us
.
If
you
are
amazed
when
you
are
taught
that
there
is
a
Maker
and
Preserver
of
all
things
;
you
ought
rather
to
be
surprised
to
think
you
have
lived
so
long
in
the
World
,
without
putting
these
Questions
to
your self
,
To
what
End
was
I
made
?
Whence
have
I
my
Being
?
What
will
at
last
become
of
me
?
And
who
was
th●
Authour
of
all
that
I
behold
?
The
Thoughts
of
a
future
Judgment
,
whatsoever
notion
you
may
have
of
its
Accomplishment
,
ought
not
in
the
least
to
startle
you
,
who
ought
rather
to
wonder
at
the
long
Forbearance
of
God
,
who
permits
all
things
,
that
he
may
one
day
judge
all
things
.
That
Confusion
and
Disorder
that
appears
in
publick
Society
,
might
raise
Scruples
in
you
,
were
it
not
bounded
by
such
an
Event
,
as
will
clearly
justify
the
Justice
and
Wisdom
of
God
.
To
follow
the
Opinion
of
Incredulous
Men
,
one
would
say
that
there
is
nothing
extraordinary
o●
surprising
in
the
World
;
whereas
we
cannot
behold
any
thing
that
is
not
so
.
III.
But
all
our
Incredulity
arises
principally
from
our
Passions
,
and
it
is
their
greatest
Interest
to
create
in
us
an
Aversion
for
Religion
,
and
in
order
to
that
make
us
inclinable
to
receive
those
Doubts
which
favour
their
Pretences
.
And
this
is
that
which
gives
rise
to
all
sorts
of
Difficulties
.
Men
are
incredulous
,
meerly
because
they
will
be
so
;
and
they
will
be
so
,
because
it
concerns
their
Passions
to
have
it
so
.
Hence
it
is
that
every
thing
concurrs
by
accident
towards
the
producing
so
miserable
an
End
;
so
Sciences
,
Eloquence
,
Policy
,
&c.
create
Doubts
and
Difficulties
in
us
,
not
of
themselves
,
but
through
our
ill
management
of
them
.
IV.
Pride
,
of
all
the
Passions
the
most
dangerous
and
most
inveterate
,
suffers
us
not
to
remain
in
such
a
due
disposition
of
Mind
as
God
requires
we
should
have
,
in
order
to
receive
his
Revelation
.
Now
this
Disposition
is
twofold
.
1
st.
It
consists
in
our
readily
receiving
all
revealed
Truths
;
and
2
ly
,
in
receiving
them
altho
they
are
far
above
our
Capacity
to
comprehend
,
without
endeavouring
to
dive
too
far
into
the
Depth
of
the
Council
of
God
.
To
have
then
a
right
Belief
,
we
must
not
only
be
perswaded
of
the
Certainty
of
all
revealed
Truths
;
we
must
also
learn
how
to
be
satisfied
with
the
Ignorance
of
those
things
it
has
pleased
God
to
conceal
from
us
.
We
must
be
always
ready
to
acknowledge
our
Ignorance
,
and
that
we
do
not
clearly
understand
,
what
yet
we
sincerely
believe
.
We
must
humbly
close
our
Eyes
before
the
dark
side
of
Mysteries
,
as
well
as
gladly
open
them
to
behold
the
bright
one
.
'T
is
our
Incredulity
which
makes
us
reject
those
Truths
we
ought
to
acknowledge
at
first
sight
,
and
the
irregular
Curiosity
of
the
Mind
prevents
our
paying
our
profound
Reverence
,
to
those
sacred
Obscurities
wherein
they
are
involved
.
Now
from
this
Principle
we
may
very
reasonably
conclude
,
1st
.
That
nothing
could
argue
more
Extravagance
and
Impiety
,
than
the
project
of
several
Doctors
,
who
tho
famous
upon
other
Accounts
for
their
Learning
and
great
Insight
into
things
,
yet
have
endeavoured
to
make
as
it
were
a
New
System
of
Religion
,
by
removing
all
the
Difficulties
of
it
,
and
oftentimes
cutting
those
Knots
asunder
,
which
they
were
not
able
to
untie
.
And
this
shews
,
that
they
were
ignorant
,
how
that
the
dark
Mysteries
of
Religion
,
either
follow
the
Nature
of
things
,
or
else
proceed
from
the
external
Wisdom
and
Council
of
God
,
in
designing
to
give
us
such
a
Religion
as
should
not
be
free
from
such
dark
Mysteries
,
as
the
Apostles
themselves
give
us
to
understand
,
when
they
tell
us
that
the
Will
of
God
was
to
bring
to
nothing
the
understanding
of
the
prudent
;
and
when
they
cry
out
,
O
the
Depth
of
the
Riches
both
of
the
Wisdom
and
Knowledge
of
God!
How
unsearchable
are
his
judgments
,
and
his
ways
past
finding
out
!
Rom.
11.
33.
Secondly
,
We
may
infer
from
thence
,
That
humane
Curiosity
that
has
so
much
increased
the
number
of
Theological
Questions
,
is
one
of
the
greatest
Obstacles
which
Faith
is
with
much
strugling
to
overcome
.
For
we
are
not
content
to
have
a
bare
Knowledge
of
things
;
we
yet
endeavour
to
search
into
the
Manner
how
things
are
done
;
whereas
't
is
the
Manner
how
they
are
done
which
God
is
pleased
to
conceal
from
us
;
and
't
is
the
dark
side
we
ought
to
look
upon
with
profound
Reverence
.
It
was
sufficient
for
us
to
know
that
we
were
very
corrupt
from
our
Cradles
,
and
that
nothing
but
the
Grace
of
God
is
capable
to
deliver
us
from
that
wretched
State
we
are
in
.
But
we
were
not
wife
enough
to
fix
our
Enquiries
there
:
We
further
had
a
mind
to
know
how
Sin
entred
into
the
World
;
what
Springs
of
our
Soul
were
first
of
all
put
out
of
order
by
it
,
and
how
it
was
transmitted
to
Posterity
.
The
Holy
Ghost
is
as
the
Wind
,
the
Sound
whereof
we
hear
,
but
cannot
tell
whence
it
cometh
,
and
whither
it
goeth
.
Nevertheless
,
so
impertinent
is
the
Curiosity
of
Men
,
as
to
attempt
diving
into
his
manner
of
acting
.
They
pretend
by
such
and
such
Decisions
to
limit
the
Degrees
of
his
operation
and
retrench
whatsoever
they
please
.
They
continually
use
such
Distinctions
as
are
altogether
obscure
and
barbarous
in
comparison
of
the
Scripture
,
as
Antecedent
Grace
,
Consequent
,
Sufficient
,
Efficacious
,
Vniversal
,
Particular
,
mediate
,
and
immediate
▪
Grace
;
all
which
Distinctions
they
seem
indeed
to
have
contrived
,
as
so
many
deviations
and
shifts
on
purpose
to
be
exempted
from
owning
,
that
notwithstanding
all
our
Endeavours
,
it
is
God
which
worketh
in
us
both
to
will
and
to
do
of
his
good
Pleasure
,
Phil.
2.
13.
And
tho
't
is
certain
we
are
altogether
ignorant
of
the
manner
of
his
Operation
,
yet
can
any
thing
be
more
just
and
reasonable
than
such
a
free
and
ingenuous
Confession
?
And
does
it
not
very
far
exceed
all
the
Speculations
of
School-men
,
who
are
themselves
confounded
,
and
fall
from
one
Depth
into
another
,
whilst
they
pretend
to
search
into
those
Mysteries
God
has
concealed
from
them
?
But
the
Misfortune
which
results
from
all
this
,
is
,
that
the
Christians
having
prodigiously
swell'd
up
their
System
of
Divinity
by
these
and
other
like
Speculations
(
whose
End
is
to
dive
into
the
Manner
how
those
things
are
done
which
God
has
revealed
to
us
,
)
thereby
give
Rise
to
the
most
considerable
Difficulties
of
our
Incredulous
Adversaries
,
who
heap
up
all
those
humane
Speculations
together
,
the
better
to
impugn
the
Foundations
of
Religion
it self
,
or
else
rashly
conclude
from
those
vain
Disputes
of
humane
Curiosity
,
that
Religion
has
nothing
of
Certainty
or
Solidity
in
it
.
But
we
shall
easily
confute
both
the
Errour
and
Injustice
of
those
Un
believers
.
Faith
is
assaulted
by
two
sorts
of
Enemies
.
1
st.
The
Incredulous
,
who
impugn
it
on
that
side
on
which
it
is
most
clear
and
evident
;
and
2
ly
.
The
Inconsiderate
and
Curious
,
who
have
no
regard
to
its
sacred
Obscurity
;
so
that
we
have
here
those
who
deny
all
things
,
and
those
who
will
know
all
things
.
You
will
do
well
to
shew
those
curious
inconsiderate
Men
that
they
are
mistaken
;
and
think
not
that
their
being
convinc'd
of
the
Uselessness
of
their
nice
Distinctions
can
do
any
prejudice
at
all
to
Religion
;
because
an
unseasonable
Curiosity
is
no
less
contrary
to
the
Genius
of
Religion
and
the
Nature
of
Faith
,
than
Scepticism
and
Incredulity
.
V.
This
Curiosity
is
inseparably
attended
with
Rashness
;
and
it
is
impossible
to
express
into
what
strange
Excesses
both
of
them
have
insensibly
brought
Men.
To
confirm
this
,
we
shall
only
set
down
one
necessary
Example
,
and
that
is
,
of
the
Trinity
,
and
Incarnation
,
one
of
the
most
profound
and
unsearchable
Mysteries
of
our
Religion
.
In
this
,
Curiosity
has
induced
Men
to
exceed
the
Bounds
of
Revelation
,
and
Rashness
has
obliged
them
not
to
believe
it
.
The
Scripture
teaches
us
,
that
there
is
but
one
God
,
and
one
Mediatour
.
It
assures
us
also
,
that
Jesus
Christ
is
God
,
that
he
thought
it
no
robbery
to
be
equal
with
God
;
that
he
made
the
World
,
Time
,
and
all
things
therein
.
It
ascribes
to
him
all
the
Attributes
,
the
Works
and
the
Names
of
the
Deity
,
his
Power
,
his
Wisdom
,
his
Eternity
,
Immensity
,
&c.
It
further
assures
us
,
that
the
Holy
Ghost
is
God
.
It
asserts
that
those
Three
are
One.
It
commands
Baptism
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
.
It
speaks
of
the
Father
,
Son
,
and
Holy
Ghost
as
of
Three
Persons
.
And
why
should
we
not
rest
satisfied
with
this
?
'T
is
because
the
Pride
of
Men
thinks
fit
it
should
be
otherwise
.
I
do
not
know
,
or
I
do
not
understand
are
Confessions
so
terrible
to
them
,
that
there
is
nothing
they
won't
invent
to
avoid
them
.
They
are
desirous
to
know
how
three
Persons
can
subsist
in
one
and
the
same
Essence
.
They
tell
us
of
Modes
,
and
Relations
,
of
modal
and
formal
Distinctions
,
of
absolute
and
relative
Entities
,
&c.
They
assert
that
the
divine
Intellect
produced
the
Word
,
and
that
the
Holy
Ghost
is
the
uncreated
production
of
the
Divine
Will
,
and
a
thousand
other
things
of
this
kind
,
which
if
certain
,
at
least
are
not
revealed
.
And
why
all
these
Distinctions
and
Subtilties
?
Unless
they
would
make
us
comprehend
a
Mystery
God
is
resolved
shall
remain
the
incomprehensible
Object
of
our
Faith
.
Others
,
displeased
with
those
Scholastick
Speculations
,
are
so
impious
as
to
attempt
to
destroy
that
Mystery
which
they
cannot
conceive
,
either
by
utterly
rejecting
those
places
of
Scripture
which
mention
it
;
or
if
they
receive
them
,
by
putting
such
a
forced
Interpretation
upon
them
,
that
the
Holy
Ghost
must
needs
have
had
a
design
to
deceive
us
,
if
he
meant
what
such
Teachers
would
have
him
.
Thus
for
instance
,
this
place
of
Scriptnre
,
Before
Abraham
was
I
am
,
signifies
,
according
to
the
Socinians
,
before
the
Prophecy
contained
in
the
Name
of
Abraham
was
fulfilled
,
and
before
he
became
the
Father
of
all
Nations
,
I
am
.
So
they
say
this
Text
,
Glorify
me
with
the
Glory
which
I
had
with
thee
before
the
World
was
,
John
17.
5.
imports
as
much
as
,
Glorify
me
with
the
Glory
thou
hadst
resolved
to
honour
me
with
.
And
this
other
;
The
same
was
in
the
beginnning
and
all
things
were
made
by
him
,
that
is
(
as
they
interpret
it
)
he
was
before
the
time
of
John
the
Baptist
,
and
by
him
all
things
were
done
in
the
Church
.
But
to
what
end
do
they
invent
those
Niceties
so
contrary
to
the
Gospel
Simplicity
and
Truth
?
'T
is
doubtless
on
purpose
to
make
void
the
effect
of
those
sacred
Obscurities
,
which
God
has
dispersed
throughout
his
Mysteries
,
and
to
save
those
by
Humane
Wisdom
,
whom
God
designed
to
bless
with
Life
eternal
through
the
Foolishness
of
preaching
,
as
Men
first
called
it
.
VI.
We
may
add
Superstition
to
this
irregular
Curiosity
and
rashness
of
the
Mind
,
which
arises
by
little
and
little
from
the
Passions
,
endeavouring
to
hide
themselves
,
or
avoid
by
vain
Pretexts
the
Mortification
of
Repentance
,
and
shift
off
the
severe
Injunctions
of
Christian
Morality
;
and
to
that
end
they
employ
Man
in
some
unprofitable
bodily
Exercises
,
or
else
wholly
fix
his
Mind
upon
some
carnal
Worship
.
Superstition
is
no
sooner
thus
insensibly
formed
,
but
it
thrusts
it self
into
Credit
,
and
as
it
were
claims
a
privilege
of
Freedom
in
Religion
;
So
that
the
most
prodigious
Whymsies
and
Imaginations
of
the
former
,
are
confusedly
hudled
together
with
the
most
sacred
Mysteries
of
the
latter
;
and
then
there
are
no
Absurdities
so
extravagant
that
human
Passions
suggest
,
but
what
the
Incredulous
immediately
take
hold
on
as
Instruments
wherewith
they
attack
the
Foundations
of
Religion
,
which
is
in
some
respect
as
it
were
infected
with
them
.
And
such
is
the
Folly
of
Men
,
that
they
will
needs
save
all
,
or
lose
all
.
For
if
you
go
about
to
destroy
Superstition
,
you
are
then
immediately
condemned
for
being
an
Enemy
to
Christianity
:
And
if
you
endeavour
to
maintain
the
Glory
and
Holiness
of
Christianity
,
Men
expect
you
should
too
in
some
manner
defend
the
absurd
Extravagances
of
Superstition
.
But
our
Design
of
writing
in
behalf
of
the
Christians
in
general
,
suffers
us
not
to
make
any
Application
of
this
at
present
.
It
is
enough
if
the
Position
we
advance
be
certainly
true
,
as
will
fully
appear
by
the
Examples
as
may
be
sought
of
it
elsewhere
,
and
which
't
is
no
difficult
matter
for
any
Man
to
find
out
.
We
shall
therefore
rest
contented
to
assert
in
that
respect
,
that
the
Multiplicity
of
Sects
which
so
miserably
divide
the
Christian
Church
amongst
Men
,
and
on
whose
Account
the
Name
of
our
common
Lord
and
Master
is
so
frequently
Blasphemed
among
Infidels
,
solely
springs
from
these
Three
Principles
,
viz.
An
irregular
Curiosity
,
a
Rashness
of
the
Mind
,
and
Superstition
;
and
these
Three
Principles
themselves
proceed
from
a
more
antient
Original
,
which
is
the
Disorder
and
Irregularity
of
our
Passions
.
Now
to
demand
why
God
permits
such
a
multitude
of
Sects
and
different
Religions
to
reign
amongst
Men
,
is
just
as
if
one
should
ask
,
why
God
suffers
Wicked
Men
to
live
in
the
World
?
For
he
that
permits
the
Licentiousness
of
the
Passions
,
necessarily
suffers
the
natural
Effects
and
infallible
Consequences
of
them
.
VII
.
This
being
granted
,
we
cannot
doubt
but
that
Philosophy
it self
is
another
Source
of
inevitable
Difficulties
,
when
joyned
to
Religion
.
Their
Ends
are
so
different
,
that
they
may
justly
be
allowed
to
be
opposite
.
For
1.
The
main
Design
of
Philosophy
is
to
gratify
the
vain
Curiosity
of
Men
;
whereas
Religion
designs
only
to
mortify
it
.
2.
The
one
endeavours
to
find
out
the
Nature
of
things
,
the
other
professes
an
utter
Ignorance
of
them
.
3.
That
swells
up
the
Heart
of
Man
,
by
encreasing
his
Knowledge
;
This
humbles
it
,
by
requiring
him
to
submit
his
Reason
to
his
Faith
.
Lastly
,
Philosophy
endeavours
to
comprehend
all
things
;
whereas
one
of
the
most
essential
parts
of
Religion
consists
in
hmbly
acknowledging
that
we
comprehend
nothing
at
all
of
the
hidden
Mysteries
of
Nature
,
much
less
of
those
of
Religion
.
And
therefore
hence
it
is
that
Philosophy
seldom
agrees
with
Religion
,
nor
Religion
with
Philosophy
.
Thus
Copernicus
and
Descartes
doubtless
were
not
well
pleased
with
the
Descriptions
the
Author
of
Genesis
gives
us
of
the
Creation
of
the
World
;
of
the
Two
great
Luminaries
of
Heaven
;
of
the
Miracle
of
Joshuah
,
who
stopt
the
Course
of
the
Sun
,
of
the
third
Heaven
which
St.
Paul
speaks
of
;
of
the
New
Heavens
and
the
New
Earth
,
which
sacred
Authors
make
us
expect
;
of
the
Conflagration
of
the
Heavens
,
the
Dissolution
of
the
Elements
,
and
the
putting
out
the
Light
of
the
Stars
;
all
which
Signs
are
to
preceed
the
great
and
wonderful
Day
of
Judgment
;
I
say
such
Philosophers
as
these
would
perhaps
cry
out
,
that
these
Objects
had
no
relation
to
their
Ideas
of
Astronomy
.
But
certainly
there
is
no
reason
to
wonder
at
it
.
For
those
Holy
Writers
intended
to
speak
in
the
Language
of
the
People
,
and
not
in
that
of
the
Philosophers
.
They
had
a
mind
to
sanctify
Mankind
,
and
not
to
explain
the
Mysteries
of
Nature
;
and
therefore
it
was
highly
necessary
they
should
accommodate
their
Expressions
to
the
Vulgar
Notions
.
Nay
,
the
Holy
Ghost
was
pleased
they
should
use
no
other
,
that
so
his
Mysteries
being
represented
under
those
Vulgar
Ideas
,
might
be
suitable
to
every
ones
Capacity
,
at
least
in
the
manner
of
their
Revelation
,
since
they
could
not
be
so
in
their
own
Nature
.
Nor
ought
we
to
think
this
Conduct
of
his
,
extraordinary
or
unusual
.
For
thus
the
Wisdom
of
God
acted
when
it
was
to
represent
to
the
Ancient
Israelites
the
Wonders
of
the
Gospel
Dispensation
.
And
it
made
use
of
Expressions
borrowed
from
Customs
and
Practices
generally
received
amongst
Men.
It
says
,
that
all
Nations
shall
go
up
to
Mount
Sion
;
that
there
shall
be
an
Altar
in
the
midst
of
the
Land
of
Egypt
;
that
in
every
place
Incense
shall
be
offered
unto
God
,
and
a
pure
Offering
;
that
the
Tabernacle
of
God
shall
be
with
the
Gentiles
,
&c.
But
if
it
be
asked
then
,
why
the
Prophets
foretold
the
Calling
of
the
Gentiles
in
this
familiar
way
?
'T
was
because
those
were
the
Notions
of
the
People
,
and
that
it
was
necessary
they
should
use
only
Expressions
known
and
familiar
to
the
Vulgar
,
since
Revelation
it self
would
have
become
unintelligible
without
that
condescending
Goodness
of
God
,
who
is
wont
to
accomodate
himself
to
the
Capacity
of
every
Man
,
without
Exception
.
For
supposing
that
God
had
deferr'd
his
Revealing
to
us
the
Truth
of
the
Creation
of
the
World
,
the
Miracle
of
Joshua
,
the
Glory
which
the
blessed
enjoy
in
the
other
World
,
the
Judgment
to
come
,
&c.
till
all
Men
had
been
made
to
understand
by
the
Principles
of
Philosophy
,
that
the
Stars
are
bigger
than
the
Moon
;
that
't
is
the
Earth
,
and
not
the
Sun
which
moves
;
that
the
Heavens
are
nothing
but
liquid
Spaces
of
an
Infinite
Extension
;
that
the
Sun
is
so
essentially
bright
,
that
he
cannot
lose
his
Brightness
without
an
immediate
Annihilation
of
his
Essence
,
&c.
Heavens
!
where
should
we
be
,
and
what
would
become
of
us
,
if
all
Men
must
necessarily
first
become
Philosophers
,
before
they
can
learn
to
fear
God
?
But
the
Wisdom
of
God
is
so
wonderful
,
in
that
he
not
only
accomodates
Himself
to
the
Notions
of
every
Man
that
he
may
render
Himself
intelligible
to
all
;
but
also
in
that
he
has
at
the
same
time
taken
care
we
should
not
be
deceived
,
in
urging
too
far
the
literal
Sense
of
all
those
vulgar
Expressions
.
Thus
for
instance
,
nothing
can
be
more
insipid
than
the
ridiculous
Jests
of
our
Incredulous
Adversaries
touching
those
Descriptions
which
the
Scripture
gives
us
of
Hell-fire
.
And
certainly
,
they
do
but
Expose
themselves
as
often
as
they
pretend
to
mock
and
despise
Religion
.
For
he
that
will
truly
consider
what
Holy
Writ
tells
us
in
that
respect
,
will
certainly
find
that
it
puts
several
different
Images
together
,
to
represent
to
us
by
known
and
familiar
Ideas
an
Object
altogether
unknown
,
and
set
before
us
by
all
those
different
Images
,
such
Notions
as
one
single
Idea
was
wholly
unable
to
represent
.
Thus
for
that
end
it
borroweth
the
Notions
of
the
Fire
and
Brimstone
of
Sodom
,
the
sore
Affliction
of
the
Days
of
Noah
,
the
Judgments
which
God
himself
displayed
over
the
Nations
in
the
Valley
of
Josaphat
,
the
terrible
Darkness
spread
over
all
the
Land
of
Egypt
,
whilst
at
the
same
time
the
People
of
Israel
freely
enjoy'd
the
the
Light
of
God
in
the
Land
of
Goshen
;
the
unquenchable
Fire
and
the
Worm
of
the
Valley
of
the
Children
of
Hinnon
,
which
dieth
not
,
&c.
the
weeping
and
gnashing
of
Teeth
of
those
Children
sacrificed
to
Moloch
,
who
for
that
End
were
thrown
alive
into
the
Arms
of
that
burning
Statue
.
Now
't
would
be
full
as
reasonable
to
carry
on
the
sense
of
some
of
these
Ideas
too
far
,
as
to
raise
any
Difficulties
upon
the
Notions
of
Paradise
,
the
Bosom
of
Abraham
,
the
Celestial
Canaan
,
the
Heavenly
Jerusalem
,
&c.
all
which
Notions
are
particularly
designed
to
represent
to
us
the
Bliss
that
attends
the
Faithful
.
And
these
Ideas
would
be
absolutely
false
and
contradictory
,
if
understood
in
a
literal
Sense
;
because
't
is
certain
that
Paradise
can
never
be
taken
for
the
Land
of
Canaan
,
or
Jerusalem
for
the
Bosom
of
Abraham
.
Hence
therefore
it
plainly
appears
by
the
Variety
of
all
those
Images
,
that
they
can
never
be
taken
in
a
strict
and
literal
Sense
;
and
that
the
Nature
of
the
Object
represented
to
us
after
so
many
different
ways
,
was
too
great
and
sublime
to
be
described
unto
Men
by
any
one
single
Idea
of
this
Kind
.
And
indeed
according
to
this
Notion
't
is
an
easy
matter
to
answer
a
certain
Objection
raised
about
a
future
Judgment
,
which
at
first
may
seem
somewhat
considerable
,
and
to
carry
in
it
some
intricate
Difficulty
.
Some
hold
,
that
the
Description
which
Holy
Writ
gives
us
of
the
Day
of
Judgment
,
when
it
tells
us
that
the
Son
of
God
is
to
be
preceeded
by
his
Holy
Angels
;
that
he
will
place
Men
,
some
on
his
right
Hand
,
and
others
on
his
left
,
&c.
I
say
,
they
affirm
that
this
Description
neither
agrees
with
the
Idea
which
we
already
have
of
the
Nature
of
Spirits
,
nor
with
that
we
should
entertain
of
so
great
and
signal
an
Event
.
To
answer
this
Objection
,
we
are
only
to
distinguish
the
Object
from
the
manner
after
which
it
is
represented
to
us
.
The
first
indeed
is
very
reasonable
,
great
,
and
sublime
,
worthy
to
take
up
our
Thoughts
,
and
able
to
move
our
Hearts
.
And
we
have
already
sufficiently
evinced
its
Conformity
to
our
Reason
in
shewing
that
we
either
must
deny
any
Evidence
to
be
in
the
light
of
Reason
,
and
Nature
of
things
themselves
,
or
else
acknowledge
a
future
Judgment
.
And
what
can
be
greater
than
an
Object
which
justifies
the
Wisdom
of
God
,
his
Justice
,
and
all
his
other
Attributes
,
and
brings
all
Men
under
his
strict
Examination
,
all
their
Actions
,
all
the
Thoughts
of
the
Understanding
,
and
all
the
Motions
of
the
Heart
?
And
this
Object
is
that
alone
as
is
real
and
immutable
.
As
for
the
manner
that
is
proposed
to
us
of
its
Accomplishment
,
't
would
never
suit
with
our
weak
Knowledge
,
were
it
altogether
as
sublime
as
the
Object
it self
;
and
we
should
be
so
far
from
comprehending
any
thing
in
the
nature
of
it
,
that
it
would
certainly
dazzle
our
shallow
Reason
,
if
God
did
exactly
represent
it
to
us
as
it
is
in
it self
.
But
Christ
has
sufficiently
shewed
us
we
must
not
push
too
far
the
signification
of
any
of
those
expressive
Images
,
in
that
he
uses
such
a
multitude
and
variety
of
others
to
represent
that
Judgment
to
us
.
For
sometimes
he
describes
it
by
the
Parable
of
the
groom
and
the
Virgins
;
then
again
by
the
just
Judgment
a
Lord
past
upon
all
his
Servants
,
whom
he
had
in
his
absence
intrusted
with
his
Talents
.
One
while
he
represents
the
Judge
of
all
the
World
as
a
Shepherd
selecting
his
Sheep
from
the
He-goats
,
another
time
he
describes
him
under
the
Image
of
an
Housholder
,
plucking
up
the
Tares
and
dividing
it
from
the
Wheat
,
that
he
might
burn
the
former
,
but
gather
the
latter
into
his
Barn
.
In
a
word
,
he
compares
him
to
a
glorious
and
triumphant
Monarch
,
who
is
preceeded
by
several
Legions
of
Angels
,
or
Messengers
,
sounding
the
Trumpet
before
him
.
Now
all
these
Descriptions
would
certainly
be
of
no
use
,
were
they
to
be
taken
in
a
strict
and
literal
Sense
.
The
same
Judgment
must
necessarily
be
made
of
the
History
of
Dives
and
Lazarus
,
which
tho
it
appears
never
so
reasonable
and
circumstantially
told
,
yet
for
all
that
is
but
a
Parable
in
the
Opinion
of
all
the
sensible
part
of
the
World
,
and
would
seem
absurd
if
it
were
understood
in
a
literal
Sense
.
Let
not
then
Philosophy
any
longer
be
offended
at
any
of
the
Scripture
Phrases
,
or
its
figurative
Expressions
:
Let
it
not
object
,
that
a
material
Fire
properly
so
called
cannot
burn
up
our
Souls
;
that
Angels
have
no
Mouths
to
sound
Trumpets
;
that
the
Valley
of
Josaphat
is
too
little
to
contain
all
Mankind
,
&c.
These
are
such
trivial
Difficulties
as
can't
puzzle
those
who
are
never
so
little
acquainted
with
the
Language
of
Canaan
.
Besides
,
it
is
certain
that
the
Mixture
Men
have
made
of
Philosophy
and
Religion
,
has
been
considerably
prejudicial
to
our
Faith
.
For
first
,
Philosophy
as
it
were
heaping
up
one
Speculation
upon
another
,
tells
us
,
that
there
is
an
infinite
Extension
of
Matter
;
that
there
are
other
Globes
inhabited
and
peopled
,
other
Worlds
framed
of
the
Concourse
of
Atoms
;
that
there
are
certain
invio
Iable
Laws
of
Nature
;
that
there
is
an
Eternity
of
Matter
,
and
several
other
Imaginations
of
this
kind
,
as
have
not
the
least
relation
with
the
Principles
of
Religion
.
And
thereupon
the
Passions
which
are
upon
the
watch
to
catch
and
embrace
every
thing
that
favours
their
several
pretences
in
resisting
Faith
,
authorise
the
smallest
Conjectures
,
and
give
such
weight
and
credit
to
those
things
,
which
otherwise
would
certainly
pass
for
meer
Extravagancies
.
And
thus
it
happens
,
that
the
Scruples
of
Philosophy
are
changed
into
Certainties
,
through
our
unreasonable
desire
of
changing
Certainties
of
Religion
into
Doubts
.
Secondly
,
Philosophy
creates
in
us
an
Habit
of
endeavouring
to
judge
of
every
thing
by
our selves
only
;
a
Disposition
indeed
absolutely
contrary
to
the
Nature
of
Faith
,
which
requires
of
us
a
Belief
purely
grounded
on
the
Testimony
of
God
.
But
Men
are
so
far
from
relying
upon
it
,
that
they
are
continually
asking
Demonstrations
of
us
,
and
those
too
they
would
have
to
be
Geometrical
ones
,
that
is
,
so
clear
and
evident
,
as
to
be
free
from
all
perplexing
Obscurity
.
These
Men
make
large
Pretensions
and
Demands
;
and
sure
it
is
that
we
have
sufficient
Demonstrations
,
but
they
are
all
Demonstrations
of
Faith
,
and
there
can
be
no
Faith
but
what
has
some
Obscurity
as
well
as
Light
.
Thirdly
,
Another
very
dangerous
Effect
of
Philosophy
,
is
that
it
changes
Religion
from
Practice
into
Speculation
.
For
the
nicer
and
sublimer
our
Inquiries
are
into
the
Nature
of
Mysteries
,
the
more
we
neglect
the
Body
of
Religion
,
which
is
essentially
practical
.
Religion
appears
not
then
to
us
in
its
usual
Brightness
and
Majesty
.
And
the
more
we
pursue
it
by
nice
Speculations
,
the
farther
it
gets
out
of
our
reach
.
Experience
teaches
us
,
that
the
Progress
we
make
in
reasoning
,
sets
us
at
a
greater
Distance
from
the
true
Center
of
Religion
,
which
is
Piety
;
and
that
the
more
Metaphysical
it
is
,
the
less
able
it
is
to
satisfy
our
Mind
,
but
rather
raises
Scruples
in
the
Understanding
.
Whereas
on
the
contrary
the
more
we
practise
Religion
,
the
better
we
are
acquainted
with
it
,
because
we
grow
then
sensible
of
its
divine
Efficacy
by
our
own
Experience
,
and
are
made
to
believe
the
true
value
of
it
by
the
Impressions
it
leaves
in
our
Hearts
.
Had
Religion
indeed
been
purely
design'd
to
teach
us
how
to
Philosophize
and
argue
about
the
Nature
of
things
,
it
would
have
been
sufficient
to
take
the
Measure
of
it
from
a
Speculative
Knowledge
of
the
Understanding
.
But
since
it
was
given
us
to
sanctify
our
Hearts
,
it
is
but
reasonable
that
Contemplation
should
yield
to
Practice
,
and
the
inward
sense
we
have
of
its
Divine
Efficacy
.
VIII
.
Policy
is
yet
a
far
greater
Enemy
to
Religion
than
Philosophy
.
Not
but
that
it
often
happily
makes
use
of
Religion
to
keep
Men
within
the
Bounds
of
their
Duty
;
but
it
pretends
to
have
a
Right
of
Superiority
over
it
.
It
would
have
Religion
submit
to
its
Orders
,
whereas
Religion
submits
only
to
the
Orders
of
God
.
Policy
generally
looks
upon
the
greatest
part
of
Men
as
no
better
than
Slaves
to
those
that
are
in
power
;
but
Religion
in
spite
of
Policy
makes
all
Men
equal
,
and
effectually
removes
all
those
Distinctions
which
humane
Passions
had
put
between
them
.
Policy
according
to
the
Prejudices
of
Pride
and
Ambition
,
acts
as
if
the
Lives
of
the
meaner
sort
of
People
,
were
of
no
more
value
than
those
of
Brutes
.
But
Religion
assures
us
,
that
the
Soul
of
a
Peasant
is
as
dear
and
precious
to
God
as
that
of
a
Monarch
.
What!
Says
the
Ambitious
Man
,
must
all
People
become
my
Equals
and
Companions
?
Yes
certainly
,
replies
Religion
,
and
far
happier
than
thou
art
like
to
be
,
unless
thou
repentest
.
A
great
and
mighty
Character
indeed
,
which
truly
convinces
us
that
it
solely
springs
from
God
,
who
is
no
respecter
of
Persons
;
and
not
from
Men
,
who
give
and
receive
Praise
and
Honour
from
one
another
.
But
Politicians
usually
argue
thus
.
Religion
,
say
they
,
is
very
useful
to
us
to
keep
Men
within
the
Bounds
of
their
Duty
,
and
bring
them
under
Subjection
to
the
Sovereign
and
the
Laws
of
the
State
.
It
follows
therefore
,
that
Religion
was
designed
for
no
other
End
.
But
this
does
not
follow
.
And
to
comprehend
that
Religion
was
designed
for
a
sublimer
and
nobler
End
,
they
ought
chiefly
to
consider
,
that
't
is
no
less
repugnant
to
the
Ambition
of
Princes
,
than
the
Rebellion
of
their
People
;
that
it
relates
not
to
the
Welfare
of
any
private
State
;
but
essentially
tends
to
promote
Peace
amongst
Nations
and
Kingdoms
,
and
perfect
that
Union
and
Society
which
ought
to
reign
amongst
Men
;
that
it
despises
all
Prohibitions
,
Politick
Laws
,
and
even
the
secular
Power
when
it
endeavours
to
constrain
it
;
that
all
the
Roman
Policy
tho'
armed
with
the
severest
and
most
cruel
Punishments
that
could
be
thought
of
,
was
not
powerful
enough
to
stop
its
wonderful
Effects
;
that
by
teaching
Men
to
despise
Death
,
and
hope
for
a
better
Life
after
this
,
it
puts
them
above
the
reach
as
well
of
the
Promises
as
Threats
of
Policy
;
and
that
by
sanctifying
both
their
Hearts
and
Consciences
,
it
produces
that
Effect
in
them
,
which
Policy
never
durst
so
much
as
attempt
.
IX
.
In
like
manner
,
Rhetorick
has
been
prejudicial
to
Religion
,
through
the
ill
use
Men
have
made
of
it
.
The
Objects
of
the
Gospel
,
as
they
were
at
first
offered
to
Men
,
without
any
Ostentation
of
Wit
and
Learning
,
struck
their
Minds
with
such
Surprize
and
Admiration
,
as
moved
their
Hearts
,
and
made
them
wholly
renounce
their
dearest
Pleasures
and
darling
Sins
.
This
was
the
only
Eloquence
used
in
the
Primitive
times
.
But
the
Church
afterwards
unfortunately
taking
in
the
filly
Vanities
of
the
Greeks
and
Romans
,
the
Mysteries
of
the
Gospel
became
then
either
Matters
of
Philosophical
Disputes
,
or
subjects
of
Eloquence
;
and
because
this
last
derives
its
Original
from
Poetry
,
whose
grand
Commendation
solely
consists
in
Fiction
,
things
came
to
be
either
disguised
and
varnished
,
or
heightned
and
exaggerated
;
and
from
thence
proceed
all
your
Panegyricks
,
Funeral
Orations
,
&c.
and
all
those
Paradoxes
and
false
Tenets
set
off
with
glittering
Reasons
and
pompous
Language
,
which
in
time
produced
so
many
monstrous
Opinions
.
But
this
we
ought
the
less
to
wonder
at
,
since
Eloquence
,
and
all
the
charming
Expressions
of
humane
Invention
,
are
no
less
repugnant
to
Religion
than
we
have
shew'd
Philosophy
to
be
.
For
if
it
becomes
not
Men
to
endeavour
to
comprehend
by
the
help
of
Philosophy
those
Mysteries
which
God
himself
is
pleased
should
remain
incomprehensible
,
it
certainly
as
ill
becomes
them
to
attempt
to
set
off
with
false
Ornaments
of
humane
Eloquence
,
those
Objects
which
the
Wisdom
of
God
design'd
should
be
adapted
to
every
Mans
Capacity
,
by
the
simple
manner
after
which
he
was
pleased
to
propose
them
.
X.
Lastly
,
Even
Grammar
,
when
differently
managed
according
to
the
Passions
and
evil
Designs
of
Men
,
mav
serve
to
darken
and
perplex
Religion
.
This
gives
occasion
to
some
Mens
Complaints
,
that
the
Jewish
Grammar
is
uncertain
;
that
the
pointing
of
it
is
dubious
;
that
there
are
several
various
Readings
both
in
the
Old
and
New
Testament
;
that
we
are
ignorant
who
it
was
that
collected
the
Books
of
Scripture
,
and
composed
the
Catalogue
of
those
Books
which
are
to
be
held
Canonical
;
that
the
Apostles
,
when
quoting
the
Prophecies
in
their
Epistles
,
altogether
make
use
of
the
Greek
Translation
of
the
Septuagint
,
and
are
not
very
exact
in
reciting
all
the
Words
of
those
Texts
they
mention
;
that
there
are
many
obscure
and
imperfect
places
in
them
for
want
of
Expressions
to
fill
up
the
Sense
,
&c.
But
't
is
certain
,
that
this
grammatical
Exactness
,
or
rather
Superstition
,
is
not
very
agreeable
to
our
Faith
.
This
a
certain
Author
has
very
well
hinted
at
,
when
he
says
,
Scriptura
non
amat
nimium
diligentes
.
And
the
Reasons
that
may
be
alledged
for
it
are
,
1.
Because
the
Objects
of
the
Gospel
are
of
too
great
and
important
concern
for
the
Wisdom
of
God
to
suffer
them
to
depend
upon
the
insignificant
Niceties
of
Grammar
.
If
Men
dont
usually
enquire
whether
a
King's
Laws
are
set
forth
in
such
words
as
are
altogether
in
use
,
or
whether
there
be
any
Transpositions
and
Parentheses
,
in
them
;
whether
the
Rules
of
Grammar
are
duly
observed
,
or
who
it
was
that
drew
them
up
;
if
it
be
enough
that
we
know
them
to
be
really
the
Laws
of
such
a
Prince
,
and
that
they
are
clear
enough
to
be
understood
by
all
;
I
say
,
if
those
considerations
are
sufficient
to
incline
us
to
a
due
Observance
of
them
,
I
do
not
see
how
any
one
can
reasonably
raise
all
these
Difficulties
,
against
the
Books
of
Scripture
,
which
have
that
peculiar
Advantage
over
the
Ordinances
of
Princes
,
that
the
very
same
things
are
often
and
often
repeated
in
them
,
and
consequently
need
no
Grammatical
alteration
.
Besides
,
if
the
Essentials
and
Substance
of
Religigion
depended
upon
any
such
external
Alterations
,
it
would
follow
from
thence
,
that
no
Man
could
be
a
Christian
,
without
being
first
a
Critick
;
and
that
he
must
be
a
perfect
Master
of
Languages
,
before
he
could
be
allowed
to
study
the
Means
of
Salvation
;
and
consequently
,
that
we
could
make
no
further
Progress
in
Religion
,
than
we
had
well
employed
our
Time
in
the
Vniversity
,
which
certainly
is
a
thing
contrary
to
the
Design
of
God
,
who
is
pleased
to
call
all
sorts
of
Men
to
the
Knowledge
of
himself
.
To
this
we
might
also
add
,
that
if
Mens
Salvation
was
affixed
purely
to
the
Order
and
Disposition
of
Words
and
Syllables
,
they
would
pay
a
Reverence
to
Words
and
Syllables
instead
of
Mysteries
;
and
thus
we
should
inevitably
fall
into
all
the
Extravagances
of
the
superstitious
Cabbalists
,
Suppose
you
had
lived
in
the
Time
of
the
Apostles
,
and
had
distinctly
heard
them
one
after
another
preaching
the
Mysteries
of
the
Kingdom
of
Heaven
,
tho'
each
of
them
expressing
himself
after
his
particular
way
,
't
is
certain
you
would
never
have
made
your
Salvation
depend
upon
their
different
manner
of
expressing
their
Thoughts
,
but
upon
those
Objects
they
would
have
unanimously
laid
before
you
;
and
had
you
been
never
so
little
moved
at
those
excellent
things
which
they
preached
and
repeated
several
ways
,
it
may
well
be
presumed
you
would
not
have
cavilled
about
a
few
equivocal
Words
as
perhaps
escaped
them
,
or
the
Method
and
Order
of
their
Discourse
,
or
any
other
insignificant
Trifles
of
this
Kind
.
Now
the
written
Word
is
of
the
very
same
Nature
with
that
which
they
preached
,
and
consequently
we
cannot
chuse
but
pass
the
same
Judgment
upon
it
.
For
those
good
and
holy
Men
who
spoke
as
the
Spirit
gave
them
utterance
,
that
is
,
with
all
Simplicity
as
was
necessary
for
the
Accomplishment
of
the
Design
of
God
,
imagined
not
in
the
least
that
those
who
were
to
come
after
them
would
be
so
nice
in
their
Judgments
,
or
raise
any
such
Scruples
against
their
so
very
simple
and
natural
Expressions
.
It
is
our
chiefest
Concern
to
regard
the
Substance
and
Essential
part
of
their
preaching
,
and
that
is
God's
Design
,
to
save
Mankind
by
the
Death
of
his
Son
.
To
this
every
thing
relates
,
and
it
is
supported
by
Three
other
very
great
and
important
Objects
,
the
Resurrection
of
Christ
attested
by
the
Apostles
themselves
;
the
Completion
of
all
the
Prophecies
contained
in
the
Old
Testament
;
and
the
miraculous
Gifts
of
the
Holy
Ghost
;
all
which
things
the
Apostles
saw
,
and
clearly
and
distinctly
taught
Men
,
and
at
last
digested
in
Writing
,
directed
by
the
Wisdom
of
God
,
when
the
whole
Earth
seemed
full
of
Astonishment
at
the
sight
of
the
Extraordinary
Gifts
God
poured
down
upon
Men
,
at
the
accomplishment
of
so
many
Prophecies
in
the
Person
of
Christ
,
and
at
the
sufferings
and
Trials
of
the
Witnesses
of
God
.
And
this
is
the
main
Substance
of
the
Writings
of
the
Apostles
,
as
well
as
of
their
Preaching
.
And
Divine
Providence
was
pleased
that
all
those
things
should
be
digested
in
Writing
,
in
a
time
when
they
could
not
possibly
be
forged
or
altered
;
that
they
should
be
received
and
approved
of
in
all
Christian
Societies
of
the
World
;
that
they
should
be
first
dispersed
every
where
by
an
infinite
number
of
Copies
and
Translations
of
them
,
then
afterwards
quoted
by
almost
an
infinite
number
of
Doctors
,
carefully
preserved
almost
every
where
,
and
carried
generally
into
those
places
whence
Persecution
had
banished
and
removed
the
Christians
.
Nay
,
God
has
pleased
that
those
Writers
should
all
conspire
to
teach
us
the
same
things
,
tho
each
expressed
himself
after
his
own
particular
way
;
that
the
manner
of
their
Compositions
should
be
the
same
with
that
of
their
Speaking
;
that
they
should
exactly
follow
in
all
their
Quotations
the
Greek
Translation
which
was
known
of
the
People
,
and
not
puzzle
the
Faith
of
the
simple
and
ignorant
by
any
critical
Remarks
,
which
were
things
beneath
those
Men
who
had
both
seen
and
handled
the
Word
of
Life
,
had
declared
the
wonderful
Works
of
God
,
and
received
the
Gift
of
Tongues
,
that
they
might
be
clearly
understood
by
all
Men.
It
was
also
necessary
,
that
those
wonderful
Writers
should
insist
rather
upon
the
things
themselves
,
that
they
delivered
,
than
the
ordering
of
their
Words
,
that
so
they
might
keep
up
the
great
Character
of
their
Office
,
and
we
might
learn
from
thence
to
regard
rather
the
Sense
of
what
they
have
written
,
than
the
accuracy
of
their
Expressions
.
They
have
sufficiently
expounded
all
the
fundamental
Truths
of
Religion
,
which
tho
not
very
many
,
are
yet
repeated
almost
in
every
Page
of
their
Writings
.
They
left
to
their
Disciples
the
Care
of
collecting
their
Writings
,
and
setting
together
those
Canonical
Books
,
which
contain
all
things
necessary
for
Salvation
:
Not
that
that
Collection
has
all
the
Writings
of
the
Apostles
,
but
it
contains
certain
Truths
often
and
often
repeated
by
them
sufficient
to
promote
the
Sanctification
of
Mankind
.
As
for
the
various
Readings
,
they
are
so
few
and
so
inconsiderable
in
themselves
,
that
they
alter
not
in
the
least
the
Sense
of
these
Books
,
so
far
are
they
from
changing
the
unalterable
Substance
of
Religion
,
in
as
much
as
there
is
no
part
of
the
Apostles
Writings
to
which
it
is
not
inseparably
united
,
and
almost
every
where
repeated
.
And
as
for
the
Objections
about
the
Hebrew
Grammar
,
and
Authority
of
the
Books
of
the
Old
Testament
,
were
all
true
as
is
objected
,
which
yet
is
dubious
,
it
ought
not
to
disturb
us
,
since
Christ
and
the
rest
of
his
Apostles
have
so
fully
confirmed
those
Books
.
Those
little
and
inconsiderable
Difficulties
are
far
from
being
prejudicial
to
our
Faith
,
since
't
is
enough
to
know
that
the
Scripture
is
the
Word
of
God
,
as
we
perceive
by
the
Marks
and
Characters
of
it
.
'T
is
enough
to
be
certain
that
it
is
impossible
that
either
through
the
Faults
of
the
Transcribers
,
or
Negligence
of
Men
,
or
the
want
of
Exactness
found
in
the
Translations
;
or
lastly
,
through
the
Multitude
of
equivocal
Terms
,
it
should
ever
want
those
important
Precepts
and
evident
Truths
which
are
necessary
for
our
Salvation
and
Sanctification
,
and
of
which
't
is
as
it
were
a
constant
Repetition
:
For
otherwise
God
must
either
have
deceived
us
,
or
his
Wisdom
have
been
deceived
,
in
being
wanting
in
the
preservation
of
such
Means
,
as
it
purely
design'd
to
maintain
and
keep
up
the
Faith
of
Mankind
.
However
it
be
,
't
is
not
our
present
Design
to
blame
in
the
least
,
either
the
Care
which
some
take
to
instruct
themselves
in
the
Criticisms
of
the
Holy
Scripture
,
or
the
Respect
they
have
for
its
Expressions
,
which
are
indeed
worthy
to
be
preferred
before
all
others
.
God
forbid
we
should
ever
entertain
any
such
impious
and
foolish
Thoughts
:
We
therefore
here
intend
only
to
assert
Two
things
;
1
st.
that
all
those
small
Difficulties
the
Criticks
raise
against
them
,
ought
not
to
be
looked
upon
as
any
way
sufficient
to
shake
the
Foundations
of
our
Faith
,
the
Wisdom
of
God
having
wonderfully
provided
,
that
our
Faith
should
be
established
without
Respect
had
to
those
Difficulties
.
The
second
is
,
that
those
very
Difficulties
are
not
only
of
excellent
use
to
humble
our
Minds
,
but
also
necessary
to
keep
us
from
the
Superstition
of
insisting
only
upon
a
literal
Signification
,
and
from
that
Folly
which
we
may
call
the
Adoration
of
Words
.
We
must
therefore
grant
,
that
all
things
,
our
Senses
,
Education
,
the
Curiosity
of
the
Mind
,
Superstition
,
Philosophy
,
Policy
,
Humane
Eloquence
,
and
Grammar
,
are
as
so
many
Instruments
which
our
Passions
employ
to
make
void
that
Submission
which
our
Faith
owes
to
God
;
that
through
the
ill
use
we
put
them
to
,
they
are
converted
into
so
many
different
ways
of
shaking
off
that
Divine
Obedience
;
and
that
the
Speculations
which
spring
from
all
these
Principles
,
aim
at
nothing
else
but
the
weakning
our
Faith
,
just
as
the
loose
and
remiss
Maxims
of
some
Casuists
tend
to
the
Destruction
of
Morality
;
it
being
as
difficult
for
the
Vnderstanding
to
believe
,
as
for
our
Heart
to
mortifie
it self
.
Nevertheless
,
it
may
reasonably
be
affirmed
;
1
st.
That
this
Submission
of
our selves
to
God
,
is
absolutely
necessary
;
and
that
unless
we
pay
it
him
by
readily
receiving
the
Principles
of
his
Religion
,
we
must
inevitably
yield
it
up
to
Matter
,
and
so
give
up
our selves
to
the
most
wretched
and
impious
Ignorance
,
and
horrid
Darkness
of
Understanding
;
it
being
most
certain
,
that
we
shall
no
better
comprehend
,
what
Eternity
,
Infinity
,
Extension
,
the
manner
and
necessity
of
the
Existence
of
Matter
is
,
than
we
already
know
what
passes
within
God
.
2
ly
.
That
our
Heart
is
disposed
to
such
a
submission
of
Mind
in
those
things
which
relate
to
our
civil
and
natural
Concern
.
And
if
it
be
certain
that
we
do
not
defer
to
receive
Nourishment
,
till
we
are
fully
instructed
after
what
manner
Nutrition
is
made
within
us
,
and
if
we
are
easily
induced
to
beleive
the
Attraction
of
the
Magnetick
Stone
,
tho
we
are
ignorant
of
the
manner
of
that
Operation
,
why
should
we
not
in
like
manner
as
easily
beleive
Mysteries
,
tho
we
are
not
able
to
dive
into
the
manner
of
them
?
3dly
.
This
Submission
to
God
is
so
very
reasonable
,
that
none
but
a
Man
utterly
void
of
Sense
,
can
be
so
stupid
as
not
to
perceive
it
.
For
till
we
are
endowed
with
an
infinite
Understanding
,
we
shall
never
be
able
to
know
but
one
side
of
things
,
and
consequently
we
must
necessarily
be
for
ever
ignorant
of
the
other
.
4thly
.
It
is
very
just
and
equitable
,
if
ever
any
thing
was
so
;
and
it
aims
at
nothing
but
shewing
us
our
Ignorance
,
and
representing
to
us
that
being
liable
to
be
deceived
,
we
ought
carefully
to
follow
Revelation
as
a
true
and
faithful
Guide
.
We
should
certainly
be
extravagant
,
proudly
to
deny
our
own
Ignorance
,
or
impiously
suspect
that
God
could
deceive
us
,
when
his
Design
is
to
reveal
his
Majesty
to
us
.
V.
But
what
is
chiefly
to
be
observed
for
the
Honour
of
our
Religion
,
what
shews
the
Characters
of
its
Divinity
,
and
forces
us
to
acknowledge
them
,
is
that
it
teaches
us
that
to
see
clear
into
matters
of
Religion
;
we
ought
not
to
rely
upon
the
Light
of
our
Understanding
,
and
that
we
must
lay
aside
the
Evidence
of
Reason
,
if
we
would
be
free
from
Errours
in
point
of
Faith
.
'T
is
a
wonderful
Effect
of
the
Christian
Religion
,
that
it
renders
us
happy
,
by
inducing
us
to
renounce
our selves
;
and
no
less
admirable
that
it
enlightens
our
Minds
by
obliging
us
to
renounce
our
Reason
.
To
look
boldly
and
stedfastly
upon
Mysteries
is
the
way
to
be
blind
;
whereas
we
shall
easily
perceive
the
Light
of
God
shining
about
us
,
if
we
do
but
humbly
cast
down
our
Eyes
.
We
shall
be
sufficiently
learned
if
we
rest
satisfied
with
the
Knowledge
of
what
God
has
been
pleased
to
reveal
unto
us
:
And
nothing
more
betrays
an
Universal
Ignorance
than
an
insignificant
Desire
to
be
ignorant
of
nothing
.
In
other
Sciences
a
Man's
Skill
is
measured
by
his
Knowledge
;
but
in
that
of
Salvation
,
he
is
best
instructed
who
is
most
humble
;
he
who
has
the
least
Pride
has
the
most
understanding
.
And
the
proof
of
it
is
easy
.
We
have
already
seen
that
the
nice
Speculations
of
Reason
about
Mysteries
do
but
more
perplex
and
darken
what
was
before
obscure
.
Let
us
now
see
how
much
the
submitting
our
Reason
to
Faith
makes
us
have
a
clearer
Insight
into
those
Mysteries
,
or
at
least
how
much
it
hinders
our
being
confounded
by
them
.
'T
is
certain
,
that
by
continuing
in
such
a
state
of
Humility
,
whatsoever
Difficulties
may
arise
,
they
will
not
have
force
enough
to
discompose
our
Minds
.
We
shall
not
be
surprised
that
we
are
not
able
to
comprehend
the
Nature
of
God
,
or
his
manner
of
Knowing
,
loving
and
acting
;
or
his
Eternity
,
Immensity
,
&c.
but
we
shall
rather
be
ravished
with
Admiration
to
think
that
we
that
are
no
better
than
Worms
or
Atoms
,
are
yet
thought
worthy
to
know
him
,
and
raised
to
that
pitch
of
Glory
,
as
to
have
some
Prospect
,
tho
but
a
faint
one
of
his
wondrous
Works
and
infinite
Perfections
.
Neither
shall
we
have
any
reason
to
be
offended
because
,
God
formerly
abandon'd
the
Gentiles
,
and
casts
away
other
Nations
which
still
abide
in
profound
Ignorance
and
Darkness
;
tho
perhaps
there
is
nothing
in
Nature
so
difficult
,
or
incomprehensible
as
the
Conduct
of
God
.
But
we
shall
rather
reflect
upon
our Selves
,
and
endeavour
to
search
into
the
Knowledge
of
our
own
Nature
.
And
upon
such
a
consideration
we
shall
find
our selves
buried
and
swallowed
up
,
if
I
may
so
speak
,
in
some
Corner
of
this
vast
Universe
,
and
that
too
in
such
a
Time
or
conjuncture
as
is
a
meer
Point
,
in
comparison
of
that
almost
infinite
Duration
of
Time
which
has
elapsed
,
and
that
Eternity
which
is
still
to
pass
away
.
We
shall
only
perceive
a
few
Years
and
a
few
Nations
,
which
we
ascribe
to
Providence
as
its
Object
;
as
if
that
which
presides
over
the
whole
Creation
were
to
be
bounded
by
a
few
Ages
or
Nations
.
But
weak
and
foolish
Creatures
that
we
are
,
we
perceive
not
that
infinite
Succession
of
Objects
which
take
their
Turn
,
and
move
on
according
to
the
Decree
of
eternal
Wisdom
;
we
perceive
not
the
strict
union
of
this
World
with
that
which
is
to
come
,
or
the
share
those
Nations
(
whose
Ignorance
we
so
much
deplore
)
have
in
that
continued
Chain
of
Events
;
nor
the
Rights
which
Divine
Justice
has
over
them
,
or
at
least
we
have
but
a
faint
and
imperfect
Knowledge
of
them
:
We
consider
not
that
a
thousand
Years
are
as
one
Day
,
and
one
Day
as
a
thousand
Years
;
one
Nation
as
an
hundred
Nations
,
and
an
hundred
Nations
as
one
Nation
in
his
sight
,
who
is
able
to
create
an
infinite
number
of
them
out
of
Nothing
,
as
he
did
us
.
And
in
this
we
may
be
compared
to
those
,
who
lying
in
the
bottom
of
a
Well
,
would
fain
see
the
whole
Extent
of
the
Heavens
.
Were
we
truly
sensible
of
our
wretched
Nature
,
we
should
not
be
so
curious
or
inconsiderate
,
but
rather
dread
the
Fate
of
those
Men
who
were
smitten
from
above
,
for
having
looked
into
the
Ark
of
God
.
We
should
find
out
the
Falsity
of
those
Opinions
which
are
the
products
of
a
rash
Curiosity
;
and
whilst
we
limited
our
Enquiries
by
Revelation
,
we
should
easily
discern
those
that
went
beyond
it
.
We
should
distinguish
Religion
which
mortisies
us
,
from
Superstition
which
flatters
and
agreeably
deludes
us
;
and
however
Policy
in
the
height
of
its
Pride
might
rank
us
among
Creatures
not
much
superiour
to
Brutes
,
we
should
not
cease
to
think
our selves
the
Children
of
God
.
No
Charms
of
Eloquence
should
impose
upon
our
Belief
;
no
idle
Niceties
of
Grammar
perplex
that
Faith
which
depends
upon
the
Objects
of
the
Gospel
,
which
are
indeed
too
manifest
in
their
Nature
,
too
often
repeated
,
and
closely
united
to
the
Principles
of
Common
Sense
;
too
well
confirmed
and
attested
by
their
Events
;
too
worthy
of
God
himself
,
and
conduce
too
much
to
our
Sanctification
to
be
ever
called
in
question
.
In
a
word
,
we
should
then
shake
off
our
Incredulity
,
when
we
removed
that
which
excited
within
us
a
secret
Propension
to
it
.
It
is
therefore
certain
,
that
God
has
covered
the
Mysteries
of
Religion
with
a
sacred
Darkness
,
and
has
even
permitted
Men
to
make
them
yet
more
obscure
by
their
vain
Speculations
.
But
what
at
once
gives
us
Wonder
and
Consolation
,
is
that
the
deepest
Philosophers
and
most
curious
Enquirers
see
not
always
clearest
into
the
matters
of
Religion
;
but
those
only
who
make
least
use
of
the
force
of
their
Reason
,
and
forbear
to
enquire
nicely
into
those
things
which
it
becomes
them
humbly
to
believe
.
This
seems
to
be
the
Opinion
of
Christ
himself
,
who
said
to
his
Father
,
I
thank
thee
O
Father
,
Lord
of
Heaven
and
Earth
,
because
thou
hast
hid
these
things
from
the
Wise
and
Prudent
,
and
hast
revealed
them
unto
Babes
,
Mat.
5.
11.
And
here
indeed
we
cannot
but
tremble
with
Reverence
and
Admiration
,
when
we
joyn
this
Character
of
the
Divinity
of
our
Religion
to
the
rest
.
Hence
it
is
that
we
must
renounce
our selves
,
and
beg
of
Almighty
God
that
he
would
enlighten
our
Understanding
,
when
we
perceive
that
such
a
sublime
and
elevated
Science
,
which
offers
such
noble
and
magnificent
Objects
to
our
Consideration
,
is
yet
conceived
by
those
only
that
are
pure
in
Heart
.
Here
then
ought
we
to
cry
out
,
what
a
Divine
Religion
is
this
!
Which
at
once
enlightens
and
humbles
us
,
which
amazes
,
and
yet
clears
our
Understanding
;
which
leads
us
to
saving
Knowledge
by
the
free
and
ready
confession
of
our
own
Ignorance
;
and
takes
away
all
the
Imperfections
of
our
Understanding
by
making
it
submit
to
Faith
.
Where
is
the
Wise
?
Where
is
the
Disputer
of
this
World
?
IX
Portraiture
of
the
Christian
Religion
;
or
,
the
Conformity
of
its
Mysteries
to
the
Lights
of
Reason
.
HAving
look'd
into
the
Original
of
all
our
false
Prejudices
,
't
is
now
no
difficult
matter
to
distinguish
Religion
from
Superstition
,
and
Divinity
from
Philosophy
.
Without
such
a
Distinction
we
must
inevitably
fall
into
the
greatest
Difficulties
;
and
by
it
't
is
easy
to
demonstrate
,
that
Religion
contains
no
greater
Difficulties
than
even
Nature
it self
.
Thus
the
Doctrin
of
Predestination
,
of
Grace
and
Original
Sin
,
are
such
unfathomable
Depths
as
terrify
at
first
view
the
Mind
of
him
that
endeavours
to
reconcile
them
to
the
Light
of
Nature
,
and
methinks
I
already
hear
a
Multitude
of
Doctors
crying
out
against
me
,
that
I
ought
not
to
presume
to
dive
into
thebottom
of
those
profound
Mysteries
,
which
confound
their
Reason
,
the
more
attentively
they
consider
and
reflect
upon
them
.
But
I
beg
leave
of
those
worthy
Men
,
to
tell
them
,
that
all
those
matters
would
seem
to
them
less
difficult
than
they
do
,
were
they
less
Philosophers
than
they
are
.
And
I
would
have
them
always
remember
,
that
Faith
and
Reason
,
Divinity
and
Philosophy
are
essentially
distinct
one
from
the
other
,
in
as
much
as
the
former
barely
perceives
the
Object
it self
,
without
endeavouring
to
search
into
the
manner
of
it
,
and
consists
in
that
Submission
which
prevents
its
further
Enquiries
,
Pride
and
Rashness
being
contrary
to
it
;
whereas
the
latter
continually
endeavours
to
know
both
the
things
and
the
manner
of
them
,
together
with
the
Physical
Causes
of
them
,
having
no
greater
Enemy
than
Ignorance
,
to
oppose
its
Progress
.
Accordingly
a
Divine
ought
only
to
enquire
whether
there
be
any
such
thing
as
Grace
,
Predestination
,
Original
Sin
,
&c.
But
a
Philosopher
not
satisfied-with
a
bare
Knowledge
of
it
,
will
yet
further
enquire
,
what
is
the
order
of
the
immutable
Decrees
of
God
,
after
what
manner
Grace
determines
our
Free
Will
,
and
by
what
means
Original
Sin
was
transmitted
from
the
first
Man
to
his
Posterity
.
The
Apostles
,
who
were
the
truest
,
and
indeed
only
Divines
,
that
confined
themselves
within
the
due
Limits
of
Divinity
,
have
very
largely
instructed
us
in
all
those
Objects
,
by
fully
demonstrating
the
truth
and
necessity
of
them
;
yet
have
not
let
fall
the
least
Word
that
could
give
us
an
Insight
into
the
manner
of
them
.
But
the
succeeding
Christians
applying
themselves
to
the
study
of
the
Platonic
and
Aristotelian
Philosophy
,
really
thought
the
knowledge
of
Salvation
a
Science
as
well
as
the
rest
,
and
thereupon
framed
to
themselves
many
fruitless
and
unprofitable
Speculative
Systems
,
which
in
many
places
were
repugnant
to
Piety
,
and
perplex'd
our
Divine
Religion
with
several
humane
Difficulties
.
It
would
be
injurious
to
imagin
,
that
St.
Paul
in
his
large
Discourse
about
the
Doctrin
of
Predestination
,
aimed
at
nothing
else
but
to
gratify
the
vain
Curiosity
of
those
he
address'd
himself
to
.
All
that
he
there
says
,
tho'
seemingly
Speculative
,
is
in
reality
Practical
.
The
Question
was
,
Whether
the
Distinction
that
was
between
the
Jews
and
Gtntiles
was
not
wholly
taken
away
;
and
if
so
,
whether
the
Gentiles
were
not
to
make
up
one
and
the
same
Body
with
the
beliving
Jews
?
Those
of
the
Circumcision
being
accustomed
to
look
upon
the
Heathens
as
a
People
that
were
cursed
,
could
not
easily
imagin
that
they
should
ever
enjoy
the
same
Privileges
with
them
.
But
St.
Paul
,
the
Apostle
of
the
Gentiles
,
endeavours
to
confute
this
Prejudice
of
theirs
;
and
to
that
purpose
he
shews
them
,
that
God
is
the
God
of
all
Men
;
that
he
suffered
that
all
Men
should
Sin
,
that
he
might
thereby
extend
his
Grace
to
all
;
that
the
Choice
he
made
of
the
Jews
for
his
peculiar
People
was
a
free
and
liberal
Election
;
that
't
was
by
by
Faith
alone
,
and
not
by
Works
that
the
Patriarchs
were
acceptable
to
him
;
that
his
Mercies
were
not
entailed
upon
the
Posterity
of
the
Patriarchs
;
that
the
Circumcision
of
the
Flesh
was
not
the
reason
of
their
Acceptance
with
God
;
that
the
Law
of
it self
could
not
have
that
effect
;
that
it
was
not
for
the
Good
Works
of
Jacob
that
his
Posterity
was
preferred
before
that
of
Esau
;
for
whilst
the
Children
were
yet
in
their
Mothers
Womb
,
and
had
done
neither
Good
nor
Evil
,
it
was
told
Rebekah
,
consulting
the
Divine
Oracle
about
them
,
that
the
Elder
should
serve
the
Younger
.
Now
the
Reflections
to
be
made
upon
this
Doctrin
of
St.
Paul
,
are
these
,
1.
That
the
absolute
Necessity
there
was
then
to
treat
of
those
matters
,
and
the
urgent
occasion
that
obliged
the
Apostles
to
speak
of
them
is
now
wholly
at
an
end
;
for
there
's
none
among
the
Christians
,
that
either
calls
or
ought
to
call
in
Question
the
Election
of
those
Gentiles
who
sincerely
believed
the
Gospel
:
So
that
if
we
happen
now
adays
to
be
ingaged
in
any
eager
Disputes
about
those
matters
,
't
is
meerly
out
of
a
Principle
of
Vanity
,
or
Obstinacy
,
or
a
rash
and
impious
Curiosity
.
Every
thing
was
practical
in
St
Paul's
Discourse
of
Predestination
,
whereas
those
are
wholly
Speculative
that
are
in
these
latter
Days
composed
about
it
.
St.
Paul
had
no
other
Design
but
to
create
Peace
and
Charity
between
the
Jews
and
Gentiles
,
by
shewing
them
that
they
were
both
the
Object
of
the
Divine
Election
:
But
now
this
Doctrin
is
changed
into
Speculation
and
Philosophy
,
and
has
no
other
use
but
to
create
Scandalous
Divisions
in
Christian
Societies
.
2.
The
best
and
surest
Method
in
this
Case
is
to
imitate
the
Modesty
of
St.
Paul
,
who
barely
asserted
the
thing
,
taking
great
care
not
to
search
into
the
manner
of
it
.
He
only
spoke
of
Election
in
general
.
And
when
his
curious
and
impertinent
Reason
went
about
to
examine
the
performance
of
it
,
he
only
cryed
out
;
O
the
Depth
of
the
Riches
!
&c.
It
must
be
confessed
St.
Paul
had
as
much
Wit
as
any
modern
Divines
can
pretend
to
,
and
so
could
have
framed
as
probable
Systems
of
the
Consent
and
Harmony
of
the
Decrees
of
God
,
or
have
found
out
either
in
the
ill
use
we
make
of
our
Free
Will
;
or
in
the
Springs
of
our
Soul
,
wherewith
to
solve
these
Difficulties
.
Yet
he
never
attempted
it
.
And
the
reason
was
,
he
was
a
true
Divine
,
and
not
a
meer
Philosopher
,
and
knew
very
well
that
the
most
essential
part
of
Faith
consists
in
humbly
casting
down
our
Eyes
before
the
dark
side
of
the
Mystery
.
3.
But
because
we
are
allowed
to
conceive
divine
matters
after
our
own
way
,
and
that
it
would
otherwise
be
utterly
impossible
for
us
to
speak
of
them
,
so
may
we
also
distinguish
the
several
Decrees
of
God
;
We
may
conceive
them
depending
upon
,
and
subordinate
one
to
another
;
but
still
remembring
the
Truth
of
this
Principle
,
Deus
non
vult
hoc
propter
hoc
,
sed
vult
hoc
esse
propter
hoc
,
yet
we
should
appear
no
more
reasonable
for
urging
against
Religion
the
Difficulties
which
arise
from
this
Order
of
the
Decrees
of
God
,
than
if
a
Man
should
pretend
to
raise
very
serious
Objections
against
the
Distinction
we
conceive
between
the
Hands
and
Feet
and
Eyes
of
God
.
For
as
we
should
readily
answer
the
the
latter
,
that
he
did
not
do
well
in
urging
too
far
those
figurative
and
humane
ways
of
speaking
;
so
should
we
tell
the
former
,
that
there
being
no
real
dependence
or
distinction
in
the
Decrees
of
God
,
he
need
not
be
perplexed
at
those
Difficulties
that
seem
to
take
their
rise
from
it
.
4.
In
the
mean
while
I
grant
it
ought
to
be
our
chiefest
Concern
to
range
those
Decrees
in
an
order
most
conformable
to
our
own
Reason
,
and
most
worthy
the
Majesty
of
God
.
Being
therefore
obliged
to
conceive
God
under
the
notion
of
a
Man
,
it
is
but
reasonable
we
should
conceive
him
under
the
notion
of
a
Wise
and
Prudent
one
.
It
must
be
confessed
that
there
can
be
no
greater
Extravagance
than
that
of
those
Philosophical
Divines
,
who
maintain
so
fierce
a
War
about
the
manner
of
conceiving
the
Order
of
the
Decrees
of
God
.
The
Apostles
themselves
never
argued
about
them
.
They
were
neither
Supralapsarians
,
nor
Vniversalists
,
nor
Particularists
,
for
they
desired
not
to
frame
Systems
of
their
own
,
nor
did
they
design
to
prefer
Speculation
before
Practice
.
What
was
then
the
Doctrin
of
the
blessed
Apostles
?
The
same
that
is
common
to
all
those
several
sorts
of
Divines
;
that
which
is
contained
in
our
Catechisms
;
which
does
not
require
we
should
go
through
a
Course
of
Philosophy
,
before
we
can
understand
its
Precepts
;
that
which
teaches
us
purely
the
Thing
it self
,
and
not
the
Manner
after
which
it
is
brought
to
pass
;
that
,
in
short
,
which
procures
Peace
and
good
Understanding
among
Christians
,
and
not
that
which
is
the
universal
Cause
of
all
their
Dissentions
.
5.
There
are
Two
things
to
be
considered
in
the
Doctrin
of
Predestination
,
as
it
is
offered
to
us
by
St.
Paul
;
The
Expression
,
and
the
Thing
it self
.
The
Expression
indeed
may
sometimes
seem
to
us
strange
and
unusual
,
because
we
are
not
very
well
acquainted
with
the
Hebraisms
the
Apostles
were
often
wont
to
use
in
their
Discourses
.
Thus
for
instance
,
this
Expression
God
hardeneth
,
which
seems
to
denote
a
positive
act
unworthy
of
God
,
signifies
only
,
that
God
does
not
use
to
take
away
the
hardness
of
Heart
.
As
for
the
Thing
it self
,
there
are
two
several
Elections
,
a
general
,
and
a
particular
Election
,
both
which
may
well
be
supposed
to
be
spoken
of
in
the
9
th
.
Chap.
of
the
Epistle
to
the
Romans
.
As
for
the
general
Election
of
the
Jewish
Nation
St.
Paul
undertakes
to
shew
that
it
did
not
depend
upon
any
external
Causes
,
but
that
it
proceeded
from
the
sole
Will
and
good
Pleasure
of
God
.
He
tells
us
,
it
was
not
on
the
account
of
the
Righteousness
of
Jacob
,
(
as
the
Jews
imagined
)
that
Israel
had
been
preferred
before
the
Posterity
of
Edom
,
since
long
before
the
Children
had
done
either
Good
or
Evil.
Rebekah
was
told
that
she
carried
two
great
Nations
in
her
Womb
,
meaning
her
two
Sons
,
and
that
the
Elder
should
serve
the
Younger
.
And
that
the
Apostle
speaks
in
this
place
of
a
general
Election
of
the
People
of
the
Jews
,
is
easy
to
perceive
from
this
Text
of
Malachi
,
Chap.
1.
v.
2
,
3.
which
he
quotes
as
follows
,
I
have
loved
you
,
saith
the
Lord
;
yet
ye
say
,
wherein
hast
thou
loved
us
?
Was
not
Esau
Jacob's
brother
?
saith
the
Lord
:
Yet
I
loved
Jacob
,
and
I
hated
Esau
,
and
laid
his
Mountains
and
his
Heritage
Waste
,
for
the
Dragons
of
the
Wilderness
.
Whereas
Edom
saith
,
we
are
impoverished
,
but
we
will
return
,
&c.
'T
is
past
all
dispute
that
Malachi
speaks
here
of
the
two
Nations
,
from
whence
we
cannot
but
conclude
,
that
't
is
also
the
intent
of
St.
Paul
to
speak
of
their
Election
in
the
9
th
.
of
the
Romans
,
which
exactly
agrees
with
the
precedent
and
following
Words
.
For
in
the
foregoing
Verses
he
shews
us
,
that
in
order
to
be
admitted
into
the
Covenant
,
't
is
not
sufficient
to
be
of
the
Posterity
of
Abraham
according
to
the
Flesh
,
but
't
is
further
requisite
we
should
be
so
by
Faith
,
beca●se
it
was
said
,
in
Isaac
shall
thy
seed
be
called
;
●nd
that
Isaac
was
the
Son
of
the
Promise
.
And
in
the
following
Verses
,
the
Apostle
introduces
Hosea
speaking
after
this
manner
,
I
will
call
them
my
people
which
were
not
my
people
;
and
her
beloved
which
was
not
beloved
.
It
cannot
be
supposed
but
that
St.
Paul
speaks
also
of
the
Election
of
private
persons
,
and
makes
mention
of
it
in
those
excellent
words
of
the
foregoing
Chapter
,
where
he
says
,
whom
he
did
foreknow
,
he
also
did
predestinate
to
be
conformed
,
&c.
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
,
&c.
and
a
little
further
he
adds
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
,
&c.
Now
't
is
observable
,
that
this
continued
Chain
of
Benefits
does
not
make
make
any
Order
in
the
Decree
it self
,
but
in
its
execution
.
So
that
the
Sum
of
all
that
may
be
gathered
from
these
Words
,
is
to
this
effect
,
that
God
predestinates
us
,
and
that
having
predestinated
us
,
he
calls
us
,
he
justifies
us
,
and
he
glorifies
us
;
all
which
thus
far
admits
of
no
considerable
Difficulty
.
Let
us
not
then
carry
our
Enquiries
higher
than
that
Apostle
did
his
;
and
since
he
never
argued
Philosophically
concerning
the
Order
of
the
Decrees
of
God
,
let
us
lay
aside
all
those
unprofitable
Speculations
,
which
will
vanish
of
themselves
,
when
we
have
supposed
the
Simplicity
of
the
Divine
Nature
;
or
if
we
must
needs
Philosophize
upon
it
,
let
us
at
least
separate
our
Philosophy
from
our
Faith
,
and
make
a
Difference
betwixt
our
own
Reasoning
,
and
the
Notions
of
the
Holy
Ghost
;
let
us
not
vainly
contend
barely
about
the
manner
of
conceiving
the
nature
of
things
.
Were
there
are
a
right
understanding
amongst
Christians
,
to
make
that
happy
Distinction
between
Philosophy
and
Divinity
,
which
we
require
of
them
,
by
keeping
themselves
within
the
Bounds
of
Revelation
,
which
barely
informs
us
of
the
nature
of
the
thing
,
and
rejecting
in
matters
of
Religion
all
Philosophy
which
endeavours
to
dive
into
the
manner
of
it
,
it
would
be
the
surest
method
to
extinguish
all
those
Sects
which
rage
among
us
,
and
restore
all
things
to
the
primitive
Unity
and
Simplicity
of
the
Apostolical
Religion
.
The
Doctrin
of
Predestination
would
then
be
no
longer
a
confused
Heap
▪
of
Darkness
,
Contradictions
,
and
endless
Difficulties
,
as
it
is
now
adays
,
through
the
fault
and
neglect
of
Men
;
'T
would
then
appear
to
us
more
conformable
to
Reason
to
hold
Predestination
than
otherwise
.
For
if
there
be
a
God
,
he
cannot
but
foresee
what
will
become
of
Men
,
and
that
they
will
fall
into
Misery
and
Sin
.
And
if
some
of
them
be
saved
,
't
would
be
very
absurd
to
think
that
God
designed
them
not
unto
Salvation
.
And
this
Doctrin
of
Predestination
,
when
distinguished
from
the
Speculations
of
Schoolmen
,
and
vain
inquiries
of
humane
Curiosity
,
is
wholly
comprised
in
these
two
Propositions
;
God
foresees
the
Sin
and
Misery
of
Mankind
,
and
some
part
of
them
he
designed
to
Save
,
according
to
that
of
the
Apostle
,
those
whom
he
did
foreknow
,
he
also
did
predestinate
,
&c.
Now
can
any
thing
be
more
reasonable
than
these
two
Principles
are
?
For
if
a
wise
Man
can
be
said
to
foresee
the
Time
to
come
by
the
Rules
of
his
Prudence
and
Conduct
,
would
it
not
be
below
the
Majesty
of
God
,
to
suppose
him
ignorant
of
Futurity
,
who
was
the
Author
of
Time
?
Is
it
possible
he
would
not
as
yet
be
concerned
in
the
Salvation
of
Mankind
?
And
can
it
be
supposed
that
Man
should
be
saved
as
it
were
by
an
unforeseen
Chance
,
against
his
Will
?
What
would
become
of
his
Mercy
,
if
what
he
did
,
proceeded
not
from
the
Design
he
had
to
save
us
?
Could
he
have
sent
his
Son
into
the
World
,
and
yet
deny
Salvation
to
those
who
were
to
be
born
after
the
coming
of
our
Saviour
Jesus
Christ
?
There
occurs
in
all
this
but
one
Difficulty
,
which
is
the
same
that
St.
Paul
urged
to
himself
,
when
he
said
,
Thou
wilt
say
then
unto
me
,
Why
doth
he
yet
find
fault
?
For
who
hath
resisted
his
Will
?
Are
we
guilty
then
,
will
the
Gentiles
say
,
because
we
were
not
sooner
partakers
of
his
Light
?
Or
how
can
I
be
saved
,
the
Reprobate
will
cry
out
,
since
God
did
not
predestinate
me
to
Salvation
?
To
this
we
reply
,
We
must
not
call
in
Philosophy
to
our
assistance
to
avoid
this
Difficulty
,
which
is
common
to
all
Systems
,
and
in
some
becomes
greater
.
St.
Paul
went
no
further
than
this
;
let
us
in
imitation
of
him
stop
there
also
:
Let
the
Bounds
of
Revelation
,
be
those
also
of
our
vain
Curiosity
.
The
greater
skill
Philosophy
affords
us
to
solve
this
Objection
,
the
further
it
removes
us
from
the
Truth
,
which
seemed
wholly
impenetrable
to
a
Writer
far
more
learned
than
us
,
and
who
was
forced
to
cry
out
when
he
reflected
upon
it
,
O
the
Depth
,
&c.
'T
is
easy
to
shew
that
this
is
a
common
Difficulty
.
We
cannot
own
the
Existence
of
God
,
without
ascribing
to
him
a
Fore-knowledge
of
the
Time
to
come
;
and
it
is
certainly
true
,
that
to
explicate
the
Divine
Prescience
,
will
produce
in
us
the
same
intricate
Doubts
,
as
Predestination
;
so
that
both
of
them
being
infallibly
true
,
't
is
utterly
impossible
to
go
against
either
of
them
.
'T
is
further
evident
,
that
this
Difficulty
is
no
less
considerable
in
natural
things
,
than
it
is
in
those
that
concern
Religion
.
For
if
God
can
foresee
the
Time
to
come
,
he
must
of
necessity
have
foreseen
and
set
Bounds
to
our
Lives
;
which
if
true
,
we
may
eat
,
or
not
eat
,
we
may
preserve
,
or
not
preserve
our Selves
,
it
being
all
one
;
since
we
cannot
exceed
,
or
come
short
of
those
Limits
which
the
Almighty
has
prescribed
us
.
Whence
I
conclude
,
That
the
Doctrin
of
Predestination
contains
two
sorts
of
Difficulties
;
the
first
,
which
spring
from
the
too
refined
Notions
of
Philosophy
,
which
ought
not
to
perplex
our
Minds
;
for
we
are
not
obliged
to
answer
them
:
The
second
,
which
are
natural
,
and
common
to
all
the
Affairs
of
Life
,
so
soon
as
you
have
laid
down
this
Principle
,
That
there
is
a
God
who
made
us
,
and
that
he
can
foresee
that
which
will
certainly
come
to
pass
.
For
if
we
are
taught
both
by
Experience
and
Reason
that
God
hath
a
knowledge
of
Futurity
,
and
that
he
hath
foreseen
and
foretold
it
upon
many
Occasions
,
as
it
appears
by
the
fulfilling
of
Prophecies
,
't
is
evident
from
thence
,
that
both
Experience
and
Reason
perswade
us
to
receive
the
most
difficult
things
,
or
rather
the
only
Difficulty
that
is
implied
in
the
Doctrin
of
Predestination
.
The
same
might
easily
be
proved
in
Original
Sin
,
and
the
Efficacy
of
Grace
,
if
we
distinguish
between
the
manner
and
the
thing
it self
:
It
is
true
,
we
are
Originally
defiled
with
Sin
,
having
been
shapen
in
iniquity
,
and
conceived
in
Sin
,
and
being
by
nature
Children
of
Wrath.
The
Holy
Scripture
informs
us
of
the
thing
it self
,
because
absolutely
necessary
to
our
Humility
and
Sanctification
.
'T
was
unnecessary
to
know
the
manner
of
it
,
since
it
is
to
no
purpose
for
a
Man
to
know
how
he
fell
into
a
Pit
;
his
business
then
being
to
find
the
means
how
to
get
out
of
it
.
And
therefore
the
Holy
Scripture
is
silent
as
to
the
manner
in
which
Original
Sin
was
transmitted
to
us
,
that
is
,
as
to
the
Physical
manner
of
its
infecting
the
whole
Race
of
Mankind
.
All
the
Questions
which
Divines
generally
Start
,
are
meerly
Philosophical
,
containing
such
Difficulties
as
we
are
not
obliged
to
answer
.
If
we
distinctly
understood
the
union
of
our
Soul
and
Body
,
we
might
very
clearly
explain
that
incomprehensible
Transmission
of
Original
Sin
;
but
since
our
Learning
can
never
arrive
to
that
Height
,
we
have
great
Reason
to
distrust
our
Philosophy
;
but
be
it
as
it
well
,
the
Difficulties
proceeding
from
our
vain
Curiosity
ought
not
to
be
taken
for
the
Effects
of
Faith
.
Faith
and
Reason
are
here
in
a
perfect
union
,
by
keeping
themselves
within
their
due
Bounds
.
Faith
teaches
us
the
thing
it self
,
and
Reason
assents
to
it
.
Reason
comprehends
not
the
manner
of
it
,
and
Faith
supposes
it
incomprehensible
.
If
Reason
could
deny
that
Men
were
from
their
Cradles
inclinable
to
Evil
,
it
would
be
contrary
to
Faith
,
which
teaches
us
that
Principle
.
And
if
Faith
should
flatter
us
with
the
hopes
of
freeing
that
Object
from
all
the
Difficulties
occuring
to
those
who
endeavour
to
search
into
the
bottom
and
manner
of
it
,
it
would
be
also
contrary
to
Reason
,
which
knows
Faith
wholly
incapable
of
such
an
attempt
.
But
since
it
is
not
so
,
nothing
hinders
but
that
we
acknowledge
the
agreement
between
Faith
and
Reason
.
The
same
proportion
there
is
between
Reason
and
Faith
,
is
also
betwixt
Reason
and
Sense
:
And
as
Faith
is
above
Reason
,
so
is
Reason
above
Sense
.
'T
is
an
undeniable
Truth
,
that
Reason
and
Sense
never
oppose
one
another
,
altho
one
of
these
Faculties
cannot
comprehend
the
manner
of
those
things
which
the
other
does
.
Thus
for
instance
,
Sense
testifies
that
there
is
an
ebbing
and
flowing
of
the
Sea
;
and
Reason
which
is
truly
convinced
by
this
Testimony
,
together
with
the
unanimous
Consent
of
Men
,
agrees
to
the
Truth
of
it
,
tho
wholly
ignorant
of
its
Physical
Cause
:
If
Sense
could
certify
that
this
Phenomenon
could
be
perfectly
known
,
it
would
be
contrary
to
Reason
,
which
scarce
understands
it
at
all
;
and
if
Reason
absolutely
denied
there
were
any
such
Phenomenon
,
it
would
be
also
contrary
to
Sense
,
since
all
unanimously
testify
there
is
such
a
thing
.
But
Sense
certifies
the
Existence
of
that
Phenomenon
,
and
Reason
is
truly
perswaded
that
it
is
so
.
Reason
thinks
it
a
very
hard
matter
to
understand
,
and
Sense
affirms
not
the
contrary
;
Reason
therefore
and
Sense
perfectly
well
agree
together
,
and
such
is
likewise
the
joint
Agreement
of
Faith
and
Reason
in
the
greatest
Mysteries
of
Religion
.
Those
are
Difficulties
indeed
worthy
to
be
admired
,
which
Philosophy
so
confidently
starts
up
in
matters
of
Divinity
.
There
are
many
things
in
Nature
,
whose
Existence
we
readily
own
,
but
nothing
,
tho
inconsiderable
in
it self
,
the
manner
of
which
we
can
comprehend
;
and
yet
it
never
came
into
any
Man's
Mind
,
that
had
but
common
Sense
,
to
call
them
in
question
.
If
then
we
shew
our selves
so
very
reasonable
in
Natural
things
,
why
should
we
prove
so
senseless
in
matters
of
Religion
?
In
common
things
our
Understanding
acts
naturally
,
but
in
Religion
't
is
deluded
by
the
Passions
which
continually
seek
how
to
suggest
to
it
new
occasions
of
Doubting
.
We
may
pass
the
same
Judgment
upon
matters
of
Grace
.
Do
but
distinguish
Philosophy
from
Divinity
,
and
you
will
avoid
thereby
an
infinite
number
of
Difficulties
;
it
being
certain
that
for
the
most
part
they
proceed
,
either
from
the
eager
desire
we
have
to
understand
what
is
altogether
incomprehensible
,
or
from
the
Speculations
we
have
already
made
upon
that
we
could
not
comprehend
.
Now
to
know
the
Injustice
of
Men
in
this
,
we
need
but
observe
that
most
of
them
being
fully
perswaded
,
that
God
preserves
us
,
nourishes
,
and
supports
us
by
his
perpetual
Concurrence
,
without
which
the
Meat
we
eat
,
and
the
Care
we
have
of
our
Preservation
would
stand
us
in
no
stead
,
and
by
which
we
immediately
Subsist
;
yet
we
never
heard
that
any
one
did
seriously
conclude
from
thence
,
that
we
ought
wholly
to
lay
aside
the
Care
of
our
own
Preservation
,
and
solely
rely
on
the
Concurrence
of
God
.
We
never
saw
any
one
so
sensless
as
to
perplex
himself
with
these
sorts
of
needless
Questions
;
If
it
can
be
said
,
that
I
nourish
my self
by
taking
those
Aliments
as
are
absolutely
requisite
for
my
Preservation
,
how
can
it
be
reasonably
affirmed
that
God
nourishes
,
or
preserves
me
?
Or
if
it
be
God
as
nourishes
me
,
how
do
I
lie
under
an
Obligation
of
doing
it
my self
?
I
say
,
we
never
heard
any
of
those
Difficulties
objected
against
Natural
things
;
whereas
it
appears
they
are
continually
started
in
matters
of
Religion
.
However
,
there
are
as
good
Grounds
for
them
in
the
one
as
the
other
;
because
they
consist
in
the
Dependence
we
have
upon
the
Deity
,
either
in
our
being
Creatures
already
,
or
being
born
again
,
or
becoming
new
Creatures
.
In
Nature
,
we
all
know
we
subsist
only
by
the
Concurrence
of
God
,
without
inquiring
into
the
manner
of
it
.
But
in
Religion
we
are
not
content
to
know
that
we
are
Regenerated
by
Grace
;
we
further
desire
to
search
into
the
manner
of
that
Operation
,
and
our
principal
care
is
how
to
find
it
out
;
so
that
those
very
Difficulties
which
could
not
perplex
Men
in
matters
of
Eating
and
Drinking
,
seem
terrible
and
frightful
to
them
,
when
't
is
requisite
they
should
lead
a
good
Life
.
If
you
would
know
the
reason
of
it
,
you
must
consult
the
Heart
of
Man
.
'T
will
be
sufficient
for
us
if
we
Act
with
as
much
reason
in
Religion
as
we
do
in
civil
Life
.
If
we
consult
the
purest
Lights
of
Reason
,
it
will
inform
us
that
't
is
as
necessary
the
New
Creature
should
have
its
Dependence
upon
God
,
as
that
the
Creature
should
depend
upon
him
;
because
God
himself
is
as
well
the
Author
of
the
one
as
of
the
other
;
and
as
our
Bodies
have
neither
Life
,
Motion
nor
Being
but
from
him
,
so
our
Souls
have
no
Faculties
,
Knowledge
,
or
Affections
,
but
what
they
derive
from
thence
.
Every
Being
comes
from
him
,
and
nothing
but
what
is
defective
can
have
any
other
Principle
.
The
thing
it self
then
is
very
certain
,
I
mean
that
there
is
such
a
Grace
to
which
we
must
necessarily
refer
all
the
good
that
is
within
us
,
and
that
belongs
to
Divinity
.
But
the
manner
of
its
operation
,
that
is
,
the
degree
of
virtue
it
displays
over
us
,
the
manner
in
which
it
determines
our
Free-will
,
its
minutest
Conjunctures
,
&c.
may
be
hidden
Mysteries
belonging
to
the
consideration
of
Philosophy
,
but
not
in
the
least
prejudicial
to
our
Faith
,
which
consists
in
an
humble
Submission
,
as
well
as
in
Knowledg
,
and
can
as
readily
profess
its
utter
Ignorance
of
a
hidden
Mystery
,
as
it
gladly
perceives
it
when
revealed
.
I
question
,
whether
Divines
have
observed
,
that
when
the
Apostles
are
pleased
to
point
out
to
us
what
is
most
eminent
in
Mysteries
,
they
neither
examine
the
Order
of
the
Decrees
of
God
,
nor
the
inconceivable
Transmission
of
Original
Sin
,
whereby
the
Wickedness
of
the
First
Man
was
conveyed
down
to
us
;
nor
why
Grace
seems
incompatible
with
Free-will
:
Whence
proceeds
this
,
if
not
from
their
Ignorance
of
Philosophy
and
want
of
vain
Curiosity
,
which
by
their
own
Example
they
designed
to
teach
us
to
avoid
?
What
is
then
,
according
to
them
,
the
great
Mystery
of
Godliness
?
This
is
it
,
God
was
manifest
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
believed
on
in
the
World
,
preached
unto
the
Gentiles
,
received
up
into
Glory
,
Tim.
3.
16.
The
Incarnation
which
is
expressed
in
these
Words
,
God
was
manifest
in
the
Flesh
,
is
a
great
and
sublime
Mystery
;
but
if
we
lay
aside
our
Prejudices
,
we
shall
find
it
conformable
to
our
Reason
.
1.
For
it
must
be
first
of
all
granted
,
that
in
this
Covenant
,
the
Almighty
debases
not
himself
in
favour
of
those
with
whom
he
makes
it
,
as
we
see
in
dishonourable
Treaties
,
where
a
King
is
upon
equal
terms
with
his
Subjects
.
This
is
a
Covenant
wherein
God
unites
himself
to
the
Creature
,
without
diminishing
his
Greatness
and
Glory
,
and
where
the
Creature
unites
it self
to
God
without
losing
its
due
sense
of
Humility
.
The
Sun
unites
himself
with
the
Cloud
where
it
imprints
its
Brightness
,
without
an
Eclipse
;
and
why
should
not
God
unite
himself
with
an
innocent
Nature
,
without
lessening
his
real
Worth
and
Dignity
?
2.
We
have
an
excellent
Representation
of
this
Truth
,
in
the
Union
of
our
Soul
and
Body
,
where
two
Substances
distinct
in
the
highest
degree
are
united
together
,
without
having
any
natural
proportion
betwixt
them
.
What
has
the
Soul
to
do
with
the
Body
?
And
how
can
there
be
any
Affinity
betwixt
things
of
so
different
a
Nature
?
It
may
perhaps
be
answered
,
that
there
is
a
greater
Disparity
betwixt
the
Humane
and
Divine
Nature
,
than
the
Soul
and
the
Body
.
I
agree
,
that
the
Disparity
is
infinitely
greater
;
but
the
Diversity
is
still
the
same
;
and
there
is
a
great
deal
of
difference
betwixt
an
Union
which
carries
a
mutual
dependence
along
with
it
,
such
as
that
of
our
Soul
and
Body
,
and
an
Union
,
which
contains
the
dependence
only
on
the
one
part
,
such
as
that
which
is
betwixt
the
Divine
and
Humane
Nature
.
And
what
is
most
surprising
,
in
the
former
of
those
two
Unions
,
is
to
see
that
the
Soul
,
which
is
so
noble
a
Being
,
should
be
so
closely
fastened
and
united
to
Matter
,
and
even
depend
upon
it
in
all
its
Operations
.
Now
't
is
not
so
with
the
Incarnation
of
Christ
:
And
it
can
never
be
said
,
that
the
Divine
Nature
depends
on
the
Humane
;
but
contrariwise
,
't
is
the
Humane
Nature
which
depends
on
the
Divine
.
In
this
Union
God
remains
the
same
as
before
,
All-perfect
,
All-mighty
,
All-full
,
Eternal
and
Immutable
;
but
Man
is
changed
,
and
sanctified
,
and
exalted
by
it
.
What
Inconveniency
then
can
there
result
from
it
?
As
it
is
surprising
to
see
a
most
noble
Being
subject
to
a
less
perfect
Being
;
so
it
is
natural
for
a
less
perfect
Being
to
be
subject
to
one
more
Noble
.
Now
the
latter
of
these
the
Mystery
of
the
Incarnation
evidently
demonstrates
;
and
the
Union
of
the
Soul
with
the
Body
discovers
the
former
.
It
follows
hence
therefore
,
that
the
Union
of
the
Soul
with
the
Body
is
in
some
sense
very
extraordinary
,
and
far
more
surprising
than
the
Mystery
of
the
Incarnation
.
3.
If
still
you
require
another
Representation
of
this
Object
,
that
might
further
give
you
a
clearer
Notion
of
the
same
,
Conceive
a
false
Sun
,
composed
of
two
different
things
,
so
closely
united
together
,
that
they
seem
as
it
were
confounded
together
,
viz.
A
Cloud
,
and
the
Light
of
the
Sun
.
The
Cloud
is
not
the
Sun
,
nor
is
the
Sun
the
Cloud
;
And
thus
the
Humane
Nature
of
Christ
is
not
the
Divine
Nature
the
same
with
the
Humane
.
This
false
Sun
,
is
a
Sun
,
and
yet
a
Cloud
;
so
likewise
Christ
is
God
,
and
Christ
is
Man
.
This
false
Sun
is
formed
of
the
Substance
of
the
Earth
,
because
it
is
composed
of
a
Cloud
,
which
is
nothing
else
but
the
Vapours
of
it
;
and
of
the
Sun
himself
,
being
formed
out
of
those
Beams
in
which
the
Body
of
that
Planet
consists
;
so
in
like-manner
Christ
is
taken
from
the
Earth
and
is
a
part
of
the
common
Lump
of
Mankind
,
because
he
is
Man
,
which
does
not
hinder
him
from
being
the
Substance
of
the
Father
,
since
he
is
the
Brightness
of
his
Glory
.
This
is
a
very
just
Representation
of
that
great
Mystery
,
but
not
perfect
.
But
we
hope
every
just
and
equitable
Reader
will
easily
forgive
the
Defects
of
this
Comparison
in
a
Subject
that
is
so
far
exalted
above
our
weak
Imagination
.
4.
Moreover
of
all
those
who
pretended
to
treat
of
the
Nature
of
the
Deity
,
none
but
the
Epicureans
,
who
thought
it
was
idle
and
lazy
,
divided
it
entirely
from
its
Creatures
;
and
all
other
Men
besides
,
looked
upon
it
as
united
to
its
Works
.
The
Heathens
,
for
instance
,
imagined
it
was
affixed
to
their
Temples
and
Statues
,
to
which
they
supposed
it
constantly
united
.
But
the
Jews
more
properly
looked
upon
God
as
being
united
in
a
more
partilar
manner
to
a
Bush
,
or
a
Cloud
,
or
the
Ark.
And
several
of
the
Incredulous
now
adays
represent
the
Deity
to
themselves
as
an
Vniversal
Soul
affixed
to
universal
Matter
,
just
as
our
Soul
is
united
to
our
Body
.
If
then
it
be
so
common
to
Men
to
conceive
God
as
being
united
to
his
Works
,
why
should
it
seem
so
strange
to
them
to
represent
him
as
closely
united
to
the
Humane
Nature
of
Christ
,
and
that
too
in
a
more
particular
manner
than
to
any
of
his
other
Creatures
?
For
if
there
be
any
Creature
which
the
Deity
may
be
united
to
,
it
must
necessarily
be
such
an
holy
and
innocent
Creature
as
that
is
.
And
if
it
be
possible
for
God
to
unite
himself
to
any
living
Body
,
it
is
much
more
likely
he
should
impart
himself
to
the
Soul
of
Jesus
Christ
.
If
an
Ark
was
capable
to
be
filled
with
the
Presence
of
God
,
there
is
not
the
least
Difficulty
in
conceiving
that
Humane
Nature
being
pure
and
holy
,
and
far
perfecter
than
all
the
Arks
in
the
World
,
should
have
been
thus
honoured
in
a
more
particular
manner
.
And
if
Men
,
in
short
,
stick
not
to
make
the
Vniversal
Soul
as
it
were
depending
upon
Matter
by
its
Union
to
it
,
why
should
we
refuse
to
admit
of
an
Union
which
leaves
to
God
his
intire
Independence
and
Liberty
,
and
aims
at
nothing
else
but
the
bringing
the
Body
and
Soul
of
Christ
in
a
greater
subjection
to
Him
?
We
no
sooner
embrace
the
Mystery
of
the
Incarnation
,
but
every
thing
that
seems
offensive
in
the
Doctrin
of
Christian
Religion
,
will
presently
vanish
.
We
shall
then
easily
comprehend
that
't
was
possible
for
Christ
to
die
,
since
he
was
Man
;
and
that
his
Death
is
infinitely
valuable
,
since
he
was
God
.
And
so
great
is
the
Dignity
which
proceeds
from
the
Union
of
those
two
Natures
,
that
it
makes
the
Death
of
Christ
equivalent
to
the
Punishments
our
Sins
had
so
justly
deserved
.
We
shall
not
then
think
it
difficult
to
be
fully
convinced
of
the
Truth
of
the
Resurrection
of
our
Lord
;
for
it
would
be
unreasonable
to
suppose
,
that
a
Nature
as
had
been
honoured
with
so
particular
an
Union
to
the
Deity
,
should
yet
have
been
for
ever
dissolv'd
,
and
remain'd
to
all
Eternity
under
the
Power
of
Death
:
But
we
shall
think
it
very
reasonable
to
imagin
that
it
could
not
but
have
risen
from
the
Grave
,
into
which
it
had
been
pleased
to
descend
.
If
then
Christ
be
truly
risen
from
the
Dead
,
can
our
Incredulous
Reason
still
refuse
to
believe
that
we
shall
also
rise
again
?
But
how
can
that
Reason
contradict
a
Truth
which
the
Disciples
saw
?
They
beheld
the
Glory
of
Christ
,
both
in
the
Miracles
which
he
performed
,
and
in
his
Holiness
of
life
:
They
saw
God
manifested
in
the
Flesh
,
and
were
Witnesses
of
the
Resurrection
of
our
Lord
:
They
perceived
Angels
coming
down
towards
him
:
The
Gospel
was
preached
to
the
Gentiles
by
their
Ministry
:
The
World
believed
on
their
Preaching
;
and
Lastly
,
they
saw
Christ
ascending
into
Heaven
,
all
which
were
very
sensible
and
evident
matters
of
Fact
.
The
Mystery
then
of
the
Incarnation
,
tho
the
hardest
to
comprehend
of
all
those
of
Christian
Religion
,
implies
however
nothing
contrary
to
Reason
.
But
we
must
except
the
most
Holy
and
ever-blessed
Trinity
,
another
Mystery
,
which
being
infinitely
exalted
above
the
reach
of
our
shallow
Capacity
,
is
not
easily
reconcilable
to
it
.
Nevertheless
't
is
most
certain
,
that
the
Sublimity
of
its
Nature
renders
it
not
any
ways
repugnant
to
Reason
.
1
st.
Because
the
word
Person
is
not
to
be
taken
in
the
same
sense
with
that
of
Essence
.
I
grant
that
three
Persons
and
one
Person
,
one
Essence
and
three
Essences
implie
a
Contradiction
;
but
the
Notion
of
one
Essence
and
three
Persons
is
not
liable
to
any
,
after
you
know
the
Signification
of
those
two
Terms
▪
2
ly
.
Because
the
Deity
is
so
great
and
so
sublime
a
Subject
,
that
we
ought
not
to
wonder
if
we
can't
reach
to
the
Greatness
of
it
by
our
weak
Imagination
.
3dly
.
Because
for
ought
we
know
,
the
most
considerable
Difficulties
of
this
Mystery
proceed
from
a
Defect
of
Revelation
;
or
the
silence
which
holy
Writ
observes
on
that
account
.
Perhaps
we
should
not
think
it
at
all
hard
to
conceive
,
if
the
Holy
Ghost
had
been
pleased
to
reveal
its
Nature
a
little
more
clearly
to
us
▪
But
such
is
the
wonderful
Conduct
of
God
,
who
is
resolved
to
humble
us
,
and
not
to
satisfy
our
vain
Curiosity
nor
indulge
the
Pride
of
our
Understanding
,
which
is
too
greedy
of
Knowledge
.
4thly
.
Because
we
are
not
wholly
destitute
of
Images
,
there
being
several
capable
to
illustrate
that
Object
,
tho
never
so
incomprehensible
in
it self
.
Thus
for
instance
,
the
same
Soul
is
an
Vnderstanding
,
as
it
perceives
;
a
Will
,
as
it
has
a
desire
;
and
a
Memory
,
as
it
recalls
the
things
past
to
the
Mind
;
all
which
three
Faculties
are
comprehended
in
one
and
the
same
Understanding
.
In
like
manner
also
the
same
Light
is
in
the
Heavens
a
Sun
;
in
the
Air
,
Brightness
;
and
in
the
Cloud
,
a
false
Sun
.
5thly
.
To
all
this
we
may
yet
further
add
,
that
the
greatest
Difficulties
of
this
Mystery
proceed
from
those
Speculations
in
which
School
Divinity
has
involved
it
,
to
the
great
Scandal
of
our
Faith
,
and
eternal
Confusion
of
our
Reason
.
For
who
can
endure
the
Liberty
those
Metaphysical
Divines
have
taken
,
in
pretending
to
form
and
decide
ridiculous
,
rash
,
and
impious
Questions
concerning
that
greatest
Mystery
of
our
Religion
?
Can
we
think
any
reasonable
Man
could
read
all
their
impertinent
Questions
without
Indignation
?
As
,
whether
several
Divine
Persons
could
take
but
one
and
the
same
Person
?
Whether
the
Word
could
have
taken
upon
him
in
an
Hypostatical
Union
the
Form
of
an
Angel
,
of
a
Beast
,
of
a
Woman
,
of
an
insensible
Being
,
of
an
Accident
,
of
an
Act
of
Sin
,
of
a
Devil
;
so
that
if
these
Propositions
were
true
,
God
is
a
Sin
,
a
,
&c.
Whether
the
Word
has
taken
the
Soul
in
an
Hypostatical
Union
rather
than
the
Body
,
or
the
Body
rather
than
the
Soul
?
Whether
,
if
Man
had
not
Sinned
,
the
Word
would
not
have
taken
our
Flesh
upon
him
?
Whether
Humane
Nature
was
first
united
to
the
Essence
,
or
the
Person
?
Whether
the
Humane
Nature
was
united
to
the
Divine
by
several
Unions
?
Whether
a
Divine
Person
may
take
upon
it self
the
Form
of
a
created
Person
?
Whether
Humanity
was
united
to
the
Person
of
Christ
by
way
of
Accident
,
or
of
Substance
?
Whether
the
Humane
and
the
Divine
Nature
are
a
part
of
Christ
,
and
whether
Christ
be
two
several
things
?
Whether
Christ
be
of
a
create
or
uncreate
Unity
?
How
it
came
to
pass
he
did
not
take
upon
him
the
very
individual
Nature
of
Adam
?
Whether
this
Proposition
,
Christ
is
Man
,
was
true
during
those
three
Days
he
remained
in
the
Grave
?
Lastly
,
Whether
Christ
should
have
died
of
old
Age
,
had
he
not
been
crucified
in
his
Youth
,
&c.
These
are
the
only
Difficulties
that
occur
in
the
Christian
Religion
.
As
for
the
rest
't
is
so
essentially
,
so
visibly
,
and
so
necessarily
agreeable
to
Reason
,
that
we
cannot
but
wonder
that
our
Incredulous
Adversaries
have
not
yet
perceived
it
.
This
we
have
already
sufficiently
proved
in
several
places
of
this
Work
,
and
we
cannot
well
insist
further
upon
it
,
without
repeating
again
what
has
been
already
said
.
It
is
sufficient
therefore
to
observe
,
that
Christ
is
as
it
were
the
Reason
of
Nature
,
Society
and
Religion
.
He
is
the
Light
enlightening
every
thing
,
without
which
we
should
fall
into
infinite
Troubles
and
Perplexities
.
Christ
is
the
Center
of
all
Events
,
which
seemingly
relate
to
his
coming
;
he
is
the
Center
of
Truths
,
which
are
the
more
clearly
revealed
the
nearer
we
approach
him
;
the
Center
of
all
the
Mosaical
Ceremonies
,
which
are
meer
Extravagance
in
themselves
if
they
relate
not
to
him
;
the
Center
of
all
Virtues
,
which
have
no
sufficient
Force
or
Motives
able
to
induce
us
to
practise
them
,
but
by
the
consideration
of
Life
and
Immortality
revealed
to
us
in
Christ
;
the
Center
and
Foundation
of
the
inviolable
Rule
of
Conscience
,
which
would
be
nothing
else
but
Errour
and
Illusion
,
if
the
Christian
Faith
were
a
Fable
.
The
Center
of
all
those
Characters
of
Wisdom
visibly
diplay'd
in
all
the
Works
of
God
,
since
nothing
but
the
Christian
Religion
can
lead
Man
to
the
true
End
of
his
Creation
;
none
but
that
can
justify
the
Wisdom
of
God
;
the
Center
of
all
the
Hopes
of
Man
;
for
what
is
there
that
he
could
hope
for
,
if
Christianity
were
a
Lye
?
The
Center
of
all
the
Evidence
and
Certainty
that
is
in
our
Knowledge
;
for
what
is
there
that
we
could
be
certain
of
,
if
our
Soul
were
only
a
Disposition
of
Atoms
,
and
had
no
such
Spirituality
and
Immortality
as
that
imputed
to
it
by
the
Christian
Religion
?
There
need
have
been
only
a
different
Configuration
of
Parts
to
form
first
Notions
quite
contrary
to
those
we
now
have
.
Let
any
one
therefore
closely
consider
the
Matter
,
and
it
will
appear
to
him
,
that
if
we
deny
Christ
,
who
teaches
to
know
our
own
selves
in
revealing
to
us
Life
and
Immortality
,
no
Salvation
can
be
expected
either
for
Reason
or
Conscience
.
X
Portraiture
of
the
Christian
Religion
;
Or
,
the
Proportion
it
bears
to
the
Jewish
Religion
.
THere
is
nothing
truer
than
that
the
Jewish
Religion
is
great
,
noble
and
divine
;
and
we
cannot
reflect
on
the
Greatness
of
its
Miracles
,
the
Sublimity
of
its
Morality
,
the
Purity
of
its
Doctrin
,
the
Holiness
of
its
Precepts
,
and
the
Completion
of
its
Prophecies
,
without
immediately
acknowledging
it
to
be
stampt
with
Divine
Characters
.
But
yet
we
shall
find
it
altogether
defective
,
if
we
separate
it
from
Christianity
,
since
its
Essence
consists
in
its
relation
to
that
.
We
cannot
conceive
without
it
,
how
God
can
be
the
God
of
one
Nation
,
and
yet
not
be
that
too
of
other
Nations
also
;
that
the
Deity
should
be
contained
in
a
material
Ark
,
and
being
the
Father
of
Spirits
should
so
carefully
seek
after
an
external
and
corporeal
Purity
;
that
unwilling
to
satisfy
his
Justice
,
he
should
require
Sacrifices
of
Men
;
or
if
willing
to
be
appeased
by
Offerings
and
Oblations
,
he
should
demand
such
mean
ones
of
them
,
which
were
unworthy
the
Majesty
of
his
God-head
;
that
God
who
made
Heaven
and
Earth
,
should
dwell
in
a
Temple
made
with
Hands
;
or
that
he
who
created
all
things
visible
and
invisible
,
should
take
pleasure
in
an
external
Pomp
;
that
he
who
made
the
Smelling
,
which
he
wants
not
himself
,
should
delight
in
the
smell
of
Incense
;
or
that
his
Voice
,
properly
so
called
,
should
be
heard
,
to
which
Thunder
it self
scarce
bears
the
Resemblance
of
an
Echo
:
I
say
,
we
can
never
conceive
any
of
these
things
,
without
the
help
of
Christian
Religion
.
For
who
can
reconcile
the
Wisdom
seen
in
the
Religion
of
Moses
,
with
the
Imperfections
discoverable
in
it
?
How
could
that
Lawgiver
prove
so
contrary
to
himself
?
And
how
could
so
many
Characters
of
Divinity
be
attended
with
so
many
seemingly
superstitious
Customs
and
trivial
Ceremonies
?
Consult
but
the
Christian
Religion
,
and
you
'll
then
no
longer
wonder
at
it
;
there
you
will
find
both
the
Reason
and
Wisdom
of
every
thing
that
surpris'd
you
in
the
Old
Covenant
.
All
the
Customs
contained
in
the
Books
of
the
Old
Testament
are
partly
reducible
to
Three
Heads
.
1
st.
To
a
general
Preparation
of
all
things
for
the
reception
of
the
Messias
who
was
to
come
.
2
ly
.
To
the
Representation
of
his
Office
and
Oeconomy
,
by
a
Type
or
Shadow
.
3dly
.
To
the
describing
of
him
after
such
a
manner
,
as
to
render
it
altogether
impossible
for
the
Elect
Souls
not
to
know
him
when
he
came
.
Whosoever
shall
consider
the
Books
of
the
Old
Testament
under
these
Three
Notions
,
will
certainly
discover
nothing
in
them
that
can
perplex
his
Faith
;
but
he
will
find
that
every
thing
therein
serves
to
increase
his
Knowledg
,
by
discovering
to
him
as
it
were
the
Scheme
of
God's
Councels
,
and
his
great
Plan
and
Design
of
Religion
.
But
since
't
is
not
our
present
Design
to
dive
into
the
unfathomable
Abyss
of
the
Justice
,
Wisdom
and
Mercy
of
God
,
so
neither
shall
we
enquire
into
the
Reasons
which
induced
him
to
permit
Men
to
sin
;
or
why
he
was
pleased
to
save
some
rather
than
others
;
or
upon
what
account
he
made
use
of
the
Intervention
of
a
Mediatour
,
rather
than
of
any
other
Means
;
or
whether
there
were
any
other
way
to
expiate
the
sins
of
Mankind
,
but
the
Death
of
Christ
?
I
say
we
shall
not
trouble
our selves
about
any
of
these
vain
and
fruitless
Enquiries
:
And
since
it
is
but
just
we
should
freely
own
our
Ignorance
,
I
think
we
can
never
find
a
better
opportunity
to
acknowledge
it
than
when
we
are
talking
about
the
secret
Methods
and
Councels
of
God
,
because
we
can
never
discover
the
bottom
of
them
,
unless
we
cease
to
be
what
we
are
,
or
he
to
be
what
he
is
.
Without
attempting
then
to
search
into
the
manner
of
these
things
,
which
is
altogether
incomprehensible
to
us
,
and
of
which
we
are
not
able
to
speak
but
imperfectly
,
we
freely
suppose
the
Truth
of
them
.
We
do
not
in
the
least
question
but
God
permits
Sin
,
because
we
are
all
Sinners
.
We
know
that
a
small
Number
of
Men
are
sanctified
,
to
whom
the
Scripture
makes
several
great
and
sublime
Promises
.
And
we
are
also
taught
,
that
they
are
delivered
from
their
Sins
by
the
intervention
of
a
Mediatour
,
and
that
God
had
resolved
to
bring
it
to
pass
by
such
means
even
before
the
Foundation
of
the
World
.
But
let
us
now
consider
how
the
Wisdom
of
God
prepared
and
disposed
Men
for
it
.
These
Preparations
related
in
the
Old
Testament
are
manifold
.
For
there
are
Preparations
of
Events
,
Preparations
of
Ceremonies
,
Preparations
of
Prophecies
,
Preparations
of
Precepts
,
and
Preparations
of
Tenets
.
As
for
the
Events
,
they
all
relate
to
this
great
Center
of
Religion
.
Had
Abraham
always
lived
in
Vr
of
the
Chaldees
,
he
must
necessarily
have
fallen
into
Idolatry
as
well
as
the
rest
of
his
Kindred
,
or
he
could
never
have
preserved
to
his
Posterity
the
Knowledge
and
Worship
,
of
the
true
God
;
and
his
Seed
consequently
could
not
have
been
a
Seed
of
Blessing
for
all
the
Nations
to
come
.
It
was
then
absolutely
requisite
he
should
forsake
his
Country
,
as
well
as
his
Kindred
.
And
had
Jacob
always
lived
with
his
Father
Laban
,
the
Posterity
of
the
latter
would
have
corrupted
that
of
the
former
;
so
that
Esau
having
already
mixed
himself
with
Strangers
,
the
holy
Race
could
by
no
means
avoid
being
confounded
with
the
profane
,
and
so
the
Promise
of
the
Messias
would
not
have
been
entailed
upon
any
particular
Family
or
Nation
,
because
in
Succession
of
Time
it
would
have
been
altogether
impossible
to
distinguish
it
from
the
rest
.
It
was
then
necessary
,
that
Jacob
should
forsake
his
Father-in-Laws
House
,
and
consequently
live
apart
from
all
other
Nations
.
And
had
it
not
been
for
the
protecting
Providence
of
God
,
this
People
,
who
was
honoured
with
his
Covenants
and
intrusted
with
his
Oracles
,
would
have
absolutely
perished
in
Egypt
,
and
together
with
them
the
Hopes
of
a
promised
Redeemer
.
To
preserve
therefore
such
comfortable
hopes
,
they
were
necessarily
separated
from
all
other
Nations
;
and
the
better
to
keep
themselves
in
that
State
,
tho'
they
differed
from
them
all
in
matters
of
Policy
,
Manners
,
Inclinations
,
and
Religion
,
yet
it
was
necessary
they
had
God
for
their
supream
Magistrate
,
who
gave
them
all
those
wonderful
Marks
of
his
Protection
we
read
of
in
the
Old
Testament
.
Tho'
thev
were
carried
away
captives
into
Babylon
for
their
Sins
they
were
necessarily
gathered
together
again
from
that
Dispersion
Seventy
years
after
,
lest
a
longer
Bondage
should
have
made
them
for
ever
lose
the
Marks
of
their
Election
.
'T
is
no
difficult
matter
to
perceive
that
it
was
in
behalf
of
the
Messias
only
that
God
was
pleased
to
make
so
many
Distinctions
:
And
the
Promise
of
his
coming
could
not
be
entailed
upon
every
Nation
of
the
World
.
He
set
apart
one
single
Nation
from
the
rest
,
purposely
to
intrust
them
with
so
great
a
Salvation
.
And
because
't
was
absolutely
requisite
this
Distinction
should
remain
till
the
Birth
of
that
Redeemer
,
so
for
that
End
he
appointed
five
very
remarkable
Principles
of
that
Separation
.
The
first
whereof
was
,
the
Knowledge
of
the
true
God
,
a
divine
Character
of
the
Election
of
that
People
,
and
a
Priviledge
they
could
not
chuse
but
be
infinitely
jealous
of
,
especially
when
they
considered
,
what
profound
Darkness
,
Ignorance
and
Superstition
was
then
dispersed
in
the
World
.
The
second
was
,
the
Circumcision
,
that
sign
of
his
Covenant
,
which
God
was
pleased
the
Israelites
should
bear
in
their
Flesh
,
to
distinguish
them
the
more
effectually
from
all
other
Nations
.
For
it
was
not
by
meer
Chance
,
or
out
of
any
fantastical
Humour
that
this
Custom
was
first
settled
among
the
Jews
.
'T
is
not
to
be
supposed
they
could
have
received
,
without
very
powerful
Motives
to
it
,
so
painful
and
difficult
a
Custom
,
so
contrary
to
the
natural
Affection
of
Mothers
,
as
appears
by
the
Example
of
Zeporah
;
nay
,
which
even
seems
at
first
view
somewhat
shameful
and
obscene
.
As
for
Philo's
and
other
Mens
Reflexions
on
the
Customs
of
the
Circumcision
,
they
are
very
pitiful
.
The
third
Principle
of
that
Distinction
was
the
Land
of
Canaan
,
which
God
gave
to
the
Patriarchs
and
their
Posterity
after
them
,
tho'
he
did
not
give
them
immediatly
an
actual
possession
of
it
.
He
fixed
the
Hearts
of
that
People
upon
that
particular
Land
,
lest
they
should
have
been
insensibly
dispersed
over
the
Face
of
the
whole
Earth
.
And
the
Patriarchs
upon
their
Death-beds
strictly
recommended
the
carrying
of
their
Bones
into
it
,
the
better
to
fix
the
Hopes
and
Affections
of
the
whole
Nation
upon
it
.
But
lest
it
should
have
happened
,
that
the
Canaanites
,
the
Perisites
,
the
Jebusites
,
&c.
who
were
before
in
possession
of
that
Land
,
should
have
intermixed
themselves
with
the
holy
Generation
,
and
consequently
corrupted
them
by
their
Superstition
;
God
himself
consented
that
those
Nations
should
in
this
Life
undergo
an
exemplary
Punishment
for
their
Sins
which
had
been
carried
on
to
the
utmost
pitch
of
Excess
,
and
for
that
end
his
Vengeance
made
use
of
Josuah
and
his
Armies
as
Instruments
to
destroy
them
utterly
.
The
fourth
was
the
Tabernacle
,
and
afterwards
the
Temple
,
which
God
resolved
should
be
the
Center
of
the
ceremonial
Worship
,
he
having
solemnly
declared
that
no
Sacrifices
,
or
any
other
material
Oblations
whatsoever
could
be
acceptable
to
him
,
but
what
were
offered
in
them
,
intending
to
prevent
by
that
means
the
Israelites
wandring
from
that
place
,
which
was
to
be
as
it
were
the
Center
of
their
Religion
,
and
by
consequence
to
establish
their
Separation
from
all
other
Nations
upon
a
surer
and
stronger
Foundation
,
which
too
was
necessary
to
make
one
day
their
Messias
known
.
Lastly
,
the
fifth
Principle
of
that
Distinction
was
the
Worship
of
the
Law
it self
,
which
was
of
such
a
Nature
,
that
the
observance
of
its
Ordinances
indispensably
obliged
the
Jews
to
abominate
and
detest
all
Commerce
with
other
strange
Nations
,
or
induced
all
other
Nations
to
look
upon
the
Jews
with
Horrour
and
Indignation
.
For
it
injoyned
the
Jews
to
sacrifice
the
Creatures
other
Nations
worshipped
as
Deities
,
and
the
latter
scrupled
not
to
feed
upon
the
Flesh
of
those
Animals
,
which
the
Jews
had
in
Execration
,
&c.
In
a
word
,
the
external
and
corporeal
Purity
the
Law
so
carefully
prescribed
them
,
prohibited
the
Jews
all
manner
of
Commerce
with
those
prophane
and
polluted
Nations
.
But
God
thought
it
not
sufficient
to
set
apart
unto
himself
one
particular
Nation
from
the
rest
;
he
was
further
pleased
to
seperate
also
in
that
Nation
one
Tribe
from
all
the
rest
;
viz.
the
Tribe
of
Judah
,
in
particularly
assigning
to
it
those
Promises
of
the
Messias
which
are
contained
in
that
excellent
Prophecy
uttered
by
the
Mouth
of
an
expiring
Patriarch
;
The
Scepter
shall
not
depart
from
Judah
,
nor
the
Lawgiver
from
between
his
feet
until
Shiloh
come
;
and
unto
him
shall
the
gathering
of
the
People
be
,
Gen.
49.
10.
God
was
also
pleased
to
chuse
one
single
Family
in
that
Tribe
,
to
ascribe
principally
to
it
the
Promise
of
the
Messias
:
And
that
was
the
Family
of
David
,
to
whom
he
promised
that
he
would
make
his
seed
sit
upon
the
Throne
as
long
as
the
Sun
and
Moon
endureth
;
which
Promise
would
have
been
manifestly
false
and
absurd
,
were
it
not
exactly
fulfilled
in
the
person
of
the
Messias
.
Lastly
,
he
chose
such
a
Branch
of
the
Family
of
David
,
as
shot
forth
as
it
were
out
of
a
dry
ground
,
and
out
of
the
root
of
Jesse
,
that
is
,
a
Branch
of
it
that
was
fallen
in
a
very
mean
and
wretched
Condition
.
All
which
Distinctions
were
designed
only
to
make
Men
discern
and
know
the
true
Messias
,
and
to
prevent
the
loss
of
that
Knowledge
so
necessary
to
their
Salvation
,
in
the
Confusion
of
Nations
,
Tribes
,
Families
,
and
Generations
.
But
it
was
not
only
by
meer
Events
that
God
disposed
the
Hearts
of
the
Israelites
to
receive
the
Messias
;
he
imposed
upon
them
also
an
infinite
number
of
Ceremonies
to
inspire
a
more
fervent
Desire
in
them
of
being
freed
from
the
Burthen
of
those
Rites
.
He
revealed
to
them
but
in
part
many
sublime
and
important
Tenets
,
that
they
might
earnestly
desire
a
clearer
and
fuller
Revelation
of
them
.
He
gave
them
a
Law
too
,
which
wholly
consisted
in
carnal
Motives
and
Rewards
,
and
was
attended
only
with
temporal
Blessings
and
Threatnings
,
which
Law
was
to
dispose
them
by
its
Insufficiency
to
receive
a
better
Covenant
.
The
Law
intervened
,
that
Sin
might
abound
;
and
God
suffered
it
to
abound
by
way
of
prevention
,
that
Men
at
length
being
made
sensible
of
their
Guilt
,
might
have
recourse
to
his
Mercy
,
which
was
ready
to
be
revealed
unto
them
in
Jesus
Christ
.
Thus
it
appears
all
things
as
it
were
prepared
the
Jews
to
a
new
Oeconomy
and
Dispensation
.
We
may
also
add
,
that
there
was
nothing
but
what
represented
it
.
The
Lawgiver
and
People
,
the
Covenant
it self
,
the
Mediatour
,
the
Worship
and
State
of
the
Faithful
;
in
a
word
,
every
thing
was
shadowed
in
the
Old
Testament
,
as
in
a
great
and
magnificent
Picture
,
drawn
by
the
hand
of
God
himself
,
and
exposed
to
the
publick
view
of
Men
in
all
Ages
to
come
.
Therein
the
Deity
is
represented
under
an
humane
Shape
,
to
give
us
a
Type
of
God
manifested
in
the
Flesh
.
He
is
said
to
have
wrestled
with
Jacob
,
as
an
Admonition
to
us
,
that
Prayer
is
a
sort
of
Wrestling
wherewith
God
is
well
pleased
.
He
charged
Moses
not
to
come
near
the
fiery
Bush
where
he
manifested
himself
,
till
he
had
first
put
off
his
Shoes
from
his
Feet
,
the
better
to
make
us
understand
,
that
without
Holyness
we
neither
ought
,
or
can
approach
unto
God
.
He
shewed
his
Back-parts
only
to
his
Servant
Moses
,
to
inform
us
,
that
the
advantage
of
seeing
him
Face
to
Face
,
that
is
,
of
perfectly
knowing
his
Will
and
his
Councels
,
particularly
belonged
to
a
far
greater
Prophet
than
Moses
.
The
Two
Covenants
are
likewise
represented
to
us
by
Abraham's
Two
Wives
.
The
Covenant
of
the
Gospel
by
Sarah
,
the
Mother
of
the
free
Children
;
and
the
Covenant
of
the
Law
,
by
Agar
,
the
Mother
of
the
Bond-men
.
The
faithful
People
,
that
is
,
the
Church
or
the
Congregation
of
those
Men
who
are
chosen
for
eternal
Life
,
are
farther
represented
to
us
sometimes
by
the
People
of
Israel
,
sometimes
by
the
Assembly
of
the
first-born
,
and
sometimes
by
the
Multitude
of
the
Levites
and
Priests
.
And
the
Conformity
betwixt
the
People
of
Israel
and
the
Christian
Church
is
very
remarkable
.
The
People
of
Israel
were
set
apart
from
all
other
Nations
,
and
so
are
the
faithful
from
the
rest
of
Mankind
.
God
was
the
Protector
of
Israel
only
,
when
at
the
same
time
he
forsook
all
other
People
.
In
like
manner
none
but
that
Holy
Congregation
of
People
we
call
the
Church
,
however
dispersed
in
all
Times
and
in
all
Places
of
the
World
,
can
justly
boast
of
its
being
immediately
protected
by
the
Almighty
.
The
People
of
Israel
were
abhorred
and
had
in
execration
by
all
other
Nations
,
and
so
is
the
Church
hated
by
all
the
World
.
The
People
of
Israel
cried
unto
God
for
help
in
the
midst
of
their
Oppression
,
and
their
Cry
came
unto
him
;
and
just
so
has
the
Church
had
its
Martyrs
and
afflicted
Sufferers
,
continually
crying
out
night
and
day
,
How
long
,
Lord
,
&c.
The
People
of
Israel
,
had
no
other
Guide
but
God
;
no
other
Light
but
his
;
no
other
Support
to
defend
them
but
his
Providence
:
They
were
fed
for
a
long
time
with
nothing
but
that
Bread
he
miraculously
gave
them
from
Heaven
for
their
Sustenance
,
&c.
The
Church
in
like
manner
has
no
other
Lights
but
what
proceed
from
God
;
no
other
means
of
preservation
but
his
Providence
;
no
other
Support
but
his
Strength
,
&c.
God
dwelt
in
Israel
,
and
being
willing
to
conform
himself
as
it
were
to
the
Israelites
,
would
have
a
Tabernacle
erected
him
,
when
they
themselves
dwelt
in
Tabernacles
,
and
a
House
when
they
also
made
their
Abode
in
Houses
.
So
God
is
now
in
the
midst
of
his
Church
,
and
the
Faithful
themselves
are
his
Temple
and
his
Sanctuary
.
Further
,
the
Divine
Worship
paid
to
God
in
Israel
,
was
an
excellent
Figure
and
Type
of
that
spiritual
Worship
that
we
Christians
are
bound
to
give
him
.
To
the
Temple
that
was
divided
into
the
Porch
,
the
Holy
Place
,
and
the
Holy
of
Holies
,
is
answerable
the
World
,
the
Church
and
the
Heavens
,
the
eternal
Sanctuary
of
God
;
To
the
Levites
,
all
the
Faithful
without
Exception
that
are
designed
to
serve
God
;
to
the
White
Cloathings
of
the
Ministers
of
the
Tabernacle
,
the
Innocence
and
Holyness
of
all
those
who
design
to
approach
unto
him
;
to
the
Purity
of
the
Body
,
the
Purity
both
of
the
Heart
and
Conscience
;
to
the
Blood
of
Goats
and
of
Lambs
,
which
was
a
Confirmation
of
the
Old
Covenant
,
the
Blood
of
Jesus
Christ
which
confirms
the
New
Testament
;
to
the
Entrance
of
the
High
Priest
into
the
Holy
of
Holies
,
wearing
the
Names
of
the
Twelve
Tribes
written
upon
his
Breast
,
and
presenting
to
God
the
Blood
that
was
shed
in
the
Porch
,
corresponds
the
Ascention
of
Christ
into
Heaven
,
where
he
continually
presents
us
to
God
his
Father
,
and
intercedes
for
us
by
virtue
of
that
Blood
which
he
shed
for
the
Expiation
of
our
Sins
;
to
the
purifying
Waters
which
washed
away
all
the
Pollutions
of
the
Body
,
the
Waters
of
Grace
which
sanctify
the
Spirit
;
To
Mount
Sinai
,
Mount
Zion
,
to
the
sound
of
the
Trumpet
of
Rams
Horns
,
the
Voice
of
the
Gospel
;
to
Moses
himself
the
Mediatour
of
the
Law
,
Jesus
Christ
,
the
Mediatour
of
the
New
Covenant
.
The
different
state
and
condition
of
the
Church
is
is
also
further
represented
to
us
by
the
various
condition
of
the
People
of
Israel
.
Our
spiritual
Bondage
is
marked
out
by
their
temporal
Slavery
,
our
Deliverances
by
their
Deliverances
,
our
Enemies
by
their
Enemies
;
and
so
just
and
reasonable
is
the
Conformity
there
is
betwixt
those
Images
and
their
Original
,
that
the
Holy
Scripture
often
makes
little
distinction
betwixt
them
,
and
intermixes
in
one
and
the
same
Chapter
that
which
concerns
the
temporal
State
of
the
Israelites
,
and
that
which
concerns
the
Spiritual
condition
of
the
Faithful
,
as
also
the
Events
that
attended
the
Jewish
Oeconomy
,
and
the
Wonders
of
the
New
Covenant
.
These
things
are
worth
our
Observation
,
and
he
that
does
not
duly
consider
them
,
will
never
be
able
to
understand
any
thing
in
the
Prophecies
contained
in
the
Books
of
the
Old
Testament
.
Lastly
,
The
Wisdom
of
God
was
resolved
we
should
not
want
a
competent
number
of
Types
that
might
sufficiently
represent
to
us
the
Excellence
,
Offices
,
and
Ministry
of
our
Mediatour
.
Thus
Isaac
conceived
in
the
Womb
of
a
barren
Woman
the
Delight
of
his
Father
,
the
Foundation
of
all
the
Promises
of
God
,
offered
up
for
a
Sacrifice
upon
a
Mount
by
the
very
hand
of
his
Father
,
rising
as
it
were
from
the
Dead
,
by
being
delivered
from
the
Knife
he
had
already
lifted
up
against
him
,
and
having
afterwards
a
Seed
as
numerous
as
the
Stars
of
Heaven
and
the
Sand
of
the
Sea
;
this
Isaac
,
I
say
,
was
a
lively
Image
of
Jesus
Christ
,
who
was
conceived
in
the
Virgins
Womb
,
the
Darling
of
his
Father
,
in
whom
he
was
well-pleased
,
the
Foundation
of
all
his
Promises
,
the
Source
of
his
Blessings
,
dying
upon
Mount
Calvary
,
rising
again
in
a
wonderful
manner
after
his
Death
,
and
seeing
his
Seed
after
him
when
he
had
made
his
Soul
an
Offering
for
Sin
.
Thus
again
,
Joseph
sold
by
his
Brethren
,
betrayed
out
of
Envy
,
accused
tho'
Innocent
,
condemned
because
he
would
not
submit
to
the
immodest
Desires
of
a
lascivious
Woman
,
delivered
out
of
Prison
,
appearing
before
Pharaoh
,
cloathed
in
Garments
suitable
to
that
Honour
,
and
then
sitting
at
his
Right
Hand
,
was
a
wonderful
Representation
of
Jesus
Christ
betrayed
out
of
Envy
,
sold
by
the
Jews
themselves
,
who
were
his
Brethren
,
condemned
for
refusing
to
comply
with
the
Synagogue
,
cast
down
into
the
Darkness
of
Death
,
endued
with
heavenly
Gifts
,
raised
again
to
Heaven
,
and
sitting
at
length
▪
at
the
Right
Hand
of
God
.
Moses
defigned
to
be
the
Mediatour
of
the
Legal
Covenant
,
rescued
at
his
Nativity
from
a
Deluge
of
Blood
,
exposed
to
the
River-side
,
and
as
it
were
given
up
to
a
sure
and
infallible
Death
;
but
afterwards
delivered
by
a
kind
of
Miracle
from
the
Fury
of
the
Waters
,
and
also
delivering
not
long
after
his
own
Nation
himself
by
a
lucky
Turn
,
when
he
seemed
to
be
cast
away
,
was
an
exact
Representation
of
Jesus
Christ
,
who
came
into
the
World
to
be
the
Mediatour
of
the
New
Covenant
,
was
delivered
at
his
Birth
from
the
Murder
of
Herod
,
and
saved
Men
after
his
having
suffered
Death
.
Jonas
who
was
cast
into
the
Sea
to
appease
the
Tempest
,
and
swallowed
by
a
Whale
,
which
three
Days
after
cast
him
again
on
the
Shore
,
sufficiently
gives
us
to
understand
,
who
it
was
that
calm'd
by
his
Death
that
Storm
our
Sins
had
raised
,
that
went
down
into
the
Grave
,
and
afterwards
rose
again
the
third
Day
.
Lastly
,
David
being
raised
from
the
State
of
a
Shepherd
to
that
of
a
Monarch
,
was
an
excellent
Type
of
Christ
,
who
after
his
Humiliation
inherited
a
Name
that
is
above
every
Name
.
And
as
for
those
Prophecies
which
have
described
to
us
by
such
notable
Epochaes
and
signal
Characters
,
both
the
Person
,
Coming
,
and
the
Time
of
the
Coming
of
the
Messias
,
we
have
already
very
largely
spoke
of
them
;
so
that
what
we
have
said
in
that
respect
,
is
more
than
sufficient
to
make
us
admire
the
exact
Proportion
there
is
betwixt
the
first
and
second
Covenant
,
as
well
as
betwixt
the
Jewish
and
Christian
Religion
.
Moses
Illustrates
Christ
as
we
have
proved
in
our
first
Part
of
this
Treatise
;
and
Christ
again
Illustrates
Moses
as
appears
plainly
by
the
Comparison
we
just
now
made
of
them
.
XI
Portraiture
of
the
Christian
Religion
,
as
it
is
considered
in
the
Proportion
it
bears
to
natural
Religion
.
WE
have
already
described
the
Christian
Religion
as
it
is
thus
considered
,
in
having
fully
proved
in
several
places
of
this
Work
that
it
takes
away
the
Corruption
which
had
disordered
Nature
;
that
it
subverts
Paganism
,
which
was
the
Corruption
of
natural
Religion
;
that
't
is
the
perfect
Restauration
of
the
latter
;
that
it
reestablishes
the
Principles
of
Justice
and
Equity
,
which
God
had
imprinted
in
our
Hearts
;
that
it
produces
the
most
perfect
Union
of
Society
by
Love
and
Charity
;
that
Humility
,
Temperance
,
Wisdom
,
and
all
other
kind
of
Virtues
which
support
natural
Religion
,
derive
the
Force
of
their
Motives
from
the
Christian
Religion
,
they
alone
being
equivalent
to
all
sensible
Objects
;
and
lastly
,
that
it
makes
us
answer
the
End
of
our
Creation
.
'T
is
a
wonderful
Comfort
and
Satisfaction
to
our
Minds
,
and
at
the
same
time
exalts
our
Nature
to
reflect
that
the
End
for
which
Man
was
designed
,
is
the
same
with
that
of
Christian
Religion
;
and
the
End
of
Christian
Religion
the
same
with
the
true
End
of
Man's
Creation
.
Every
thing
that
goes
to
the
Constitution
of
Man's
Nature
does
in
a
manner
seek
after
God
.
The
infinite
Curiosity
of
our
Minds
incessantly
thirsting
after
the
Knowledge
of
New
Objects
,
seeks
after
that
Deity
which
the
Christian
Religion
discovers
to
us
,
because
that
Deity
contains
all
things
in
the
Excellence
of
its
own
Nature
.
The
greedy
and
hasty
Desires
of
our
Hearts
,
which
can
never
be
truly
satisfied
with
any
Object
we
see
,
seek
after
God
as
a
Supreme
Good
,
which
contains
in
it
all
other
Advantages
.
It
was
a
thing
before
unheard
of
,
that
a
Man
must
satisfy
the
Desires
of
his
Heart
by
glorifying
God
.
To
give
our selves
up
to
Godby
renouncing
our selves
,
and
to
renounce
our selves
to
dedicate
our selves
wholly
to
God
,
are
meer
Paradoxes
;
yet
such
the
Christian
Religion
plainly
demonstrates
to
be
true
,
by
supplying
the
Defects
of
Mankind
,
and
restoring
natural
Religion
.
And
now
reflect
upon
those
Eleven
different
Portraitures
or
Characters
which
we
have
thus
offered
to
your
Consideration
.
Observe
that
our
own
Imagination
had
no
share
in
the
Product
of
natural
Religion
,
of
the
Revelation
of
Moses
,
of
the
Heart
of
Man
,
of
the
Morality
of
Christ
,
of
its
Doctrin
,
its
End
,
and
the
Effects
of
it
;
of
the
Testimonies
given
in
favour
of
it
;
of
its
relation
to
the
great
End
of
Man's
Creation
,
the
Glory
of
God
.
Consider
,
that
all
those
Representations
depend
not
upon
any
of
our
foolish
Fancies
,
or
fantastical
Whimsies
of
the
Incredulous
;
and
that
altho
we
should
not
understand
the
Original
of
the
Christian
Religion
,
yet
we
ought
to
refer
it
to
a
Celestial
Principle
,
since
we
have
discovered
that
it
is
qualified
and
adorn'd
with
so
many
Characters
of
Divinity
.
What
then
shall
we
say
,
when
we
reflect
that
we
have
it
by
a
voice
from
Heaven
;
that
an
infinite
number
of
Martyrs
suffered
Death
to
confirm
it
,
that
the
Events
and
Miracles
performed
in
the
World
taught
it
us
;
that
many
undeniable
matters
of
Fact
convince
us
of
it
;
that
the
Prophets
declare
it
,
and
the
Devils
themselves
silently
own
it
?
What
can
we
say
now
that
we
are
surrounded
on
all
sides
with
Light
,
with
the
Light
of
the
Senses
,
the
Light
of
Reason
,
the
Light
of
Prophecy
,
and
the
Evidence
of
their
accomplishment
,
the
Light
of
Knowledge
,
the
Light
of
inward
Sense
,
the
Light
of
Experience
,
the
Light
of
Testimony
,
the
Light
of
matter
of
Fact
,
the
Light
of
Doctrin
,
the
Light
of
the
Heart
,
and
the
Light
of
the
Vnderstanding
?
We
shall
certainly
own
that
it
is
the
Work
of
God
,
and
earnestly
beseech
him
who
granted
us
the
Knowledge
of
his
holy
Religion
,
that
he
would
be
pleased
both
to
defend
it
against
the
false
Subtilties
of
its
secret
and
open
Enemies
,
and
deeply
imprint
it
in
our
Hearts
for
the
sake
of
his
Glory
,
and
the
Salvation
of
our
own
Souls
,
Amen
.